I HAVE spoken of the numerous jars and jolts which daily minister to my faculties. The loftier and grander vibrations which appeal to my emotions are varied and abundant. I listen with awe to the roll of the thunder and the muffled avalanche of sound when the sea flings itself upon the shore. And I love the instrument by which all the diapasons of the ocean are caught and released in surging floods—the many-voiced organ. If music could be seen, I could point where the organ-notes go, as they rise and fall, climb up and up, rock and sway, now loud and deep, now high andstormy, anon soft and solemn, with lighter vibrations interspersed between and running across them. I should say that organ-music fills to an ecstasy the act of feeling.
There is tangible delight in other instruments, too. The violin seems beautifully alive as it responds to the lightest wish of the master. The distinction between its notes is more delicate than between the notes of the piano.
I enjoy the music of the piano most when I touch the instrument. If I keep my hand on the piano-case, I detect tiny quavers, returns of melody, and the hush that follows. This explains to me how sound can die away to the listening ear:
... How thin and clear,And thinner, clearer, farther going!O sweet and far from cliff and scarThe horns of Elfland faintly blowing!
I am able to follow the dominant spirit and mood of the music. I catch the joyous dance as it bounds over the keys, the slow dirge, the reverie. I thrill to the fiery sweep of notes crossed by thunderous tones in the "Walküre," whereWotankindles the dread flames that guard the sleepingBrunhild. How wonderful is the instrument on which a great musician sings with his hands! I have never succeeded in distinguishing one composition from another. I think this is impossible; but the concentration and strain upon my attention would be so great that I doubt if the pleasure derived would be commensurate to the effort.
Nor can I distinguish easily a tune that is sung. But by placing my hand on another's throat and cheek, I enjoythe changes of the voice. I know when it is low or high, clear or muffled, sad or cheery. The thin, quavering sensation of an old voice differs in my touch from the sensation of a young voice. A Southerner's drawl is quite unlike the Yankee twang. Sometimes the flow and ebb of a voice is so enchanting that my fingers quiver with exquisite pleasure, even if I do not understand a word that is spoken.
On the other hand, I am exceedingly sensitive to the harshness of noises like grinding, scraping, and the hoarse creak of rusty locks. Fog-whistles are my vibratory nightmares. I have stood near a bridge in process of construction, and felt the tactual din, the rattle of heavy masses of stone, the roll of loosened earth, the rumble of engines, the dumpingof dirt-cars, the triple blows of vulcan hammers. I can also smell the fire-pots, the tar and cement. So I have a vivid idea of mighty labours in steel and stone, and I believe that I am acquainted with all the fiendish noises which can be made by man or machinery. The whack of heavy falling bodies, the sudden shivering splinter of chopped logs, the crystal shatter of pounded ice, the crash of a tree hurled to the earth by a hurricane, the irrational, persistent chaos of noise made by switching freight-trains, the explosion of gas, the blasting of stone, and the terrific grinding of rock upon rock which precedes the collapse—all these have been in my touch-experience, and contribute to my idea of Bedlam, of a battle, a waterspout, an earthquake, and other enormous accumulations of sound.
Touch brings me into contact with the traffic and manifold activity of the city. Besides the bustle and crowding of people and the nondescript grating and electric howling of street-cars, I am conscious of exhalations from many different kinds of shops; from automobiles, drays, horses, fruit stands, and many varieties of smoke.
Odours strange and musty,The air sharp and dustyWith lime and with sand,That no one can stand,Make the street impassable,The people irascible,Until every one cries,As he trembling goesWith the sight of his eyesAnd the scent of his noseQuite stopped—or at least much diminished—"Gracious! when will this city be finished?"[B]
Copyright, 1907, by The Whitman Studio "Listening" to the Trees"Listening" to the TreesTo face page 70
The city is interesting; but the tactual silence of the country is always most welcome after the din of town and the irritating concussions of the train. How noiseless and undisturbing are the demolition, the repairs and the alterations, of nature! With no sound of hammer or saw or stone severed from stone, but a music of rustles and ripe thumps on the grass come the fluttering leaves and mellow fruits which the wind tumbles all day from the branches. Silently all droops, all withers, all is poured back into the earth that it may recreate; all sleeps while the busy architects of day and night ply their silent work elsewhere. The same serenity reigns when all at once the soil yields up a newly wrought creation. Softly the ocean of grass, moss, and flowersrolls surge upon surge across the earth. Curtains of foliage drape the bare branches. Great trees make ready in their sturdy hearts to receive again birds which occupy their spacious chambers to the south and west. Nay, there is no place so lowly that it may not lodge some happy creature. The meadow brook undoes its icy fetters with rippling notes, gurgles, and runs free. And all this is wrought in less than two months to the music of nature's orchestra, in the midst of balmy incense.
