Our festivals come rather too near together, since we have so few of them;—Thanksgiving, Christmas-day, New-Years'-day, and then none again till July. We know not but these four, with the addition of a "day set apart for fasting and prayer," might answer the purposes of rest and edification as well as a calendar full of saints' days, if they were observed in a better spirit. But, Thanksgiving is devoted to good dinners; Christmas and New-Years' days to making presents and compliments; Fast-day to playing at cricket and other games, and the Fourth of July to boasting of the past, rather than to plans how to deserve its benefits and secure its fruits.
We value means of marking time by appointed days, because man, on one side of his nature so ardent and aspiring, is on the other so indolent and slippery a being, that he needs incessant admonitions to redeem the time. Time flows on steadily, whether he regards it or not; yet, unless he keep time, there is no music in that flow. The sands drop with inevitable speed; yet each waits long enough to receive, if it be ready, the intellectual touch that should turn it to a sand of gold.
Time, says the Grecian fable, is the parent of Power, Power is the father of Genius and Wisdom. Time, then, is grandfather of the noblest of the human family; and we must respect the aged sire whom we see on the frontispiece of the almanacs, and believe his scythe was meant to mow down harvests ripened for an immortal use.
Yet the best provision made by the mind of society at large for these admonitions soon loses its efficacy, and requires that individual earnestness, individual piety, should continually reinforce the most beautiful form. The world has never seen arrangements which might more naturally offer good suggestions than those of the Church of Rome. The founders of that church stood very near a history radiant at every page with divine light. All their rites and ceremonial days illustrate facts of an universal interest. But the life with which piety first, and afterwards the genius of great artists, invested these symbols, waned at last, except to a thoughtful few. Reverence was forgotten in the multitude of genuflexions; the rosary became a string of beads rather than a series of religious meditations; and the "glorious company of saints and martyrs" were not regarded so much as the teachers of heavenly truth, as intercessors to obtain for their votaries the temporal gifts they craved.
Yet we regret that some of those symbols had not been more reverenced by Protestants, as the possible occasion of good thoughts, and, among others, we regret that the day set apart to commemorate the birth of Jesus should have been stript, even by those who observe it, of many impressive and touching accessories.
If ever there was an occasion on which the arts could become all but omnipotent in the service of a holy thought, it is this of the birth of the child Jesus. In the palmy days of the Catholic religion they may be said to have wrought miracles in its behalf; and in our colder time, when we rather reflect that light from a different point of view than transport ourselves into it, who, that has an eye and ear faithful to the soul, is not conscious of inexhaustible benefits from some of the works by which sublime geniuses have expressed their ideas?—in the adorations of the Magi and the Shepherds, in the Virgin with the infant Jesus, or that work which expresses what Christendom at large has not begun to realize,—that work which makes us conscious, as we listen, why the soul of man was thought worthy and able to upbear a cross of such dreadful weight,—the Messiah of Handel.
Christmas would seem to be the day peculiarly sacred to children; and something of this feeling is beginning to show itself among us, though rather from German influence than of native growth. The ever-green tree is often reared for the children on Christmas evening, and its branches cluster with little tokens that may, at least, give them a sense that the world is rich, and that there are some in it who care to bless them. It is a charming sight to see their glistening eyes, and well worth much trouble in preparing the Christmas-tree.
Yet, on this occasion, as on all others, we should like to see pleasure offered to them in a form less selfish than it is. When shall we read of banquets prepared for the halt, the lame, and the blind, on the day that is said to have brought their friend into the world? When will children be taught to ask all the cold and ragged little ones whom they have seen during the day wistfully gazing at the shop-windows, to share the joys of Christmas-eve?
We borrow the Christmas-tree from Germany; might we but borrow with it that feeling which pervades all their stories, about the influence of the Christ-child, and has, I doubt not (for the spirit of literature is always, though refined, the essence of popular life), pervaded the conduct of children there.
We will mention two of these as happily expressive of different sides of the desirable character. One is a legend of the saint Hermann Joseph. The legend runs that this saint, when a little boy, passed daily by a niche where was an image of the Virgin and Child, and delighted there to pay his devotions. His heart was so drawn towards the holy child that one day, having received what seemed to him a gift truly precious, a beautiful red and yellow apple, he ventured to offer it, with his prayer. To his unspeakable delight the child put forth his hand and took the apple. After that day, never was a gift bestowed upon the little Hermann, that was not carried to the same place. He needed nothing for himself, but dedicated all his childish goods to the altar.
