Rome is fallen, I hear, the gallant Medici taken,Noble Manara slain, and Garibaldi has lostil Moro;—Rome is fallen; and fallen, or falling, heroical Venice.I, meanwhile, for the loss of a single small chit of a girl, sitMoping and mourning here,—for her, and myself much smaller.Whither depart the souls of the brave that die in the battle,Die in the lost, lost fight, for the cause that perishes with them?Are they upborne from the field on the slumberous pinions of angelsUnto a far-off home, where the weary rest from their labor,And the deep wounds are healed, and the bitter and burning moistureWiped from the generous eyes? or do they linger, unhappy,Pining, and haunting the grave of their by-gone hope and endeavor?All declamation, alas! though I talk, I care not for Rome, norItaly; feebly and faintly, and but with the lips, can lament theWreck of the Lombard youth and the victory of the oppressor.Whither depart the brave?—God knows; I certainly do not.
He has not come as yet; and now I must not expect it.You have written, you say, to friends at Florence, to see him,If he perhaps should return;—but that is surely unlikely.Has he not written to you?—he did not know your direction.Oh, how strange never once to have told him where you were going!Yet if he only wrote to Florence, that would have reached you.If what you say he said was true, why has he not done so?Is he gone back to Rome, do you think, to his Vatican marbles?—O my dear Miss Roper, forgive me! do not be angry!—You have written to Florence;—your friends would certainly find him.Might you not write to him?—but yet it is so little likely!I shall expect nothing more.—Ever yours, your affectionate Mary.
I cannot stay at Florence, not even to wait for a letter.Galleries only oppress me. Remembrance of hope I had cherished(Almost more than as hope, when I passed through Florence the firsttime)Lies like a sword in my soul. I am more a coward than ever,Chicken-hearted, past thought. Thecaffesand waiters distressme.All is unkind, and, alas, I am ready for any one's kindness.Oh, I knew it of old, and knew it, I thought, to perfection,If there is any one thing in the world to preclude all kindness,It is the need of it,—it is this sad self-defeating dependence.Why is this, Eustace? Myself, were I stronger, I think I could tellyou.But it is odd when it comes. So plumb I the deeps of depression,Daily in deeper, and find no support, no will, no purpose.All my old strengths are gone. And yet I shall have to do something.Ah, the key of our life, that passes all wards, opens all locks,Is notI will, butI must. I must,—I must,—and I doit.
At the last moment I have your letter, for which I was waiting.I have taken my place, and see no good in inquiries.Do nothing more, good Eustace, I pray you. It only will vex me.Take no measures. Indeed, should we meet, I could not be certain;All might be changed, you know. Or perhaps there was nothing to bechanged.It is a curious history, this; and yet I foresaw it;I could have told it before. The Fates, it is clear, are against us;For it is certain enough that I met with the people you mention;They were at Florence the day I returned there, and spoke to me even;Staid a week, saw me often; departed, and whither I know not.Great is Fate, and is best. I believe in Providence, partly.What is ordained is right, and all that happens is ordered.Ah, no, that isn't it. But yet I retain my conclusion:I will go where I am led, and will not dictate to the chances.Do nothing more, I beg. If you love me, forbear interfering.
Shall we come out of it all, some day, as one does from a tunnel?Will it be all at once, without our doing or asking,We shall behold clear day, the trees and meadows about us,And the faces of friends, and the eyes we loved looking at us?Who knows? Who can say? It will not do to suppose it.
XIII.—CLAUDE TO EUSTACE,—from Rome.
Rome will not suit me, Eustace; the priests and soldiers possess it;Priests and soldiers;—and, ah! which is worst, the priest or thesoldier?Politics farewell, however! For what could I do? with inquiring,Talking, collating the journals, go fever my brain about things o'erWhich I can have no control. No, happen whatever may happen,Time, I suppose, will subsist; the earth will revolve on its axis;People will travel; the stranger will wander as now in the city;Rome will be here, and the Pope thecustodeof Vatican marbles.I have no heart, however, for any marble or fresco;I have essayed it in vain; 'tis vain as yet to essay it:But I may haply resume some day my studies in this kind.Not as the Scripture says, is, I think, the fact. Ere our death-day,Faith, I think, does pass, and Love; but Knowledge abideth.Let us seek Knowledge;—the rest must come and go as it happens.Knowledge is hard to seek, and harder yet to adhere to.Knowledge is painful often; and yet when we know, we are happy.Seek it, and leave mere Faith and Love to come with the chances.As for Hope,—to-morrow I hope to be starting for Naples.Rome will not do, I see; for many very good reasons.Eastward, then, I suppose, with the coming of winter, to Egypt.
XIV.—Mary Trevellyn to Miss Roper.
You have heard nothing; of course, I know you can have heard nothing.Ah, well, more than once I have broken my purpose, and sometimes,Only too often, have looked for the little lake-steamer to bring him.But it is only fancy,—I do not really expect it.Oh, and you see I know so exactly how he would take it:Finding the chances prevail against meeting again, he would banishForthwith every thought of the poor little possible hope, whichI myself could not help, perhaps, thinking only too much of;He would resign himself, and go. I see it exactly.So I also submit, although in a different manner.Can you not really come? We go very shortly to England.
* * * * *
So go forth to the world, to the good report and the evil!Go, little book! thy tale, is it not evil and good?Go, and if strangers revile, pass quietly by without answer.Go, and if curious friends ask of thy rearing and age,Say,I am flitting about many years from brain unto brain ofFeeble and restless youths born to inglorious days;But, so finish the word,I was writ in a Roman chamber,When from Janiculan heights thundered the cannon of France.
The desire, the duty, the necessity of the age in which we live is education, or that culture which developes, enlarges, and enriches each individual intelligence, according to the measure of its capacity, by familiarizing it with the facts and laws of nature and human life. But, in this rage for information, we too often overlook the mental constitution of the being we would inform,—detaching the apprehensive from the active powers, weakening character by overloading memory, and reaping a harvest of imbeciles after we may have flattered ourselves we had sown a crop of geniuses. No person can be called educated, until he has organized his knowledge into faculty, and wields it as a weapon. We purpose, therefore, to invite the attention of our readers to some remarks on Intellectual Character, the last and highest result of intellectual education, and the indispensable condition of intellectual success.
It is evident, that, when a young man leaves his school or college to take his place in the world, it is indispensable that he be something as well as know something; and it will require but little experience to demonstrate to him that what he really knows is little more than what he really is, and that his progress in intellectual manhood is not more determined by the information he retains, than by that portion which, by a benign provision of Providence, he is enabled to forget. Youth, to be sure, is his,—youth, in virtue of which he is free of the universe,—youth, with its elastic vigor, its far-darting hopes, its generous impatience of prudent meanness, its grand denial of instituted falsehood, its beautiful contempt of accredited baseness,—but youth which must now concentrate its wayward energies, which must discourse with facts and grapple with men, and through strife and struggle, and the sad wisdom of experience, must pass from the vague delights of generous impulses to the assured joy of manly principles. The moment he comes in contact with the stern and stubborn realities which frown on his entrance into practical life, he will find that power is the soul of knowledge, and character the condition of intelligence. He will discover that intellectual success depends primarily on qualities which are not strictly intellectual, but personal and constitutional. The test of success is influence,—that is, the power of shaping events by informing, guiding, animating, controlling other minds. Whether this influence be exerted directly in the world of practical affairs, or indirectly in the world of ideas, its fundamental condition is still force of individual being, and the amount of influence is the measure of the degree of force, just as an effect measures a cause. The characteristic of intellect is insight,—insight into things and their relations; but then this insight is intense or languid, clear or confused, comprehensive or narrow, exactly in proportion to the weight and power of the individual who sees and combines. It is not so much the intellect that makes the man, as the man the intellect; in every act of earnest thinking, the reach of the thought depends on the pressure of the will; and we would therefore emphasize and enforce, as the primitive requirement of intellectual success, that discipline of the individual which developes dim tendencies into positive sentiments, sentiments into ideas, and ideas into abilities,—that discipline by which intellect is penetrated through and through with the qualities of manhood, and endowed with arms as well as eyes. This is Intellectual Character.