The thousand soft voices of the earth have truly found their way to me—the small rustle in tufts of grass, the silky swish of leaves, the buzz of insects, the hum of bees in blossoms I have plucked, the flutter of a bird's wings after his bath, and the slender ripplingvibration of water running over pebbles. Once having been felt, these loved voices rustle, buzz, hum, flutter, and ripple in my thought forever, an undying part of happy memories.
Between my experiences and the experiences of others there is no gulf of mute space which I may not bridge. For I have endlessly varied, instructive contacts with all the world, with life, with the atmosphere whose radiant activity enfolds us all. The thrilling energy of the all-encasing air is warm and rapturous. Heat-waves and sound-waves play upon my face in infinite variety and combination, until I am able to surmise what must be the myriad sounds that my senseless ears have not heard.
The air varies in different regions, atdifferent seasons of the year, and even different hours of the day. The odorous, fresh sea-breezes are distinct from the fitful breezes along river banks, which are humid and freighted with inland smells. The bracing, light, dry air of the mountains can never be mistaken for the pungent salt air of the ocean. The air of winter is dense, hard, compressed. In the spring it has new vitality. It is light, mobile, and laden with a thousand palpitating odours from earth, grass, and sprouting leaves. The air of midsummer is dense, saturated, or dry and burning, as if it came from a furnace. When a cool breeze brushes the sultry stillness, it brings fewer odours than in May, and frequently the odour of a coming tempest. The avalanche of coolness which sweeps through the low-hangingair bears little resemblance to the stinging coolness of winter.
The rain of winter is raw, without odour, and dismal. The rain of spring is brisk, fragrant, charged with life-giving warmth. I welcome it delightedly as it visits the earth, enriches the streams, waters the hills abundantly, makes the furrows soft with showers for the seed, elicits a perfume which I cannot breathe deep enough. Spring rain is beautiful, impartial, lovable. With pearly drops it washes every leaf on tree and bush, ministers equally to salutary herbs and noxious growths, searches out every living thing that needs its beneficence.
The senses assist and reinforce each other to such an extent that I am not sure whether touch or smell tells me the most about the world. Everywhere theriver of touch is joined by the brooks of odour-perception. Each season has its distinctive odours. The spring is earthy and full of sap. July is rich with the odour of ripening grain and hay. As the season advances, a crisp, dry, mature odour predominates, and golden-rod, tansy, and everlastings mark the onward march of the year. In autumn, soft, alluring scents fill the air, floating from thicket, grass, flower, and tree, and they tell me of time and change, of death and life's renewal, desire and its fulfilment.
FOR some inexplicable reason the sense of smell does not hold the high position it deserves among its sisters. There is something of the fallen angel about it. When it woos us with woodland scents and beguiles us with the fragrance of lovely gardens, it is admitted frankly to our discourse. But when it gives us warning of something noxious in our vicinity, it is treated as if the demon had got the upper hand of the angel, and is relegated to outer darkness, punished for its faithful service. It is most difficult to keep the truesignificance of words when one discusses the prejudices of mankind, and I find it hard to give an account of odour-perceptions which shall be at once dignified and truthful.
In my experience smell is most important, and I find that there is high authority for the nobility of the sense which we have neglected and disparaged. It is recorded that the Lord commanded that incense be burnt before him continually with a sweet savour. I doubt if there is any sensation arising from sight more delightful than the odours which filter through sun-warmed, wind-tossed branches, or the tide of scents which swells, subsides, rises again wave on wave, filling the wide world with invisible sweetness. A whiff of the universe makes us dream of worlds we havenever seen, recalls in a flash entire epochs of our dearest experience. I never smell daisies without living over again the ecstatic mornings that my teacher and I spent wandering in the fields, while I learned new words and the names of things. Smell is a potent wizard that transports us across a thousand miles and all the years we have lived. The odour of fruits wafts me to my Southern home, to my childish frolics in the peach orchard. Other odours, instantaneous and fleeting, cause my heart to dilate joyously or contract with remembered grief. Even as I think of smells, my nose is full of scents that start awake sweet memories of summers gone and ripening grain fields far away.
The faintest whiff from a meadowwhere the new-mown hay lies in the hot sun displaces the here and the now. I am back again in the old red barn. My little friends and I are playing in the haymow. A huge mow it is, packed with crisp, sweet hay, from the top of which the smallest child can reach the straining rafters. In their stalls beneath are the farm animals. Here is Jerry, unresponsive, unbeautiful Jerry, crunching his oats like a true pessimist, resolved to find his feed not good—at least not so good as it ought to be. Again I touch Brownie, eager, grateful little Brownie, ready to leave the juiciest fodder for a pat, straining his beautiful, slender neck for a caress. Near by stands Lady Belle, with sweet, moist mouth, lazily extracting the sealed-up cordial from timothy and clover, and dreaming ofdeep June pastures and murmurous streams.
