The Atlantic Monthly, Volume 03, No. 15, January, 1859 / A Magazine of Literature, Art, and Politics

by Various

THE PROFESSOR AT THE BREAKFAST-TABLE.

WHAT HE SAID, WHAT HE HEARD, AND WHAT HE SAW.

I intended to have signalized my first appearance by a certain large statement, which I flatter myself is the nearest approach to a universal formula of life yet promulgated at this breakfast-table. It would have had a grand effect. For this purpose I fixed my eyes on a certain divinity-student, with the intention of exchanging a few phrases, and then forcing my picture-card, namely, The great end of being.—I will thank you for the sugar,—I said.—Man is a dependent creature.

It is a small favor to ask,—said the divinity-student,—and passed the sugar to me.

—Life is a great bundle of little things,—I said.

The divinity-student smiled, as if that was the concluding epigram of the sugar question.

You smile,—I said.—Perhaps life seems to you a little bundle of great things?

The divinity-student started a laugh, but suddenly reined it back with a pull, as one throws a horse on his haunches.—Life is a great bundle of great things,—he said.

(Now, then!) The great end of being, after all, is——

Hold on!—said my neighbor, a young fellow whose name seems to be John, and nothing else,—for that is what they all call him,—hold on! the Sculpin is go'n' to say somethin'.

Now the Sculpin (Cottus Virginianus) is a little water-beast which pretends to consider itself a fish, and, under that pretext, hangs about the piles upon which West-Boston Bridge is built, swallowing the bait and hook intended for flounders. On being drawn from the water, it exposes an immense head, a diminutive bony carcass, and a surface so full of spines, ridges, ruffles, and frills, that the naturalists have not been able to count them without quarrelling about the number, and that the colored youth, whose sport they spoil, do not like to touch them, and especially to tread on them, unless they happen to have shoes on, to cover the thick white soles of their broad black feet.

When, therefore, I heard the young fellow's exclamation, I looked round the table with curiosity to see what it meant. At the further end of it I saw a head, and a small portion of a little deformed body, mounted on a high chair, which brought the occupant up to a fair level enough for him to get at his food. His whole appearance was so grotesque, I felt for a minute as if there was a showman behind him who would pull him down presently and put up Judy, or the hangman, or the Devil, or some other wooden personage of the famous spectacle. I contrived to lose the first part of his sentence, but what I heard began so:—

——by the Frog-Pond, when there were frogs in it, and the folks used to come down from the tents on 'Lection and Independence days with their pails to get water to make egg-pop with. Born in Boston; went to school in Boston as long as the boys would let me.—The little man groaned, turned, as if to look round, and went on.—Ran away from school one day to see Phillips hung for killing Denegri with a loggerhead. That was in flip days, when there were always two or three loggerheads in the fire. I'm a Boston boy, I tell you,—born at North End, and mean to be buried on Copps' Hill, with the good old underground people,—the Worthylakes, and the rest of 'em. Yes, Sir,—up on the old hill, where they buried Captain Daniel Malcolm in a stone grave, ten feet deep, to keep him safe from the red-coats, in those old times when the world was frozen up tight and there wasn't but one spot open, and that was right over Faneuil Hall,—and black enough it looked, I tell you! There's where my bones shall lie, Sir, and rattle away when the big guns go off at the Navy Yard opposite! You can't make me ashamed of the old place! Full of crooked little streets;—I was born and used to run round in one of 'em——

——I should think so,—said that young man whom I hear them call "John,"—softly, not meaning to be heard, nor to be cruel, but thinking in a half-whisper, evidently.—I should think so; and got kinked up, turnin' so many corners.—The little man did not hear what was said, but went on,—

——full of crooked little streets; but I tell you Boston has opened, and kept open, more turnpikes that lead straight to free thought and free speech and free deeds than any other city of live men or dead men,—I don't care how broad their streets are, nor how high their steeples!

——How high is Bosting meet'n'-house?—said a person with black whiskers and imperial, a velvet waistcoat, a guard-chain rather too massive, and a diamond pin so very large that the most trusting nature might confess an inward suggestion,—of course, nothing amounting to a suspicion. For this is a gentleman from a great city, and sits next to the landlady's daughter, who evidently believes in him, and is the object of his especial attention.

How high?—said the little man.—As high as the first step of the stairs that lead to the New Jerusalem. Isn't that high enough?

It is,—I said.—The great end of being is to harmonize man with the order of things; and the church has been a good pitch-pipe, and may be so still. But who shall tune the pitch-pipe? Quis cus——(On the whole, as this quotation was not entirely new, and, being in a foreign language, might not be familiar to all the boarders, I thought I would not finish it.)

——Go to the Bible!—said a sharp voice from a sharp-faced, sharp-eyed, sharp-elbowed, strenuous-looking woman in a black dress, appearing as if it began as a piece of mourning and perpetuated itself as a bit of economy.

You speak well, Madam,—I said;—yet there is room for a gloss or commentary on what you say. "He who would bring back the wealth of the Indies must carry out the wealth of the Indies." What you bring away from the Bible depends to some extent on what you carry to it—Benjamin Franklin! Be so good as to step up to my chamber and bring me down the small uncovered pamphlet of twenty pages which you will find lying under the "Cruden's Concordance." [The boy took a large bite, which left a very perfect crescent in the slice of bread-and-butter he held, and departed on his errand, with the portable fraction of his breakfast to sustain him on the way.]

Here it is. "Go to the Bible. A Dissertation, etc., etc. By J.J.
Flournoy. Athens, Georgia. 1858."

Mr. Flournoy, Madam, has obeyed the precept which you have judiciously delivered. You may be interested, Madam, to know what are the conclusions at which Mr. J.J. Flournoy of Athens, Georgia, has arrived. You shall hear, Madam. He has gone to the Bible, and he has come back from the Bible, bringing a remedy for existing social evils, which, if it is the real specific, as it professes to be, is of great interest to humanity, and to the female part of humanity in particular. It is what he calls trigamy, Madam, or the marrying of three wives, so that "good old men" may be solaced at once by the companionship of the wisdom of maturity, and of those less perfected but hardly less engaging qualities which are found at an earlier period of life. He has followed your precept, Madam; I hope you accept his conclusions.

The female boarder in black attire looked so puzzled, and, in fact, "all abroad," after the delivery of this "counter" of mine, that I left her to recover her wits, and went on with the conversation, which I was beginning to get pretty well in hand.

But in the mean time I kept my eye on the female boarder to see what effect I had produced. First, she was a little stunned at having her argument knocked over. Secondly, she was a little shocked at the tremendous character of the triple matrimonial suggestion. Thirdly.—— I don't like to say what I thought. Something seemed to have pleased her fancy. Whether it was, that, if trigamy should come into fashion, there would be three times as many chances to enjoy the luxury of saying, "No!" is more than I can tell you. I may as well mention that B.F. came to me after breakfast to borrow the pamphlet for "a lady,"—one of the boarders, he said,—looking as if he had a secret he wished to be relieved of.

——I continued.—If a human soul is necessarily to be trained up in the faith of those from whom it inherits its body, why, there is the end of all reason. If, sooner or later, every soul is to look for truth with its own eyes, the first thing is to recognize that no presumption in favor of any particular belief arises from the fact of our inheriting it. Otherwise you would not give the Mahometan a fair chance to become a convert to a better religion.

The second thing would be to depolarize every fixed religious idea in the mind by changing the word which stands for it.——I don't know what you mean by "depolarizing" an idea,—said the divinity-student.

I will tell you,—I said.—When a given symbol which represents a thought has lain for a certain length of time in the mind, it undergoes a change like that which rest in a certain position gives to iron. It becomes magnetic in its relations,—it is traversed by strange forces which did not belong to it. The word, and consequently the idea it represents, is polarized.

The religious currency of mankind, in thought, in speech, and in print, consists entirely of polarized words. Borrow one of these from another language and religion, and you will find it leaves all its magnetism behind it. Take that famous word, O'm, of the Hindoo mythology. Even a priest cannot pronounce it without sin; and a holy Pundit would shut his ears and run away from you in horror, if you should say it aloud. What do you care for O'm? If you wanted to get the Pundit to look at his religion fairly, you must first depolarize this and all similar words for him. The argument for and against new translations of the Bible really turns on this. Skepticism is afraid to trust its truths in depolarized words, and so cries out against a new translation. I think, myself, if every idea our Book contains could be shelled out of its old symbol and put into a new, clean, unmagnetic word, we should have some chance of reading it as philosophers, or wisdom-lovers, ought to read it,—which we do not and cannot now, any more than a Hindoo can read the "Gayatri" as a fair man and lover of truth should do. When society has once fairly dissolved the New Testament, which it never has done yet, it will perhaps crystallize it over again in new forms of language.

——I didn't know you was a settled minister over this parish,—said the young fellow near me.

A sermon by a lay-preacher may be worth listening to,—I replied, calmly.—It gives the parallax of thought and feeling as they appear to the observers from two very different points of view. If you wish to get the distance of a heavenly body, you know that you must take two observations from distant points of the earth's orbit,—in midsummer and midwinter, for instance. To get the parallax of heavenly truths, you must take an observation from the position of the laity as well as of the clergy. Teachers and students of theology get a certain look, certain conventional tones of voice, a clerical gait, a professional neckcloth, and habits of mind as professional as their externals. They are scholarly men and read Bacon, and know well enough what the "idols of the tribe" are. Of course they have their false gods, as all men that follow one exclusive calling are prone to do.—The clergy have played the part of the fly-wheel in our modern civilization. They have never suffered it to stop. They have often carried on its movement, when other moving powers failed, by the momentum stored in their vast body. Sometimes, too, they have kept it back by their vis inertae, when its wheels were like to grind the bones of some old canonized error into fertilizers for the soil that yields the bread of life. But the mainspring of the world's onward religious movement is not in them, nor in any one body of men, let me tell you. It is the people that makes the clergy, and not the clergy that makes the people. Of course, the profession reacts on its source with variable energy.—But there never was a guild of dealers or a company of craftsmen that did not need sharp looking after.

Our old friend, Dr. Holyoke, whom we gave the dinner to some time since, must have known many people that saw the great bonfire in Harvard College yard.

——Bonfire?—shrieked the little man.—The bonfire when Robert
Calef's book was burned?

The same,—I said,—when Robert Calef the Boston merchant's book was burned in the yard of Harvard College, by order of Increase Mather, President of the College and Minister of the Gospel. You remember the old witchcraft revival of '92, and how stout Master Robert Calef, trader, of Boston, had the pluck to tell the ministers and judges what a set of fools and worse than fools they were—

Remember it?—said the little man.—I don't think I shall forget it, as long as I can stretch this forefinger to point with, and see what it wears.—There was a ring on it.

May I look at it?—I said.

Where it is,—said the little man;—it will never come off, till it falls off from the bone in the darkness and in the dust.

He pushed the high chair on which he sat slightly back from the table, and dropped himself, standing, to the floor,—his head being only a little above the level of the table, as he stood. With pain and labor, lifting one foot over the other, as a drummer handles his sticks, he took a few steps from his place,—his motions and the dead beat of the misshapen boots announcing to my practised eye and ear the malformation which is called in learned language talipes varus, or inverted club-foot.

Stop! stop!—I said,—let me come to you.

The little man hobbled back, and lifted himself by the left arm, with an ease approaching to grace which surprised me, into his high chair. I walked to his side, and he stretched out the forefinger of his right hand, with the ring upon it. The ring had been put on long ago, and could not pass the misshapen joint. It was one of those funeral rings which used to be given to relatives and friends after the decease of persons of any note or importance. Beneath a round bit of glass was a death's head. Engraved on one side of this, "L.B. AEt. 22,"—on the other, "Ob. 1692."

My grandmother's grandmother,—said the little man.—Hanged for a witch. It doesn't seem a great while ago. I knew my grandmother, and loved her. Her mother was daughter to the witch that Chief Justice Sewall hanged and Cotton Mather delivered over to the Devil.—That was Salem, though, and not Boston. No, not Boston. Robert Calef, the Boston merchant, it was that blew them all to——

Never mind where he blew them to,—I said;—for the little man was getting red in the face, and I didn't know what might come next.

This episode broke me up, as the jockeys say, out of my square conversational trot; but I settled down to it again.

——A man that knows men, in the street, at their work, human nature in its shirt-sleeves,—who makes bargains with deacons, instead of talking over texts with them,—a man who has found out that there are plenty of praying rogues and swearing saints in the world,—above all, who has found out, by living into the pith and core of life, that all of thy Deity which can be folded up between the sheets of any human book is to the Deity of the firmament, of the strata, of the hot aortic flood of throbbing human life, of this infinite, instantaneous consciousness in which the soul's being consists,—an incandescent point in the filament connecting the negative pole of a past eternity with the positive pole of an eternity that is to come,—that all of the Deity which any human book can hold is to this larger Deity of the working battery of the universe only as the films in a book of gold-leaf are to the broad seams and curdled lumps of ore that lie in unsunned mines and virgin placers,——Oh!—I was saying that a man who lives out-of-doors, among live people, gets some things into his head he might not find in the index of his "Body of Divinity."

I tell you what,—the idea of the professions' digging a moat round their close corporations, like that Japanese one at Jeddo, which you could put Park-Street Church on the bottom of and look over the vane from its side, and try to stretch another such spire across it without spanning the chasm,—that idea, I say, is pretty nearly worn out. Now when a civilization or a civilized custom falls into senile dementia, there is commonly a judgment ripe for it, and it comes as plagues come, from a breath,—as fires come, from a spark.

Here, look at medicine. Big wigs, gold-headed canes, Latin prescriptions, shops full of abominations, recipes a yard long, "curing" patients by drugging as sailors bring a wind by whistling, selling lies at a guinea apiece,—a routine, in short, of giving unfortunate sick people a mess of things either too odious to swallow or too acrid to hold, or, if that were possible, both at once.

——You don't know what I mean, indignant and not unintelligent country-practitioner? Then you don't know the history of medicine,—and that is not my fault. But don't expose yourself in any outbreak of eloquence; for, by the mortar in which Anaxagoras was pounded! I did not bring home Schenckius and Forestus and Hildanus, and all the old folios in calf and vellum I will show you, to be bullied by the proprietor of a "Wood and Bache," and a shelf of peppered sheepskin reprints by Philadelphia Editors. Besides, many of the profession and I know a little something of each other, and you don't think I am such a simpleton as to lose their good opinion by saying what the better heads among them would condemn as unfair and untrue? Now mark how the great plague came on the generation of drugging doctors, and in what form it fell.

