The Atlantic Monthly, Volume 16, No. 96, October 1865

It was a wonderful battle. In the history of this war there is not another like it. Measured by the forces engaged, the valor displayed, and the results which followed, it throws into the shade even the achievements of the mighty hosts which saved the nation. Eleven hundred men, without cannon, charge up a rocky hill, over stumps, over stones, over fallen trees, over high intrenchments, right into the face of five thousand, and twelve pieces of artillery!

For five hours the contest rages. Now the Union forces are driven back; then, charging up the hill, they regain the lost ground, and from behind rocks and trees pour in their murderous volleys. Then again they are driven back, and again they charge up the hill, strewing the ground with corpses. So the bloody work goes on; so the battle wavers, till the setting sun, wheeling below the hills, glances along the dense lines of Rebel steel moving down to envelop the weary eleven hundred. It is an awful moment, big with the fate of Kentucky. At its very crisis two figures stand out against the fading sky, boldly defined in the foreground.

One is in Union blue. With a little band of heroes about him, he is posted on a projecting rock, which is scarred with bullets, and in full view of both armies. His head is uncovered, his hair streaming in the wind, his face upturned in the darkening daylight, and from his soul is going up a prayer,—a prayer for Sheldon and Cranor. He turns his eyes to the northward, and his lip tightens, as he throws off his coat, and says to his hundred men,—"Boys, we must go at them!"

The other is in Rebel gray. Moving out to the brow of the opposite hill, and placing a glass to his eye, he, too, takes a long look to the northward. He starts, for he sees something which the other, on lower ground, does not distinguish. Soon he wheels his horse, and the word "Retreat" echoes along the valley between them. It is his last word; for six rifles crack, and the Rebel Major lies on the ground quivering.

The one in blue looks to the north again, and now, floating proudly among the trees, he sees the starry banner. It is Sheldon and Cranor! The long ride of the scout is at last doing its work for the nation. On they come like the rushing wind, filling the air with their shouting. The rescued eleven hundred take up the strain, and then, above the swift pursuit, above the lessening conflict, above the last boom of the wheeling cannon, goes up the wild huzza of Victory. The gallant Garfield has won the day, and rolled back the disastrous tide which has been sweeping on ever since Big Bethel. In ten days Thomas routs Zollicoffer, and then we have and hold Kentucky.

Every one remembers a certain artist, who, after painting a "neighing steed," wrote underneath the picture, "This is a horse," lest it should be mistaken for an alligator. I am tempted to imitate his example, lest the reader, otherwise, may not detect the rambling parallel I have herein drawn between a Northern and a Southern "poor white man."

President Lincoln, when he heard of the Battle of Middle Creek, said to a distinguished officer, who happened to be with him,—

"Why did Garfield in two weeks do what would have taken one of you Regular folks two months to accomplish?"

"Because he was not educated at West Point," answered the West-Pointer, laughing.

"No," replied Mr. Lincoln. "That wasn't the reason. It was because, when he was a boy, he had to work for a living."

But our good President, for once, was wrong,—for once, he did not get at the core of the matter. Jordan, as well as Garfield, "had, when a boy, to work for a living." The two men were, perhaps, of about equal natural abilities,—both were born in log huts, both worked their own way to manhood, and both went into the war consecrating their very lives to their country: but one came out of it with a brace of stars on his shoulder, and honored by all the nation; the other never rose from the ranks, and went down to an unknown grave, mourned only among his native mountains. Something more than work was at the bottom of this contrast in their lives and their destinies. It was Free Schools, which the North gave the one, and of which the South robbed the other. Plant a free school at every Southern cross-road, and every Southern Jordan will become a Garfield. Then, and not till then, will this Union be "reconstructed."