After a while he was in trouble. His father, who was a poor man, found it necessary to take him from school, and bind him to a trade. He communicated his woes to his friends of the niche, and the Virgin comforted him like a mother, and bestowed on him money, by means of which he rose to be a learned and tender Shepherd of men.
Another still more touching story is that of the holy Rupert. Rupert was the only child of a princely house, and had something to give besides apples. But his generosity and human love were such that, as a child, he could never see poor children suffering without despoiling himself of all he had with him in their behalf. His mother was, at first, displeased with this; but when he replied, "They are thy children too," her reproofs yielded to tears.
One time, when he had given away his coat to a poor child, he got wearied and belated on his homeward way. He lay down a while and fell asleep. Then he dreamed that he was on a river-shore, and saw a mild and noble old man bathing many children. After he had plunged them into the water, he would place them on a beautiful island, where they looked white and glorious as little angels. Rupert was seized with a strong desire to join them, and begged the old man to bathe him also in the stream. But he was answered, "It is not yet time." Just then a rainbow spanned the island, and in its arch was enthroned the child Jesus, dressed in a coat that Rupert knew to be his own. And the child said to the others, "See this coat; it is one which my brother Rupert has just sent to me. He has given us many gifts from his love; shall we not ask him to join us here?" And they shouted a musical "Yes!" and Rupert started out of his dream. But he had lain too long on the damp bank of the river without his coat, and cold and fever soon sent him to join the band of his brothers in their home.
These are legends, superstitious, you will say. But, in casting aside the shell, have we retained the kernel? The image of the child Jesus is not seen in the open street. Does his heart find other means to express itself there? Protestantism does not mean, we suppose, to deaden the spirit in excluding the form.
The thought of Jesus, as a child, has great weight with children who have learned to think of him at all. In thinking of him they form an image of all that the morning of a pure and fervent life should be and bring.
In former days I knew a boy-artist whose genius, at that time, showed high promise. He was not more than fourteen years old—a pale, slight boy, with a beaming eye. The hopes and sympathy of friends, gained by his talent, had furnished him with a studio and orders for some pictures. He had picked up from the streets a boy, still younger and poorer than himself, to take care of the room and prepare his colors, and the two boys were as content in their relation as Michael Angelo with his Urbino. If you went there, you found exposed to view many pretty pictures—"A Girl with a Dove," "The Guitar-player," and such subjects as are commonly supposed to interest at his age. But, hid in a corner, and never shown, unless to the beggar-page or some most confidential friend, was the real object of his love and pride, the slowly-growing work of secret hours. The subject of this picture was Christ teaching the Doctors. And in those doctors he had expressed all he had already observed of the pedantry and shallow conceit of those in whom mature years have not unfolded the soul: and in the child, all he felt that early youth should be and seek, though, alas! his own feet failed him on the difficult road. This one record of the youth of Jesus, had, at least, been much to his mind.
In earlier days the little saints thought they best imitated the Emanuel by giving apples and cents; but we know not why, in our age, that esteems itself so much enlightened, they should not become also the givers of spiritual gifts. We see in them, continually, impulses that only require a good direction to effect infinite good. See the little girls at work for foreign missions; that is not useless; they devote the time to a purpose that is not selfish; the horizon of their thoughts is extended. But they are perfectly capable of becoming home-missionaries as well. The principle of stewardship would make them so.
I have seen a little girl of thirteen, who had much service, too, to do for a hard-working mother, in the midst of a circle of poor children whom she gathered daily to a morning school. She took them from the door-steps and the gutters; she washed their faces and hands; she taught them to read and sew, and told them stories that had delighted her own infancy. In her face, though in feature and complexion plain, was something already of a Madonna sweetness, and it had no way eclipsed the gayety of childhood.
I have seen a boy, scarce older, brought up for some time with the sons of laborers, who, so soon as he found himself possessed of superior advantages, thought not of surpassing others, but of excelling that he might be able to impart; and he was able to do it. If the other boys had less leisure, and could pay for less instruction, they did not suffer by it. He could not be happy unless they also could enjoy Milton, and pass from nature to natural philosophy. He performed, though in a childish way, and in no Grecian garb, the part of Apollo amidst the herdsmen of Admetus.
The cause of education would be indefinitely furthered if, in addition to formal means, there were but this principle awakened in the hearts of the young, that what they have they must bestow. All are not natural instructors, but a large proportion are; and those who do possess such a talent are the best possible teachers to those a little younger than themselves. Many have more patience with the difficulties they have lately left behind, and enjoy their power of assisting more than those further removed in age and knowledge do.