The sense of smell has told me of a coming storm hours before there was any sign of it visible. I notice first a throb of expectancy, a slight quiver, a concentration in my nostrils. As the storm draws nearer, my nostrils dilate the better to receive the flood of earth-odours which seem to multiply and extend, until I feel the splash of rain against my cheek. As the tempest departs, receding farther and farther, the odours fade, become fainter and fainter, and die away beyond the bar of space.
I know by smell the kind of house we enter. I have recognized an old-fashioned country house because it has several layers of odours, left by a succession offamilies, of plants, perfumes, and draperies.
In the evening quiet there are fewer vibrations than in the daytime, and then I rely more largely upon smell. The sulphuric scent of a match tells me that the lamps are being lighted. Later I note the wavering trail of odour that flits about and disappears. It is the curfew signal; the lights are out for the night.
Out of doors I am aware by smell and touch of the ground we tread and the places we pass. Sometimes, when there is no wind, the odours are so grouped that I know the character of the country, and can place a hayfield, a country store, a garden, a barn, a grove of pines, a farmhouse with the windows open.
The other day I went to walk toward afamiliar wood. Suddenly a disturbing odour made me pause in dismay. Then followed a peculiar, measured jar, followed by dull, heavy thunder. I understood the odour and the jar only too well. The trees were being cut down. We climbed the stone wall to the left. It borders the wood which I have loved so long that it seems to be my peculiar possession. But to-day an unfamiliar rush of air and an unwonted outburst of sun told me that my tree friends were gone. The place was empty, like a deserted dwelling. I stretched out my hand. Where once stood the steadfast pines, great, beautiful, sweet, my hand touched raw, moist stumps. All about lay broken branches, like the antlers of stricken deer. The fragrant, piled-up sawdust swirled and tumbled about me.An unreasoning resentment flashed through me at this ruthless destruction of the beauty that I love. But there is no anger, no resentment in nature. The air is equally charged with the odours of life and of destruction, for death equally with growth forever ministers to all-conquering life. The sun shines as ever, and the winds riot through the newly opened spaces. I know that a new forest will spring where the old one stood, as beautiful, as beneficent.
Touch sensations are permanent and definite. Odours deviate and are fugitive, changing in their shades, degrees, and location. There is something else in odour which gives me a sense of distance. I should call it horizon—the line where odour and fancy meet at the farthest limit of scent.
Smell gives me more idea than touch or taste of the manner in which sight and hearing probably discharge their functions. Touch seems to reside in the object touched, because there is a contact of surfaces. In smell there is no notion of relievo, and odour seems to reside not in the object smelt, but in the organ. Since I smell a tree at a distance, it is comprehensible to me that a person sees it without touching it. I am not puzzled over the fact that he receives it as an image on his retina without relievo, since my smell perceives the tree as a thin sphere with no fullness or content. By themselves, odours suggest nothing. I must learn by association to judge from them of distance, of place, and of the actions or the surroundings which are the usual occasions for them,just as I am told people judge from colour, light, and sound.
From exhalations I learn much about people. I often know the work they are engaged in. The odours of wood, iron, paint, and drugs cling to the garments of those that work in them. Thus I can distinguish the carpenter from the ironworker, the artist from the mason or the chemist. When a person passes quickly from one place to another I get a scent impression of where he has been—the kitchen, the garden, or the sick-room. I gain pleasurable ideas of freshness and good taste from the odours of soap, toilet water, clean garments, woollen and silk stuffs, and gloves.
I have not, indeed, the all-knowing scent of the hound or the wild animal. None but the halt and the blind needfear my skill in pursuit; for there are other things besides water, stale trails, confusing cross tracks to put me at fault. Nevertheless, human odours are as varied and capable of recognition as hands and faces. The dear odours of those I love are so definite, so unmistakable, that nothing can quite obliterate them. If many years should elapse before I saw an intimate friend again, I think I should recognize his odour instantly in the heart of Africa, as promptly as would my brother that barks.
Once, long ago, in a crowded railway station, a lady kissed me as she hurried by. I had not touched even her dress. But she left a scent with her kiss which gave me a glimpse of her. The years are many since she kissedme. Yet her odour is fresh in my memory.