Now it should be thundered in the ears of every young man who has passed through that course of instruction ironically styled education, "What do you intend to be, and what do you intend to do? Do you purpose to play at living, or do you purpose to live?—to be a memory, a word-cistern, a feeble prater on illustrious themes, one of the world's thousand chatterers, or a will, a power, a man?" No varnish and veneer of scholarship, no command of the tricks of logic and rhetoric, can ever make you a positive force in the world. Look around you in the community of educated men, and see how many, who started on their career with minds as bright and eager and hearts as hopeful as yours, have been mysteriously arrested in their growth,—have lost all the kindling sentiments which glorified their youthful studies, and dwindled into complacent echoes of surrounding mediocrity,—have begun, indeed, to die on the very threshold of manhood, and stand in society as tombs rather than temples of immortal souls. See, too, the wide disconnection between knowledge and life;—heaps of information piled upon little heads; everybody speaking,—few who have earned the right to speak; maxims enough to regenerate a universe,—a woful lack of great hearts, in which reason, right, and truth, regal and militant, are fortified and encamped! Now this disposition to skulk the austere requirements of intellectual growth in an indolent surrender of the mind's power of self-direction must be overcome at the outset, or, in spite of your grand generalities, you will be at the mercy of every bullying lie, and strike your colors to every mean truism, and shape your life in accordance with every low motive, which the strength of genuine wickedness or genuine stupidity can bring to bear upon you. There is no escape from slavery, or the mere pretence of freedom, but in radical individual power; and all solid intellectual culture is simply the right development of individuality into its true intellectual form.
And first, at the risk of being considered metaphysical,—though we fear no metaphysician would indorse the charge,—let us define what we mean by individuality; for the word is commonly made to signify some peculiarity or eccentricity, some unreasonable twist, of mind or disposition. An individual, then, in the sense in which we use the term, is a causative spiritual force, whose root and being are in eternity, but who lives, grows, and builds up his nature in time. All the objects of sense and thought, all facts and ideas, all things, are external to his essential personality. But he has bound up in his personal being sympathies and capacities which ally him with external objects, and enable him to transmute their inner spirit and substance into his own personal life. The process of his growth, therefore, is a development of power from within to assimilate objects from without, the power increasing with every vital exercise of it. The result of this assimilation is character. Character is the spiritual body of the person, and represents the individualization of vital experience, the conversion of unconscious things into self-conscious men. Sir Thomas Browne, in quaint reference to the building up of our physical frame through the food we eat, declares that we have all been on our own trenchers; and so, on the same principle, our spiritual faculties can be analyzed into impersonal facts and ideas, whose life and substance we have converted into personal reason, imagination, and passion. The fundamental characteristic of man is spiritual hunger; the universe of thought and matter is spiritual food. He feeds on Nature; he feeds on ideas; he feeds, through art, science, literature, and history, on the acts and thoughts of other minds; and could we take the mightiest intellect that ever awed and controlled the world, and unravel his powers, and return their constituent particles to the multitudinous objects whence they were derived, the last probe of our analysis, after we had stripped him of all his faculties, would touch that unquenchable fiery atom of personality which had organized round itself such a colossal body of mind, and which, in its simple naked energy, would still be capable of rehabilitating itself in the powers and passions of which it had been shorn.
It results from this doctrine of the mind's growth, that success in all the departments of life over which intellect holds dominion depends, not merely on an outside knowledge of the facts and laws connected with each department, but on the assimilation of that knowledge into instinctive intelligence and active power. Take the good farmer, and you will find that ideas in him are endowed with will, and can work. Take the good general, and you will find that the principles of his profession are inwrought into the substance of his nature, and act with the velocity of instincts. Take the good judge, and in him jurisprudence seems impersonated, and his opinions are authorities. Take the good merchant, and you will find that commerce, in its facts and laws, seems in him embodied, and that his sagacity appears identical with the objects on which it is exercised. Take the great statesman, take Webster, and note how, by thoroughly individualizing his comprehensive experience, he seems to carry a nation in his brain; how, in all that relates to the matter in hand, he has in him asfacultywhat is out of him infact; how between the man and the thing there occurs that subtile freemasonry of recognition which we call the mind's intuitive glance; and how conflicting principles and statements, mixed and mingling in fierce confusion and with deafening war-cries, fall into order and relation, and move in the direction of one inexorable controlling idea, the moment they are grasped by an intellect which is in the secret of their combination:—
"Confusion hears his voice, and the wild uproar stills."
Mark, too, how, in the productions of his mind, the presence and pressure of his whole nature, in each intellectual act, keeps his opinions on the level of his character, and stamps every weighty paragraph with "Daniel Webster, his mark." The characteristic, of all his great speeches is, that the statements, arguments, and images have what we should call a positive being of their own,—stand out as plainly to the sight as a ledge of rocks or chain of hills,—and, like the works of Nature herself, need no other justification of their right to exist than the fact of their existence. We may detest their object, but we cannot deny their solidity of organization. This power of giving a substantial body, an undeniable external shape and form, to his thoughts and perceptions, so that the toiling mind does not so much seem to pass from one sentence to another, unfolding its leading idea, as to make each sentence a solid work in a Torres-Vedras line of fortifications,—this prodigious constructive faculty, wielded with the strength of a huge Samson-like artificer in the material of mind, and welding together the substances it might not be able to fuse, puzzled all opponents who understood it not, and baffled the efforts of all who understood it well. He rarely took a position on any political question, which did not draw down upon him a whole battalion of adversaries, with ingenious array of argument and infinite noise of declamation; but after the smoke and dust and clamor of the combat were over, the speech loomed up, perfect and whole, a permanent thing in history or literature, while the loud thunders of opposition had too often died away into low mutterings, audible only to the adventurous antiquary who gropes in the "still air" of stale "Congressional Debates." The rhetoric of sentences however melodious, of aphorisms however pointed, of abstractions however true, cannot stand in the storm of affairs against this true rhetoric, in which thought is consubstantiated with things.