Then the intercourse may be far more congenial and profitable than where the teacher receives for hire all sorts of pupils as they are sent him by their guardians. Here be need only choose those who have a predisposition for what he is best able to teach; and, as I would have the so-called higher instruction as much diffused in this way as the lower, there would be a chance of awakening all the power that now lies latent.
If a girl, for instance, who has only a passable talent for music, but who, from the advantage of social position, has been able to gain thorough instruction, felt it her duty to teach whomsoever she know that had a talent without money to cultivate it, the good is obvious.
Those who are learning, receive an immediate benefit by the effort to rearrange and interpret what they learn; so the use of this justice would be two-fold.
Some efforts are made here and there; nay, sometimes there are those who can say they have returned usury for every gift of fate; and would others make the same experiments, they might find Utopia not so far off as the children of this world, wise in securing their own selfish ease, would persuade us it must always be.
We have hinted what sort of Christmas-box we would wish for the children; it must be one as full, as that of the Christ-child must be, of the pieces of silver that were lost and are found. But Christmas with its peculiar associations has deep interest for men and women no less. At that time thus celebrated, a pure woman saw in her child what the Son of man should be as a child of God. She anticipated fur him a life of glory to God, peace and good-will towards men. In any young mother's heart, who has any purity of heart, the same feelings arise. But most of these mothers carelessly let them go without obeying their instructions. If they did not, we should see other children, other men than now throng our streets. The boy could not invariably disappoint the mother, the man the wife, who steadily demanded of him such a career.
And Man looks upon Woman, in this relation, always as he should. Does he see in her a holy mother, worthy to guard the infancy of an immortal soul? Then she assumes in his eyes those traits which the Romish church loved to revere in Mary. Frivolity, base appetite, contempt, are exorcised, and Man and Woman appear again, in unprofaned connection, as brother and sister, children and servants of one Divine Love, and pilgrims to a common aim.
Were all this right in the private sphere, the public would soon right itself also, and the nations of Christendom might join in a celebration such as "Kings and Prophets waited for," and so many martyrs died to achieve, of Christ-mass.
The following essay is a reproduction, modified and expanded, of an article published in "The Dial, Boston, July, 1843," under the title of "The Great Lawsuit.—Man versus Men; Woman versus Women."
This article excited a good deal of sympathy, add still more interest. It is in compliance with wishes expressed from many quarters that it is prepared for publication in its present form.
Objections having been made to the former title, as not sufficiently easy to be understood, the present has been substituted as expressive of the main purpose of the essay; though, by myself, the other is preferred, partly for the reason others do not like it,—that is, that it requires some thought to see what it means, and might thus prepare the reader to meet me on my own ground. Besides, it offers a larger scope, and is, in that way, more just to my desire. I meant by that title to intimate the fact that, while it is the destiny of Man, in the course of the ages, to ascertain and fulfil the law of his being, so that his life shall be seen, as a whole, to be that of an angel or messenger, the action of prejudices and passions which attend, in the day, the growth of the individual, is continually obstructing the holy work that is to make the earth a part of heaven. By Man I mean both man and woman; these are the two halves of one thought. I lay no especial stress on the welfare of either. I believe that the development of the one cannot be effected without that of the other. My highest wish is that this truth should be distinctly and rationally apprehended, and the conditions of life and freedom recognized as the same for the daughters and the sons of time; twin exponents of a divine thought.
I solicit a sincere and patient attention from those who open the following pages at all. I solicit of women that they will lay it to heart to ascertain what is for them the liberty of law. It is for this, and not for any, the largest, extension of partial privileges that I seek. I ask them, if interested by these suggestions, to search their own experience and intuitions for better, and fill up with fit materials the trenches that hedge them in. From men I ask a noble and earnest attention to anything that can be offered on this great and still obscure subject, such as I have met from many with whom I stand in private relations.
And may truth, unpolluted by prejudice, vanity or selfishness, be granted daily more and more as the due of inheritance, and only valuable conquest for us all!
November, 1844.
The same day brought us a copy of Mr. Burdett's little book,—in which the sufferings and difficulties that beset the large class of women who must earn their subsistence in a city like New York, are delineated with so much simplicity, feeling, and exact adherence to the facts,—and a printed circular, containing proposals for immediate practical adoption of the plan wore fully described in a book published some weeks since, under the title, "The Duty of American Women to their Country," which was ascribed alternately to Mrs. Stowe and Miss Catharine Beecher. The two matters seemed linked to one another by natural parity. Full acquaintance with the wrong must call forth all manner of inventions for its redress.