A scheming drug-vendor, (inventive genius,) an utterly untrustworthy and incompetent observer, (profound searcher of Nature,) a shallow dabbler in erudition, (sagacious scholar,) started the monstrous fiction (founded the immortal system) of Homeopathy. I am very fair, you see,—you can help yourself to either of these sets of phrases.

All the reason in the world would not have had so rapid and general an effect on the public mind to disabuse it of the idea that a drug is a good thing in itself, instead of being, as it is, a bad thing, as was produced by the trick (system) of this German charlatan (theorist). Not that the wiser part of the profession needed him to teach them; but the routinists and their employers, the "general practitioners," who lived by selling pills and mixtures, and their drug-consuming customers had to recognize that people could get well, unpoisoned. These dumb cattle would not learn it of themselves, and so the murrain of Homeopathy fell on them.

——You don't know what plague has fallen on the practitioners of theology? I will tell you, then. It is SPIRITUALISM. While some are crying out against it as a delusion of the Devil, and some are laughing at it as an hysteric folly, and some are getting angry with it as a mere trick of interested or mischievous persons, Spiritualism is quietly undermining the traditional ideas of the future state which have been and are still accepted,—not merely in those who believe in it, but in the general sentiment of the community, to a larger extent than most good people seem to be aware of. It needn't be true, to do this, any more than Homeopathy need, to do its work. The Spiritualists have some pretty strong instincts to pry over, which no doubt have been roughly handled by theologians at different times. And the Nemesis of the pulpit comes, in a shape it little thought of, beginning with the snap of a toe-joint, and ending with such a crack of old beliefs that the roar of it is heard in all the ministers' studies of Christendom! Sir, you cannot have people of cultivation, of pure character, sensible enough in common things, large-hearted women, grave judges, shrewd business-men, men of science, professing to be in communication with the spiritual world and keeping up constant intercourse with it, without its gradually reacting on the whole conception of that other life. It is the folly of the world, constantly, which confounds its wisdom. Not only out of the mouths of babes and sucklings, but out of the mouths of fools and cheats, we may often get our truest lessons. For the fool's judgment is a dog-vane that turns with a breath, and the cheat watches the clouds and sets his weathercock by them,—so that one shall often see by their pointing which way the winds of heaven are blowing, when the slow-wheeling arrows and feathers of what we call the Temples of Wisdom are turning to all points of the compass.

——Amen!—said the young fellow called John.—Ten minutes by the watch. Those that are unanimous will please to signify by holding up their left foot!

I looked this young man steadily in the face for about thirty seconds. His countenance was as calm as that of a reposing infant. I think it was simplicity, rather than mischief, with perhaps a youthful playfulness, that led him to this outbreak. I have often noticed that even quiet horses, on a sharp November morning, when their coats are just beginning to get the winter roughness, will give little sportive demi-kicks, with slight sudden elevation of the subsequent region of the body, and a sharp short whinny,—by no means intending to put their heels through the dasher, or to address the driver rudely, but feeling, to use a familiar word, frisky. This, I think, is the physiological condition of the young person, John. I noticed, however, what I should call a palpebral spasm, affecting the eyelid and muscles of one side, which, if it were intended for the facial gesture called a wink, might lead me to suspect a disposition to be satirical on his part.

——Resuming the conversation, I remarked,—I am, ex officio, as a Professor, a conservative. For I don't know any fruit that clings to its tree so faithfully, not even a "froze-'n'-thaw" winter-apple, as a Professor to the bough of which his chair is made. You can't shake him off, and it is as much as you can do to pull him off. Hence, by a chain of induction I need not unwind, he tends to conservatism generally.

But then, you know, if you are sailing the Atlantic, and all at once find yourself in a current and the sea covered with weeds, and drop your Fahrenheit over the side and find it eight or ten degrees higher than in the ocean generally, there is no use in flying in the face of facts and swearing there is no such thing as a Gulf-Stream, when you are in it.

You can't keep gas in a bladder, and you can't keep knowledge tight in a profession. Hydrogen will leak out, and air will leak in, through India-rubber; and special knowledge will leak out, and general knowledge will leak in, though a profession were covered with twenty thicknesses of sheepskin diplomas. By Jove, Sir, till common sense is well mixed up with medicine, and common manhood with theology, and common honesty with law, We the people, Sir, some of us with nutcrackers, and some of us with trip-hammers, and some of us with pile-drivers, and some of us coming with a whish! like air-stones out of a lunar volcano, will crash down on the lumps of nonsense in all of them till we have made powder of them like Aaron's calf!

If to be a conservative is to let all the drains of thought choke up and keep all the soul's windows down,—to shut out the sun from the east and the wind from the west,—to let the rats run free in the cellar, and the moths feed their fill in the chambers, and the spiders weave their lace before the mirrors, till the soul's typhus is bred out of our neglect, and we begin to snore in its coma or rave in its delirium,—I, Sir, am a bonnet-rouge, a red-cap of the barricades, my friends, rather than a conservative.

——Were you born in Boston, Sir?—said the little man,—looking eager and excited.

I was not,—I replied.

It's a pity,—it's a pity,—said the little man;—it's the place to be born in. But if you can't fix it so as to be born here, you can come and live here. Old Ben Franklin, the father of American science and the American Union, wasn't ashamed to be born here. Jim Otis, the father of American Independence, bothered about in the Cape Cod marshes awhile, but he came to Boston as soon as he got big enough. Joe Warren, the first bloody ruffled-shirt of the Revolution, was as good as born here. Parson Charming strolled along this way from Newport, and staid here. Pity old Sam Hopkins hadn't come, too;—we'd have made a man of him.—poor, dear, good old Christian heathen! There he lies, as peaceful as a young baby, in the old burying-ground! I've stood on the slab many a time. Meant well,—meant well. Juggernaut. Parson Charming put a little oil on one linchpin, and slipped it out so softly, the first thing they knew about it was the wheel of that side was down. T'other fellow's at work now; but he makes more noise about it. When the linchpin comes out on his side, there'll be a jerk, I tell you! Some think it will spoil the old cart, and they pretend to say that there are valuable things in it which may get hurt. Hope not,—hope not. But this is the great Macadamizing place,—always cracking up something.

Cracking up Boston folks,—said the gentleman with the diamond-pin, whom, for convenience' sake, I shall hereafter call the Koh-i-noor.

The little man turned round mechanically towards him, as Maelzel's Turk used to turn, carrying his head slowly and horizontally, as if it went by cogwheels.—Cracking up all sorts of things,—native and foreign vermin included,—said the little man.

This remark was thought by some of us to have a hidden personal application, and to afford a fair opening for a lively rejoinder, if the Koh-i-noor had been so disposed. The little man uttered it with the distinct wooden calmness with which the ingenious Turk used to exclaim, E-chec! so that it must have been heard. The party supposed to be interested in the remark was, however, carrying a large knife-blade-full of something to his mouth just then, which, no doubt, interfered with the reply he would have made.

——My friend who used to board here was accustomed sometimes, in a pleasant way, to call himself the Autocrat of the table,—meaning, I suppose, that he had it all his own way among the boarders. I think our small boarder here is like to prove a refractory subject, if I undertake to use the sceptre my friend meant to bequeathe me, too magisterially. I won't deny that sometimes, on rare occasions, when I have been in company with gentlemen who preferred listening, I have been guilty of the same kind of usurpation which my friend openly justified. But I maintain, that I, the Professor, am a good listener. If a man can tell me a fact which subtends an appreciable angle in the horizon of thought, I am as receptive as the contribution-box in a congregation of colored brethren. If, when I am exposing my intellectual dry-goods, a man will begin a good story, I will have them all in, and my shutters up, before he has got to the fifth "says he," and listen like a three-years' child, as the author of the "Old Sailor" says. I had rather hear one of those grand elemental laughs from either of our two Georges, (fictitious names, Sir or Madam,) or listen to one of those old playbills of our College days, in which "Tom and Jerry" ("Thomas and Jeremiah," as the old Greek Professor was said to call it) was announced to be brought on the stage with the whole force of the Faculty, read by our Frederick, (no such person, of course,) than say the best things I might by any chance find myself capable of saying. Of course, if I come across a real thinker, a suggestive, acute, illuminating, informing talker, I enjoy the luxury of sitting still for a while as much as another.

Nobody talks much that doesn't say unwise things,—things he did not mean to say; as no person plays much without striking a false note sometimes. Talk, to me, is only spading up the ground for crops of thought. I can't answer for what will turn up. If I could, it wouldn't be talking, but "speaking my piece." Better, I think, the hearty abandonment of one's self to the suggestions of the moment, at the risk of an occasional slip of the tongue, perceived the instant it escapes, but, just one syllable too late, than the royal reputation of never saying a foolish thing.

——What shall I do with this little man?—There is only one thing to do,—and that is, to let him talk when he will. The day of the "Autocrat's" monologues is over.

——My friend,—said I to the young fellow whom, as I have said, the boarders call "John,"—My friend,—I said, one morning, after breakfast,—can you give me any information respecting the deformed person who sits at the other end of the table?

What! the Sculpin?—said the young fellow.

The diminutive person, with angular curvature of the spine,—I said,—and double talipes varus,—I beg your pardon,—with two club-feet.

Is that long word what you call it when a fellah walks so?—said the young man, making his fists revolve round an imaginary axis, as you may have seen youth of tender age and limited pugilistic knowledge, when they show how they would punish an adversary, themselves protected by this rotating guard,—the middle knuckle, meantime, thumb-supported, fiercely prominent, death-threatening.

It is,—said I.—But would you have the kindness to tell me if you know anything about this deformed person?

About the Sculpin?—said the young fellow.

My good friend,—said I,—I am sure, by your countenance, you would not hurt the feelings of one who has been hardly enough treated by Nature to be spared by his fellows. Even in speaking of him to others, I could wish that you might not employ a term which implies contempt for what should inspire only pity.

A fellah's no business to be so——crooked,—said the young man called
John.

Yes, yes,—I said, thoughtfully,—the strong hate the weak. It's all right. The arrangement has reference to the race, and not to the individual. Infirmity must be kicked out, or the stock run down. Wholesale moral arrangements are so different from retail!—I understand the instinct, my friend,—it is cosmic,—it is planetary,—it is a conservative principle in creation.

The young fellow's face gradually lost its expression as I was speaking, until it became as blank of vivid significance as the countenance of a gingerbread rabbit with two currants in the place of eyes. He had not taken my meaning.

Presently the intelligence came back with a snap that made him wink, as he answered,—Jest so. All right. A 1. Put her through. That's the way to talk. Did you speak to me, Sir?—Here the young man struck up that well-known song which I think they used to sing at Masonic festivals, beginning, "Aldiborontiphoscophornio, Where left you Chrononholonthologos?"

I beg your pardon.—I said;—all I meant was, that men, as temporary occupants of a permanent abode called human life, which is improved or injured by occupancy, according to the style of tenant, have a natural dislike to those who, if they live the life of the race as well as of the individual, will leave lasting injurious effects upon the abode spoken of, which is to be occupied by countless future generations. This is the final cause of the underlying brute instinct which we have in common with the herds.

——The gingerbread-rabbit expression was coming on so fast, that I thought I must try again.—It's a pity that families are kept up, where there are such hereditary infirmities. Still, let us treat this poor man fairly, and not call him names. Do you know what his name is?

I know what the rest of 'em call him,—said the young fellow.—They call him Little Boston. There's no harm in that, is there?

It is an honorable term,—I replied.—But why Little Boston, in a place where most are Bostonians?

Because nobody else is quite so Boston all over as he is,—said the young fellow.

"L.B. Ob. 1692."—Little Boston let him be, when we talk about him. The ring he wears labels him well enough. There is stuff in the little man, or he wouldn't stick so manfully by this crooked, crotchety old town. Give him a chance.—You will drop the Sculpin, won't you?—I said to the young fellow.

Drop him?—he answered,—I ha'n't took him up yet.

No, no,—the term,—I said,—the term. Don't call him so any more, if you please. Call him Little Boston, if you like.

All right,—said the young fellow.—I wouldn't be hard on the poor little——

The word he used was objectionable in point of significance and of grammar. It was a frequent termination of certain adjectives among the Romans,—as of those designating a person following the sea, or given to rural pursuits. It is classed by custom among the profane words; why, it is hard to say,—but it is largely used in the street by those who speak of their fellows in pity or in wrath.

I never heard the young fellow apply the name of the odious pretended fish to the little man from that day forward.

——Here we are, then, at our boarding-house. First, myself, the Professor, a little way from the head of the table, on the right, looking down, where the Autocrat used to sit. At the further end site the Landlady. At the head of the table, just now, the Koh-i-noor, or the gentleman with the diamond. Opposite me is a Venerable Gentleman with a bland countenance, who as yet has spoken little. The Divinity-Student is my neighbor on the right,—and further down, that Young Fellow of whom I have repeatedly spoken. The Landlady's Daughter sits near the Koh-i-noor, as I said. The Poor Relation near the Landlady. At the right upper corner is a fresh-looking youth of whose name and history I have as yet learned nothing. Next the further left-hand corner, looking down the table, sits the deformed person. The chair at his side, occupying that corner, is empty. I need not specially mention the other boarders, with the exception of Benjamin Franklin, the landlady's son, who sits near his mother. We are a tolerably assorted set,—difference enough and likeness enough; but still it seems to me there is something wanting. The Landlady's Daughter is the prima donna in the way of feminine attractions. I am not quite satisfied with this young lady. She wears more "jewelry," as certain young ladies call their trinkets, than I care to see on a person in her position. Her voice is strident, her laugh too much like a giggle, and she has that foolish way of dancing and bobbing like a quill-float with a "minnum" biting the hook below it, which one sees and weeps over sometimes in persons of more pretensions. I can't help hoping we shall put something into that empty chair yet which will add the missing string to our social harp. I hear talk of a rare Miss who is expected. Something in the school-girl way, I believe. We shall see.

——My friend who calls himself The Autocrat has given me a caution which I am going to repeat, with my comment upon it, for the benefit of all concerned.