NOËL. 3

L'Académie en respect,Nonobstant l'incorrection,A la faveur du sujet,        Ture-lure,N'y fera point de rature;Noël! ture-lure-lure.Gui-Barôzai.1Quand les astres de NoëlBrillaient, palpitaient au ciel,Six gaillards, et chacun ivre,Chantaient gaîment dans le givre,                            "Bons amis,Allons done chez Agassiz!"2Ces illustres PèlerinsD'Outre-Mer, adroits et fins,Se donnant des airs de prêtre,A l'envi se vantaient d'être                            "Bons amisDe Jean Rudolphe Agassiz!"3Œil-de-Perdrix, grand farceur,Sans reproche et sans pudeur,Dans son patois de Bourgogne,Bredouillait comme un ivrogne,                            "Bons amis,J'ai dansé chez Agassiz!"4Verzenay le Champenois,Bon Français, point New-Yorquois,Mais des environs d'Avize,Fredonne, à mainte reprise,                            "Bons amis,J'ai chanté chez Agassiz!"5A côté marchait un vieuxHidalgo, mais non mousseux;Dans le temps de CharlemagneFut son père Grand d'Espagne!                            "Bons amis,J'ai dîné chez Agassiz!"6Derrière eux un Bordelais,Gascon, s'il en fut jamais,Parfumé de poésieRiait, chantait plein de vie,                            "Bons amis,J'ai soupé chez Agassiz!"7Avec ce beau cadet roux,Bras dessus et bras dessous,Mine altière et couleur terne,Vint le Sire de Sauterne:                            "Bons amis,J'ai couché chez Agassiz!"8Mais le dernier de ces preuxÉtait un pauvre Chartreux,Qui disait, d'un ton robuste,"Bénédictions sur le Juste!                            Bons amis,Bénissons Père Agassiz!"9Ils arrivent trois à trois,Montent l'escalier de boisClopin-clopant! quel gendarmePeut permettre ce vacarme,                            Bons amis,A la porte d'Agassiz!10"Ouvrez donc, mon bon Seigneur,Ouvrez vite et n'ayez peur;Ouvrez, ouvrez, car nous sommesGens de bien et gentilshommes,                            Bons amisDe la famille Agassiz!"11Chut, ganaches! taisez-vous!C'en est trop de vos glouglous;Épargnez aux PhilosophesVos abominables strophes!                            Bons amis,Respectez mon Agassiz!

WILHELM MEISTER'S APPRENTICESHIP

SECOND PAPER

In a preceding paper I have sought to trace the main lines of spiritual growth, as these appear in Goethe's great picture. But is such growth possible in this world? Do the circumstances in which modern men are placed comport with it? Or is it, perhaps, a cherub only painted with wings, and despite the laws of anatomy? These questions are pertinent. It concerns us little to know what results the crescent powers of life might produce, if, by good luck, Eden rather than our struggling century, another world instead of this world, were here. This world, it happens, is here undoubtedly; our century and our place in it are facts, which decline to take their leave, bid them good morning and show them the door how one may. Let us know, then, what of good sufficing may be achieved in their company. If Goethe's picture be only a picture, and not a possibility, we will be pleased with him, provided his work prove pleasant; we will partake of his literary dessert, and give him his meed of languid praise. But if, on the other hand, his book be written in full, unblinking view of all that is fixed and limitary in man and around him, and if, in face of this, it conduct growth to its consummation, then we may give him something better than any praise,—namely, heed.

Is it, then, written in this spirit of reality? In proof that it is so, I call to witness the most poignant reproach, save one, ever uttered against it by a superior man. Novalis censured it as "thoroughly modern and prosaic." Well, on one side, it is so,—just as modern and prosaic as the modern world and actual European civilization. What is this but to say that Goethe faces the facts? What is it but to say that he accepts the conditions of his problem? He is to show that the high possibilities of growth can be realized here. To run off, get up a fancy world, and then picture these possibilities as coming to fruition there, would be a mere toying with his readers. Here is modern civilization, with its fixed forms, its rigid limits, its traditional mechanisms. Here is this life, where men make, execute, and obey laws, own and manage property, buy and sell, plant, sail, build, marry and beget children and maintain households, pay taxes, keep out of debt, if they are wise, and go to the poorhouse, or beg, or do worse, if they are unwise or unfortunate. Here such trivialities as starched collars, blacked boots, and coats according to the mode compel attention. Society has its fixed rules, by which it enforces social continuity and connection. To neglect these throws one off the ring; and, with rare exceptions, isolation is barrenness and death. One cannot even go into the street in a wilfully strange costume, without establishing repulsions and balking relations between him and his neighbors which destroy their use to each other. Every man is bound to the actual form of society by his necessities at least, if not by his good-will.