The circular, in showing the vast want that already exists of good means for instructing the children of this nation, especially in the West, states also the belief that among women, as being less immersed in other cares and toils, from the preparation it gives for their task as mothers, and from the necessity in which a great proportion stand of earning a subsistence somehow, at least during the years which precede marriage, if they do marry, must the number of teachers wanted be found, which is estimated already at sixty thousand.
We cordially sympathize with these views.
Much has been written about woman's keeping within her sphere, which is defined as the domestic sphere. As a little girl she is to learn the lighter family duties, while she acquires that limited acquaintance with the realm of literature and science that will enable her to superintend the instruction of children in their earliest years. It is not generally proposed that she should be sufficiently instructed and developed to understand the pursuits or aims of her future husband; she is not to be a help-meet to him in the way of companionship and counsel, except in the care of his house and children. Her youth is to be passed partly in learning to keep house and the use of the needle, partly in the social circle, where her manners may be formed, ornamental accomplishments perfected and displayed, and the husband found who shall give her the domestic sphere for which she is exclusively to be prepared.
Were the destiny of Woman thus exactly marked out; did she invariably retain the shelter of a parent's or guardian's roof till she married; did marriage give her a sure home and protector; were she never liable to remain a widow, or, if so, sure of finding immediate protection from a brother or new husband, so that she might never be forced to stand alone one moment; and were her mind given for this world only, with no faculties capable of eternal growth and infinite improvement; we would still demand for her a for wider and more generous culture, than is proposed by those who so anxiously define her sphere. We would demand it that she might not ignorantly or frivolously thwart the designs of her husband; that she might be the respected friend of her sons, not less than of her daughters; that she might give more refinement, elevation and attraction, to the society which is needed to give the characters of men polish and plasticity,—no less so than to save them from vicious and sensual habits. But the most fastidious critic on the departure of Woman from her sphere can scarcely fail to see, at present, that a vast proportion of the sex, if not the better half, do not, cannot have this domestic sphere. Thousands and scores of thousands in this country, no less than in Europe, are obliged to maintain themselves alone. Far greater numbers divide with their husbands the care of earning a support for the family. In England, now, the progress of society has reached so admirable a pitch, that the position of the sexes is frequently reversed, and the husband is obliged to stay at home and "mind the house and bairns," while the wife goes forth to the employment she alone can secure.
We readily admit that the picture of this is most painful;—that Nature made an entirely opposite distribution of functions between the sexes. We believe the natural order to be the best, and that, if it could be followed in an enlightened spirit, it would bring to Woman all she wants, no less for her immortal than her mortal destiny. We are not surprised that men who do not look deeply and carefully at causes and tendencies, should be led, by disgust at the hardened, hackneyed characters which the present state of things too often produces in women, to such conclusions as they are. We, no more than they, delight in the picture of the poor woman digging in the mines in her husband's clothes. We, no more than they, delight to hear their voices shrilly raised in the market-place, whether of apples, or of celebrity. But we see that at present they must do as they do for bread. Hundreds and thousands must step out of that hallowed domestic sphere, with no choice but to work or steal, or belong to men, not as wives, but as the wretched slaves of sensuality.
And this transition state, with all its revolting features, indicates, we do believe, an approach of a nobler era than the world has yet known. We trust that by the stress and emergencies of the present and coming time the minds of women will be formed to more reflection and higher purposes than heretofore; their latent powers developed, their characters strengthened and eventually beautified and harmonized. Should the state of society then be such that each may remain, as Nature seems to have intended, Woman the tutelary genius of home, while Man manages the outdoor business of life, both may be done with a wisdom, a mutual understanding and respect, unknown at present. Men will be no less gainers by this than women, finding in pure and more religious marriages the joys of friendship and love combined,—in their mothers and daughters better instruction, sweeter and nobler companionship, and in society at large, an excitement to their finer powers and feelings unknown at present, except in the region of the fine arts.
Blest be the generous, the wise, who seek to forward hopes like these, instead of struggling, against the fiat of Providence and the march of Fate, to bind down rushing life to the standard of the past! Such efforts are vain, but those who make them are unhappy and unwise.