Professor,—said he, one day,—don't you think your brain will run dry before a year's out, if you don't get the pump to help the cow? Let me tell you what happened to me once. I put a little money into a bank, and bought a checkbook, so that I might draw it as I wanted, in sums to suit. Things went on nicely for a time; scratching with a pen was as easy as rubbing Aladdin's Lamp; and my blank check-book seemed to be a dictionary of possibilities, in which I could find all the synonymes of happiness, and realize any one of them on the spot. A check came back to me at last with these two words on it,—No funds. My checkbook was a volume of waste-paper.

Now, Professor,—said he,—I have drawn something out of your bank, you know; and just so sure as you keep drawing out your soul's currency without making new deposits, the next thing will be, No funds,—and then where will you be, my boy? These little bits of paper mean your gold and your silver and your copper, Professor; and you will certainly break up and go to pieces, if you don't hold on to your metallic basis.

There is something in that,—said I.—Only I rather think life can coin thought somewhat faster than I can count it off in words. What if one shall go round and dry up with soft napkins all the dew that falls of a June evening on the leaves of his garden? Shall there be no more dew on those leaves thereafter? Marry, yea,—many drops, large and round and full of moonlight as those thou shalt have absterged!

Here am I, the Professor,—a man who has lived long enough to have plucked the flowers of life and come to the berries,—which are not always sad-colored, but sometimes golden-hued as the crocus of April, or rosy-cheeked as the damask of June; a man who staggered against books as a baby, and will totter against them, if he lives to decrepitude; with a brain as full of tingling thoughts, such as they are, as a limb which we call "asleep," because it is so particularly awake, is of pricking points; presenting a key-board of nerve-pulps, not as yet tanned or ossified, to the finger-touch of all outward agencies; knowing something of the filmy threads of this web of life in which we insects buzz awhile, waiting for the gray old spider to come along; contented enough with daily realities, but twirling on his finger the key of a private Bedlam of ideals; in knowledge feeding with the fox oftener than with the stork,—loving better the breadth of a fertilizing inundation than the depth of a narrow artesian well; finding nothing too small for his contemplation in the markings of the grammatophora subtilissima, and nothing too large in the movement of the solar system towards the star Lambda of the constellation Hercules;—and the question is, whether there is anything left for me, the Professor, to suck out of creation, after my lively friend has had his straw in the bunghole of the Universe!

A man's mental reactions with the atmosphere of life must go on, whether he will or no, as between his blood and the air he breathes. As to catching the residuum of the process, or what we call thought,—the gaseous ashes of burned-out thinking,—the excretion of mental respiration,—that will depend on many things, as, on having a favorable intellectual temperature about one, and a fitting receptacle.—I sow more thought-seeds in twenty-four hours' travel over the desert-sand, along which my lonely consciousness paces day and night, than I shall throw into soil where it will germinate, in a year. All sorts of bodily and mental perturbations come between us and the due projection of our thought. The pulse-like "fits of easy and difficult transmission" seem to reach even the transparent medium through which our souls are seen. We know our humanity by its often intercepted rays, as we tell a revolving light from a star or meteor by its constantly recurring obscuration.

An illustrious scholar once told me, that, in the first lecture he ever delivered, he spoke but half his allotted time, and felt as if he had told all he knew. Braham came forward once to sing one of his most famous and familiar songs, and for his life could not recall the first line of it;—he told his mishap to the audience, and they screamed it at him in a chorus of a thousand voices. Milton could not write to suit himself, except from the autumnal to the vernal equinox. One in the clothing-business, who, there is reason to suspect, may have inherited, by descent, the great poet's impressible temperament, let a customer slip through his fingers one day without fitting him with a new garment. "Ah!" said he to a friend of mine, who was standing by, "if it hadn't been for that confounded headache of mine this morning, I'd have had a coat on that man, in spite of himself, before he left the store." A passing throb, only,—but it deranged the nice mechanism required to persuade the accidental human being, x, into a given piece of broadcloth, a.

We must take care not to confound this frequent difficulty of transmission of our ideas with want of ideas. I suppose that a man's mind does in time form a neutral salt with the elements in the universe for which it has special elective affinities. In fact, I look upon a library as a kind of mental chemist's shop, filled with the crystals of all forms and hues which have come from the union of individual thought with local circumstances or universal principles.

When a man has worked out his special affinities in this way, there is an end of his genius as a real solvent. No more effervescence and hissing tumult as he pours his sharp thought on the world's biting alkaline unbeliefs! No more corrosion of the old monumental tablets covered with lies! No more taking up of dull earths, and turning them, first into clear solutions, and then into lustrous prisms!

I, the Professor, am very much like other men. I shall not find out when I have used up my affinities. What a blessed thing it is, that Nature, when she invented, manufactured, and patented her authors, contrived to make critics out of the chips that were left! Painful as the task is, they never fail to warn the author, in the most impressive manner, of the probabilities of failure in what he has undertaken. Sad as the necessity is to their delicate sensibilities, they never hesitate to advertise him of the decline of his powers, and to press upon him the propriety of retiring before he sinks into imbecility. Trusting to their kind offices, I shall endeavor to fulfil——

Bridget enters and begins clearing the table.

The following poem is my (the Professor's) only contribution to the great department of Ocean-Cable literature. As all the poets of this country will be engaged for the next six weeks in writing for the premium offered by the Crystal-Palace Company for the Barns Centenary, (so called, according to our Benjamin Franklin, because there will be nary a cent for any of us,) poetry will be very scarce and dear. Consumers may, consequently, be glad to take the present article, which, by the aid of a Latin tutor and a Professor of Chemistry, will be found intelligible to the educated classes.

DE SAUTY.

AN ELECTRO-CHEMICAL ECLOGUE.

Professor. Blue-Nose.

PROFESSOR.

Tell me, O Provincial! speak, Ceruleo-Nasal!
Lives there one De Sauty extant now among you
Whispering Boanerges, son of silent thunder,
Holding talk with nations?

Is there a De Sauty ambulant on Tellus,
Bifid-cleft like mortals, dormient in nightcap,
Having sight, smell, hearing, food-receiving feature
Three times daily patent?

Breathes there such a being, O Ceruleo-Nasal?
Or is he a mythus,—ancient word for "humbug,"—
Such as Livy told about the wolf that wetnursed
Romulus and Remus?

Was he born of woman, this alleged De Sauty?
Or a living product of galvanic action,
Like the acarus bred in Crosse's flint-solution?
Speak, thou Cyano-Rhinal!

BLUE-NOSE.

Many things thou askest, jackknife-bearing stranger,
Much-conjecturing mortal, pork-and-treacle-waster!
Pretermit thy whittling, wheel thine ear-flap toward me,
Thou shalt hear them answered.

When the charge galvanic tingled through the cable,
At the polar focus of the wire electric
Suddenly appeared a white-faced man among us.
Called himself "DE SAUTY."

As the small opossum held in pouch maternal
Grasps the nutrient organ whence the term mammalia,
So the unknown stranger held the wire electric,
Sucking in the current.

When the current strengthened, bloomed the pale-faced stranger,—
Took no drink nor victual, yet grew fat and rosy,—
And from time to time, in sharp articulation,
Said, "All right! DE SAUTY."

From the lonely station passed the utterance, spreading
Through the pines and hemlocks to the groves of steeples,
Till the land was filled with loud reverberations
Of "All right! DE SAUTY."

When the current slackened, drooped the mystic stranger,—
Faded, faded, faded, as the shocks grew weaker,—
Wasted to a shadow, with a hartshorn odor
Of disintegration.

Drops of deliquescence glistened on his forehead,
Whitened round his feet the dust of efflorescence,
Till one Monday morning, when the flow suspended,
There was no De Sauty.

Nothing but a cloud of elements organic,
C.O.H.N. Ferrum, Chor. Flu. Sil. Potassa,
Calc. Sod. Phosph. Mag. Sulphur, Mang.(?) Alumin.(?) Cuprum,(?)
Such as man is made of.

Born of stream galvanic, with it he had perished!
There is no De Sauty now there is no current!
Give us a new cable, then again we'll hear him
Cry, "All right! DE SAUTY."

* * * * *

THE MINISTER'S WOOING.

[Continued.]

CHAPTER IV.

THEOLOGICAL TEA.

At the call of her mother, Mary hurried into the "best room," with a strange discomposure of spirit she had never felt before. From childhood, her love for James had been so deep, equable, and intense, that it had never disturbed her with thrills and yearnings; it had grown up in sisterly calmness, and, quietly expanding, had taken possession of her whole nature, without her once dreaming of its power. But this last interview seemed to have struck some great nerve of her being,—and calm as she usually was, from habit, principle, and good health, she shivered and trembled, as she heard his retreating footsteps, and saw the orchard-grass fly back from under his feet. It was as if each step trod on a nerve,—as if the very sound of the rustling grass was stirring something living and sensitive in her soul. And, strangest of all, a vague impression of guilt hovered over her. Had she done anything wrong? She did not ask him there; she had not spoken love to him; no, she had only talked to him of his soul, and how she would give hers for his,—oh, so willingly!—and that was not love; it was only what Dr. H. said Christians must always feel.

"Child, what have you been doing?" said Aunt Katy, who sat in full flowing chintz petticoat and spotless dimity shortgown, with her company knitting-work in her hands; "your cheeks are as red as peonies. Have you been crying? What's the matter?"

"There is the Deacon's wife, mother," said Mary, turning confusedly, and darting to the entry-door.

Enter Mrs. Twitchel,—a soft, pillowy little elderly lady, whose whole air and dress reminded one of a sack of feathers tied in the middle with a string. A large, comfortable pocket, hung upon the side, disclosed her knitting-work ready for operation; and she zealously cleansed herself with a checked handkerchief from the dust which had accumulated during her ride in the old "one-hoss shay," answering the hospitable salutation of Katy Scudder in that plaintive, motherly voice which belongs to certain nice old ladies, who appear to live in a state of mild chronic compassion for the sins and sorrows of this mortal life generally.

"Why, yes, Miss Scudder, I'm pretty tol'able. I keep goin', and goin'. That's my way. I's a-tellin' the Deacon, this-mornin', I didn't see how I was to come here this afternoon; but then I did want to see Miss Scudder and talk a little about that precious sermon, Sunday. How is the Doctor? blessed man! Well, his reward must be great in heaven, if not on earth, as I was a-tellin' the Deacon; and he says to me, says he, 'Polly, we mustn't be man-worshippers.' There, dear," (to Mary,) "don't trouble yourself about my bonnet; it a'n't my Sunday one, but I thought 'twould do. Says I to Cerinthy Ann, 'Miss Scudder won't mind, 'cause her heart's set on better things.' I always like to drop a word in season to Cerinthy Ann, 'cause she's clean took up with vanity and dress. Oh, dear! oh, dear me! so different from your blessed daughter, Miss Scudder! Well, it's a great blessin' to be called in one's youth, like Samuel and Timothy; but then we doesn't know the Lord's ways. Sometimes I gets clean discouraged with my children,—but then ag'in I don't know; none on us does. Cerinthy Ann is one of the most master hands to turn off work; she takes hold and goes along like a woman, and nobody never knows when that gal finds the time to do all she does do; and I don't know nothin' what I should do without her. Deacon was saying, if ever she was called, she'd be a Martha, and not a Mary; but then she's dreadful opposed to the doctrines. Oh, dear me! oh, dear me! Somehow they seem to rile her all up; and she was a-tellin' me yesterday, when she was a-hangin' out clothes, that she never should get reconciled to Decrees and 'Lection, 'cause she can't see, if things is certain, how folks is to help 'emselves. Says I, 'Cerinthy Ann, folks a'n't to help 'emselves; they's to submit unconditional.' And she jest slammed down the clothes-basket and went into the house."

When Mrs. Twitchel began to talk, it flowed a steady stream, as when one turns a faucet, that never ceases running till some hand turns it back again; and the occasion that cut the flood short at present was the entrance of Mrs. Brown.

Mr. Simeon Brown was a thriving shipowner of Newport, who lived in a large house, owned several negro-servants and a span of horses, and affected some state and style in his worldly appearance. A passion for metaphysical Orthodoxy had drawn Simeon to the congregation of Dr. H., and his wife of course stood by right in a high place there. She was a tall, angular, somewhat hard-favored body, dressed in a style rather above the simple habits of her neighbors, and her whole air spoke the great woman, who in right of her thousands expected to have her say in all that was going on in the world, whether she understood it or not.

On her entrance, mild little Mrs. Twitchel fled from the cushioned rocking-chair, and stood with the quivering air of one who feels she has no business to be anywhere in the world, until Mrs. Brown's bonnet was taken and she was seated, when Mrs. Twitchel subsided into a corner and rattled her knitting-needles to conceal her emotion.

New England has been called the land of equality; but what land upon earth is wholly so? Even the mites in a bit of cheese, naturalists say, have great tumblings and strivings about position and rank; he who has ten pounds will always be a nobleman to him who has but one, let him strive as manfully as he may; and therefore let us forgive meek little Mrs. Twitchel for melting into nothing in her own eyes when Mrs. Brown came in, and let us forgive Mrs. Brown that she sat down in the rocking-chair with an easy grandeur, as one who thought it her duty to be affable and meant to be. It was, however, rather difficult for Mrs. Brown, with her money, house, negroes, and all, to patronize Mrs. Katy Scudder, who was one of those women whose natures seem to sit on thrones, and who dispense patronage and favor by an inborn right and aptitude, whatever be their social advantages. It was one of Mrs. Brown's trials of life, this secret, strange quality in her neighbor, who stood apparently so far below her in worldly goods. Even the quiet, positive style of Mrs. Katy's knitting made her nervous; it was an implication of independence of her sway; and though on the present occasion every customary courtesy was bestowed, she still felt, as she always did when Mrs. Katy's guest, a secret uneasiness. She mentally contrasted the neat little parlor, with its white sanded floor and muslin curtains, with her own grand front-room, which boasted the then uncommon luxuries of Turkey carpet and Persian rug, and wondered if Mrs. Katy did really feel as cool and easy in receiving her as she appeared.

You must not understand that this was what Mrs. Brown supposed herself to be thinking about; oh, no! by no means! All the little, mean work of our nature is generally done in a small dark closet just a little back of the subject we are talking about, on which subject we suppose ourselves of course to be thinking;—of course we are thinking of it; how else could we talk about it?

The subject in discussion, and what Mrs. Brown supposed to be in her own thoughts, was the last Sunday's sermon on the doctrine of entire Disinterested Benevolence, in which good Doctor H. had proclaimed to the citizens of Newport their duty of being so wholly absorbed in the general good of the universe as even to acquiesce in their own final and eternal destruction, if the greater good of the whole might thereby be accomplished.