It is difficult to put into words the thing itself, the elusive person-odour. There seems to be no adequate vocabulary of smells, and I must fall back on approximate phrase and metaphor.
Some people have a vague, unsubstantial odour that floats about, mocking every effort to identify it. It is the will-o'-the-wisp of my olfactive experience. Sometimes I meet one who lacks a distinctive person-scent, and I seldom find such a one lively or entertaining. On the other hand, one who has a pungent odour often possesses great vitality, energy, and vigour of mind.
Masculine exhalations are as a rule stronger, more vivid, more widely differentiated than those of women. Inthe odour of young men there is something elemental, as of fire, storm, and salt sea. It pulsates with buoyancy and desire. It suggests all things strong and beautiful and joyous, and gives me a sense of physical happiness. I wonder if others observe that all infants have the same scent—pure, simple, undecipherable as their dormant personality. It is not until the age of six or seven that they begin to have perceptible individual odours. These develop and mature along with their mental and bodily powers.
What I have written about smell, especially person-smell, will perhaps be regarded as the abnormal sentiment of one who can have no idea of the "world of reality and beauty which the eye perceives." There are people who arecolour-blind, people who are tone-deaf. Most people are smell-blind-and-deaf. We should not condemn a musical composition on the testimony of an ear which cannot distinguish one chord from another, or judge a picture by the verdict of a colour-blind critic. The sensations of smell which cheer, inform, and broaden my life are not less pleasant merely because some critic who treads the wide, bright pathway of the eye has not cultivated his olfactive sense. Without the shy, fugitive, often unobserved sensations and the certainties which taste, smell, and touch give me, I should be obliged to take my conception of the universe wholly from others. I should lack the alchemy by which I now infuse into my world light, colour, and the Protean spark. The sensuous realitywhich interthreads and supports all the gropings of my imagination would be shattered. The solid earth would melt from under my feet and disperse itself in space. The objects dear to my hands would become formless, dead things, and I should walk among them as among invisible ghosts.
I WAS once without the sense of smell and taste for several days. It seemed incredible, this utter detachment from odours, to breathe the air in and observe never a single scent. The feeling was probably similar, though less in degree, to that of one who first loses sight and cannot but expect to see the light again any day, any minute. I knew I should smell again some time. Still, after the wonder had passed off, a loneliness crept over me as vast as the air whose myriad odours I missed. The multitudinous subtle delights that smellmakes mine became for a time wistful memories. When I recovered the lost sense, my heart bounded with gladness. It is a fine dramatic touch that Hans Andersen gives to the story of Kay and Gerda in the passage about flowers. Kay, whom the wicked magician's glass has blinded to human love, rushes away fiercely from home when he discovers that the roses have lost their sweetness.
The loss of smell for a few days gave me a clearer idea than I had ever had what it is to be blinded suddenly, helplessly. With a little stretch of the imagination I knew then what it must be when the great curtain shuts out suddenly the light of day, the stars, and the firmament itself. I see the blind man's eyes strain for the light, as he fearfully tries to walk his old rounds,until the unchanging blank that everywhere spreads before him stamps the reality of the dark upon his consciousness.
My temporary loss of smell proved to me, too, that the absence of a sense need not dull the mental faculties and does not distort one's view of the world, and so I reason that blindness and deafness need not pervert the inner order of the intellect. I know that if there were no odours for me I should still possess a considerable part of the world. Novelties and surprises would abound, adventures would thicken in the dark.
In my classification of the senses, smell is a little the ear's inferior, and touch is a great deal the eye's superior. I find that great artists and philosophersagree with me in this. Diderot says:
Je trouvais que de tous les sens, l'œil était le plus superficiel; l'oreille, le plus orgueilleux; l'odorat, le plus voluptueux; le goût, le plus superstitieux et le plus inconstant; le toucher, le plus profond et le plus philosophe.[C]
Je trouvais que de tous les sens, l'œil était le plus superficiel; l'oreille, le plus orgueilleux; l'odorat, le plus voluptueux; le goût, le plus superstitieux et le plus inconstant; le toucher, le plus profond et le plus philosophe.[C]
A friend whom I have never seen sends me a quotation from Symonds's "Renaissance in Italy":
Lorenzo Ghiberti, after describing a piece of antique sculpture he saw in Rome adds, "To express the perfection of learning, mastery, and art displayed in it is beyond the power of language. Its more exquisite beauties could not be discovered by the sight, but only by the touch of the hand passed over it." Of another classic marble at Padua hesays, "This statue, when the Christian faith triumphed, was hidden in that place by some gentle soul, who, seeing it so perfect, fashioned with art so wonderful, and with such power of genius, and being moved to reverent pity, caused a sepulchre of bricks to be built, and there within buried the statue, and covered it with a broad slab of stone, that it might not in any way be injured. It has very many sweet beauties which the eyes alone can comprehend not, either by strong or tempered light; only the hand by touching them finds them out."