It is not, however, to such that we address ourselves, but to those who seek to make the best of things as they are, while they also strive to make them better. Such persons will have seen enough of the state of things in London, Paris, New York, and manufacturing regions everywhere, to feel that there is an imperative necessity for opening more avenues of employment to women, and fitting them better to enter them, rather than keeping them back.
Women have invaded many of the trades and some of the professions. Sewing, to the present killing extent, they cannot long bear. Factories seem likely to afford them permanent employment. In the culture of fruit, flowers, and vegetables, even in the sale of them, we rejoice to see them engaged. In domestic service they will be aided, but can never be supplanted, by machinery. As much room as there is here for Woman's mind and Woman's labor, will always be filled. A few have usurped the martial province, but these must always be few; the nature of Woman is opposed to war. It is natural enough to see "female physicians," and we believe that the lace cap and work-bag are as much at home here as the wig and gold-headed cane. In the priesthood, they have, from all time, shared more or less—in many eras more than at the present. We believe there has been no female lawyer, and probably will be none. The pen, many of the fine arts, they have made their own; and in the more refined countries of the world, as writers, as musicians, as painters, as actors, women occupy as advantageous ground as men. Writing and music may be esteemed professions for them more than any other.
But there are two others—where the demand must invariably be immense, and for which they are naturally better fitted than men—for which we should like to see them better prepared and better rewarded than they are. These are the professions of nurse to the sick, and of the teacher. The first of these professions we have warmly desired to see dignified. It is a noble one, now most unjustly regarded in the light of menial service. It is one which no menial, no servile nature can fitly occupy. We were rejoiced when an intelligent lady of Massachusetts made the refined heroine of a little romance select this calling. This lady (Mrs. George Lee) has looked on society with unusual largeness of spirit and healthiness of temper. She is well acquainted with the world of conventions, but sees beneath it the world of nature. She is a generous writer, and unpretending as the generous are wont to be. We do not recall the name of the tale, but the circumstance above mentioned marks its temper. We hope to see the time when the refined and cultivated will choose this profession, and learn it, not only through experience and under the direction of the doctor, but by acquainting themselves with the laws of matter and of mind, so that all they do shall be intelligently done, and afford them the means of developing intelligence, as well as the nobler, tenderer feelings of humanity; for even this last part of the benefit they cannot receive if their work be done in a selfish or mercenary spirit.
The other profession is that of teacher, for which women are peculiarly adapted by their nature, superiority in tact, quickness of sympathy, gentleness, patience, and a clear and animated manner in narration or description. To form a good teacher, should be added to this, sincere modesty combined with firmness, liberal views, with a power and will to liberalize them still further, a good method, and habits of exact and thorough investigation. In the two last requisites women are generally deficient, but there are now many shining examples to prove that if they are immethodical and superficial as teachers, it is because it is the custom so to teach them, and that when aware of these faults, they can and will correct them.
The profession is of itself an excellent one for the improvement of the teacher during that interim between youth and maturity when the mind needs testing, tempering, and to review and rearrange the knowledge it has acquired. The natural method of doing this for one's self, is to attempt teaching others; those years also are the best of the practical teacher. The teacher should be near the pupil, both in years and feelings; no oracle, but the eldest brother or sister of the pupil. More experience and years form the lecturer and director of studies, but injure the powers as to familiar teaching.
These are just the years of leisure in the lives even of those women who are to enter the domestic sphere, and this calling most of all compatible with a constant progress as to qualifications for that.
Viewing the matter thus, it may well be seen that we should hail with joy the assurance that sixty thousand female teachers are wanted, and more likely to be, and that a plan is projected which looks wise, liberal and generous, to afford the means, to those whose hearts answer to this high calling, of obeying their dictates.
The plan is to have Cincinnati as a central point, where teachers shall be for a short time received, examined, and prepared for their duties. By mutual agreement and cooperation of the various sects, funds are to be raised, and teachers provided, according to the wants and tendencies of the various locations now destitute. What is to be done for them centrally, is for suitable persons to examine into the various kinds of fitness, communicate some general views whose value has been tested, and counsel adapted to the difficulties and advantages of their new positions. The central committee are to have the charge of raising funds, and finding teachers, and places where teachers are wanted.
The passage of thoughts, teachers and funds, will be from East to West—the course of sunlight upon this earth.
The plan is offered as the most extensive and pliant means of doing a good and preventing ill to this nation, by means of a national education; whose normal school shall have an invariable object in the search after truth, and the diffusion of the means of knowledge, while its form shall be plastic according to the wants of the time. This normal school promises to have good effects, for it proposes worthy aims through simple means, and the motive for its formation and support seems to be disinterested philanthropy.