Now in men of this stamp, who have so organized knowledge into faculty that they have attained the power of giving Thought the character of Fact, we notice no distinction between power of intellect and power of will, but an indissoluble union and fusion of force and insight. Facts and laws are so blended with their personal being, that we can hardly decide whether it is thought that wills or will that thinks. Their actions display the intensest intelligence; their thoughts come from them clothed in the thews and sinews of energetic volition. Their force, being proportioned to their intelligence, never issues in that wild and anarchical impulse, or that tough, obstinate, narrow wilfulness, which many take to be the characteristic of individualized power. They may, in fact, exhibit no striking individual traits which stand impertinently out, and yet from this very cause be all the more potent and influential individualities. Indeed, in the highest efforts of ecstatic action, when the person is mightiest, and amazes us by the giant leaps of his intuition, the mere peculiarities of his personality are unseen and unfelt. This is the case with Homer, Shakspeare, and Goethe, in poetry,—with Plato and Bacon, in philosophy,—with Newton, in science,—with Caesar, in war. Such men doubtless had peculiarities and caprices, but they were "burnt and purged away" by the fire of their genius, when its action was intensest. Then their whole natures were melted down into pure force and insight, and the impression they leave upon the mind is the impression of marvellous force and weight and reach of thought.
If it be objected, that these high examples are fitted to provoke despair rather than stimulate emulation, the answer is, that they contain, exemplify, and emphasize the principles, and flash subtile hints of the processes, of all mental growth and production. How comes it that these men's thoughts radiate from them as acts, endowed not only with an illuminating, but a penetrating and animating power? The answer to this is a statement of the genesis, not merely of genius, but of every form of intellectual manhood; for such thoughts do not leap,à laMinerva, full-grown from the head, but are struck off in those moments when the whole nature of the thinker is alive and aglow with an inspiration kindled long before in remote recesses of consciousness from one spark of immortal fire, and unweariedly burning, burning, burning, until it lit up the whole inert mass of surrounding mind in flame.
To show, indeed, how little there is of theextempore, the hap-hazard, the hit-or-miss, in the character of creative thought, and how completely the gladdest inspiration is earned, let us glance at the psychological history of one of those imperial ideas which measure the power, test the quality, and convey the life, of the minds that conceive them. The progress of such an idea is from film to form. It has its origin in an atmosphere of feeling; for the first vital movement of the mind is emotional, and is expressed in a dim tendency, a feeble feeling after the object, or the class of objects, related to the peculiar constitution and latent affinities of its individual being. This tendency gradually condenses and deepens into a sentiment, pervading the man with a love of those objects,—by a sweet compulsion ordering his energies in their direction,—and by slow degrees investing them, through a process of imagination, with the attribute of beauty, and, through a process of reason, investing the purpose with which he pursues them with the attribute of intelligence. The object dilates as the mind assimilates and the nature moves, so that every step in this advance from mere emotion to vivid insight is a building up of the faculties which each onward movement evokes and exercises,—sentiment, imagination, reason increasing their power and enlarging their scope with each impetus that speeds them on to their bright and beckoning goal. Then, when the individual has reached his full mental stature, and come in direct contact with the object, then, only then, does he "pluck out the heart of its mystery" in one of those lightning-likeactsof thought which we call combination, invention, discovery.
There is no luck, no accident, in all this. Nature does not capriciously scatter her secrets as golden gifts to lazy pets and luxurious darlings, but imposes tasks when she presents opportunities, and uplifts him whom she would inform. The apple that she drops at the feet of Newton is but a coy invitation to follow her to the stars.
Now this living process of developing manhood and building up mind, while the person is on the trail of a definite object of intelligence, is in continual danger of being devitalized into a formal process of mere acquisition, which, though it may make great memories of students, will be sure to leave them little men. Their thoughts will be theattachés, not the offspring, of their minds. They will have a bowing acquaintance with many truths, without being admitted to the familiarity of embracing or shaking hands with one. If they have native stamina of animal constitution, they may become men of passions and opinions, but they never will become men of sentiments and ideas; they may know the truth as it isabouta thing, and support it with acrid and wrangling dogmatism, but they never will know the truth as it is in the thing, and support it with faith and insight. And the moment they come into collision with a really live man, they will find their souls inwardly wither, and their boasted acquisitions fall away, before one glance of his irradiating intelligence and one stroke of his smiting will. If, on the contrary, they are guided by good or great sentiments, which are the souls of good or great ideas, these sentiments will be sure to organize all the capacity there is in them into positive intellectual character; but let them once divorce love from their occupations in life, and they will find that labor will degenerate into drudgery, and drudgery will weaken the power to labor, and weakness, as a last resort, will intrench itself in pretence and deception. If they are in the learned professions, they will become tricksters in law, quacks in medicine, formalists in divinity, thoughregularpractitioners in all; and clients will be cheated, and patients will be poisoned, and parishioners will be—we dare not say what!—though all the colleges in the universe had showered on them their diplomas. "To be weak is miserable": Milton wrested that secret from the Devil himself!—but what shall we say of those whose weakness has subsided from misery into complacency, and who feel all the moral might of their being hourly rust and decay, with the most amiable indifference and lazy content with dissolution?
Now this weakness is a mental and moral sickness, pointing the way to mental and moral death. It has its source in a violation of that law which makes the health of the mind depend on its activity being directed to an object. When directed on itself, it becomes fitful and moody; and moodiness generates morbidness, and morbidness misanthropy, and misanthropy self-contempt, and self-contempt begins the work of self-dissolution. Why, every sensible man will despise himself, if he concentrates his attention on that important personage! The joy and confidence of activity come from its being fixed and fastened on things external to itself. "The human heart," says Luther,—and we can apply the remark as well, to the human mind,—"is like a millstone in a mill; when you put wheat under it, it turns, and grinds, and bruises the wheat into flour; if you put no wheat in, it still grinds on, but then it is itself it grinds, and slowly wears away." Now activity for an object, which is an activity that constantly increases the power of acting, and keeps the mind glad, fresh, vigorous, and young, has three deadly enemies,—intellectual indolence, intellectual conceit, and intellectual fear. We will say a few words on the operation of this triad of malignants.
Montaigne relates, that, while once walking in the fields, he was accosted by a beggar of Herculean frame, who solicited alms. "Are you not ashamed to beg?" said the philosopher, with a frown,—"you who are so palpably able to work?" "Oh, Sir," was the sturdy knave's drawling rejoinder, "if you only knew how lazy I am!" Herein is the whole philosophy of idleness; and we are afraid that many a student of good natural capacity slips and slides from thought into reverie, and from reverie into apathy, and from apathy into incurable indisposition to think, with as much sweet unconsciousness of degradation as Montaigne's mendicant evinced; and at last hides from himself the fact of his imbecility of action, somewhat as Sir James Herring accounted for the fact that he could not rise early in the morning: he could, he said, make up his mind to it, but could not make up his body.
"He who eats with the Devil," says the proverb, "has need of a long spoon"; and he who domesticates this pleasant vice of indolence, and allows it to nestle near his will, has need of a long head. Ordinary minds may well be watchful of its insidious approaches when great ones have mourned over its enfeebling effects; and the subtle indolence that stole over the powers of Mackintosh, and gradually impaired the productiveness even of Goethe, may well scare intellects of less natural grasp and imaginations of less instinctive creativeness. Every step, indeed, of the student's progress calls for energy and effort, and every step is beset by some soft temptation to abandon the task of developing power for the delight of following impulse. The appetites, for example, instead of being bitted, and bridled, and trained into passions, and sent through the intellect to quicken, sharpen, and intensify its activity, are allowed to take their way unmolested to their own objects of sense, and drag the mind down to their own sensual level. Sentiment decays, the vision fades, faith in principles departs, the moment that appetite rules. On the closing doors of that "sensual stye," as over the gate of Dante's hell, be it written: "Let those who enter here leave hope behind."
