A Dish of Orts : Chiefly Papers on the Imagination, and on Shakespeare

Long ere now the joy of space, of room, has laid hold upon him—the more powerfully if he inhabit a wild and broken region. The human animal delights in motion and change, motions of his members even violent, and swiftest changes of place. It is as if he would lay hold of the infinite by ceaseless abandonment and choice of a never-abiding stand-point, as if he would lay hold of strength by the consciousness of the strength he has. He is full of unrest. He must know what lies on the farther shore of every river, see how the world looks from every hill: What is behind? What is beyond? is his constant cry. To learn, to gather into himself, is his longing. Nor do many years pass thus, it may be not many months, ere the world begins to come alive around him. He begins to feel that the stars are strange, that the moon is sad, that the sunrise is mighty. He begins to see in them all the something men call beauty. He will lie on the sunny bank and gaze into the blue heaven till his soul seems to float abroad and mingle with the infinite made visible, with the boundless condensed into colour and shape. The rush of the water through the still twilight, under the faint gleam of the exhausted west, makes in his ears a melody he is almost aware he cannot understand. Dissatisfied with his emotions he desires a deeper waking, longs for a greater beauty, is troubled with the stirring in his bosom of an unknown ideal of Nature. Nor is it an ideal of Nature alone that is forming within him. A far more precious thing, a human ideal namely, is in his soul, gathering to itself shape and consistency. The wind that at night fills him with sadness—he cannot tell why, in the daytime haunts him like a wild consciousness of strength which has neither difficulty nor danger enough to spend itself upon. He would be a champion of the weak, a friend to the great; for both he would fight—a merciless foe to every oppressor of his kind. He would be rich that he might help, strong that he might rescue, brave—that he counts himself already, for he has not proved his own weakness. In the first encounter he fails, and the bitter cup of shame and confusion of face, wholesome and saving, is handed him from the well of life. He is not yet capable of understanding that one such as he, filled with the glory and not the duty of victory, could not but fail, and therefore ought to fail; but his dismay and chagrin are soothed by the forgetfulness the days and nights bring, gently wiping out the sins that are past, that the young life may have a fresh chance, as we say, and begin again unburdened by the weight of a too much present failure.

And now, probably at school, or in the first months of his college-life, a new phase of experience begins. He has wandered over the border of what is commonly called science, and the marvel of facts multitudinous, strung upon the golden threads of law, has laid hold upon him. His intellect is seized and possessed by a new spirit. For a time knowledge is pride; the mere consciousness of knowing is the reward of its labour; the ever recurring, ever passing contact of mind with a new fact is a joy full of excitement, and promises an endless delight. But ever the thing that is known sinks into insignificance, save as a step of the endless stair on which he is climbing—whither he knows not; the unknown draws him; the new fact touches his mind, flames up in the contact, and drops dark, a mere fact, on the heap below. Even the grandeur of law as law, so far from adding fresh consciousness to his life, causes it no small suffering and loss. For at the entrance of Science, nobly and gracefully as she bears herself, young Poetry shrinks back startled, dismayed. Poetry is true as Science, and Science is holy as Poetry; but young Poetry is timid and Science is fearless, and bears with her a colder atmosphere than the other has yet learned to brave. It is not that Madam Science shows any antagonism to Lady Poetry; but the atmosphere and plane on which alone they can meet as friends who understand each other, is the mind and heart of the sage, not of the boy. The youth gazes on the face of Science, cold, clear, beautiful; then, turning, looks for his friend—but, alas! Poetry has fled. With a great pang at the heart he rushes abroad to find her, but descries only the rainbow glimmer of her skirt on the far horizon. At night, in his dreams, she returns, but never for a season may he look on her face of loveliness. What, alas! have evaporation, caloric, atmosphere, refraction, the prism, and the second planet of our system, to do with “sad Hesper o’er the buried sun?” From quantitative analysis how shall he turn again to “the rime of the ancient mariner,” and “the moving moon” that “went up the sky, and nowhere did abide”? From his window he gazes across the sands to the mightily troubled ocean: “What is the storm to me any more!” he cries; “it is but the clashing of countless water-drops!” He finds relief in the discovery that, the moment you place man in the midst of it, the clashing of water-drops becomes a storm, terrible to heart and brain: human thought and feeling, hope, fear, love, sacrifice, make the motions of nature alive with mystery and the shadows of destiny. The relief, however, is but partial, and may be but temporary; for what if this mingling of man and Nature in the mind of man be but the casting of a coloured shadow over her cold indifference? What if she means nothing—never was meant to mean anything! What if in truth “we receive but what we give, and in our life alone doth Nature live!” What if the language of metaphysics as well as of poetry be drawn, not from Nature at all, but from human fancy concerning her!