It promises to eschew the bitter spirit of sectarianism and proselytism, else we, for one party, could have nothing to do with it. Men, no doubt, have oftentimes been kept from absolute famine by the wheat with which such tares are mingled; but we believe the time is come when a purer and more generous food is to be offered to the people at large. We believe the aim of all education to be to rouse the mind to action, show it the means of discipline and of information; then leave it free, with God, Conscience, and the love of Truth, for its guardians and teachers. Woe be to those who sacrifice these aims of universal and eternal value to the propagation of a set of opinions! We can accept such doctrine as is offered by Rev. Colvin E. Stowe, one of the committee, in the following passage:
"In judicious practice, I am persuaded there will seldom be any very great difficulty, especially if there be excited in the community anything like a whole-hearted and enlightened sincerity in the cause of public instruction.
"It is all right for people to suit their own taste and convictions in respect to sect; and by fair means, and at proper times, to teach their children and those under their influence to prefer the denominations which they prefer; but further than this no one has any right to go. It is all wrong to hazard the well-being of the soul, to jeopardize great public interests for the sake of advancing the interests of a sect. People must learn to practise some self-denial, on Christian principles, in respect to their denominational prejudices as well as in respect to other things, before pure religion can ever gain a complete victory over every form of human selfishness."
The persons who propose themselves to the examination and instruction of the teachers at Cincinnati, till the plan shall be sufficiently under way to provide regularly for the office, are Mrs. Stowe and Miss Catharine Beecher, ladies well known to fame, as possessing unusual qualifications for the task.
As to finding abundance of teachers, who that reads this little book of Mr. Burdett's, or the account of the compensation of female labor in New York, and the hopeless, comfortless, useless, pernicious lives of those who have even the advantage of getting work must lead, with the sufferings and almost inevitable degradation to which those who cannot are exposed, but must long to snatch such as are capable of this better profession (and among the multitude there must be many who are or could be made so) from their present toils, and make them free, and the means of freedom and growth in others?
To many books on such subjects—among others to "Woman in the Nineteenth Century"—the objection has been made, that they exhibit ills without specifying any practical means for their remedy. The writer of the last-named essay does indeed think that it contains one great rule which, if laid to heart, would prove a practical remedy for many ills, and of such daily and hourly efficacy in the conduct of life, that any extensive observance of it for a single year would perceptibly raise the tone of thought, feeling and conduct, throughout the civilized world. But to those who ask not only such a principle, but an external method for immediate use, we say that here is one proposed which looks noble and promising; the proposers offer themselves to the work with heart and hand, with time and purse. Go ye and do likewise.
Aglauron and Laurie are two of the pleasantest men I know. Laurie combines, with the external advantages of a beautiful person and easy address, all the charm which quick perceptions and intelligent sympathy give to the intercourse of daily life. He has an extensive, though not a deep, knowledge of men and books,—his naturally fine taste has been more refined by observation, both at home and abroad, than is usual in this busy country; and, though not himself a thinker, he follows with care and delight the flights of a rapid and inventive mind. He is one of those rare persons who, without being servile or vacillating, present on no side any barrier to the free action of another mind. Yes, he is really an agreeable companion. I do not remember ever to have been wearied or chilled in his company.
Aglauron is a person of far greater depth and force than his friend and cousin, but by no means as agreeable. His mind is ardent and powerful, rather than brilliant and ready,—neither does he with ease adapt himself to the course of another. But, when he is once kindled, the blaze of light casts every object on which it falls into a bold relief, and gives every scene a lustre unknown before. He is not, perhaps, strictly original in his thoughts; but the severe truth of his character, and the searching force of his attention, give the charm of originality to what he says. Accordingly, another cannot, by repetition, do it justice. I have never any doubt when I write down or tell what Laurie says, but Aglauron must write for himself.
Yet I almost always take notes of what has passed, for the amusement of a distant friend, who is learning, amidst the western prairies, patience, and an appreciation of the poor benefits of our imperfectly civilized state. And those I took this day, seemed not unworthy of a more general circulation. The sparkle of talk, the free breeze that swelled its current, are always fled when you write it down; but there is a gentle flow, and truth to the moment, rarely attained in more elaborate compositions.