But a more refined operation of this pestilent indolence is its way of infusing into the mind the delusive belief that it can attain the objects of activity without its exercise. Under this illusion, men expect to grow wise, as men who gamble in stocks expect to grow rich, by chance, and not by work. They invest in mediocrity in the confident hope that it will go many hundred per cent. above par; and so shocking has been the inflation of the intellectual currency of late years, that this speculation of indolence sometimes partially succeeds. But a revulsion comes,—and then brass has to make a break-neck descent to reach its proper level below gold. There are others whom indolence deludes by some trash about "fits" of inspiration, for whose Heaven-sent spasms they are humbly to wait. There is, it seems, a lucky thought somewhere in the abyss of possibility, which is somehow, at some time, to step out of essence into substance, and take up its abode in their capacious minds,—dutifully kept unoccupied in order that the expected celestial visitor may not be crowded for room. Chance is to make them king, and chance to crown them, without their stir! There are others still, who, while sloth is sapping the primitive energy of their natures, expect to scale the fortresses of knowledge by leaps and not by ladders, and who count on success in such perilous gymnastics, not by the discipline of the athlete, but by the dissipation of the idler. Indolence, indeed, is never at a loss for a smooth lie or delicious sophism to justify inaction, and, in our day, has rationalized it into a philosophy of the mind, and idealized it into a school of poetry, and organized it into a "hospital of incapables." It promises you the still ecstasy of a divine repose, while it lures you surely down into the vacant dulness of inglorious sloth. It provides a primrose path to stagnant pools, to an Arcadia of thistles, and a Paradise of mud.
But in a mind of any primitive power, intellectual indolence is sure to generate intellectual conceit,—a little Jack Horner, that ensconces itself in lazy heads, and, while it dwarfs every power to the level of its own littleness, keeps vociferating, "What a great man am I!" It is the essential vice of this glib imp of the mind, even when it infests large intellects, that it puts Nature in the possessive case,—labels all its inventions and discoveries "My truth,"—and moves about the realms of art, science, and letters in a constant fear of having its pockets picked. Think of a man's having vouchsafed to him one of those awful glimpses into the mysteries of creation which should be received with a shudder of prayerful joy, and taking the gracious boon with a smirk of all-satisfied conceit! One page in what Shakspeare calls "Nature's infinite book of secrecy" flies a moment open to his eager gaze, and he hears the rustling of the myriad leaves as they close and clasp, only to make his spirit more abject, his vanity more ravenous, his hatred of rivals more rancorous and mean. That grand unselfish love of truth, and joy in its discovery, by whomsoever made, which characterize the true seeker and seer of science and creative art, alone can keep the mind alive and alert, alone can make the possession of truth a means of elevating and purifying the man.
But if this conceit, in powerful natures, tends to belittle character, and eat into and consume the very faculties whose successful exercise creates it, its slyly insinuated venom works swifter and deadlier on youth and inexperience. The ordinary forms of conceit, it is true, cannot well flourish in any assemblage of young men, whose plain interest it is to undeceive all self-deception and quell every insurrection of individual vanity, and who soon understand the art of burning the nonsense out of an offending brother by caustic ridicule and slow-roasting sarcasm. But there is danger of mutual deception, springing from a common belief in a false, but attractive principle of culture. The mischief of intellectual conceit in our day consists in its arresting mental growth at the start by stuffing the mind with the husks of pretentious generalities, which, while they impart no vital power and convey no real information, give seeming enlargement to thought, and represent a seeming opulence of knowledge. The deluded student, who picks up these ideas in masquerade at the rag-fairs and old-clothes' shops of philosophy, thinks he has the key to all secrets and the solvent of all problems, when he really has no experimental knowledge of anything, and dwindles all the more for every juiceless, unnutritious abstraction he devours. Though famished for the lack of a morsel of the true mental food of facts and ideas, he still swaggeringly despises all relative information in his ambition to clutch at absolute truth, and accordingly goes directly to ultimates by the short cuts of cheap generalities. Why, to be sure, should he, who can, Napoleon-like, march straight on to the interior capital, submit, Marlborough-like, to the drudgery of besieging the frontier fortresses? Why should he, who can throw a girdle of generalization round the universe in less than forty minutes, stoop to master details? And this easy and sprightly amplitude of understanding, which consists not in including, but in excluding all relative facts and principles, he calls comprehensiveness; the mental decrepitude it occasions he dignifies with the appellation of repose; and, on the strength of comprehensiveness and repose, is of course qualified to take his seat beside Shakspeare, and chat cosily with Bacon, and wink knowingly at Goethe, and startle Leibnitz with a slap on the shoulder,—the true Red-Republican sign of liberty in manners, equality in power, and fraternity in ideas! These men, to be sure, have a way of saying things which he has not yet caught; but then their wide-reaching thoughts are his as well as theirs. Imitating the condescension of some contemporary philosophers of the Infinite, he graciously accepts Christianity and patronizes the idea of Deity, though he gives you to understand that he could easily pitch a generalization outside of both. And thus, mistaking his slab-sidedness for many-sidedness, and forgetting that there is no insight without force to back it,—bedizened in conceit and magnificent in littleness,—he is thrown on society, walking in a vain show of knowledge, and doomed to be upset and trampled on by the first brawny concrete Fact he stumbles against. A true method of culture makes drudgery beautiful by presenting a vision of the object to which it leads;—beware of the conceit that dispenses with it! How much better it is to delve for a little solid knowledge, and be sure of that, than to be a proper target for such a sarcasm as a great statesman once shot at a glib advocate, who was saying nothing with great fluency and at great length! "Who," he asked, "is this self-sufficient, all-sufficient, insufficient man?"
Idleness and Conceit, however, are not more opposed to that out-springing, reverential activity which makes the person forget himself in devotion to his objects, than Fear. A bold heart in a sound head,—that is the condition of energetic thinking, of the thought that thinks round things and into things and through things; but fear freezes activity at its inmost fountains. "There is nothing," says Montaigne, "that I fear so much as fear." Indeed, an educated man, who creeps along with an apologetic air, cringing to this name and ducking to that opinion, and hoping that it is not too presumptuous in him to beg the right to exist,—why, it is a spectacle piteous to gods and hateful to men! Yet think of the many knots of monitory truisms in which activity is likely to be caught and entangled at the outset,—knots which a brave purpose will not waste time to untie, but instantly cuts. First, there is the nonsense of students killing themselves by over-study,—some few instances of which, not traceable to over-eating, have shielded the short-comings of a million idlers. Next, there is the fear that the intellect may be developed at the expense of the moral nature,—one of those truths in the abstract which are made to do the office of lies in the application, and which are calculated not so much to make good men asgoodies,—persons rejoicing in an equal mediocrity of morals and mind, and pertinent examples of the necessity of personal force to convert moral maxims into moral might. The truth would seem to be, that half the crimes and sufferings which history records and observation furnishes are directly traceable to want of thought rather than to bad intention; and in regard to the other half, which may be referred to the remorseless selfishness of unsanctified intelligence, has that selfishness ever had more valuable allies and tools than the mental torpor that cannot think and the conscientious stupidity that will not? Moral laws, indeed, are intellectual facts, to be investigated as well as obeyed; and it is not a blind or blear-eyed conscience, but a conscience blended with intelligence and consolidated with character, that can both see and act.