At length, from the unknown, whence himself he came, appears an angel to deliver him from this horror—this stony look—ah, God! of soulless law. The woman is on her way whose part it is to meet him with a life other than his own, at once the complement of his, and the visible presentment of that in it which is beyond his own understanding. The enchantment of what we specially call love is upon him—a deceiving glamour, say some, showing what is not, an opening of the eyes, say others, revealing that of which a man had not been aware: men will still be divided into those who believe that the horses of fire and the chariots of fire are ever present at their need of them, and those who class the prophet and the drunkard in the same category as the fools of their own fancies. But what this love is, he who thinks he knows least understands. Let foolish maidens and vulgar youths simper and jest over it as they please, it is one of the most potent mysteries of the living God. The man who can love a woman and remain a lover of his wretched self, is fit only to be cast out with the broken potsherds of the city, as one in whom the very salt has lost its savour. With this love in his heart, a man puts on at least the vision robes of the seer, if not the singing robes of the poet. Be he the paltriest human animal that ever breathed, for the time, and in his degree, he rises above himself. His nature so far clarifies itself, that here and there a truth of the great world will penetrate, sorely dimmed, through the fog-laden, self-shadowed atmosphere of his microcosm. For the time, I repeat, he is not a lover only, but something of a friend, with a reflex touch of his own far-off childhood. To the youth of my history, in the light of his love—a light that passes outward from the eyes of the lover—the world grows alive again, yea radiant as an infinite face. He sees the flowers as he saw them in boyhood, recovering from an illness of all the winter, only they have a yet deeper glow, a yet fresher delight, a yet more unspeakable soul. He becomes pitiful over them, and not willingly breaks their stems, to hurt the life he more than half believes they share with him. He cannot think anything created only for him, any more than only for itself. Nature is no longer a mere contention of forces, whose heaven and whose hell in one is the dull peace of an equilibrium; but a struggle, through splendour of colour, graciousness of form, and evasive vitality of motion and sound, after an utterance hard to find, and never found but marred by the imperfection of the small and weak that would embody and set forth the great and mighty. The waving of the tree-tops is the billowy movement of a hidden delight. The sun lifts his head with intent to be glorious. No day lasts too long, no night comes too soon: the twilight is woven of shadowy arms that draw the loving to the bosom of the Night. In the woman, the infinite after which he thirsts is given him for his own.

Man’s occupation with himself turns his eyes from the great life beyond his threshold: when love awakes, he forgets himself for a time, and many a glimpse of strange truth finds its way through his windows, blocked no longer by the shadow of himself. He may now catch even a glimpse of the possibilities of his own being—may dimly perceive for a moment the image after which he was made. But alas! too soon, self, radiant of darkness, awakes; every window becomes opaque with shadow, and the man is again a prisoner. For it is not the highest word alone that the cares of this world, the deceitfulness of riches, and the lust of other things entering in, choke, and render unfruitful. Waking from the divine vision, if that can be called waking which is indeed dying into the common day, the common man regards it straightway as a foolish dream; the wise man believes in it still, holds fast by the memory of the vanished glory, and looks to have it one day again a present portion of the light of his life. He knows that, because of the imperfection and dulness and weakness of his nature, after every vision follow the inclosing clouds, with the threat of an ever during dark; knows that, even if the vision could tarry, it were not well, for the sake of that which must yet be done with him, yet be made of him, that it should tarry. But the youth whose history I am following is not like the former, nor as yet like the latter.