To step violently out of all this puts one in a social vacuum,—a position in which few respire well, while most either perish or become in some degree monstrous. It is necessary that one should live and work with his fellows, if he is to obtain the largest growth. On the other hand, to be merely in and of this—a wheel, spoke, or screw, in this vast social mechanism—makes one, not a man, but a thing, and precludes all growth but such as is obscure and indirect. Thousands, indeed, have no desire but to obtain some advantageous place in this machinery. Meanwhile this enormous conventional civilization strives, and must strive, to make every soul its puppet. Let each fall into the routine, pursue it in some shining manner, asking no radical questions, and he shall have his heart's desire. "Blessed is he," it cries, "who handsomely and with his whole soul reads upwards from man to position and estate,—from man to millionnaire, judge, lord, bishop! Cursed is he who questions, who aims to strike down beneath this great mechanism, and to connect himself with the primal resources of his being! There are no such resources. It is a wickedness to dream of them. Man has no root but in tradition and custom, no blessing but in serving them."

As that assurance is taken, and as that spirit prevails, man forfeits his manhood. His life becomes mechanical. Ideas disappear in the forms that once embodied them; imagination is buried beneath symbol; belief dies of creed, and morality of custom. Nothing remains but a world-wide pantomime. Worship itself becomes only a more extended place-hunting, and man the walking dummy of society. And then, since man no longer is properly vitalized, disease sets in, consumption, decay, putrefaction, filling all the air with the breath of their foulness.

The earlier part of the eighteenth century found all Europe in this stage. Then came a stir in the heart of man: for Nature would not let him die altogether. First came recoil, complaint, reproach, mockery. Voltaire's light, piercing, taunting laugh—with a screaming wail inside it, if one can hear well—rang over Europe. "Aha, you are found out! Up, toad, in your true shape!" Then came wild, shallow theories, half true; then wild attempt to make the theories real; then carnage and chaos.

Accompanying and following this comes another and purer phase of reaction. "Let us get out of this dead, conventional world!" cry a few noble spirits, in whose hearts throbs newly the divine blood of life. "Leave it behind; it is dead. Leave behind all formal civilization; let us live only from within, and let the outward be formless,—momentarily created by our souls, momentarily vanishing."

The noblest type I have ever known of this extra-vagance, this wandering outside of actual civilization, was Thoreau. With his purity, as of a newborn babe,—with his moral steadiness, unsurpassed in my observation,—with his indomitable persistency,—by the aid also of that all-fertilizing imaginative sympathy with outward Nature which was his priceless gift,—he did, indeed, lend to his mode of life an indescribable charm. In him it came at once to beauty and to consecration.

Yet even he must leave out marriage, to make his scheme of life practicable. He must ignore Nature's demand that humanity continue, or recognize it only with loathing. "Marriage is that!" said he to a friend,—and held up a carrion-flower.

Moreover, the success of his life—nay, the very quality of his being—implied New England and its civilization. To suppose him born among the Flathead Indians were to suppose him, the Thoreau of our love and pride, unborn still. The civilization he slighted was an air that he breathed; it was implied, as impulse and audience, in those books of his, wherein he enshrined his spirit, and whereby he kept its health.

A fixed social order is indirectly necessary even to him who, by rare gifts of Nature, can stand nobly and unfalteringly aside from it. And it is directly, instantly necessary to him who, either by less power of self-support or by a more flowing human sympathy, must live with men, and must comply with the conditions by which social connection is preserved.

The problem, therefore, recurs. Here are the two terms: the soul, the primal, immortal imagination of man, on the one side; the enormous, engrossing, dehumanizing mechanism of society, on the other. A noble few elect the one; an ignoble multitude pray to its opposite. The reconciling word,—is there a reconciling word?