My two friends called to ask if I would drive with them into the country, and I gladly consented. It was a beautiful afternoon of the last week in May. Nature seemed most desirous to make up for the time she had lost, in an uncommonly cold and wet spring. The leaves were bursting from their sheaths with such rapidity that the trees seemed actually to greet you as you passed along. The vestal choirs of snow-drops and violets were chanting their gentle hopes from every bank, the orchards were white with blossoms, and the birds singing in almost tumultuous glee.
We drove for some time in silence, perhaps fearful to disturb the universal song by less melodious accents, when Aglauron said:
"How entirely are we new-born today! How are all the post cold skies and hostile breezes vanished before this single breath of sweetness! How consoling is the truth thus indicated!"
Laurie. It is indeed the dearest fact of our consciousness, that, in every moment of joy, pain is annihilated. There is no past, and the future is only the sunlight streaming into the far valley.
Aglauron. Yet it was the night that taught us to prize the day.
Laurie. Even so. And I, you know, object to none of the "dark masters."
Aglauron. Nor I,—because I am sure that whatever is, is good; and to find out the why is all our employment here. But one feels so at home in such a day as this!
Laurie. As this, indeed! I never heard so many birds, nor saw so many flowers. Do you not like these yellow flowers?
Aglauron. They gleam upon the fields as if to express the bridal kiss of the sun. He seems most happy, if not most wealthy, when first he is wed to the earth.
Laurie. I believe I have some such feeling about these golden flowers. When I did not know what was the Asphodel, so celebrated by the poets, I thought it was a golden flower; yet this yellow is so ridiculed as vulgar.
Aglauron. It is because our vulgar luxury depreciates objects not fitted to adorn our dwellings. These yellow flowers will not bear being token out of their places and brought home to the centre-table. But, when enamelling the ground, the cowslip, the king-cup,—nay, the marigold and dandelion even,—are resplendently beautiful.
Laurie. They are the poor man's gold. See that dark, unpointed house, with its lilac shrubbery. As it stands, undivided from the road to which the green bank slopes down from the door, is not the effect of that enamel of gold dandelions beautiful?
Aglauron. It seems as if a stream of peace had flowed from the door-step down to the very dust, in waves of light, to greet the passer-by. That is, indeed, a quiet house. It looks as if somebody's grandfather lived there still.
Laurie. It is most refreshing to see the dark boards amid those houses of staring white. Strange that, in the extreme heat of summer, aching eyes don't teach the people better.
Aglauron. We are still, in fact, uncivilized, for all our knowledge of what is done "in foreign parts" cannot make us otherwise. Civilization must be homogeneous,—must be a natural growth. This glistening white paint was long preferred because the most expensive; just as in the West, I understand, they paint houses red to make them resemble the hideous red brick. And the eye, thus spoiled by excitement, prefers red or white to the stone-color, or the browns, which would harmonize with other hues.
Laurie. I should think the eye could never be spoiled so far as to like these white palings. These bars of glare amid the foliage are unbearable.
Myself. What color should they be?
Laurie. An invisible green, as in all civilized parts of the globe. Then your eye would rest on the shrubbery undisturbed.
Myself. Your vaunted Italy has its palaces of white stucco and buildings of brick.
Laurie. Ay,—but the stucco is by the atmosphere soon mellowed into cream-color, the brick into rich brown.
Myself. I have heard a connoisseur admire our own red brick in the afternoon sun, above all other colors.
Laurie. There are some who delight too much in the stimulus of color to be judges of harmony of coloring. It is so, often, with the Italians. No color is too keen for the eye of the Neapolitan. He thinks, with little Riding-hood, there is no color like red. I have seen one of the most beautiful new palaces paved with tiles of a brilliant red. But this, too, is barbarism.
Myself. You are pleased to call it so, because you make the English your arbiters in point of taste; but I do not think they, on your own principle, are our proper models. With their ever-weeping skies, and seven-piled velvet of verdure, they are no rule for us, whose eyes are accustomed to the keen blue and brilliant clouds of our own realm, and who see the earth wholly green scarce two months in the year. No white is more glistening than our January snows; no house here hurts my eye more than the fields of white-weed will, a fortnight hence.
Laurie. True refinement of taste would bid the eye seek repose the more. But, even admitting what you say, there is no harmony. The architecture is borrowed from England; why not the rest?
Aglauron. But, my friend, surely these piazzas and pipe-stem pillars are all American.