Lorenzo Ghiberti, after describing a piece of antique sculpture he saw in Rome adds, "To express the perfection of learning, mastery, and art displayed in it is beyond the power of language. Its more exquisite beauties could not be discovered by the sight, but only by the touch of the hand passed over it." Of another classic marble at Padua hesays, "This statue, when the Christian faith triumphed, was hidden in that place by some gentle soul, who, seeing it so perfect, fashioned with art so wonderful, and with such power of genius, and being moved to reverent pity, caused a sepulchre of bricks to be built, and there within buried the statue, and covered it with a broad slab of stone, that it might not in any way be injured. It has very many sweet beauties which the eyes alone can comprehend not, either by strong or tempered light; only the hand by touching them finds them out."
Hold out your hands to feel the luxury of the sunbeams. Press the soft blossoms against your cheek, and finger their graces of form, their delicate mutability of shape, their pliancy and freshness. Expose your face to the aerial floods that sweep the heavens, "inhale great draughts of space," wonder, wonderat the wind's unwearied activity. Pile note on note the infinite music that flows increasingly to your soul from the tactual sonorities of a thousand branches and tumbling waters. How can the world be shrivelled when this most profound, emotional sense, touch, is faithful to its service? I am sure that if a fairy bade me choose between the sense of light and that of touch, I would not part with the warm, endearing contact of human hands or the wealth of form, the nobility and fullness that press into my palms.
THE poets have taught us how full of wonders is the night; and the night of blindness has its wonders, too. The only lightless dark is the night of ignorance and insensibility. We differ, blind and seeing, one from another, not in our senses, but in the use we make of them, in the imagination and courage with which we seek wisdom beyond our senses.
It is more difficult to teach ignorance to think than to teach an intelligent blind man to see the grandeur of Niagara. I have walked with people whose eyesare full of light, but who see nothing in wood, sea, or sky, nothing in city streets, nothing in books. What a witless masquerade is this seeing! It were better far to sail forever in the night of blindness, with sense and feeling and mind, than to be thus content with the mere act of seeing. They have the sunset, the morning skies, the purple of distant hills, yet their souls voyage through this enchanted world with a barren stare.
The calamity of the blind is immense, irreparable. But it does not take away our share of the things that count—service, friendship, humour, imagination, wisdom. It is the secret inner will that controls one's fate. We are capable of willing to be good, of loving and being loved, of thinking to the end that we maybe wiser. We possess these spirit-born forces equally with all God's children. Therefore we, too, see the lightnings and hear the thunders of Sinai. We, too, march through the wilderness and the solitary place that shall be glad for us, and as we pass, God maketh the desert to blossom like the rose. We, too, go in unto the Promised Land to possess the treasures of the spirit, the unseen permanence of life and nature.
The blind man of spirit faces the unknown and grapples with it, and what else does the world of seeing men do? He has imagination, sympathy, humanity, and these ineradicable existences compel him to share by a sort of proxy in a sense he has not. When he meets terms of colour, light, physiognomy, he guesses, divines, puzzles out their meaningby analogies drawn from the senses he has. I naturally tend to think, reason, draw inferences as if I had five senses instead of three. This tendency is beyond my control; it is involuntary, habitual, instinctive. I cannot compel my mind to say "I feel" instead of "I see" or "I hear." The word "feel" proves on examination to be no less a convention than "see" and "hear" when I seek for words accurately to describe the outward things that affect my three bodily senses. When a man loses a leg, his brain persists in impelling him to use what he has not and yet feels to be there. Can it be that the brain is so constituted that it will continue the activity which animates the sight and the hearing, after the eye and the ear have been destroyed?
It might seem that the five senses would work intelligently together only when resident in the same body. Yet when two or three are left unaided, they reach out for their complements in another body, and find that they yoke easily with the borrowed team. When my hand aches from overtouching, I find relief in the sight of another. When my mind lags, wearied with the strain of forcing out thoughts about dark, musicless, colourless, detached substance, it recovers its elasticity as soon as I resort to the powers of another mind which commands light, harmony, colour. Now, if the five senses will not remain disassociated, the life of the deaf-blind cannot be severed from the life of the seeing, hearing race.