From whatever cause, then, whether of fault, of natural law, or of supernal will, the flush that seemed to promise the dawn of an eternal day, shrinks and fades, though, with him, like the lagging skirt of the sunset in the northern west, it does not vanish, but travels on, a withered pilgrim, all the night, at the long last to rise the aureole of the eternal Aurora. And now new paths entice him—or old paths opening fresh horizons. With stronger thews and keener nerves he turns again to the visible around him. The changelessness amid change, the law amid seeming disorder, the unity amid units, draws him again. He begins to descry the indwelling poetry of science. The untiring forces at work in measurable yet inconceivable spaces of time and room, fill his soul with an awe that threatens to uncreate him with a sense of littleness; while, on the other side, the grandeur of their operations fills him with such an informing glory, the mere presence of the mighty facts, that he no more thinks of himself, but in humility is great, and knows it not. Rapt spectator, seer entranced under the magic wand of Science, he beholds the billions of billions of miles of incandescent vapour begin a slow, scarce perceptible revolution, gradually grow swift, and gather an awful speed. He sees the vapour, as it whirls, condensing through slow eternities to a plastic fluidity. He notes ring after ring part from the circumference of the mass, break, rush together into a globe, and the glowing ball keep on through space with the speed of its parent bulk. It cools and still cools and condenses, but still fiercely glows. Presently—after tens of thousands of years is the creative presently—arises fierce contention betwixt the glowing heart and its accompanying atmosphere. The latter invades the former with antagonistic element. He listens in his soul, and hears the rush of ever descending torrent rains, with the continuous roaring shock of their evanishment in vapour—to turn again to water in the higher regions, and again rush to the attack upon the citadel of fire. He beholds the slow victory of the water at last, and the great globe, now glooming in a cloak of darkness, covered with a wildly boiling sea—not boiling by figure of speech, under contending forces of wind and tide, but boiling high as the hills to come, with veritable heat. He sees the rise of the wrinkles we call hills and mountains, and from their sides the avalanches of water to the lower levels. He sees race after race of living things appear, as the earth becomes, for each new and higher kind, a passing home; and he watches the succession of terrible convulsions dividing kind from kind, until at length the kind he calls his own arrives. Endless are the visions of material grandeur unfathomable, awaked in his soul by the bare facts of external existence.

But soon comes a change. So far as he can see or learn, all the motion, all the seeming dance, is but a rush for death, a panic flight into the moveless silence. The summer wind, the tropic tornado, the softest tide, the fiercest storm, are alike the tumultuous conflict of forces, rushing, and fighting as they rush, into the arms of eternal negation. On and on they hurry—down and down, to a cold stirless solidity, where wind blows not, water flows not, where the seas are not merely tideless and beat no shores, but frozen cleave with frozen roots to their gulfy basin. All things are on the steep-sloping path to final evanishment, uncreation, non-existence. He is filled with horror—not so much of the dreary end, as at the weary hopelessness of the path thitherward. Then a dim light breaks upon him, and with it a faint hope revives, for he seems to see in all the forms of life, innumerably varied, a spirit rushing upward from death—a something in escape from the terror of the downward cataract, of the rest that knows not peace. “Is it not,” he asks, “the soaring of the silver dove of life from its potsherd-bed—the heavenward flight of some higher and incorruptible thing? Is not vitality, revealed in growth, itself an unending resurrection?”

The vision also of the oneness of the universe, ever reappearing through the vapours of question, helps to keep hope alive in him. To find, for instance, the law of the relation of the arrangements of the leaves on differing plants, correspond to the law of the relative distances of the planets in approach to their central sun, wakes in him that hope of a central Will, which alone can justify one ecstatic throb at any seeming loveliness of the universe. For without the hope of such a centre, delight is unreason—a mockery not such as the skeleton at the Egyptian feast, but such rather as a crowned corpse at a feast of skeletons. Life without the higher glory of the unspeakable, the atmosphere of a God, is not life, is not worth living. He would rather cease to be, than walk the dull level of the commonplace—than live the unideal of men in whose company he can take no pleasure—men who are as of a lower race, whom he fain would lift, who will not rise, but for whom as for himself he would cherish the hope they do their best to kill. Those who seem to him great, recognize the unseen—believe the roots of science to be therein hid—regard the bringing forth into sight of the things that are invisible as the end of all Art and every art—judge the true leader of men to be him who leads them closer to the essential facts of their being. Alas for his love and his hope, alas for himself, if the visible should exist for its own sake only!—if the face of a flower means nothing—appeals to no region beyond the scope of the science that would unveil its growth. He cannot believe that its structure exists for the sake of its laws; that would be to build for the sake of its joints a scaffold where no house was to stand. Those who put their faith in Science are trying to live in the scaffold of the house invisible.