"Well, now, dear me!" said Mrs. Twitchel, while her knitting-needles trotted contentedly to the mournful tone of her voice,—"I was tellin' the Deacon, if we only could get there! Sometimes I think I get a little way,—but then ag'in I don't know; but the Deacon he's quite down,—he don't see no evidences in himself. Sometimes he says he don't feel as if he ought to keep his place in the church,—but then ag'in he don't know. He keeps a-turnin' and turnin' on't over in his mind, and a-tryin' himself this way and that way; and he says he don't see nothin' but what's selfish, no way.

"'Member one night last winter, after the Deacon got warm in bed, there come a rap at the door; and who should it be but old Beulah Ward, wantin' to see the Deacon?—'twas her boy she sent, and he said Beulah was sick and hadn't no more wood nor candles. Now I know'd the Deacon had carried that crittur half a cord of wood, if he had one stick, since Thanksgivin', and I'd sent her two o' my best moulds of candles,—nice ones that Cerinthy Ann run when we killed a crittur; but nothin' would do but the Deacon must get right out his warm bed and dress himself, and hitch up his team to carry over some wood to Beulah. Says I, 'Father, you know you'll be down with the rheumatis for this; besides, Beulah is real aggravatin'. I know she trades off what we send her to the store for rum, and you never get no thanks. She 'xpects, 'cause we has done for her, we always must; and more we do, more we may do.' And says he to me, says he, 'That's jest the way we sarves the Lord, Polly; and what if He shouldn't hear us when we call on Him in our troubles?' So I shet up; and the next day he was down with the rheumatis. And Cerinthy Ann, says she, 'Well, father, now I hope you'll own you have got some disinterested benevolence,' says she; and the Deacon he thought it over a spell, and then he says, 'I'm 'fraid it's all selfish. I'm jest a-makin' a righteousness of it.' And Cerinthy Ann she come out, declarin' that the best folks never had no comfort in religion; and for her part she didn't mean to trouble her head about it, but have jest as good a time as she could while she's young, 'cause if she was 'lected to be saved she should be, and if she wa'n't she couldn't help it, any how."

"Mr. Brown says he came onto Dr. H.'s ground years ago," said Mrs. Brown, giving a nervous twitch to her yarn, and speaking in a sharp, hard, didactic voice, which made little Mrs. Twitchel give a gentle quiver, and look humble and apologetic. "Mr. Brown's a master thinker; there's nothing pleases that man better than a hard doctrine; he says you can't get 'em too hard for him. He don't find any difficulty in bringing his mind up; he just reasons it out all plain; and he says, people have no need to be in the dark; and that's my opinion. 'If folks know they ought to come up to anything, why don't they?' he says; and I say so too."

"Mr. Scudder used to say that it took great afflictions to bring his mind to that place," said Mrs. Katy. "He used to say that an old paper-maker told him once, that paper that was shaken only one way in the making would tear across the other, and the best paper had to be shaken every way; and so he said we couldn't tell, till we had been turned and shaken and tried every way, where we should tear."

Mrs. Twitchel responded to this sentiment with a gentle series of groans, such as were her general expression of approbation, swaying herself backward and forward; while Mrs. Brown gave a sort of toss and snort, and said that for her part she always thought people knew what they did know,—but she guessed she was mistaken.

The conversation was here interrupted by the civilities attendant on the reception of Mrs. Jones,—a broad, buxom, hearty soul, who had come on horseback from a farm about three miles distant.

Smiling with rosy content, she presented Mrs. Katy a small pot of golden butter,—the result of her forenoon's churning.

There are some people so evidently broadly and heartily of this world, that their coming into a room always materializes the conversation. We wish to be understood that we mean no disparaging reflection on such persons;—they are as necessary to make up a world as cabbages to make up a garden; the great healthy principles of cheerfulness and animal life seem to exist in them in the gross; they are wedges and ingots of solid, contented vitality. Certain kinds of virtues and Christian graces thrive in such people as the first crop of corn does in the bottom-lands of the Ohio. Mrs. Jones was a church-member, a regular church-goer, and planted her comely person plump in front of Dr. H. every Sunday, and listened to his searching and discriminating sermons with broad, honest smiles of satisfaction. Those keen distinctions as to motives, those awful warnings and urgent expostulations, which made poor Deacon Twitchel weep, she listened to with great, round, satisfied eyes, making to all, and after all, the same remark,—that it was good, and she liked it, and the Doctor was a good man; and on the present occasion, she announced her pot of butter as one fruit of her reflections after the last discourse.

"You see," she said, "as I was a-settin' in the spring-house, this mornin', a-workin' my butter, I says to Dinah,—'I'm goin' to carry a pot of this down to Miss Scudder for the Doctor,—I got so much good out of his Sunday's sermon. And Dinah she says to me, says she,—'Laws, Miss Jones. I thought you was asleep, for sartin!' But I wasn't; only I forgot to take any caraway-seed in the mornin', and so I kinder missed it; you know it 'livens one up. But I never lost myself so but what I kinder heerd him goin' on, on, sort o' like,—and it sounded all sort o' good; and so I thought of the Doctor to-day."

"Well, I'm sure," said Aunt Katy, "this will be a treat; we all know about your butter, Mrs. Jones. I sha'n't think of putting any of mine on table to-night, I'm sure."

"Law, now don't!" said Mrs. Jones. "Why, you re'lly make me ashamed, Miss Scudder. To be sure, folks does like our butter, and it always fetches a pretty good price,—he's very proud on't. I tell him he oughtn't to be,—we oughtn't to be proud of anything."

And now Mrs. Katy, giving a look at the old clock, told Mary it was time to set the tea-table; and forthwith there was a gentle movement of expectancy. The little mahogany tea-table opened its brown wings, and from a drawer came forth the snowy damask covering. It was etiquette, on such occasions, to compliment every article of the establishment successively, as it appeared; so the Deacon's wife began at the table-cloth.

"Well, I do declare, Miss Scudder beats us all in her table-cloths," she said, taking up a corner of the damask, admiringly; and Mrs. Jones forthwith jumped up and seized the other corner.

"Why, this 'ere must have come from the Old Country. It's 'most the beautiflest thing I ever did see."

"It's my own spinning," replied Mrs. Katy, with conscious dignity. "There was an Irish weaver came to Newport the year before I was married, who wove beautifully,—just the Old-Country patterns,—and I'd been spinning some uncommonly fine flax then. I remember Mr. Scudder used to read to me while I was spinning,"—and Aunt Katy looked afar, as one whose thoughts are in the past, and dropped out the last words with a little sigh, unconsciously, as to herself.

"Well, now, I must say," said Mrs. Jones, "this goes quite beyond me. I thought I could spin some; but I sha'n't never dare to show mine."

"I'm sure, Mrs. Jones, your towels that you had out bleaching, this spring, were wonderful," said Aunt Katy. "But I don't pretend to do much now," she continued, straightening her trim figure. "I'm getting old, you know; we must let the young folks take up these things. Mary spins better now than I ever did. Mary, hand out those napkins."

And so Mary's napkins passed from hand to hand.

"Well, well," said Mrs. Twitchel to Mary, "it's easy to see that your linen-chest will be pretty full by the time he comes along; won't it, Miss Jones?"—and Mrs. Twitchel looked pleasantly facetious, as elderly ladies generally do, when suggesting such possibilities to younger ones.

Mary was vexed to feel the blood boil up in her cheeks in a most unexpected and provoking way at the suggestion; whereat Mrs. Twitchel nodded knowingly at Mrs. Jones, and whispered something in a mysterious aside, to which plump Mrs. Jones answered,—"Why, do tell! now I never!"

"It's strange," said Mrs. Twitchel, taking up her parable again, in such a plaintive tone that all knew something pathetic was coming, "what mistakes some folks will make, a-fetchin' up girls. Now there's your Mary, Miss Scudder,—why, there a'n't nothin' she can't do; but law, I was down to Miss Skinner's, last week, a-watchin' with her, and re'lly it 'most broke my heart to see her. Her mother was a most amazin' smart woman; but she brought Suky up, for all the world, as if she'd been a wax doll, to be kept in the drawer,—and sure enough, she was a pretty cretur,—and now she's married, what is she? She ha'n't no more idee how to take hold than nothin'. The poor child means well enough, and she works so hard she most kills herself; but then she is in the suds from mornin' till night,—she's one the sort whose work's never done,—and poor George Skinner's clean discouraged."

"There's everything in knowing how," said Mrs. Katy. "Nobody ought to be always working; it's a bad sign. I tell Mary,—'Always do up your work in the forenoon.'—Girls must learn that. I never work afternoons, after my dinner-dishes are got away; I never did and never would."

"Nor I, neither," chimed in Mrs. Jones and Mrs. Twitchel,—both anxious to show themselves clear on this leading point of New England house-keeping.

"There's another thing I always tell Mary," said Mrs. Katy, impressively. "'Never say there isn't time for a thing that ought to be done. If a thing is necessary, why, life is long enough to find a place for it. That's my doctrine. When anybody tells me they can't find time for this or that, I don't think much of 'em. I think they don't know how to work,—that's all.'"

Here Mrs. Twitchel looked up from her knitting, with an apologetic giggle, at Mrs. Brown.

"Law, now, there's Miss Brown, she don't know nothin' about it, 'cause she's got her servants to every turn. I s'pose she thinks it queer to hear us talkin' about our work. Miss Brown must have her time all to herself. I was tellin' the Deacon the other day that she was a privileged woman."

"I'm sure, those that have servants find work enough following 'em 'round," said Mrs. Brown,—who, like all other human beings, resented the implication of not having as many trials in life as her neighbors. "As to getting the work done up in the forenoon, that's a thing I never can teach 'em; they'd rather not. Chloe likes to keep her work 'round, and do it by snacks, any time, day or night, when the notion takes her."

"And it was just for that reason I never would have one of those creatures 'round," said Mrs. Katy. "Mr. Scudder was principled against buying negroes,—but if he had not been, I should not have wanted any of their work. I know what's to be done, and most help is no help to me. I want people to stand out of my way and let me get done. I've tried keeping a girl once or twice, and I never worked so hard in my life. When Mary and I do all ourselves, we can calculate everything to a minute; and we get our time to sew and read and spin and visit, and live just as we want to."

Here, again, Mrs. Brown looked uneasy. To what use was it that she was rich and owned servants, when this Mordecai in her gate utterly despised her prosperity? In her secret heart she thought Mrs. Katy must be envious, and rather comforted herself on this view of the subject,—sweetly unconscious of any inconsistency in the feeling with her views of utter self-abnegation just announced.

Meanwhile the tea-table had been silently gathering on its snowy plateau the delicate china, the golden butter, the loaf of faultless cake, a plate of crullers or wonders, as a sort of sweet fried cake was commonly called,—tea-rusks, light as a puff, and shining on top with a varnish of egg,—jellies of apple and quince quivering in amber clearness,—whitest and purest honey in the comb,—in short, everything that could go to the getting-up of a most faultless tea.

"I don't see," said Mrs. Jones, resuming the gentle paeans of the occasion, "how Miss Scudder's loaf-cake always comes out jest so. It don't rise neither to one side nor t'other, but jest even all 'round; and it a'n't white one side and burnt the other, but jest a good brown all over; and it don't have no heavy streak in it."

"Jest what Cerinthy Ann was sayin', the other day," said Mrs. Twitchel. "She says she can't never be sure how hers is a-comin' out. Do what she can, it will be either too much or too little; but Miss Scudder's is always jest so. 'Law,' says I, 'Cerinthy Ann, it's faculty,—that's it;—them that has it has it, and them that hasn't—why, they've got to work hard, and not do half so well, neither.'"

Mrs. Katy took all these praises as matter of course. Since she was thirteen years old, she had never put her hand to anything that she had not been held to do better than other folks, and therefore she accepted her praises with the quiet repose and serenity of assured reputation; though, of course, she used the usual polite disclaimers of "Oh, it's nothing, nothing at all; I'm sure I don't know how I do it, and was not aware it was so good,"—and so on. All which things are proper for gentlewomen to observe in like cases, in every walk of life.

"Do you think the Deacon will be along soon?" said Mrs. Katy, when Mary, returning from the kitchen, announced the important fact, that the tea-kettle was boiling.

"Why, yes," said Mrs. Twitchel. "I'm a-lookin' for him every minute. He told me, that he and the men should be plantin' up to the eight-acre lot, but he'd keep the colt up there to come down on; and so I laid him out a clean shirt, and says, 'Now, Father, you be sure and be there by five, so that Miss Scudder may know when to put her tea a-drawin'.' —There he is, I believe," she added, as a horse's tramp was heard without, and, after a few moments, the desired Deacon entered.

He was a gentle, soft-spoken man, low, sinewy, thin, with black hair showing lines and patches of silver. His keen, thoughtful, dark eye marked the nervous and melancholic temperament. A mild and pensive humility of manner seemed to brood over him, like the shadow of a cloud. Everything in his dress, air, and motions indicated punctilious exactness and accuracy, at times rising to the point of nervous anxiety.

Immediately after the bustle of his entrance had subsided, Mr. Simeon Brown followed. He was a tall, lank individual, with high cheek-bones, thin, sharp features, small, keen, hard eyes, and large hands and feet.

Simeon was, as we have before remarked, a keen theologian, and had the scent of a hound for a metaphysical distinction. True, he was a man of business, being a thriving trader to the coast of Africa, whence he imported negroes for the American market; and no man was held to understand that branch of traffic better,—he having, in his earlier days, commanded ships in the business, and thus learned it from the root. In his private life, Simeon was severe and dictatorial. He was one of that class of people who, of a freezing day, will plant themselves directly between you and the fire, and there stand and argue to prove that selfishness is the root of all moral evil. Simeon said he always had thought so; and his neighbors sometimes supposed that nobody could enjoy better experimental advantages for understanding the subject. He was one of those men who suppose themselves submissive to the Divine will, to the uttermost extent demanded by the extreme theology of that day, simply because they have no nerves to feel, no imagination to conceive what endless happiness or suffering is, and who deal therefore with the great question of the salvation or damnation of myriads as a problem of theological algebra, to be worked out by their inevitable x, y, z.