Laurie. But the cottage to which they belong is English. The inhabitants, suffocating in small rooms, and beneath sloping roofs, because the house is too low to admit any circulation of air, are in need, we must admit, of the piazza, for elsewhere they must suffer all the torments of Mons. Chaubert in his first experience of the oven. But I do not assail the piazzas, at any rate; they are most desirable, in these hot summers of ours, were they but in proportion with the house, and their pillars with one another. But I do object to houses which are desirable neither as summer nor winter residences here. The shingle palaces, celebrated by Irving's wit, were far more appropriate, for they, at least, gave free course to the winds of heaven, when the thermometer stood at ninety-five degrees in the shade.
Aglauron. Pity that American wit nipped in the bud those early attempts at an American architecture. Here in the East, alas! the case is become hopeless. But in the West the log-cabin still promises a proper basis.
Laurie. You laugh at me. But so it is. I am not so silly as to insist upon American architecture, American art, in the 4th of July style, merely for the gratification of national vanity. But a building, to be beautiful, should harmonize exactly with the uses to which it is to be put, and be an index to the climate and habits of the people. There is no objection to borrowing good thoughts from other nations, if we adopt the new style because we find it will serve our convenience, and not merely because it looks pretty outside.
Aglauron. I agree with you that here, as well as in manners and in literature, there is too ready access to the old stock, and, though I said it in jest, my hope is, in truth, the log-cabin. This the settler will enlarge, as his riches and his family increase; he will beautify as his character refines, and as his eye becomes accustomed to observe objects around him for their loveliness as well as for their utility. He will borrow from Nature the forms and coloring most in harmony with the scene in which his dwelling is placed. Might growth here be but slow enough! Might not a greediness for gain and show cheat men of all the real advantages of their experience!
(Here a carriage passed.)
Laurie. Who is that beautiful lady to whom you bowed?
Aglauron. Beautiful do you think her? At this distance, and with the freshness which the open air gives to her complexion, she certainly does look so, and was so still, five years ago, when I knew her abroad. It is Mrs. V——.
Laurie. I remember with what interest you mentioned her in your letters. And you promised to tell me her true story.
Aglauron. I was much interested, then, both in her and her story, But, last winter, when I met her at the South, she had altered, and seemed so much less attractive than before, that the bright colors of the picture are well-nigh effaced.
Laurie. The pleasure of telling the story will revive them again. Let us fasten our horses and go into this little wood. There is a seat near the lake which is pretty enough to tell a story upon.
Aglauron. In all the idyls I ever read, they were told in caves, or beside a trickling fountain.
Laurie. That was in the last century. We will innovate. Let us begin that American originality we were talking about, and make the bank of a lake answer our purpose.
We dismounted accordingly, but, on reaching the spot, Aglauron at first insisted on lying on the grass, and gazing up at the clouds in a most uncitizen-like fashion, and it was some time before we could get the promised story. At last,—
I first saw Mrs. V—— at the opera in Vienna. Abroad, I scarcely cared for anything in comparison with music. In many respects the Old World disappointed my hopes; Society was, in essentials, no better, nor worse, than at home, and I too easily saw through the varnish of conventional refinement. Lions, seen near, were scarcely more interesting than tamer cattle, and much more annoying in their gambols and caprices. Parks and ornamental grounds pleased me less than the native forests and wide-rolling rivers of my own land. But in the Arts, and most of all in Music, I found all my wishes more than realized. I found the soul of man uttering itself with the swiftness, the freedom and the beauty, for which I had always pined. I easily conceived how foreigners, once acquainted with this diverse language, pass their lives without a wish for pleasure or employment beyond hearing the great works of the masters. It seemed to me that here was wealth to feed the thoughts for ages. This lady fixed my attention by the rapturous devotion with which she listened. I saw that she too had here found her proper home. Every shade of thought and feeling expressed in the music was mirrored in her beautiful countenance. Her rapture of attention, during some passages, was enough of itself to make you hold your breath; and a sudden stroke of genius lit her face into a very heaven with its lightning. It seemed to me that in her I should find one who would truly sympathize with me, one who looked on the art not as a connoisseur, but a votary.
I took the speediest opportunity of being introduced to her at her own house by a common friend.
But what a difference! At home I scarcely knew her. Still she was beautiful; but the sweetness, the elevated expression, which the satisfaction of an hour had given her, were entirely fled. Her eye was restless, her cheek pale and thin, her whole expression perturbed and sorrowful. Every gesture spoke the sickliness of a spirit long an outcast from its natural home, bereft of happiness, and hopeless of good.