The deaf-blind person may beplunged and replunged like Schiller's diver into seas of the unknown. But, unlike the doomed hero, he returns triumphant, grasping the priceless truth that his mind is not crippled, not limited to the infirmity of his senses. The world of the eye and the ear becomes to him a subject of fateful interest. He seizes every word of sight and hearing because his sensations compel it. Light and colour, of which he has no tactual evidence, he studies fearlessly, believing that all humanly knowable truth is open to him. He is in a position similar to that of the astronomer who, firm, patient, watches a star night after night for many years and feels rewarded if he discovers a single fact about it. The man deaf-blind to ordinary outward things, and the man deaf-blind to theimmeasurable universe, are both limited by time and space; but they have made a compact to wring service from their limitations.
The bulk of the world's knowledge is an imaginary construction. History is but a mode of imagining, of making us see civilizations that no longer appear upon the earth. Some of the most significant discoveries in modern science owe their origin to the imagination of men who had neither accurate knowledge nor exact instruments to demonstrate their beliefs. If astronomy had not kept always in advance of the telescope, no one would ever have thought a telescope worth making. What great invention has not existed in the inventor's mind long before he gave it tangible shape?
A more splendid example of imaginative knowledge is the unity with which philosophers start their study of the world. They can never perceive the world in its entire reality. Yet their imagination, with its magnificent allowance for error, its power of treating uncertainty as negligible, has pointed the way for empirical knowledge.
In their highest creative moments the great poet, the great musician cease to use the crude instruments of sight and hearing. They break away from their sense-moorings, rise on strong, compelling wings of spirit far above our misty hills and darkened valleys into the region of light, music, intellect.
What eye hath seen the glories of the New Jerusalem? What ear hath heard the music of the spheres, the steps oftime, the strokes of chance, the blows of death? Men have not heard with their physical sense the tumult of sweet voices above the hills of Judea nor seen the heavenly vision; but millions have listened to that spiritual message through many ages.
Our blindness changes not a whit the course of inner realities. Of us it is as true as it is of the seeing that the most beautiful world is always entered through the imagination. If you wish to be something that you are not,—something fine, noble, good,—you shut your eyes, and for one dreamy moment you are that which you long to be.
ACCORDING to all art, all nature, all coherent human thought, we know that order, proportion, form, are essential elements of beauty. Now order, proportion, and form, are palpable to the touch. But beauty and rhythm are deeper than sense. They are like love and faith. They spring out of a spiritual process only slightly dependent upon sensations. Order, proportion, form, cannot generate in the mind the abstract idea of beauty, unless there is already a soul intelligence to breathe life into the elements. Many persons, having perfecteyes, are blind in their perceptions. Many persons, having perfect ears, are emotionally deaf. Yet these are the very ones who dare to set limits to the vision of those who, lacking a sense or two, have will, soul, passion, imagination. Faith is a mockery if it teaches us not that we may construct a world unspeakably more complete and beautiful than the material world. And I, too, may construct my better world, for I am a child of God, an inheritor of a fragment of the Mind that created all worlds.
There is a consonance of all things, a blending of all that we know about the material world and the spiritual. It consists for me of all the impressions, vibrations, heat, cold, taste, smell, and the sensations which these convey to the mind, infinitely combined, interwovenwith associated ideas and acquired knowledge. No thoughtful person will believe that what I said about the meaning of footsteps is strictly true of mere jolts and jars. It is an array of the spiritual in certain natural elements, tactual beats, and an acquired knowledge of physical habits and moral traits of highly organized human beings. What would odours signify if they were not associated with the time of the year, the place I live in, and the people I know?
The result of such a blending is sometimes a discordant trying of strings far removed from a melody, very far from a symphony. (For the benefit of those who must be reassured, I will say that I have felt a musician tuning his violin, that I have read about a symphony, and so have a fair intellectual perception ofmy metaphor.) But with training and experience the faculties gather up the stray notes and combine them into a full, harmonious whole. If the person who accomplishes this task is peculiarly gifted, we call him a poet. The blind and the deaf are not great poets, it is true. Yet now and again you find one deaf and blind who has attained to his royal kingdom of beauty.
I have a little volume of poems by a deaf-blind lady, Madame Bertha Galeron. Her poetry has versatility of thought. Now it is tender and sweet, now full of tragic passion and the sternness of destiny. Victor Hugo called her "La Grande Voyante." She has written several plays, two of which have been acted in Paris. The French Academy has crowned her work.
The infinite wonders of the universe are revealed to us in exact measure as we are capable of receiving them. The keenness of our vision depends not on how much we can see, but on how much we feel. Nor yet does mere knowledge create beauty. Nature sings her most exquisite songs to those who love her. She does not unfold her secrets to those who come only to gratify their desire of analysis, to gather facts, but to those who see in her manifold phenomena suggestions of lofty, delicate sentiments.