But we must not spend too much time with our analysis of character, for matters at the tea-table are drawing to a crisis. Mrs. Jones has announced that she does not think "he" can come this afternoon, by which significant mode of expression she conveyed the dutiful idea that there was for her but one male person in the world. And now Mrs. Katy says, "Mary, dear, knock at the Doctor's door and tell him that tea is ready."

The Doctor was sitting in his shady study, in the room on the other side of the little entry. The windows were dark and fragrant with the shade and perfume of blossoming lilacs, whose tremulous shadow, mingled with spots of afternoon sunlight, danced on the scattered papers of a great writing-table covered with pamphlets and heavily-bound volumes of theology, where the Doctor was sitting.

A man of gigantic proportions, over six feet in height, and built every way with an amplitude corresponding to his height, sitting bent over his writing, so absorbed that he did not hear the gentle sound of Mary's entrance.

"Doctor," said the maiden, gently, "tea is ready."

No motion, no sound, except the quick racing of the pen over the paper.

"Doctor! Doctor!"—a little louder, and with another step into the apartment,—"tea is ready."

The Doctor stretched his head forward to a paper which lay before him, and responded in a low, murmuring voice, as reading something.

"Firstly,—if underived virtue be peculiar to the Deity, can it be the duty of a creature to have it?"

Here a little waxen hand came with a very gentle tap on his huge shoulder, and "Doctor, tea is ready," penetrated drowsily to the nerve of his ear, as a sound heard in sleep. He rose suddenly with a start, opened a pair of great blue eyes, which shone abstractedly under the dome of a capacious and lofty forehead, and fixed them on the maiden, who by this time was looking up rather archly, and yet with an attitude of the most profound respect, while her venerated friend was assembling together his earthly faculties.

"Tea is ready, if you please. Mother wished me to call you."

"Oh!—ah!—yes!—indeed!" he said, looking confusedly about, and starting for the door, in his study-gown.

"If you please, Sir," said Mary, standing in his way, "would you not like to put on your coat and wig?"

The Doctor gave a hurried glance at his study-gown, put his hand to his head, which, in place of the ample curls of his full-bottomed wig, was decked only with a very ordinary cap, and seemed to come at once to a full comprehension. He smiled a kind of conscious, benignant smile, which adorned his high cheek-bones and hard features as sunshine adorns the side of a rock, and said, kindly, "Ah, well, child, I understand now; I'll be out in a moment."

And Mary, sure that he was now on the right track, went back to the tearoom with the announcement that the Doctor was coming.

In a few moments he entered, majestic and proper, in all the dignity of full-bottomed, powdered wig, full, flowing coat, with ample cuffs, silver knee- and shoe-buckles, as became the gravity and majesty of the minister of those days.

He saluted all the company with a benignity which had a touch of the majestic, and also of the rustic in it; for at heart the Doctor was a bashful man,—that is, he had somewhere in his mental camp that treacherous fellow whom John Bunyan anathematizes under the name of Shame. The company rose on his entrance; the men bowed and the women curtsied, and all remained standing while he addressed to each with punctilious decorum those inquiries in regard to health and well-being which preface a social interview. Then, at a dignified sign from Mrs. Katy, he advanced to the table, and, all following his example, stood, while, with one hand uplifted, he went through a devotional exercise which, for length, more resembled a prayer than a grace,—after which the company were seated.

"Well, Doctor," said Mr. Brown, who, as a householder of substance, felt a conscious right to be first to open conversation with the minister, "people are beginning to make a noise about your views. I was talking with Deacon Timmins the other day down on the wharf, and he said Dr. Stiles said that it was entirely new doctrine,—entirely so,—and for his part he wanted the good old ways."

"They say so, do they?" said the Doctor, kindling up from an abstraction into which he seemed to be gradually subsiding. "Well, let them. I had rather publish new divinity than any other, and the more of it the better,—if it be but true. I should think it hardly worth while to write, if I had nothing new to say."

"Well," said Deacon Twitchel,—his meek face flushing with awe of his minister,—"Doctor, there's all sorts of things said about you. Now the other day I was at the mill with a load of corn, and while I was a-waitin', Amariah Wadsworth came along with his'n; and so while we were waitin', he says to me, 'Why, they say your minister is gettin' to be an Armenian'; and he went on a-tellin' how old Ma'am Badger told him that you interpreted some parts of Paul's Epistles clear on the Armenian side. You know Ma'am Badger's a master-hand at doctrines, and she's 'most an uncommon Calvinist."

"That does not frighten me at all," said the sturdy Doctor. "Supposing I do interpret some texts like the Arminians. Can't Arminians have anything right about them? Who wouldn't rather go with the Arminians when they are right, than with the Calvinists when they are wrong?"

"That's it,—you've hit it, Doctor," said Simeon Brown. "That's what I always say. I say, 'Don't he prove it? and how are you going to answer him?' That gravels 'em."

"Well," said Deacon Twitchel, "Brother Seth, you know Brother Seth,—he says you deny depravity. He's all for imputation of Adam's sin, you know; and I have long talks with Seth about it every time he comes to see me; and he says, that, if we did not sin in Adam, it's givin' up the whole ground altogether; and then he insists you're clean wrong about the unregenerate doings."

"Not at all,—not in the least," said the Doctor, promptly.

"I wish Seth could talk with you sometime, Doctor. Along in the spring, he was down helpin' me to lay stone fence,—it was when we was fencin' off the south pastur' lot,—and we talked pretty nigh all day; and it re'lly did seem to me that the longer we talked, the sotter Seth grew. He's a master-hand at readin'; and when he heard that your remarks on Dr. Mayhew had come out, Seth tackled up o' purpose and come up to Newport to get them, and spent all his time, last winter, studyin' on it and makin' his remarks; and I tell you, Sir, he's a tight fellow to argue with. Why, that day, what with layin' stone wall and what with arguin' with Seth, I come home quite beat out,—Miss Twitchel will remember."

"That he was!" said his helpmeet. "I 'member, when he came home, says I, 'Father, you seem clean used up'; and I stirred 'round lively like, to get him his tea. But he jest went into the bedroom and laid down afore supper; and I says to Cerinthy Ann, 'That's a thing I ha'n't seen your father do since he was took with the typhus.' And Cerinthy Ann, she said she knew 'twa'n't anything but them old doctrines,—that it was always so when Uncle Seth come down. And after tea Father was kinder chirked up a little, and he and Seth set by the fire, and was a-beginnin' it ag'in, and I jest spoke out and said,—'Now, Seth, these 'ere things doesn't hurt you; but the Deacon is weakly, and if he gets his mind riled after supper, he don't sleep none all night. So,' says I, 'you'd better jest let matters stop where they be; 'cause,' says I, ''twon't make no difference, for to-night, which on ye's got the right on't;—reckon the Lord 'll go on his own way without you; and we shall find out, by'm-by, what that is.'"

"Mr. Scudder used to think a great deal on these points," said Mrs. Katy, "and the last time he was home he wrote out his views. I haven't ever shown them to you, Doctor; but I should be pleased to know what you think of them."

"Mr. Scudder was a good man, with a clear head," said the Doctor; "and
I should be much pleased to see anything that he wrote."

A flush of gratified feeling passed over Mrs. Katy's face;—for one flower laid on the shrine which we keep in our hearts for the dead is worth more than any gift to our living selves.

We will not now pursue our party further, lest you, Reader, get more theological tea than you can drink. We will not recount the numerous nice points raised by Mr. Simeon Brown and adjusted by the Doctor,—and how Simeon invariably declared, that that was the way in which he disposed of them himself, and how he had thought it out ten years ago.

We will not relate, either, too minutely, how Mary changed color and grew pale and red in quick succession, when Mr. Simeon Brown incidentally remarked, that the "Monsoon" was going to set sail that very afternoon, for her three-years' voyage. Nobody noticed it in the busy amenities,—the sudden welling and ebbing of that one poor little heart-fountain.

So we go,—so little knowing what we touch and what touches us as we talk! We drop out a common piece of news,—"Mr. So-and-so is dead,—Miss Such-a-one is married,—such a ship has sailed,"—and lo, on our right hand or our left, some heart has sunk under the news silently,—gone down in the great ocean of Fate, without even a bubble rising to tell its drowning pang. And this—God help us!—is what we call living!

CHAPTER V.

THE LETTER.

Mary returned to the quietude of her room. The red of twilight had faded, and the silver moon, round and fair, was rising behind the thick boughs of the apple-trees. She sat down in the window, thoughtful and sad, and listened to the crickets, whose ignorant jollity often sounds as mournfully to us mortals as ours may to superior beings. There the little hoarse, black wretches were scraping and creaking, as if life and death were invented solely for their pleasure, and the world were created only to give them a good time in it. Now and then a little wind shivered among the boughs, and brought down a shower of white petals which shimmered in the slant beams of the moonlight; and now a ray touched some tall head of grass, and forthwith it blossomed into silver, and stirred itself with a quiet joy, like a new-born saint just awaking in paradise. And ever and anon came on the still air the soft eternal pulsations of the distant sea, sound mournfulest, most mysterious, of all the harpings of Nature. It was the sea,—the deep, eternal sea,—the treacherous, soft, dreadful, inexplicable sea; and he was perhaps at this moment being borne away on it,—away, away,—to what sorrows, to what temptations, to what dangers, she knew not. She looked along the old, familiar, beaten path by which he came, by which he went, and thought, "What if he never should come back?" There was a little path through the orchard out to a small elevation in the pasture-lot behind, whence the sea was distinctly visible, and Mary had often used her low-silled window as a door when she wanted to pass out thither; so now she stepped out, and, gathering her skirts back from the dewy grass, walked thoughtfully along the path and gained the hill. Newport harbor lay stretched out in the distance, with the rising moon casting a long, wavering track of silver upon it; and vessels, like silver-winged moths, were turning and shifting slowly to and fro upon it, and one stately ship in full sail passing fairly out under her white canvas, graceful as some grand, snowy bird. Mary's beating heart told her that there was passing away from her one who carried a portion of her existence with him. She sat down under a lonely tree that stood there, and, resting her elbow on her knee, followed the ship with silent prayers, as it passed, like a graceful, cloudy dream, out of her sight.

Then she thoughtfully retraced her way to her chamber; and as she was entering, observed in the now clearer moonlight what she had not seen before,—something white, like a letter, lying on the floor. Immediately she struck a light, and there, sure enough, it was,—a letter in James's handsome, dashing hand; and the little puss, before she knew what she was about, actually kissed it, with a fervor which would much have astonished the writer, could he at that moment have been clairvoyant. But Mary felt as one who finds, in the emptiness after a friend's death, an unexpected message or memento; and all alone in the white, calm stillness of her little room her heart took sudden possession of her. She opened the letter with trembling hands, and read what of course we shall let you read. We got it out of a bundle of old, smoky, yellow letters, years after all the parties concerned were gone on the eternal journey beyond earth.

"MY DEAR MARY,—

"I cannot leave you so. I have about two hundred things to say to you, and it's a shame I could not have had longer to see you; but blessed be ink and paper! I am writing and seeing to fifty things besides; so you mustn't wonder if my letter has rather a confused appearance.

"I have been thinking that perhaps I gave you a wrong impression of myself, this afternoon. I am going to speak to you from my heart, as if I were confessing on my death-bed. Well, then, I do not confess to being what is commonly called a bad young man. I should be willing that men of the world generally, even strict ones, should look my life through and know all about it. It is only in your presence, Mary, that I feel that I am bad and low and shallow and mean, because you represent to me a sphere higher and holier than any in which I have ever moved, and stir up a sort of sighing and longing in my heart to come towards it. In all countries, in all temptations, Mary, your image has stood between me and low, gross vice. When I have been with fellows roaring drunken, beastly songs,—suddenly I have seemed to see you as you used to sit beside me in the singing-school, and your voice has been like an angel's in my ear, and I have got up and gone out sick and disgusted. Your face has risen up calm and white and still, between the faces of poor lost creatures who know no better way of life than to tempt us to sin. And sometimes, Mary, when I have seen girls that, had they been cared for by good pious mothers, might have been like you, I have felt as if I could cry for them. Poor women are abused all the world over; and it's no wonder they turn round and revenge themselves on us.

"No, I have not been bad, Mary, as the world calls badness. I have been kept by you. But do you remember you told me once, that, when the snow first fell and lay so dazzling and pure and soft, all about, you always felt as if the spreads and window-curtains that seemed white before were dirty? Well, it's just like that with me. Your presence makes me feel that I am not pure,—that I am low and unworthy,—not worthy to touch the hem of your garment. Your good Dr. H. spent a whole half-day, the other Sunday, trying to tell us about the beauty of holiness; and he cut, and pared, and peeled, and sliced, and told us what it wasn't, and what was like it, and wasn't; and then he built up an exact definition, and fortified and bricked it up all round; and I thought to myself that he'd better tell 'em to look at Mary Scudder, and they'd understand all about it. That was what I was thinking when you talked to me for looking at you in church instead of looking towards the pulpit. It really made me laugh in myself to see what a good little ignorant, unconscious way you had of looking up at the Doctor, as if he knew more about that than you did.

"And now as to your Doctor that you think so much of, I like him for certain things, in certain ways. He is a great, grand, large pattern of a man,—a man who isn't afraid to think, and to speak anything he does think; but then I do believe, if he would take a voyage round the world in the forecastle of a whaler, he would know more about what to say to people than he does now; it would certainly give him several new points to be considered. Much of his preaching about men is as like live men as Chinese pictures of trees and rocks and gardens,—no nearer the reality than that. All I can say is, 'It isn't so; and you'd know it, Sir, if you knew men.' He has got what they call a system—just so many bricks put together just so; but it is too narrow to take in all I see in my wanderings round this world of ours. Nobody that has a soul, and goes round the world as I do, can help feeling it at times, and thinking, as he sees all the races of men and their ways, who made them, and what they were made for. To doubt the existence of a God seems to me like a want of common sense. There is a Maker and a Ruler, doubtless; but then, Mary, all this invisible world of religion is unreal to me. I can see we must be good, somehow,—that if we are not, we shall not be happy here or hereafter. As to all the metaphysics of your good Doctor, you can't tell how they tire me. I'm not the sort of person that they can touch. I must have real things,—real people; abstractions are nothing to me. Then I think that he systematically contradicts on one Sunday what he preaches on another. One Sunday he tells us that God is the immediate efficient Author of every act of will; the next he tells us that we are entire free agents. I see no sense in it, and can't take the trouble to put it together. But then he and you have something in you that I call religion,—something that makes you good. When I see a man working away on an entirely honest, unworldly, disinterested pattern, as he does, and when I see you, Mary, as I said before, I should like at least to be as you are, whether I could believe as you do or not.