But curtly dismissing the fallacy, that the moral and spiritual faculties are likely to find a sound basis in a cowed and craven reason, we come to a form of fear that practically paralyzes independent thought more than any other, while it is incompatible with manliness and self-respect. This fear is compounded of self-distrust and that mode of vanity which cowers beneath the invective of men whose applause it neither courts nor values. If you examine critically the two raging parties of conservatism and radicalism, you will find that a goodly number of their partisans are men who have not chosen their position, but have been bullied into it,—men who see clearly enough that both parties are based on principles almost equally true in themselves, almost equally false by being detached from their mutual relations. But then each party keeps its professors of intimidation and stainers of character, whose business it is to deprive men of the luxury of large thinking, and to drive all neutrals into their respective ranks. The missiles hurled from one side are disorganizer, infidel, disunionist, despiser of law, and other trumpery of that sort; from the other side, the no less effective ones of murderer, dumb dog, traitor to humanity, and other trumpery of that sort; and the young and sensitive student finds it difficult to keep the poise of his nature amid the cross-fire of this logic of fury and rhetoric of execration, and too often ends in joining one party from fear, or the other from the fear of being thought afraid. The probability is, that the least danger to his mental independence will proceed from any apprehension he may entertain of what are irreverently styled the "old fogies"; for if Young America goes on at its present headlong rate, there is little doubt that the old fogy will have to descend from his eminence of place, become an object of pathos rather than terror, and be compelled to make the inquiring appeal to his brisk hunters, so often made to himself in vain, "Am I not a man and a brother?" But with whatever association, political or moral, the thinker may connect himself, let him go in,—and not be dragged in or scared in. He certainly can do no good to himself, his country, or his race, by being the slave and echo of the heads of a clique. Besides, as most organizations are constituted on the principles of a sort of literary socialism, and each member lives and trades on a common capital of phrases, there is danger that these phrases may decline from signs into substitutes of thought, and both intellect and character evaporate in words. Thus, a man may be a Union man and a National man, or an Anti-Slavery man and a Temperance man and a Woman's-Rights' man, and still be very little of a man. There is, indeed, no more ludicrous sight than to see Mediocrity, perched on one of these resounding adjectives, strut and bluster, and give itself braggadocio airs, and dictate to all quiet men its maxims of patriotism or morality, and all the while be but a living illustration through what grandeurs of opinion essential meanness and poverty of soul will peer and peep and be disclosed. To be a statesman or reformer requires a courage that dares defy dictation from any quarter, and a mind which has come in direct contact with the great inspiring ideas of country and humanity. All the rest is spite, and spleen; and cant, and conceit, and words.
It is plain, of course, that every man of large and living thought will naturally sympathize with those great social movements, informing and reforming, which are the glory of the age; but it must always be remembered that the grand and generous sentiments that underlie those movements demand in their fervid disciple a corresponding grandeur and generosity of soul. There is no reason why his philanthropy should be malignant because other men's conservatism may be stupid; and the vulgar insensibility to the rights of the oppressed, and the vulgar scorn of the claims of the wretched, which men calling themselves respectable and educated may oppose to his own warmer feelings and nobler principles, should be met, not with that invective which may be as vulgar as the narrowness it denounces, nor always with that indignation which is righteous as well as wrathful, but with that awful contempt with which Magnanimity shames meanness, simply by the irony of her lofty example and the sarcasm of her terrible silence.
In these remarks, which we trust our readers have at least been kind enough to consider worthy of an effort of patience, we have attempted to connect all genuine intellectual success with manliness of character; have endeavored to show that force of individual being is its primary condition; that this force is augmented and enriched, or weakened and impoverished, according as it is or is not directed to appropriate objects; that indolence, conceit, and fear present continual checks to this going out of the mind into glad and invigorating communion with facts and laws; and that as a man is not a mere bundle of faculties, but a vital person, whose unity pervades, vivifies, and creates all the varieties of his manifestation, the same vices which enfeeble and deprave character tend to enfeeble and deprave intellect. But perhaps we have not sufficiently indicated a diseased state of consciousness, from which most intellectual men have suffered, many have died, and all should be warned,—the disease, namely, of mental disgust, the sign and the result of mental debility. Mental disgust "sicklies o'er" all the objects of thought, extinguishes faith in exertion, communicates a dull wretchedness to indolence in the very process by which it makes activity impossible, and drags into its own slough of despond, and discolors with its own morbid reveries, the objects which it should ardently seek and genially assimilate. It sees things neither as they are, nor as they are glorified and transfigured by hope and health and faith; but, in the apathy of that idling introspection which betrays a genius for misery, it pronounces effort to be vanity, and despairingly dismisses knowledge as delusion. "Despair," says Donne, "is the damp of hell; rejoicing is the serenity of heaven."
Now contrast this mental disgust, which proceeds from mental debility, with the sunny and soul-lifting exhilaration radiated from mental vigor,—a vigor which comes from the mind's secret consciousness that it is in contact with moral and spiritual verities, and is partaking of the rapture of their immortal life. A spirit earnest, hopeful, energetic, inquisitive, making its mistakes minister to wisdom, and converting the obstacles it vanquishes into power,—a spirit inspired by a love of the excellency and beauty of knowledge, which will not let it sleep,—such a spirit soon learns that the soul of joy is hid in the austere form of Duty, and that the intellect becomes brighter, keener, clearer, more buoyant, and more efficient, as it feels the freshening vigor infused by her monitions and menaces, and the celestial calm imparted by her soul-satisfying smile. In all the professions and occupations over which Intellect holds dominion, the student will find that there is no grace of character without its corresponding grace of mind. He will find that virtue is an aid to insight; that good and sweet affections will bear a harvest of pure and high thoughts; that patience will make the intellect persistent in plans which benevolence will make beneficent in results; that the austerities of conscience will dictate precision to statements and exactness to arguments; that the same moral sentiments and moral power which regulate the conduct of life will illumine the path and stimulate the purpose of those daring spirits eager to add to the discoveries of truth and the creations of art. And he will also find that this purifying interaction of spiritual and mental forces will give the mind an abiding foundation of joy for its starts of rapture and flights of ecstasy;—a joy, in whose light and warmth languor and discontent and depression and despair will be charmed away;—a joy, which will make the mind large, generous, hopeful, aspiring, in order to make life beautiful and sweet;—a joy, in the words of an old divine, "which will put on a more glorious garment above, and be joy superinvested in glory!"
Alfred Noble had grown up to manhood among the rocks and hills of a New England village. A year spent in Mobile, employed in the duties of a clerk, had not accustomed him to the dull routine of commercial life. He longed for the sound of brooks and the fresh air of the hills. It was, therefore, with great pleasure that he received from his employer a message to be conveyed to a gentleman who lived in the pleasantest suburb of the city. It was one of those bright autumnal days when the earth seems to rejoice consciously in the light that gives her beauty.