Copyright, 1907, by The Whitman Studio The Little Boy Next DoorThe Little Boy Next DoorTo face page 120
Am I to be denied the use of such adjectives as "freshness" and "sparkle," "dark" and "gloomy"? I have walked in the fields at early morning. I have felt a rose-bush laden with dew and fragrance. I have felt the curves andgraces of my kitten at play. I have known the sweet, shy ways of little children. I have known the sad opposites of all these, a ghastly touch picture. Remember, I have sometimes travelled over a dusty road as far as my feet could go. At a sudden turn I have stepped upon starved, ignoble weeds, and reaching out my hands, I have touched a fair tree out of which a parasite had taken the life like a vampire. I have touched a pretty bird whose soft wings hung limp, whose little heart beat no more. I have wept over the feebleness and deformity of a child, lame, or born blind, or, worse still, mindless. If I had the genius of Thomson, I, too, could depict a "City of Dreadful Night" from mere touch sensations. From contrasts so irreconcilable can we fail to form an idea ofbeauty and know surely when we meet with loveliness?
Here is a sonnet eloquent of a blind man's power of vision:
THE MOUNTAIN TO THE PINE
Thou tall, majestic monarch of the wood,That standest where no wild vines dare to creep,Men call thee old, and say that thou hast stoodA century upon my rugged steep;Yet unto me thy life is but a day,When I recall the things that I have seen,—The forest monarchs that have passed awayUpon the spot where first I saw thy green;For I am older than the age of man,Or all the living things that crawl or creep,Or birds of air, or creatures of the deep;I was the first dim outline of God's plan:Only the waters of the restless seaAnd the infinite stars in heaven are old to me.
I am glad my friend Mr. Stedman knew that poem while he was making his Anthology, for knowing it, so fine a poet and critic could not fail to give it a place in his treasure-house of American poetry. The poet, Mr. Clarence Hawkes, has been blind since childhood; yet he finds in nature hints of combinations for his mental pictures. Out of the knowledge and impressions that come to him he constructs a masterpiece which hangs upon the walls of his thought. And into the poet's house come all the true spirits of the world.
It was a rare poet who thought of the mountain as "the first dim outline of God's plan." That is the real wonder of the poem, and not that a blind man should speak so confidently of sky and sea. Our ideas of the sky are an accumulationof touch-glimpses, literary allusions, and the observations of others, with an emotional blending of all. My face feels only a tiny portion of the atmosphere; but I go through continuous space and feel the air at every point, every instant. I have been told about the distances from our earth to the sun, to the other planets, and to the fixed stars. I multiply a thousand times the utmost height and width that my touch compasses, and thus I gain a deep sense of the sky's immensity.
Move me along constantly over water, water, nothing but water, and you give me the solitude, the vastness of ocean which fills the eye. I have been in a little sail-boat on the sea, when the rising tide swept it toward the shore. May I not understand the poet'sfigure: "The green of spring overflows the earth like a tide"? I have felt the flame of a candle blow and flutter in the breeze. May I not, then, say: "Myriads of fireflies flit hither and thither in the dew-wet grass like little fluttering tapers"?
Combine the endless space of air, the sun's warmth, the clouds that are described to my understanding spirit, the frequent breaking through the soil of a brook or the expanse of the wind-ruffled lake, the tactual undulation of the hills, which I recall when I am far away from them, the towering trees upon trees as I walk by them, the bearings that I try to keep while others tell me the directions of the various points of the scenery, and you will begin to feel surer of my mental landscape. The utmost bound to whichmy thought will go with clearness is the horizon of my mind. From this horizon I imagine the one which the eye marks.
Touch cannot bridge distance,—it is fit only for the contact of surfaces,—but thought leaps the chasm. For this reason I am able to use words descriptive of objects distant from my senses. I have felt the rondure of the infant's tender form. I can apply this perception to the landscape and to the far-off hills.
I HAVE not touched the outline of a star nor the glory of the moon, but I believe that God has set two lights in mind, the greater to rule by day and the lesser by night, and by them I know that I am able to navigate my life-bark, as certain of reaching the haven as he who steers by the North Star. Perhaps my sun shines not as yours. The colours that glorify my world, the blue of the sky, the green of the fields, may not correspond exactly with those you delight in; but they are none the less colour to me. The sun does not shine for myphysical eyes, nor does the lightning flash, nor do the trees turn green in the spring; but they have not therefore ceased to exist, any more than the landscape is annihilated when you turn your back on it.