He finds harbour and comfort at times in the written poetry of his fellows. He delights in analyzing and grasping the thought that informs the utterance. For a moment, the fine figure, the delicate phrase, make him jubilant and strong; but the jubilation and the strength soon pass, for it is not any of the forms, even of the thought-forms of truth that can give rest to his soul.

History attracts him little, for he is not able to discover by its records the operation of principles yielding hope for his race. Such there may be, but he does not find them. What hope for the rising wave that knows in its rise only its doom to sink, and at length be dashed on the low shore of annihilation?

But the time would fail me to follow the doubling of the soul coursed by the hounds of Death, or to set down the forms innumerable in which the golden Haemony springs in its path,

                             Of sovran use  ‘Gainst all enchantments, mildew blast, or damp.

And now the shadows are beginning to lengthen towards the night, which, whether there be a following morn or no, is the night, and spreads out the wings of darkness. And still as it approaches the more aware grows the man of a want that differs from any feeling I have already sought to describe—a sense of insecurity, in no wise the same as the doubt of life beyond the grave—a need more profound even than that which cries for a living Nature. And now he plainly knows, that, all his life, like a conscious duty unfulfilled, this sense has haunted his path, ever and anon descending and clinging, a cold mist, about his heart. What if this lack was indeed the root of every other anxiety! Now freshly revived, this sense of not having, of something, he knows not what, for lack of which his being is in pain at its own incompleteness, never leaves him more. And with it the terror has returned and grows, lest there should be no Unseen Power, as his fathers believed, and his mother taught him, filling all things and meaning all things,—no Power with whom, in his last extremity, awaits him a final refuge. With the quickening doubt falls a tenfold blight on the world of poetry, both that in Nature and that in books. Far worse than that early chill which the assertions of science concerning what it knows, cast upon his inexperienced soul, is now the shivering death which its pretended denials concerning what it knows not, send through all his vital frame. The soul departs from the face of beauty, when the eye begins to doubt if there be any soul behind it; and now the man feels like one I knew, affected with a strange disease, who saw in the living face always the face of a corpse. What can the world be to him who lives for thought, if there be no supreme and perfect Thought,—none but such poor struggles after thought as he finds in himself? Take the eternal thought from the heart of things, no longer can any beauty be real, no more can shape, motion, aspect of nature have significance in itself, or sympathy with human soul. At best and most the beauty he thought he saw was but the projected perfection of his own being, and from himself as the crown and summit of things, the soul of the man shrinks with horror: it is the more imperfect being who knows the least his incompleteness, and for whom, seeing so little beyond himself, it is easiest to imagine himself the heart and apex of things, and rejoice in the fancy. The killing power of a godless science returns upon him with tenfold force. The ocean-tempest is once more a mere clashing of innumerable water-drops; the green and amber sadness of the evening sky is a mockery of sorrow; his own soul and its sadness is a mockery of himself. There is nothing in the sadness, nothing in the mockery. To tell him as comfort, that in his own thought lives the meaning if nowhere else, is mockery worst of all; for if there be no truth in them, if these things be no embodiment, to make them serve as such is to put a candle in a death’s-head to light the dying through the place of tombs. To his former foolish fancy a primrose might preach a childlike trust; the untoiling lilies might from their field cast seeds of a higher growth into his troubled heart; now they are no better than the colour the painter leaves behind him on the doorpost of his workshop, when, the day’s labour over, he wipes his brush on it ere he depart for the night. The look in the eyes of his dog, happy in that he is short-lived, is one of infinite sadness. All graciousness must henceforth be a sorrow: it has to go with the sunsets. That a thing must cease takes from it the joy of even an aeonian endurance—for its kind is mortal; it belongs to the nature of things that cannot live. The sorrow is not so much that it shall perish as that it could not live—that it is not in its nature a real, that is, an eternal thing. His children are shadows—their life a dance, a sickness, a corruption. The very element of unselfishness, which, however feeble and beclouded it may be, yet exists in all love, in giving life its only dignity adds to its sorrow. Nowhere at the root of things is love—it is only a something that came after, some sort of fungous excrescence in the hearts of men grown helplessly superior to their origin. Law, nothing but cold, impassive, material law, is the root of things—lifeless happily, so not knowing itself, else were it a demon instead of a creative nothing. Endeavour is paralyzed in him. “Work for posterity,” says he of the skyless philosophy; answers the man, “How can I work without hope? Little heart have I to labour, where labour is so little help. What can I do for my children that would render their life less hopeless than my own! Give me all you would secure for them, and my life would be to me but the worse mockery. The true end of labour would be, to lessen the number doomed to breathe the breath of this despair.”