Leaving behind him the business quarter of the town, he passed through pleasant streets bordered with trees, and almost immediately found himself amid scenes clothed with all the freshness of the country. Handsome mansions here and there dotted the landscape, with pretty little parks, enclosing orange-trees and magnolias, surrounded with hedges of holly, in whose foliage numerous little foraging birds were busy in the sunshine. The young man looked at these dwellings with an exile's longing at his heart. He imagined groups of parents and children, brothers and sisters, under those sheltering roofs, all strangers to him, an orphan, alone in the world. The pensiveness of his mood gradually gave place to more cheerful thoughts. Visions of prosperous business and a happy home rose before him, as he walked briskly toward the hills south of the city. The intervals between the houses increased in length, and he soon found himself in a little forest of pines. Emerging from this, he came suddenly in sight of an elegant white villa, with colonnaded portico and spacious verandas. He approached it by a path through a grove, the termination of which had grown into the semblance of a Gothic arch, by the interlacing of two trees, one with glossy evergreen leaves, the other yellow with the tints of autumn. Vines had clambered to the top, and hung in light festoons from the branches. The foliage, fluttering in a gentle breeze, caused successive ripples of sun-flecks, which chased each other over trunks and boughs, and joined in wayward dance with the shadows on the ground.
Arrested by this unusual combination of light and shade, color and form, the young man stood still for a moment to gaze upon it. He was thinking to himself that nothing could add to the perfection of its beauty, when suddenly there came dancing under the arch a figure that seemed like the fairy of those woods, a spirit of the mosses and the vines. She was a child, apparently five or six years old, with large brown eyes, and a profusion of dark hair. Her gypsy hat, ornamented with scarlet ribbons and a garland of red holly-berries, had fallen back on her shoulders, and her cheeks were flushed with exercise. A pretty little white dog was with her, leaping up eagerly for a cluster of holly-berries which she playfully shook above his head. She whirled swiftly round and round the frisking animal, her long red ribbons flying on the breeze, and then she paused, all aglow, swaying herself back and forth, like a flower on its stem. A flock of doves, as if attracted toward her, came swooping down from the sky, revolving in graceful curves above her head, their white breasts glistening in the sunshine. The aërial movements of the child were so full of life and joy, she was so in harmony with the golden day, the waving vines, and the circling doves, that the whole scene seemed like an allegro movement in music, and she a charming little melody floating through it all.
Alfred stood like one enchanted. He feared to speak or move, lest the fairy should vanish from mortal presence. So the child and the dog, equally unconscious of a witness, continued their graceful gambols for several minutes. An older man might have inwardly moralized on the folly of the animal, aping humanity in thus earnestly striving after what would yield no nourishment when obtained. But Alfred was too young and too happy to moralize. The present moment was all-sufficient for him, and stood still there in its fulness, unconnected with past or future. This might have lasted long, had not the child been attracted by the dove-shadows, and, looking up to watch the flight of the birds, her eyes encountered the young man. A whole heart full of sunshine was in the smile with which he greeted her. But, with a startled look, she turned quickly and ran away; and the dog, still full of frolic, went bounding by her side. As Alfred tried to pursue them, a bough knocked off his hat. Without stopping to regain it, he sprang over a holly-hedge, and came in view of the veranda of a house, just in time to see the fairy and her dog disappear behind a trellis covered with the evergreen foliage of the Cherokee rose. Conscious of the impropriety of pursuing her farther, he paused to take breath. As he passed his hand through his hair, tossed into masses by running against the wind, he heard a voice from the veranda exclaim,—
"Whither so fast, Loo Loo? Come here, Loo Loo!"
Glancing upward, he saw a patrician-looking gentleman, in a handsome morning-gown, of Oriental fashion, and slippers richly embroidered. He was reclining on a lounge, with wreaths of smoke floating before him; but seeing the stranger, he rose, and taking the amber-tubed cigar from his mouth, he said, half laughing,—
"You seem to be in hot haste, Sir. Pray, what have you been hunting?"
Alfred also laughed, as he replied,—
"I have been chasing a charming little girl, who would not be caught.Perhaps she was your daughter, Sir?"
"Sheismy daughter," rejoined the gentleman. "A pretty little witch, is she not? Will you walk in, Sir?"
Alfred thanked him, and said that he was in search of a Mr. Duncan, whose residence was in that neighborhood.
"I am Mr. Duncan," replied the patrician. "Jack, go and fetch the gentleman's hat, and bring cigars."
A negro obeyed his orders, and, after smoking awhile on the veranda, the two gentlemen walked round the grounds.
Once when they approached the house, they heard the pattering of little feet, and Mr. Duncan called out, with tones of fondness,—
"Come here, Loo Loo! Come, darling, and see the gentleman who has been running after you!"
But the shy little fairy ran all the faster, and Alfred saw nothing but the long red ribbons of her gypsy hat, as they floated behind her on the wind.
Declining a polite invitation to dine, he walked back to the city. The impression on his mind had been so vivid, that, as he walked, there rose ever before him a vision of that graceful arch with waving vines, the undulating flight of the silver-breasted doves, and the airy motions of that beautiful child. How would his interest in the scene have deepened, could some sibyl have foretold to him how closely the Fates had interwoven the destinies of himself and that lovely little one!
When he entered the counting-room, he found his employer in close conversation with Mr. Grossman, a wealthy cotton-broker. This man was but little more than thirty years of age, but the predominance of animal propensities was stamped upon his countenance with more distinctness than is usual with sensualists of twice his age. The oil of a thousand hams seemed oozing through his pimpled cheeks; his small gray eyes were set in his head like the eyes of a pig; his mouth had the expression of a satyr; and his nose seemed perpetually sniffing the savory prophecy of food. When the clerk had delivered his message, he slapped him familiarly on the shoulder, and said,—
"So you've been out to Duncan's, have you? Pretty nest there at Pine Grove, and they say he's got a rare bird in it; but he keeps her so close, that I could never catch sight of her. Perhaps you got a peep, eh?"
"I saw a very beautiful child of Mr. Duncan's," replied Alfred, "but I did not see his wife."
"That's very likely," rejoined Grossman; "because he never had any wife."
"He said the little girl was his daughter, and I naturally inferred that he had a wife," replied Alfred.
"That don't follow of course, my gosling," said the cotton-broker. "You're green, young man! You're green! I swear, I'd give a good deal to get sight of Duncan's wench. She must be devilish handsome, or he wouldn't keep her so close."
Alfred Noble had always felt an instinctive antipathy to this man, who was often letting fall some remark that jarred harshly with his romantic ideas of women,—something that seemed to insult the memories of a beloved mother and sister gone to the spirit-world. But he had never liked him less than at this moment; for the sly wink of his eye, and the expressive leer that accompanied his coarse words, were very disagreeable things to be associated with that charming vision of the circling doves and the innocent child.
Time passed away, and with it the average share of changing events. Alfred Noble became junior partner in the counting-house he had entered as clerk, and not long afterward the elder partner died. Left thus to rely upon his own energy and enterprise, the young man gradually extended his business, and seemed in a fair way to realize his favorite dream of making a fortune and returning to the North to marry. The subject of Slavery was then seldom discussed. North and South seemed to have entered into a tacit agreement to ignore the topic completely. Alfred's experience was like that of most New Englanders in his situation. He was at first annoyed and pained by many of the peculiarities of Southern society, and then became gradually accustomed to them. But his natural sense of justice was very strong; and this, added to the influence of early education, and strengthened by scenes of petty despotism which he was frequently compelled to witness, led him to resolve that he would never hold a slave. The colored people in his employ considered him their friend, because he was always kind and generous to them. He supposed that comprised the whole of duty, and further than that he never reflected upon the subject.