Here, now, comes one who answers, Yes. And he answers thus, not by a bald assertion, but by a picture wherein these opposites lose their antagonism,—by a picture which is true to both, yet embraces both, and shapes them into a unity. That is Goethe. This attempt represents the grand nisus of his life. It is most fully made in "Wilhelm Meister."

Above the world he places the growing spirit of man, the vessel of all uses, with his resource in eternal Nature. Then he seizes with a sovereign hand upon actual society, upon formal civilization, and of it all makes food and service for man's spirit. This prosaic civilization, he says, is prosaic only in itself, not when put in relation to its true end. So he first recognizes it with remorseless verity, depicts it in all its littleness and limitation; then strikes its connection with growth: and lo, the littleness becomes great in serving the greater; the harsh prosaicism begins to move in melodious measure; and out of that jarring, creaking mechanism of conventional society arise the grand rolling organ-harmonies of life.

That he succeeds to perfection I do not say. I could find fault enough with his book, if there were either time or need. There is no need: its faults are obvious. In binding himself by such unsparing oaths to recognize and admit all the outward truth of society, he has, indeed, grappled with the whole problem, but also made its solution a little cumbrous and incomplete. Nay, this which he so admits in his picture was also sufficiently, perhaps a touch more than sufficiently, admitted in his own being. He would have been a conventionalist and epicurean, unless he had been a seer. He would have been a mere man of the world, had he not been Goethe. But whereas a man of the world reads up from man to dignity, estate, and social advantage, he reverses the process, and reads up from these to man. Say that he does it with some stammering, with some want of the last nicety. What then? It were enough, if he set forth upon the true road, though his own strength fail before the end is reached. It is enough, if, falling midway, even though it be by excess of the earthly weight he bears, he still point forward, and his voice out of the dust whisper, "There lies your way!" This alone makes him a benefactor of mankind.

This specific aim of Goethe's work makes it, indeed, a novel. Conventional society and the actual conditions of life are, with respect to eternal truth, but the novelties of time. The novelist is to picture these, and, in picturing, subordinate them to that which is perpetual and inspiring. Just so far as he opens the ravishing possibilities of life in commanding reconciliation with the formal civilization of a particular time, he does his true work.

The function of the poet is different. His business it is simply to refresh the spirit of man. To its lip he holds the purest ichors of existence; with ennobling draughts of awe, pity, sympathy, and joy, he quickens its blood and strengthens its vital assimilations. The particular circumstances he uses are merely the cup wherein this wine of life is contained. This he may obtain as most easily he can; the world is all before him where to choose.

The novelist has no such liberty. His business it is to find the ideal possibilities of man here, in the midst of actual society. He shall teach us to free the heart, while respecting the bonds of circumstance. And the more strictly he clings to that which is central in man on the one hand, and the more broadly and faithfully he embraces the existing prosaic limitations on the other, the more his work answers to the whole nature of his function. Goethe has done the latter thoroughly, his accusers themselves being judges; that he has done the other, and how he has done it, I have sought to show in a preceding paper. He looks on actual men and actual society with an eye of piercing observation; he depicts them with remorseless verity; and through and by all builds, builds at the great architectures of spiritual growth.

Hence the difference between him and satirists like Thackeray, who equal him in keenness of observation, are not behind him in verity of report, while surpassing him often in pictorial effect,—but who bring to the picture out of themselves only a noble indignation against baseness. They contemn; he uses. They cry, "Fie!" upon unclean substances; he ploughs the offence into the soil, and sows wheat over it. They see the world as it is; he sees it, and through it. They probe sores; he leads forth into the air and the sunshine. They tinge the cheek with blushes of honorable shame; he paints it with the glow of wholesome activity. Their point of view is that of pathology; his, that of physiology. The great satirists, at best, give a medicine to sickness; Goethe gives a task to health. They open a door into a hospital; he opens a door out of one, and cries, "Lo, the green earth and blue heaven, the fields of labor, the skies of growth!"