"How could you so care for me, and waste on one so unworthy of you such love? Oh, Mary, some better man must win you; I never shall and never can;—but then you must not quite forget me; you must be my friend, my saint. If, through your prayers, your Bible, your friendship, you can bring me to your state, I am willing to be brought there,—nay, desirous. God has put the key of my soul into your hands.

"So, dear Mary, good-bye! Pray still for your naughty, loving

"COUSIN JAMES."

Mary read this letter, and re-read it, with more pain than pleasure. To feel the immortality of a beloved soul hanging upon us, to feel that its only communications with Heaven must be through us, is the most solemn and touching thought that can pervade a mind. It was without one particle of gratified vanity, with even a throb of pain, that she read such exalted praises of herself from one blind to the glories of a far higher loveliness.

Yet was she at that moment, unknown to herself, one of the great company scattered through earth who are priests unto God,—ministering between the Divine One, who has unveiled himself unto them, and those who as yet stand in the outer courts of the great sanctuary of truth and holiness. Many a heart, wrung, pierced, bleeding with the sins and sorrows of earth, longing to depart, stands in this mournful and beautiful ministry, but stands unconscious of the glory of the work in which it waits and suffers. God's kings and priests are crowned with thorns, walking the earth with bleeding feet, and comprehending not the work they are performing.

Mary took from a drawer a small pocket-book, from which dropped a lock of black hair,—a glossy curl, which seemed to have a sort of wicked, wilful life in every shining ring, just as she had often seen it shake naughtily on the owner's head. She felt a strange tenderness towards the little wilful thing, and, as she leaned over it, made in her heart a thousand fond apologies for every fault and error.

She was standing thus when Mrs. Scudder entered the room to see if her daughter had yet retired.

"What are you doing there, Mary?" she said, as her eye fell on the letter. "What is it you are reading?"

Mary felt herself grow pale; it was the first time in her whole life that her mother had asked her a question that she was not from the heart ready to answer. Her loyalty to her only parent had gone on even-handed with that she gave to her God; she felt, somehow, that the revelations of that afternoon had opened a gulf between them, and the consciousness overpowered her.

Mrs. Scudder was astonished at her evident embarrassment, her trembling, and paleness. She was a woman of prompt, imperative temperament, and the slightest hesitation in rendering to her a full, outspoken confidence had never before occurred in their intercourse. Her child was the core of her heart, the apple of her eye, and intense love is always near neighbor to anger; there was, therefore, an involuntary flash from her eye and a heightening of her color, as she said,—"Mary, are you concealing anything from your mother?"

In that moment, Mary had grown calm again. The wonted serene, balanced nature had found its habitual poise, and she looked up innocently, though with tears in her large, blue eyes, and said,—"No, mother,—I have nothing that I do not mean to tell you fully. This letter came from James Marvyn; he came here to see me this afternoon."

"Here?—when? I did not see him."

"After dinner. I was sitting here in the window, and suddenly he came up behind me through the orchard-path."

Mrs. Katy sat down with a flushed cheek and a discomposed air; but Mary seemed actually to bear her down by the candid clearness of the large, blue eye which she turned on her, as she stood perfectly collected, with her deadly pale face and a brilliant spot burning on each cheek.

"James came to say good-bye. He complained that he had not had a chance to see me alone since he came home."

"And what should he want to see you alone for?" said Mrs. Scudder, in a dry, disturbed tone.

"Mother,—everybody has things at times which they would like to say to some one person alone," said Mary.

"Well, tell me what he said."

"I will try. In the first place, he said that he always had been free, all his life, to run in and out of our house, and to wait on me like a brother."

"Hum!" said Mrs. Scudder; "but he isn't your brother, for all that."

"Well, then, he wanted to know why you were so cold to him, and why you never let him walk with me from meetings or see me alone, as we often used to. And I told him why,—that we were not children now, and that you thought it was not best; and then I talked with him about religion, and tried to persuade him to attend to the concerns of his soul; and I never felt so much hope for him as I do now."

Aunt Katy looked skeptical, and remarked,—"If he really felt a disposition for religious instruction, Dr. H. could guide him much better than you could."

"Yes,—so I told him, and I tried to persuade him to talk with Dr. H.; but he was very unwilling. He said, I could have more influence over him than anybody else,—that nobody could do him any good but me."

"Yes, yes,—I understand all that," said Aunt Katy,—"I have heard young men say that before, and I know just what it amounts to."

"But, mother, I do think James was moved very much, this afternoon. I never heard him speak so seriously; he seemed really in earnest, and he asked me to give him my Bible."

"Couldn't he read any Bible but yours?"

"Why, naturally, you know, mother, he would like my Bible better, because it would put him in mind of me. He promised faithfully to read it all through."

"And then, it seems, he wrote you a letter."

"Yes, mother."

Mary shrank from showing this letter, from the natural sense of honor which makes us feel it indelicate to expose to an unsympathizing eye the confidential outpourings of another heart; and then she felt quite sure that there was no such intercessor for James in her mother's heart as in her own. But over all this reluctance rose the determined force of duty; and she handed the letter in silence to her mother.

Mrs. Scudder took it, laid it deliberately in her lap, and then began searching in the pocket of her chintz petticoat for her spectacles. These being found, she wiped them, accurately adjusted them, opened the letter and spread it on her lap, brushing out its folds and straightening it, that she might read with the greater ease. After this she read it carefully and deliberately; and all this while there was such a stillness, that the sound of the tall varnished clock in the best room could be heard through the half-opened door.

After reading it with the most tiresome, torturing slowness, she rose, and laying it on the table under Mary's eye, and pressing down her finger on two lines in the letter, said, "Mary, have you told James that you loved him?"

"Yes, mother, always. I always loved him, and he always knew it."

"But, Mary, this that he speaks of is something different. What has passed between"—

"Why, mother, he was saying that we who were Christians drew to ourselves and did not care for the salvation of our friends; and then I told him how I had always prayed for him, and how I should be willing even to give up my hopes in heaven, if he might be saved."

"Child,—what do you mean?"

"I mean, if only one of us two could go to heaven, I had rather it should be him than me," said Mary.

"Oh, child! child!" said Mrs. Scudder, with a sort of groan,—"has it gone with you so far as this? Poor child!—after all my care, you are in love with this boy,—your heart is set on him."

"Mother, I am not. I never expect to see him much,—never expect to marry him or anybody else;—only he seems to me to have so much more life and soul and spirit than most people,—I think him so noble and grand,—that is, that he could be, if he were all he ought to be,—that, somehow, I never think of myself in thinking of him, and his salvation seems worth more than mine;—men can do so much more!—they can live such splendid lives!—oh, a real noble man is so glorious!"

"And you would like to see him well married, would you not?" said Mrs. Scudder, sending, with a true woman's aim, this keen arrow into the midst of the cloud of enthusiasm which enveloped her daughter. "I think," she added, "that Jane Spencer would make him an excellent wife."

Mary was astonished at a strange, new pain that shot through her at these words. She drew in her breath and turned herself uneasily, as one who had literally felt a keen dividing blade piercing between soul and spirit. Till this moment, she had never been conscious of herself; but the shaft had torn the veil. She covered her face with her hands; the hot blood flushed scarlet over neck and brow; at last, with a beseeching look, she threw herself into her mother's arms.

"Oh, mother, mother, I am selfish, after all!"

Mrs. Scudder folded her silently to her heart, and said, "My daughter, this is not at all what I wished it to be; I see how it is;—but then you have been a good child; I don't blame you. We can't always help ourselves. We don't always really know how we do feel. I didn't know, for a long while, that I loved your father. I thought I was only curious about him, because he had a strange way of treating me, different from other men; but, one day, I remember, Julian Simons told me that it was reported that his mother was making a match for him with Susan Emery, and I was astonished to find how I felt. I saw him that evening, and the moment he looked at me I saw it wasn't true; all at once I knew something I never knew before,—and that was, that I should be very unhappy, if he loved any one else better than me. But then, my child, your father was a different man from James;—he was as much better than I was as you are than James. I was a foolish, thoughtless young thing then. I never should have been anything at all, but for him. Somehow, when I loved him, I grew more serious, and then he always guided and led me. Mary, your father was a wonderful man; he was one of the sort that the world knows not of;—sometime I must show you his letters. I always hoped, my daughter, that you would marry such a man."

"Don't speak of marrying, mother. I never shall marry."

"You certainly should not, unless you can marry in the Lord. Remember the words, 'Be ye not unequally yoked together with unbelievers. For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?'"

"Mother, James is not an infidel."

"He certainly is an unbeliever, Mary, by his own confession;—but then God is a Sovereign and hath mercy on whom He will. You do right to pray for him; but if he does not come out on the Lord's side, you must not let your heart mislead you. He is going to be gone three years, and you must try to think as little of him as possible;—put your mind upon your duties, like a good girl, and God will bless you. Don't believe too much in your power over him;—young men, when they in love, will promise anything, and really think they mean it; but nothing is a saving change, except what is wrought in them by sovereign grace."

"But, mother, does not God use the love we have to each other as a means of doing us good? Did you not say that it was by your love to father that you first were led to think seriously?"

"That is true, my child," said Mrs. Scudder, who, like many of the rest of the world, was surprised to meet her own words walking out on a track where she had not expected them, but was yet too true of soul to cut their acquaintance because they were not going the way of her wishes. "Yes, all that is true; but yet, Mary, when one has but one little ewe lamb in the world, one is jealous of it. I would give all the world, if you had never seen James. It is dreadful enough for a woman to love anybody as you can, but it is more to love a man of unsettled character and no religion. But then the Lord appoints all our goings; it is not in man that walketh to direct his steps;—I leave you, my child, in His hands." And, with one solemn and long embrace, the mother and daughter parted for the night.

It is impossible to write a story of New England life and manners for a thoughtless, shallow-minded person. If we represent things as they are, their intensity, their depth, their unworldly gravity and earnestness, must inevitably repel lighter spirits, as the reverse pole of the magnet drives off sticks and straws.

In no other country were the soul and the spiritual life ever such intense realities, and everything contemplated so much (to use a current New England phrase) "in reference to eternity." Mrs. Scudder was a strong, clear-headed, practical woman. No one had a clearer estimate of the material and outward life, or could more minutely manage its smallest item; but then a tremendous, eternal future had so weighed down and compacted the fibres of her very soul, that all earthly things were but as dust in comparison to it. That her child should be one elected to walk in white, to reign with Christ when earth was a forgotten dream, was her one absorbing wish; and she looked on all the events of life only with reference to this. The way of life was narrow, the chances in favor of any child of Adam infinitely small; the best, the most seemingly pure and fair, was by nature a child of wrath, and could be saved only by a sovereign decree, by which it should be plucked as a brand from the burning. Therefore it was, that, weighing all things in one balance, there was the sincerity of her whole being in the dread which she felt at the thought of her daughter's marriage with an unbeliever.

Mrs. Scudder, after retiring to her room, took her Bible, in preparation for her habitual nightly exercise of devotion, before going to rest. She read and reread a chapter, scarce thinking what she was reading,—aroused herself,—and then sat with the book in her hand in deep thought. James Marvyn was her cousin's son, and she had a strong feeling of respect and family attachment for his father. She had, too, a real kindness for the young man, whom she regarded as a well-meaning, wilful youngster; but that he should touch her saint, her Mary, that he should take from her the daughter who was her all, really embittered her heart towards him.

"After all," she said to herself, "there are three years,—three years in which there will be no letters, or perhaps only one or two,—and a great deal may be done in three years, if one is wise";—and she felt within herself an arousing of all the shrewd womanly and motherly tact of her nature to meet this new emergency.

[To be continued.]

* * * * *

WHITE'S SHAKSPEARE[1]

(FIRST NOTICE.)

It may be doubted whether any language be rich enough to maintain more than one truly great poet,—and whether there be more than one period, and that very short, in the life of a language, when such a phenomenon as a great poet is possible. It may be reckoned one of the rarest pieces of good-luck that ever fell to the share of a race, that (as was true of Shakspeare) its most rhythmic genius, its acutest intellect, its profoundest imagination, and its healthiest understanding should have been combined in one man, and that he should have arrived at the full development of his powers at the moment when the material in which he was to work—that wonderful composite called English, the best result of the confusion of tongues—was in its freshest perfection. The English-speaking nations should build a monument to the misguided enthusiasts of the Plain of Shinar; for, as the mixture of many bloods seems to have made them the most vigorous of modern races, so has the mingling of divers speeches given them a language which is perhaps the noblest vehicle of poetic thought that ever existed.

Had Shakspeare been born fifty years earlier, he would have been cramped by a book-language, not yet flexible enough for the demands of rhythmic emotion, not yet sufficiently popularized for the natural and familiar expression of supreme thought, not yet so rich in metaphysical phrase as to render possible that ideal representation of the great passions which is the aim and end of Art, not yet subdued by practice and general consent to a definiteness of accentuation essential to ease and congruity of metrical arrangement. Had he been born fifty years later, his ripened manhood would have found itself in an England absorbed and angry with the solution of political and religious problems, from which his whole nature was averse, instead of in that Elizabethan social system, ordered and planetary in its functions and degrees as the angelic hierarchy of the Areopagite, where his contemplative eye could crowd itself with various and brilliant pictures, and whence his impartial brain—one lobe of which seems to have been Normanly refined and the other Saxonly sagacious—could draw its morals of courtly and worldly wisdom, its lessons of prudence and magnanimity. In estimating Shakspeare, it should never be forgotten, that, like Goethe, he was essentially observer and artist, and incapable of partisanship. The passions, actions, sentiments, whose character and results he delighted to watch and to reproduce, are those of man in society as it existed; and it no more occurred to him to question the right of that society to exist than to criticize the divine ordination of the seasons. His business was with men as they were, not with man as he ought to be,—with the human soul as it is shaped or twisted into character by the complex experience of life, not in its abstract essence, as something to be saved or lost. During the first half of the seventeenth century, the centre of intellectual interest was rather in the other world than in this, rather in the region of thought and principle and conscience than in actual life. It was a generation in which the poet was, and felt himself, out of place. Sir Thomas Browne, our most imaginative mind since Shakspeare, found breathing-room, for a time, among the "O altitudines!" of religious speculation, but soon descended to occupy himself with the exactitudes of science. Jeremy Taylor, who half a century earlier would have been Fletcher's rival, compels his clipped fancy to the conventional discipline of prose, (Maid Marian turned nun,) and waters his poetic wine with doctrinal eloquence. Milton is saved from making total shipwreck of his large-utteranced genius on the desolate Noman's Land of a religious epic only by the lucky help of Satan and his colleagues, with whom, as foiled rebels and republicans, he cannot conceal his sympathy. As purely poet, Shakspeare would have come too late, had his lot fallen in that generation. In mind and temperament too exoteric for a mystic, his imagination could not have at once illustrated the influence of his epoch and escaped from it, like that of Browne; the equilibrium of his judgment, essential to him as an artist, but equally removed from propagandism, whether as enthusiast or logician, would have unfitted him for the pulpit; and his intellectual being was too sensitive to the wonder and beauty of outward life and Nature to have found satisfaction, as Milton's could, (and perhaps only by reason of his blindness,) in a world peopled by purely imaginary figures. We might fancy his becoming a great statesman, but he lacked the social position which could have opened that career to him. What we mean, when we say Shakspeare, is something inconceivable either during the reign of Henry the Eighth or the Commonwealth, and which would have been impossible after the Restoration.