The pretty little picture at Pine Grove, which had made so lively an impression on his imagination, faded the more rapidly, because unconnected with his affections. But a shadowy semblance of it always flitted through his memory, whenever he saw a beautiful child, or observed any unusual combination of trees and vines.
Four years after his interview with Mr. Duncan, business called him to the interior of the State, and for the sake of healthy exercise he chose to make the journey on horseback. His route lay mostly through a monotonous region of sandy plain, covered with pines, here and there varied by patches of cleared land, in which numerous dead trees were prostrate, or standing leafless, waiting their time to fall. Most of the dwellings were log-houses, but now and then the white villa of some wealthy planter might be seen gleaming through the evergreens. Sometimes the sandy soil was intersected by veins of swamp, through which muddy water oozed sluggishly, among bushes and dead logs. In these damp places flourished dark cypresses and holly-trees, draped with gray Spanish moss, twisted around the boughs, and hanging from them like gigantic cobwebs. Now and then, the sombre scene was lighted up with a bit of brilliant color, when a scarlet grosbeak flitted from branch to branch, or a red-headed woodpecker hammered at the trunk of some old tree, to find where the insects had intrenched themselves. But nothing pleased the eye of the traveller so much as the holly-trees, with their glossy evergreen foliage, red berries, and tufts of verdant mistletoe. He had been riding all day, when, late in the afternoon, an uncommonly beautiful holly appeared to terminate the road at the bend where it stood. Its boughs were woven in with a cypress on the other side, by long tangled fringes of Spanish moss. The setting sun shone brightly aslant the mingled foliage, and lighted up the red berries, which glimmered through the thin drapery of moss, like the coral ornaments of a handsome brunette seen through her veil of embroidered lace. It was unlike the woodland picture he had seen at Pine Grove, but it recalled it to his memory more freshly than he had seen it for a long time. He watched the peculiar effects of sunlight, changing as he approached the tree, and the desire grew strong within him to have the fairy-like child and the frolicsome dog make their appearance beneath that swinging canopy of illuminated moss. If his nerves had been in such a state that forms in the mind could have taken outward shape, he would have realized the vision so distinctly painted on his imagination. But he was well and strong; therefore he saw nothing but a blue heron flapping away among the cypresses, and a flock of turkey-buzzards soaring high above the trees, with easy and graceful flight. His thoughts, however, continued busy with the picture that had been so vividly recalled. He recollected having heard, some time before, of Mr. Duncan's death, and he queried within himself what had become of that beautiful child.
Musing thus, he rode under the fantastic festoons he had been admiring, and saw at his right a long gentle descent, where a small stream of water glided downward over mossy stones. Trees on either side interlaced their boughs over it, and formed a vista, cool, dark, and solemn as the aisle of some old Gothic church. A figure moving upward, by the side of the little brook, attracted his attention, and he checked his horse to inquire whether the people at the nearest house would entertain a stranger for the night. When the figure approached nearer, he saw that it was a slender, barefooted girl, carrying a pail of water. As she emerged from the dim aisle of trees, a gleam of the setting sun shone across her face for an instant, and imparted a luminous glory to her large brown eyes. Shading them with her hand, she paused timidly before the stranger, and answered his inquiries. The modulation of her tones suggested a degree of refinement which he had not expected to meet in that lonely region. He gazed at her so intently, that her eyes sought the ground, and their long, dark fringes rested on blushing cheeks. What was it those eyes recalled? They tantalized and eluded his memory. "My good girl, tell me what is your name," he said.
"Louisa," she replied, bashfully, and added, "I will show you the way to the house."
"Let me carry the water for you," said the kind-hearted traveller. He dismounted for the purpose, but she resisted his importunities, saying thatshewould be very angry with her.
"And who isshe?" he asked. "Is she your mother?"
"Oh, no, indeed!" was the hasty reply. "I am—I—I live there."
The disclaimer was sudden and earnest, as if the question struck on a wounded nerve. Her eyes swam with tears, and the remainder of her answer was sad and reluctant in its tones. The child was so delicately formed, so shy and sensitive, so very beautiful, that she fascinated him strongly. He led his horse into the lane she had entered, and as he walked by her side he continued to observe her with the most lively interest. Her motions were listless and languid, but flexile as a willow. They puzzled him, as her eyes had done; for they seemed to remind him of something he had seen in a half-forgotten dream.
They soon came in sight of the house, which was built of logs, but larger than most houses of that description; and two or three huts in the rear indicated that the owner possessed slaves. An open porch in front was shaded by the projecting roof, and there two dingy, black-nosed dogs were growling and tousling each other. Pigs were rooting the ground, and among them rolled a black baby, enveloped in a bundle of dirty rags. The traveller waited while Louisa went into the house to inquire whether entertainment could be furnished for himself and his horse. It was some time before the proprietor of the establishment made his appearance. At last he came slowly sauntering round the end of the house, his hat tipped on one side, with a rowdyish air. He was accompanied by a large dog, which rushed in among the pigs, biting their ears, and making them race about, squealing piteously. Then he seized hold of the bundle of rags containing the black baby, and began to drag it over the ground, to the no small astonishment of the baby, who added his screech to the charivari of the pigs. With loud shouts of laughter, Mr. Jackson cheered on the rough animal, and was so much entertained by the scene, that he seemed to have forgotten the traveller entirely. When at last his eye rested upon him, he merely exclaimed, "That's a hell of a dog!" and began to call, "Staboy!" again. The negro woman came and snatched up her babe, casting a furtive glance at her master, as she did so, and making her escape as quickly as possible. Towzer, being engaged with the pigs at that moment, allowed her to depart unmolested; and soon came back to his master, wagging his tail, and looking up, as if expecting praise for his performances.
The traveller availed himself of this season of quiet to renew his inquiries.
"Well," said Mr. Jackson, "I reckon we can accommodate ye. Whar ar ye from, stranger?"
Mr. Noble having stated "whar" he was from, was required to tell "whar" he was going, whether he owned that "bit of horse-flesh," and whether he wanted to sell him. Having answered all these interrogatories in a satisfactory manner, he was ushered into the house.
The interior was rude and slovenly, like the exterior. The doors were opened by wooden latches with leather strings, and sagged so much on their wooden hinges, that they were usually left open to avoid the difficulty of shutting them. Guns and fishing-tackle were on the walls, and the seats were wooden benches or leather-bottomed chairs. A tall, lank woman, with red hair, and a severe aspect, was busy mending a garment. When asked if the traveller could be provided with supper, she curtly replied that she "reckoned so"; and, without further parlance, or salute, went out to give orders. Immediately afterward, her shrill voice was heard calling out, "You gal! put the fixens on the table."
The "gal," who obeyed the summons, proved to be the sylph-like child that had guided the traveller to the house. To the expression of listlessness and desolation which he had previously noticed, there was now added a look of bewilderment and fear. He thought she might, perhaps, be a step-daughter of Mrs. Jackson; but how could so coarse a man as his host be the father of such gentleness and grace?
While supper was being prepared, Mr. Jackson entered into conversation with his guest about the usual topics in that region,—the prices of cotton and "niggers." He frankly laid open his own history and prospects, stating that he was "fetched up" in Western Tennessee, where he owned but two "niggers." A rich uncle had died in Alabama, and he had come in for a portion of his wild land and "niggers"; so he concluded to move South and take possession. Mr. Noble courteously sustained his share of the conversation; but his eyes involuntarily followed the interesting child, as she passed in and out to arrange the supper-table.