I understand how scarlet can differ from crimson because I know that the smell of an orange is not the smell of a grape-fruit. I can also conceive that colours have shades, and guess what shades are. In smell and taste there are varieties not broad enough to be fundamental; so I call them shades. There are half a dozen roses near me. They all have the unmistakable rose scent; yet my nose tells me that they are not the same. The American Beauty is distinct from the Jacqueminot and La France. Odours in certain grasses fadeas really to my sense as certain colours do to yours in the sun. The freshness of a flower in my hand is analogous to the freshness I taste in an apple newly picked. I make use of analogies like these to enlarge my conceptions of colours. Some analogies which I draw between qualities in surface and vibration, taste and smell, are drawn by others between sight, hearing, and touch. This fact encourages me to persevere, to try and bridge the gap between the eye and the hand.
Certainly I get far enough to sympathize with the delight that my kind feel in beauty they see and harmony they hear. This bond between humanity and me is worth keeping, even if the idea on which I base it prove erroneous.
Sweet, beautiful vibrations exist formy touch, even though they travel through other substances than air to reach me. So I imagine sweet, delightful sounds, and the artistic arrangement of them which is called music, and I remember that they travel through the air to the ear, conveying impressions somewhat like mine. I also know what tones are, since they are perceptible tactually in a voice. Now, heat varies greatly in the sun, in the fire, in hands, and in the fur of animals; indeed, there is such a thing for me as a cold sun. So I think of the varieties of light that touch the eye, cold and warm, vivid and dim, soft and glaring, but always light, and I imagine their passage through the air to an extensive sense, instead of to a narrow one like touch. From the experience I have had with voices I guesshow the eye distinguishes shades in the midst of light. While I read the lips of a woman whose voice is soprano, I note a low tone or a glad tone in the midst of a high, flowing voice. When I feel my cheeks hot, I know that I am red. I have talked so much and read so much about colours that through no will of my own I attach meanings to them, just as all people attach certain meanings to abstract terms like hope, idealism, monotheism, intellect, which cannot be represented truly by visible objects, but which are understood from analogies between immaterial concepts and the ideas they awaken of external things. The force of association drives me to say that white is exalted and pure, green is exuberant, red suggests love or shame or strength. Without the colour or itsequivalent, life to me would be dark, barren, a vast blackness.
Thus through an inner law of completeness my thoughts are not permitted to remain colourless. It strains my mind to separate colour and sound from objects. Since my education began I have always had things described to me with their colours and sounds by one with keen senses and a fine feeling for the significant. Therefore I habitually think of things as coloured and resonant. Habit accounts for part. The soul sense accounts for another part. The brain with its five-sensed construction asserts its right and accounts for the rest. Inclusive of all, the unity of the world demands that colour be kept in it, whether I have cognizance of it or not. Rather than be shut out, I take part in it by discussingit, imagining it, happy in the happiness of those near me who gaze at the lovely hues of the sunset or the rainbow.
My hand has its share in this multiple knowledge, but it must never be forgotten that with the fingers I see only a very small portion of a surface, and that I must pass my hand continually over it before my touch grasps the whole. It is still more important, however, to remember that my imagination is not tethered to certain points, locations, and distances. It puts all the parts together simultaneously as if it saw or knew instead of feeling them. Though I feel only a small part of my horse at a time,—my horse is nervous and does not submit to manual explorations,—yet, because I have many times felt hock, nose,hoof and mane, I can see the steeds of Phœbus Apollo coursing the heavens.
With such a power active it is impossible that my thought should be vague, indistinct. It must needs be potent, definite. This is really a corollary of the philosophical truth that the real world exists only for the mind. That is to say, I can never touch the world in its entirety; indeed, I touch less of it than the portion that others see or hear. But all creatures, all objects, pass into my brain entire, and occupy the same extent there that they do in material space. I declare that for me branched thoughts, instead of pines, wave, sway, rustle, make musical the ridges of mountains rising summit upon summit. Mention a rose too far away for me to smell it. Straightway a scent steals into my nostril,a form presses against my palm in all its dilating softness, with rounded petals, slightly curled edges, curving stem, leaves drooping. When I would fain view the world as a whole, it rushes into vision—man, beast, bird, reptile, fly, sky, ocean, mountains, plain, rock, pebble. The warmth of life, the reality of creation is over all—the throb of human hands, glossiness of fur, lithe windings of long bodies, poignant buzzing of insects, the ruggedness of the steeps as I climb them, the liquid mobility and boom of waves upon the rocks. Strange to say, try as I may, I cannot force my touch to pervade this universe in all directions. The moment I try, the whole vanishes; only small objects or narrow portions of a surface, mere touch-signs, a chaos of things scatteredat random, remain. No thrill, no delight is excited thereby. Restore to the artistic, comprehensive internal sense its rightful domain, and you give me joy which best proves the reality.