All favorable stars seem to have been in conjunction at his nativity. The Reformation had passed the period of its vinous fermentation, and its clarified results remained as an element of intellectual impulse and exhilaration; there were signs yet of the acetous and putrefactive stages which were to follow in the victory and decline of Puritanism. Old forms of belief and worship still lingered, all the more touching to Fancy, perhaps, that they were homeless and attainted: the light of skeptic day was baffled by depths of forest where superstitious shapes still cowered, creatures of immemorial wonder, the raw material of Imagination. The invention of printing, without yet vulgarizing letters, had made the thought and history of the entire past contemporaneous; while a crowd of translators put every man who could read in inspiring contact with the select souls of all the centuries. A new world was thus opened to intellectual adventure at the very time when the keel of Columbus had turned the first daring furrow of discovery in that unmeasured ocean which still girt the known earth with a beckoning horizon of hope and conjecture, which was still fed by rivers that flowed down out of primeval silences, and which still washed the shores of Dreamland. Under a wise, cultivated, and firm-handed monarch also, the national feeling of England grew rapidly more homogeneous and intense, the rather as the womanhood of the sovereign stimulated a more chivalric loyalty,—while the new religion, of which she was the defender, helped to make England morally, as it was geographically, insular to the continent of Europe.

If circumstances could ever make a great national poet, here were all the elements mingled at melting-heat in the alembic, and the lucky moment of projection was clearly come. If a great national poet could ever avail himself of circumstances, this was the occasion,—and, fortunately, Shakspeare was equal to it. Above all, we esteem it lucky that he found words ready to his use, original and untarnished,—types of thought whose sharp edges were unworn by repeated impressions. In reading Hakluyt's Voyages, we are almost startled now and then to find that even common sailors could not tell the story of their wanderings without rising to an almost Odyssean strain, and habitually used a diction that we should be glad to buy back from desuetude at any cost. Those who look upon language only as anatomists of its structure, or who regard it as only a means of conveying abstract truth from mind to mind, as if it were so many algebraic formulae, are apt to overlook the fact that its being alive is all that gives it poetic value. We do not mean what is technically called a living language,—the contrivance, hollow as a speaking-trumpet, by which breathing and moving bipeds, even now, sailing o'er life's solemn main, are enabled to hail each other and make known their mutual shortness of mental stores,—but one that is still hot from the hearts and brains of a people, not hardened yet, but moltenly ductile to new shapes of sharp and clear relief in the moulds of new thought. So soon as a language has become literary, so soon as there is a gap between the speech of books and that of life, the language becomes, so far as poetry is concerned, almost as dead as Latin, and (as in writing Latin verses) a mind in itself essentially original becomes in the use of such a medium of utterance unconsciously reminiscential and reflective, lunar and not solar, in expression and even in thought. For words and thoughts have a much more intimate and genetic relation, one with the other, than most men have any notion of; and it is one thing to use our mother-tongue as if it belonged to us, and another to be the puppets of an overmastering vocabulary. "Ye know not," says Ascham, "what hurt ye do to Learning, that care not for Words, but for Matter, and so make a Divorce betwixt the Tongue and the Heart." Lingua Toscana in bocca Romana is the Italian proverb; and that of poets should be, The tongue of the people in the mouth of the scholar. We intend here no assent to the early theory, or, at any rate, practice, of Wordsworth, who confounded plebeian modes of thought with rustic forms of phrase, and then atoned for his blunder by absconding into a diction more Latinized than that of any poet of his century.

Shakspeare was doubly fortunate. Saxon by the father and Norman by the mother, he was a representative Englishman. A country-boy, he learned first the rough and ready English of his rustic mates, who knew how to make nice verbs and adjectives curtsy to their needs. Going up to London, he acquired the lingua aulica precisely at the happiest moment, just as it was becoming, in the strictest sense of the word, modern,—just as it had recruited itself, by fresh impressments from the Latin and Latinized languages, with new words to express the new ideas of an enlarging intelligence which printing and translation were fast making cosmopolitan, words which, in proportion to their novelty, and to the fact that the mother-tongue and the foreign had not yet wholly mingled, must have been used with a more exact appreciation of their meaning.[2] It was in London, and chiefly by means of the stage, that a thorough amalgamation of the Saxon, Norman, and scholarly elements of English was brought about. Already, Puttenham, in his "Arte of English Poesy," declares that the practice of the capital and the country within sixty miles of it was the standard of correct diction, the jus et norma loquendi. Already Spenser had almost recreated English poetry,—and it is interesting to observe, that, scholar as he was, the archaic words which he was at first over-fond of introducing are often provincialisms of purely English original. Already Marlowe had brought the English unrhymed pentameter (which had hitherto justified but half its name, by being always blank and never verse) to a perfection of melody, harmony, and variety which has never been surpassed. Shakspeare, then, found a language already to a certain extent established, but not yet fetlocked by dictionary- and grammar-mongers,—a versification harmonized, but which had not yet exhausted all its modulations, or been set in the stocks by critics who deal judgment on refractory feet, that will dance to Orphean measures of which their judges are insensible. That the language was established is proved by its comparative uniformity as used by the dramatists, who wrote for mixed audiences, as well as by Ben Jonson's satire upon Marston's neologisms; that it at the same time admitted foreign words to the rights of citizenship on easier terms than now is in good measure equally true. What was of greater import, no arbitrary line had been drawn between high words and low; vulgar then meant simply what was common; poetry had not been aliened from the people by the establishment of an Upper House of vocables, alone entitled to move in the stately ceremonials of verse, and privileged from arrest while they forever keep the promise of meaning to the ear and break it to the sense. The hot conception of the poet had no time to cool while he was debating the comparative respectability of this phrase or that; but he snatched what word his instinct prompted, and saw no indiscretion in making a king speak as his country-nurse might have taught him.[3] It was Waller who first learned in France that to talk in rhyme alone comported with the state of royalty. In the time of Shakspeare, the living tongue resembled that tree which Father Hue saw in Tartary, whose leaves were languaged,—and every hidden root of thought, every subtilest fibre of feeling, was mated by new shoots and leafage of expression, fed from those unseen sources in the common earth of human nature.

The Cabalists had a notion, that whoever found out the mystic word for anything attained to absolute mastery over that thing. The reverse of this is certainly true of poetic expression; for he who is thoroughly possessed of his thought, who imaginatively conceives an idea or image, becomes master of the word that shall most amply and fitly utter it. Heminge and Condell tell us, accordingly, that there was scarce a blot in the manuscripts they received from Shakspeare; and this is the natural corollary from the fact that such an imagination as his is as unparalleled as the force, variety, and beauty of the phrase in which it embodied itself.[4] We believe that Shakspeare, like all other great poets, instinctively used the dialect which he found current, and that his words are not more wrested from their ordinary meaning than followed necessarily from the unwonted weight of thought or stress of passion they were called on to support. He needed not to mask familiar thoughts in the weeds of unfamiliar phraseology; for the life that was in his mind could transfuse the language of every day with an intelligent vivacity, that makes it seem lambent with fiery purpose, and at each new reading a new creation. He could say with Dante, that "no word had ever forced him to say what he would not, though he had forced many a word to say what it would not,"—but only in the sense, that the mighty magic of his imagination had conjured out of it its uttermost secret of power or pathos. He himself says, in one of his sonnets,—

"Why is my verse so barren of new pride,
So far from alteration and quick change?
Why, with the time, do I not glance aside
To new-found methods and to compounds strange?
Why write I still all one, ever the same,
And keep invention in a noted weed
That every word doth almost tell my name?"

When we say that Shakspeare used the current language of his day, we mean only that he habitually employed such language as was universally comprehensible,—that he was not run away with by the hobby of any theory as to the fitness of this or that component of English for expressing certain thoughts or feelings. That the artistic value of a choice and noble diction was quite as well understood in his day as in ours is evident from the praises bestowed by his contemporaries on Drayton, and by the epithet "well-languaged" applied to Daniel, whose poetic style is as modern as that of Tennyson; but the endless absurdities about the comparative merits of Saxon and Norman-French, vented by persons incapable of distinguishing one tongue from the other, were as yet unheard of. The influence of the Normans in Romanizing our language has been vastly overrated. We find a principle of caste established in certain cases by the relation of producer and consumer,—in others by the superior social standing of the conquering race. Thus, ox, sheep, calf, swine, indicate the thing produced; beef, mutton, veal, pork, the thing consumed.[5] It is the same with the names of the various grains, and the product of the cheaper kinds when ground,—as oat-meal, barley-meal, rye-meal; while the generic term for the crop becomes grain, and the meal of the variety used by the higher classes is turned into flour. To bury remains Saxon, because both high and low must be hidden under ground at last; but as only the rich and noble could afford any pomp in that sad office, we get the word funeral from the Norman. So also the serf went into a Saxon grave, the lord into a Norman tomb. All the parts of armor are naturally named from the French; the weapons of the people, as sword, bow, and the like, continued Saxon. So feather is Saxon; but as soon as it changes into a plume for the knight, it turns Norman,—and Latin when it is cut into a pen for the clerk. Book is Saxon; but a number of books collected together, as could be done only by the rich, makes a library. Darling would be murmured over many a cradle in Saxon huts; but minion came into the language down the back stairs of the Norman palace. In the same way, terms of law are Norman, and of the Church, Latin. These are familiar examples. But hasty generalizers are apt to overlook the fact, that the Saxon was never, to any great extent, a literary language. Accordingly, it held its own very well in the names of common things, but failed to answer the demands of complex ideas derived from them. The author of "Piers Ploughman" wrote for the people, Chaucer for the court. We open at random and count the Latin[6] words in ten verses of the "Vision" and ten of Chaucer's "Romaunt of the Rose," (a translation from the French,) and find the proportion to be seven in the former and five in the latter.

The organs of the Saxon have always been unwilling and stiff in learning languages. He acquired only about as many British words as we have Indian ones, and we believe that more French and Latin was introduced through the pen and the eye than through the tongue and the ear. For obvious reasons, the question is one that must be settled by reference to prose-writers, and not poets; and it is, we think, pretty well settled that more words of Latin original were brought into the language in the century between 1550 and 1650 than in the whole period before or since,—and for the simple reason, that they were absolutely needful to express new modes and combinations of thought.[7] The language has gained immensely by the infusion, in richness of synonyme and in the power of expressing nice shades of thought and feeling, but more than all in light-footed polysyllables that trip singing to the music of verse. There are certain cases, it is true, where the vulgar Saxon word is refined, and the refined Latin vulgar, in poetry,—as in sweat and perspiration; but there are vastly more in which the Latin bears the bell. Perhaps there might be a question between the old English again-rising and resurrection; but there can be no doubt that conscience is better than inwit, and remorse than again-bite. Should we translate the title of Wordsworth's famous ode, "Intimations of Immortality," into "Hints of Deathlessness," it would hiss like an angry gander. If, instead of Shakspeare's

"Age cannot wither her,
Nor custom stale her infinite variety,"

we should say, "her boundless manifoldness," the sentiment would suffer in exact proportion with the music. What homebred English could ape the high Roman fashion of such togated words as

"The multitudinous sea incarnadine,"—

where the huddling epithet implies the tempest-tossed soul of the speaker, and at the same time pictures the wallowing waste of ocean more vividly than the famous phrase of AEschylus does its rippling sunshine? Again, sailor is less poetical than mariner, as Campbell felt, when he wrote,

"Ye mariners of England,"

and Coleridge, when he preferred

"It was an ancient mariner"

to

"It was an elderly seaman";

for it is as much the charm of poetry that it suggest a certain remoteness and strangeness as familiarity; and it is essential not only that we feel at once the meaning of the words in themselves, but also their melodic meaning in relation to each other, and to the sympathetic variety of the verse. A word once vulgarized can never be rehabilitated. We might say now a buxom lass, or that a chambermaid was buxom, but we could not use the term, as Milton did, in its original sense of bowsome,—that is, lithe, gracefully bending.[8]

But the secret of force in writing lies not in the pedigree of nouns and adjectives and verbs, but in having something that you believe in to say, and making the parts of speech vividly conscious of it. It is when expression becomes an act of memory, instead of an unconscious necessity, that diction takes the place of warm and hearty speech. It is not safe to attribute special virtues (as Bosworth, for example, does to the Saxon) to words of whatever derivation, at least in poetry. Because Lear's "oak-cleaving thunderbolts," and "the all-dreaded thunder-stone" in "Cymbeline" are so fine, we would not give up Wilton's Virgilian "fulmined over Greece," where the verb in English conveys at once the idea of flash and reverberation, but avoids that of riving and shattering. In the experiments made for casting the great bell for the Westminster Tower, it was found that the superstition which attributed the remarkable sweetness and purity of tone in certain old bells to the larger mixture of silver in their composition had no foundation in fact. It was the cunning proportion in which the ordinary metals were balanced against each other, the perfection of form, and the nice gradations of thickness, that wrought the miracle. And it is precisely so with the language of poetry. The genius of the poet will tell him what word to use (else what use in his being poet at all?); and even then, unless the proportion and form, whether of parts or whole, be all that Art requires and the most sensitive taste finds satisfaction in, he will have failed to make what shall vibrate through all its parts with a silvery unison,—in other words, a poem.