"You seem to fancy Leewizzy," said Mr. Jackson, shaking the ashes from his pipe.
"I have never seen a handsomer child," replied Mr. Noble. "Is she your daughter?"
"No, Sir; she's my nigger," was the brief response.
The young girl reëntered the room at that moment, and the statement seemed so incredible, that the traveller eyed her with scrutinizing glance, striving in vain to find some trace of colored ancestry.
"Come here, Leewizzy," said her master. "What d'ye keep yer eyes on the ground for? You 'a'n't got no occasion to be ashamed o' yer eyes. Hold up yer head, now, and look the gentleman in the face."
She tried to obey, but native timidity overcame the habit of submission, and, after one shy glance at the stranger, her eyelids lowered, and their long, dark fringes rested on blushing cheeks.
"I reckon ye don't often see a poottier piece o' flesh," said Mr.Jackson.
While he was speaking, his wife had come in from the kitchen, followed by a black woman with a dish of sweet potatoes and some hot corn-cakes. She made her presence manifest by giving "Leewizzy" a violent push, with the exclamation, "What ar ye standing thar for, yer lazy wench? Go and help Dinah bring in the fixens." Then turning to her husband, she said, "You'll make a fool o' that ar gal. It's high time she was sold. She's no account here."
Mr. Jackson gave a knowing wink at his guest, and remarked, "Women-folks are ginerally glad enough to have niggers to wait on 'em; but ever sence that gal come into the house, my old woman's been in a desperate hurry to have me sell her. But such an article don't lose nothing by waiting awhile. I've some thoughts of taking a tramp to Texas one o' these days; and I reckon a prime fancy article, like that ar, would bring a fust-rate price in New Orleans."
The subject of his discourse was listening to what he said; and partly from tremor at the import of his words, and partly from fear that she should not place the dish of bacon and eggs to please her mistress, she tipped it in setting it down, so that some of the fat was spilled upon the table-cloth. Mrs. Jackson seized her and slapped her hard, several times, on both sides of her head. The frightened child tried to escape, as soon as she was released from her grasp, but, being ordered to remain and wait upon table, she stood behind her mistress, carefully suppressing her sobs, though unable to keep back the tears that trickled down her cheeks. The traveller was hungry; but this sight was a damper upon his appetite. He was indignant at seeing such a timid young creature so roughly handled; but he dared not give utterance to his emotions, for fear of increasing the persecution to which she was subjected. Afterward, when his host and hostess were absent from the room, and Louisa was clearing the table, impelled by a feeling of pity, which he could not repress, he laid his hand gently upon her head, and said, "Poor child!"
It was a simple phrase; but his kindly tones produced a mighty effect on that suffering little soul. Her pent-up affections rushed forth like a flood when the gates are opened. She threw herself into his arms, nestled her head upon his breast, and sobbed out, "Oh, I have nobody to love me now!" This outburst of feeling was so unexpected, that the young man felt embarrassed, and knew not what to do. His aversion to disagreeable scenes amounted to a weakness; and he knew, moreover, that, if his hostess should become aware of his sympathy, her victim would fare all the worse for it. Still, it was not in his nature to repel the affection that yearned toward him with so overwhelming an impulse. He placed his hand tenderly on her head, and said, in a soothing voice, "Be quiet now, my little girl. I hear somebody coming; and you know your mistress expects you to clear the table."
Mrs. Jackson was in fact approaching, and Louisa hastily resumed her duties.
Had Mr. Noble been guilty of some culpable action, he could not have felt more desirous to escape the observation of his hostess. As soon as she entered, he took up his hat hastily, and went out to ascertain whether his horse had been duly cared for.
He saw Louisa no more that night. But as he lay awake, looking at a star that peeped in upon him through an opening in the log wall, he thought of her beautiful eyes, when the sun shone upon them, as she emerged from the shadows. He wished that his mother and sister were living, that they might adopt the attractive child. Then he remembered that she was a slave, reserved for the New Orleans market, and that it was not likely his good mother could obtain her, if she were alive and willing to undertake the charge. Sighing, as he had often done, to think how many painful things there were which he had no power to remedy, he fell asleep and saw a very small girl dancing with a pail of water, while a flock of white doves were wheeling round her. The two pictures had mingled on the floating cloud-canvas of dream-land.
He had paid for his entertainment before going to bed, and had signified his intention to resume his journey as soon as light dawned. All was silent in the house when he went forth; and out of doors nothing was stirring but a dog that roused himself to bark after him, and chanticleer perched on a stump to crow. He was, therefore, surprised to find Louisa at the crib where his horse was feeding. Springing toward him, she exclaimed,—
"Oh, you have come! Do buy me, Sir! I will besogood! I will do everything you tell me! Oh, I am so unhappy! Do buy me, Sir!"
He patted her on the head, and looked down compassionately into the swimming eyes that were fixed so imploringly upon his.
"Buy you, my poor child?" he replied. "I have no house,—I have nothing for you to do."
"My mother showed me how to sew some, and how to do some embroidery," she said, coaxingly. "I will learn to do it better, and I can earn enough to buy something to eat. Oh, do buy me, Sir! Do take me with you!"
"I cannot do that," he replied; "for I must go another day's journey before I return to Mobile."
"Do you live in Mobile?" she exclaimed, eagerly. "My father lived inMobile. Once I tried to run away there, but they set the dogs after me.Oh, do carry me back to Mobile!"
"What is your name?" said he; "and in what part of the city did you live?"
"My name is Louisa Duncan; and my father lived at Pine Grove. It was such a beautiful place! and I wassohappy there! Will you take me back to Mobile?Willyou?"
Evading the question, he said,—
"Your name is Louisa, but your father called you Loo Loo, didn't he?"
That pet name brought forth a passionate outburst of tears. Her voice choked, and choked again, as she sobbed out,—
"Nobody has ever called me Loo Loo since my father died."
He soothed her with gentle words, and she, looking up earnestly, as if stirred by a sudden thought, exclaimed,—
"How did youknowmy father called me Loo Loo?"
He smiled as he answered, "Then you don't remember a young man who ran after you one day, when you were playing with a little white dog at Pine Grove? and how your father called to you, 'Come here, Loo Loo, and see the gentleman'?"
"I don't remember it," she replied; "but I remember how my father used to laugh at me about it, long afterward. He said I was very young to have gentlemen running after me."
"I am that gentleman," he said. "When I first looked at you, I thought I had seen you before; and now I see plainly that you are Loo Loo."
That name was associated with so many tender memories, that she seemed to hear her father's voice once more. She nestled close to her new friend, and repeated, in most persuasive tones, "Youwillbuy me? Won't you?"
"And your mother? What has become of her?" he asked.
"She died of yellow fever, two days before my father. I am all alone.Nobody cares for me. Youwillbuy me,—won't you?"
"But tell me how you came here, my poor child," he said.
She answered, "I don't know. After my father died, a great many folks came to the house, and they sold everything. They said my father was uncle to Mr. Jackson, and that I belonged to him. But Mrs. Jackson won't let me call Mr. Duncan my father. She says, if she ever hears of my calling him so again, she'll whip me. Do let me beyourdaughter! Youwillbuy me,—won't you?"