Straightway he developes another and a deeper mood. He turns and regards himself. Suspicion or sudden insight has directed the look. And there, in himself, he discovers such imperfection, such wrong, such shame, such weakness, as cause him to cry out, “It were well I should cease! Why should I mourn after life? Where were the good of prolonging it in a being like me? ‘What should such fellows as I do crawling between heaven and earth!’” Such insights, when they come, the seers do their best, in general, to obscure; suspicion of themselves they regard as a monster, and would stifle. They resent the waking of such doubt. Any attempt at the raising in them of their buried best they regard as an offence against intercourse. A man takes his social life in his hand who dares it. Few therefore understand the judgment of Hamlet upon himself; the common reader is so incapable of imagining he could mean it of his own general character as a man, that he attributes the utterance to shame for the postponement of a vengeance, which indeed he must have been such as his critic to be capable of performing upon no better proof than he had yet had. When the man whose unfolding I would now represent, regards even his dearest love, he finds it such a poor, selfish, low-lived thing, that in his heart he shames himself before his children and his friends. How little labour, how little watching, how little pain has he endured for their sakes! He reads of great things in this kind, but in himself he does not find them. How often has he not been wrongfully displeased—wrathful with the innocent! How often has he not hurt a heart more tender than his own! Has he ever once been faithful to the height of his ideal? Is his life on the whole a thing to regard with complacency, or to be troubled exceedingly concerning? Beyond him rise and spread infinite seeming possibilities—height beyond height, glory beyond glory, each rooted in and rising from his conscious being, but alas! where is any hope of ascending them? These hills of peace, “in a season of calm weather,” seem to surround and infold him, as a land in which he could dwell at ease and at home: surely among them lies the place of his birth!—while against their purity and grandeur the being of his consciousness shows miserable—dark, weak, and undefined—a shadow that would fain be substance—a dream that would gladly be born into the light of reality. But alas if the whole thing be only in himself—if the vision be a dream of nothing, a revelation of lies, the outcome of that which, helplessly existent, is yet not created, therefore cannot create—if not the whole thing only be a dream of the impotent, but the impotent be himself but a dream—a dream of his own—a self-dreamed dream—with no master of dreams to whom to cry! Where then the cherished hope of one day atoning for his wrongs to those who loved him!—they are nowhere—vanished for ever, upmingled and dissolved in the primeval darkness! If truth be but the hollow of a sphere, ah, never shall he cast himself before them, to tell them that now at last, after long years of revealing separation, he knows himself and them, and that now the love of them is a part of his very being—to implore their forgiveness on the ground that he hates, despises, contemns, and scorns the self that showed them less than absolute love and devotion! Never thus shall he lay his being bare to their eyes of love! They do not even rest, for they do not and will not know it. There is no voice nor hearing in them, and how can there be in him any heart to live! The one comfort left him is, that, unable to follow them, he shall yet die and cease, and fare as they—go also nowhither!