On the other hand, by this relentless fidelity to observation, by his stern refusal to give men supposititious qualities and characters, by his resolute acceptance of European civilization, by his unalterable determination to practicable results, by always limiting himself to that which all superior men might be expected not merely to read of with gusto, but to do, he is widely differenced from novelists like the authoress of "Consuelo." He does not propose to furnish a moral luxury, over which at the close one may smack the lips, and cry, "How sweet!" No gardener's manual ever looked more simply to results. His aim is, to get something done, to get all done which he suggests. Accordingly, he does not gratify us with vasty magnanimities, holy beggaries voluntarily assumed, Bouddhistic "missions"; he shows us no more than high-minded, incorruptible men, fixed in their regards upon the high ends of life, established in noble, fruitful fellowship, willing and glad to help others so far as they can clearly see their way, not making public distribution of their property, but managing it so that it shall in themselves and others serve culture, health, and all well-being of body and mind. Wealth here is a trust; it is held for use; its uses are, to subserve the high ends of Nature in the spirit of man. Lothario seeks association with all who can aid him in these applications. So intent is he, that he loves Theresa because she has a genius at once for economizing means and for seeing where they may be applied to the service of the more common natures. He keeps the great-minded, penetrating, providential Abbé in his pay, that this inevitable eye may distinguish for him the more capable natures, and find out whether or how they may be forwarded on their proper paths. Here are no sublime professions, but a steady, modest, resolute, discriminate doing.

For suggestion of what one may really do, and for impelling one toward the practicable best, I find this book worth a moonful of "Consuelos." The latter work has, indeed, beautiful pictures; and simply as a picture of a fresh, sweet, young life, it is charming. But in its aim at a higher import I find it simply an arrow shot into the air, going so high, but at—nothing! If one crave a moral luxury, it is here. If he desire a lash for egoism, this, perhaps, is also here. If he is already praying the heavens for a sufficing worth and work in life, and is asking only the what and how, this book, taken in connection with its sequel, says, "Distribute your property, and begin wandering about and 'doing good.'"

I decline. After due consideration, I have fully determined to own a house, and provide each day a respectable dinner for my table, if the fates agree; to secure, still in submission to the fates, such a competency as will give me leisure for the best work I can do; to further justice and general well-being, so far as is in me to further or hinder, but always on the basis of the existing civilization; to cherish sympathy and good-will in myself, and in others by cherishing them in myself; to help another when I clearly can; and to give, when what I give will obviously do more service toward the high ends of life, in the hands of another than in my own. Toward carrying out these purposes "Consuelo" has not given me a hint, not one; "Wilhelm Meister" has given me invaluable hints. Therefore I feel no great gratitude to the one, and am profoundly grateful to the other.

It is not the mere absence of suffering, it is not a pound of beef on every peasant's plate, that makes life worth living. Health, happiness, even education, however diffused, do not alone make life worth living. Tell me the quality of a man's happiness before I can very rapturously congratulate him upon it; tell me the quality of his suffering before I can grieve over it without solace. Noble pain is worth more than ignoble pleasure; and there is a health in the dying Schiller which beggars in comparison that of the fat cattle on a thousand hills. All the world might be well fed, well clothed, well sheltered, and very properly behaved, and be a pitiful world nevertheless, were this all.

Let us get out of this business of merely improving conditions. There are two things which make life worth living. First, the absolute worth and significance of man's spirit in its harmonious completeness; and hence the absolute value of culture and growth in the deepest sense of the words. Secondly, the relevancy of actual experience and the actual world to these ends. Goethe attends to both these, and to both in a spirit of great sanity. He fixes his eye with imperturbable steadiness on the central fact, then with serene, intrepid modesty suggests the relevancy to this of the world as it is around us, and then trusts the healthy attraction of the higher to modify and better the lower. Give man, he says, something to work for, namely, the high uses of his spirit; give him next something to work with, namely, actual civilization, the powers, limits, and conditions which actually exist in and around him; and if these instruments be poor, be sure he will begin to improve upon them, the moment he has found somewhat inspiring and sufficing to do with them. Actual conditions will improve precisely in proportion as all conditions are utilized, are placed in relations of service to a result which contents the soul of men. And to establish in this relation all the existing conditions of life, natural and artificial, is the task which Goethe has undertaken.