We think the component parts of English were in the latter years of Elizabeth thus exquisitely proportioned one to the other. Yet Bacon had no faith in his mother-tongue, translating the works on which his fame was to rest into what he called "the universal language," and affirming that "English would bankrupt all our books." He was deemed a master of it, nevertheless; and it is curious that Ben Jonson applies to him in prose the same commendation which he gave Shakspeare in verse, saying, that he "performed that in our tongue which may be compared or preferred either to insolent Greece or haughty Rome"; and he adds this pregnant sentence:—"In short, within his view and about his time were all the wits born that could honor a language or help study. Now things daily fall: wits grow downwards, eloquence grows backwards." Ben had good reason for what he said of the wits. Not to speak of science, of Galileo and Kepler, the sixteenth century was a spendthrift of literary genius. An attack of immortality in a family might have been looked for then as scarlet-fever would be now. Montaigne, Tasso, and Cervantes were born within the same fourteen years; and in England, while Spenser was still delving over the propria que maribus, and Raleigh launching paper navies, Shakspeare was stretching his baby hands for the moon, and the little Bacon, chewing on his coral, had discovered that impenetrability was one quality of matter. It almost takes one's breath away to think that "Hamlet" and the "Novum Organon" were at the risk of teething and measles at the same time. But Ben was right also in thinking that eloquence had grown backwards. He lived long enough to see the language of verse become in a measure traditionary and conventional. It was becoming so, partly from the necessary order of events, partly because the most natural and intense expression of feeling had been in so many ways satisfied and exhausted,—but chiefly because there was no man left to whom, as to Shakspeare, perfect conception gave perfection of phrase. Dante, among modern poets, his only rival in condensed force, says, "Optimis conceptionibus optima loquela conveniet; sed optimae conceptiones non possunt esse nisi ubi scientia et ingenium est;… et sic non omnibus versificantibus optima loquela convenit, cum plerique sine scientia et ingenio versificantur."[9]

Shakspeare must have been quite as well aware of the provincialism of English as Bacon was; but he knew that great poetry, being universal in its appeal to human nature, can make any language classic, and that the men whose appreciation is immortality will mine through any dialect to get at an original soul. He had as much confidence in his homebred speech as Bacon had want of it, and exclaims,—

"Not marble nor the gilded monuments
Of princes shall outlive this powerful rhyme."

He must have been perfectly conscious of his genius, and of the great trust which he imposed upon his native tongue as embodier and perpetuator of it. As he has avoided obscurities in his sonnets, he would do so a fortiori in his plays, both for the purpose of immediate effect on the stage and of future appreciation. Clear thinking makes clear writing, and he who has shown himself so eminently capable of it in one case is not to be supposed to abdicate intentionally in others. The difficult passages in the plays, then, are to be regarded either as corruptions, or else as phenomena in the natural history of Imagination, whose study will enable us to arrive at a clearer theory and better understanding of it.

While we believe that our language had two periods of culmination in poetic beauty,—one of nature, simplicity, and truth, in the ballads, which deal only with narrative and feeling,—another of Art, (or Nature as it is ideally reproduced through the imagination,) of stately amplitude, of passionate intensity and elevation, in Spenser and the greater dramatists,—and that Shakspeare made use of the latter as he found it, we by no means intend to say that he did not enrich it, or that any inferior man could have dipped the same words out of the great poet's inkstand. But he enriched it only by the natural expansion and exhilaration of which it was conscious, in yielding to the mastery of a genius that could turn and wind it like a fiery Pegasus, making it feel its life in every limb. He enriched it through that exquisite sense of music, (never approached but by Marlowe,) to which it seemed to be eagerly obedient, as if every word said to him,

"Bid me discourse, I will enchant thine ear,"—

as if every latent harmony revealed itself to him as the gold to Brahma, when he walked over the earth where it was hidden, crying, "Here am I, Lord! do with me what thou wilt!" That he used language with that intimate possession of its meaning possible only to the most vivid thought is doubtless true; but that he wantonly strained it from its ordinary sense, that he found it too poor for his necessities, and accordingly coined new phrases, or that, from haste or carelessness, he violated any of its received proprieties, we do not believe. We have said that it was fortunate for him that he came upon an age when our language was at its best; but it was fortunate also for us, because our costliest poetic phrase is put beyond reach of decay in the gleaming precipitate in which it united itself with his thought.

We do not, therefore, agree with Mr. Matthew Arnold, that the extravagance of thought and diction which characterizes much of our modern poetry is traceable to the influence of Shakspeare. We see in it only the futile effort of misguided persons to torture out of language the secret of that inspiration which should be in themselves. We do not find the extravagances in Shakspeare himself. We never saw a line in any modern poet that reminded us of him, and will venture to assert that it is only poets of the second class that find successful imitators. And the reason seems to us a very plain one. The genius of the great poet seeks repose in the expression of itself, and finds it at last in style, which is the establishment of a perfect mutual understanding between the worker and his material.[10] The secondary intellect, on the other hand, seeks for excitement in expression, and stimulates itself into mannerism, which is the wilful obtrusion of self, as style is its unconscious abnegation. No poet of the first class has ever left a school, because his imagination is incommunicable; while, just as surely as the thermometer tells of the neighborhood of an iceberg, you may detect the presence of a genius of the second class in any generation by the influence of his mannerism, for that, being an artificial thing, is capable of reproduction. Dante, Shakspeare, Goethe, left no heirs either to the form or mode of their expression; while Milton, Sterne, and Wordsworth left behind them whole regiments uniformed with all their external characteristics. We do not mean that great poetic geniuses may not have influenced thought, (though we think it would be difficult to show how Shakspeare had done so, directly and wilfully,) but that they have not infected contemporaries or followers with mannerism.

That the propositions we have endeavored to establish have a direct bearing in various ways upon the qualifications of whoever undertakes to edit the works of Shakspeare will, we think, be apparent to those who consider the matter. The hold which Shakspeare has acquired and maintained upon minds so many and so various, in so many vital respects utterly unsympathetic and even incapable of sympathy with his own, is one of the most noteworthy phenomena in the history of literature. That he has had the most inadequate of editors, that, as his own Falstaff was the cause of the wit, so he has been the cause of the foolishness that was in other men, (as where Malone ventured to discourse upon his metres, and Dr. Johnson on his imagination,) must be apparent to every one,—and also that his genius and its manifestations are so various, that there is no commentator but has been able to illustrate him from his own peculiar point of view or from the results of his own favorite studies. But to show that he was a good common-lawyer, that he understood the theory of colors, that he was an accurate botanist, a master of the science of medicine, especially in its relation to mental disease, a profound metaphysician, and of great experience and insight in politics,—all these, while they may very well form the staple of separate treatises, and prove, that, whatever the extent of his learning, the range and accuracy of his knowledge were beyond precedent or later parallel, are really outside the province of an editor.

That Shakspeare did not edit his own works must be attributed, we suspect, to his premature death. That he should not have intended it is inconceivable. That the "Tempest" was his latest work we have no doubt; and perhaps it is not considering too nicely to conjecture a profound personal meaning in it. Is it over-fanciful to think that in the master Prospero we have the type of Imagination? in Ariel, of the wonder-working and winged Fantasy? in Caliban, of the half-animal but serviceable Understanding, tormented by Fancy and the unwilling slave of Imagination? and that there is something of self-consciousness in the breaking of Prospero's wand and burying his book,—a sort of sad prophecy, based on self-knowledge of the nature of that man who, after such thaumaturgy, could go down to Stratford and live there for years, only collecting his dividends from the Globe Theatre, lending money on mortgage, and leaning over his gate to chat and bandy quips with neighbors? His thought had entered into every phase of human life and thought, had embodied all of them in living creations;—had he found all empty, and come at last to the belief that genius and its works were as phantasmagoric as the rest, and that fame was as idle as the rumor of the pit? However this may be, his works have come down to us in a condition of manifest and admitted corruption in some portions, while in others there is an obscurity which may be attributed either to an idiosyncratic use of words and condensation of phrase, to a depth of intuition for a proper coalescence with which ordinary language is inadequate, to a concentration of passion in a focus that consumes the lighter links which bind together the clauses of a sentence or of a process of reasoning in common parlance, or to a sense of music which mingles music and meaning without essentially confounding them. We should demand for a perfect editor, then, first, a thorough glossological knowledge of the English contemporary with Shakspeare; second, enough logical acuteness of mind and metaphysical training to enable him to follow recondite processes of thought; third, such a conviction of the supremacy of his author as always to prefer his thought to any theory of his own; fourth, a feeling for music, and so much knowledge of the practice of other poets as to understand that Shakspeare's versification differs from theirs as often in kind as in degree; fifth, an acquaintance with the world as well as with books; and last, what is, perhaps, of more importance than all, so great a familiarity with the working of the imaginative faculty in general, and of its peculiar operation in the mind of Shakspeare, as will prevent his thinking a passage dark with excess of light, and enable him to understand folly that the Gothic Shakspeare often superimposed upon the slender column of a single word, that seems to twist under it, but does not,—like the quaint shafts in cloisters,—a weight of meaning which the modern architects of sentences would consider wholly unjustifiable by correct principle.

It would be unreasonable to expect a union of all these qualifications in a single man, but we think that Mr. White combines them in larger proportion than any editor with whose labors we are acquainted. He has an acuteness in tracing the finer fibres of thought worthy of the keenest lawyer on the scent of a devious trail of circumstantial evidence; he has a sincere desire to illustrate his author rather than himself; he is a man of the world, as well as a scholar; he comprehends the mastery of imagination, and that it is the essential element as well of poetry as of profound thinking; a critic of music, he appreciates the importance of rhythm as the higher mystery of versification. The sum of his qualifications is large, and his work is honorable to American letters.

Though our own studies have led us to somewhat intimate acquaintance with Elizabethan literature, it is with some diffidence that we bring the criticism of dilettanti to bear upon the labors of five years of serious investigation. We fortify ourselves, however, with Dr. Johnson's dictum on the subject of Criticism:—"Why, no, Sir; this is not just reasoning. You may abuse a tragedy, though you cannot make one. You may scold a carpenter who has made a bad table, though you cannot make a table; it is not your trade to make tables." Not that we intend to abuse Mr. White's edition of Shakspeare, but we shall speak of what seem to us its merits and defects with the frankness which alone justifies criticism.

We have spoken of Mr. White's remarkable qualifications. We shall now state shortly what seem to us his faults. We think his very acumen sometimes misleads him into fancying a meaning where none exists, or at least none answerable to the clarity and precision of Shakspeare's intellect; that he is too hasty in his conclusions as to the pronunciation of words and the accuracy of rhymes in Shakspeare's day, and that he has been seduced into them by what we cannot help thinking a mistaken theory as to certain words, as moth and nothing, for example; that he shows, here and there, a glimpse of Americanism, especially misplaced in an edition of the poet whose works do more than anything else, perhaps, to maintain the sympathy of the English race; and that his prejudice against the famous corrected folio of 1632 leads him to speak slightingly of Mr. Colier, to whom all lovers of our early literature are indebted, and who alone, in the controversy excited in England by the publication of his anonymous corrector's emendations, showed, under the most shameful provocation, the temper of a gentleman and the self-respect of a scholar. But after all these deductions, we remain of the opinion that Mr. White has given us the best edition hitherto published, and we do not like him the less for an occasional crotchet. For though Shakspeare himself seemed to think with regret that the dirge of the hobby-horse had been sung, yet, as we ourselves have given evidence, it is impossible for any one to write on this subject without taking an occasional airing on one or more of those imaginary steeds that stand at livery with no risk of eating off their own heads. We shall take up the subject again in our next number, and by extracts justify both our commendation and our criticisms of Mr. White.

[Footnote 1: The Works of William Shakspeare. Edited, etc., by RICHARD GRANT WHITE. Vols. II., III., IV, and V. Boston: Little, Brown, & Co. 1858.]

[Footnote 2: As where Ben Jonson is able to say,—"Men may securely sin, but safely never.">[

[Footnote 3: "Vulgarem locutionem appellamus eam quâ infantes adsuefiunt ab adsistentibus cum primitus distinguere voces incipiunt: vel, quod brevius dici potest, vulgarem locutionem asserimus quam sine omni regulâ, nutricem imitantes, accepimus." Dante, de Vulg. Eloquio, Lib. I. cap. i.]

[Footnote 4: Gray, himself a painful corrector, told Nicholls that "nothing was done so well as at the first concoction,"—adding, as a reason, "We think in words." Ben Jonson said, it was a pity Shakspeare had not blotted more, for that he sometimes wrote nonsense,—and cited in proof of it the verse

"Caesar did never wrong but with just cause."

The last four words do not appear in the passage as it now stands, and Professor Craik suggests that they were stricken out in consequence of Jonson's criticism. This is very probable; but we suspect that the pen that blotted them was in the hand of Master Heminge or his colleague. The moral confusion in the idea was surely admirably characteristic of the general who had just accomplished a successful coup d'état, the condemnation of which he would fancy that he read in the face of every honest man he met, and which he would therefore be forever indirectly palliating.]

[Footnote 5: Scott, in Ivanhoe.]

[Footnote 6: We use the word Latin here to express words derived either mediately or immediately from that language.]

[Footnote 7: The prose of Chaucer (1390) and of Sir Thomas Malory (translating from the French, 1470) is less Latinized than that of Bacon, Browne, Taylor, or Milton. The glossary to Spenser's Shepherd's Calendar (1579) explains words of Teutonic and Romanic root in about equal proportions. The parallel but independent development of Scotch is not to be forgotten.]

[Footnote 8: We believe that for the last two centuries the Latin radicals of English have been more familiar and homelike to those who use them than the Teutonic. Even so accomplished a person as Professor Craik, in his English of Shakspeare, derives head, through the German haupt, from the Latin caput! We trust that its genealogy is nobler, and that it is of kin with coelum tueri, rather than with the Greek [Greek: kephalae], if Suidas be right in tracing the origin of that to a word meaning vacuity. Mr. Craik suggests, also, that quick and wicked may be etymologically identical, because he fancies a relationship between busy and the German böse, though wicked is evidently the participial form of A.S. wacan, (German weichen,) to bend, to yield, meaning one who has given way to temptation, while quick seems as clearly related to wegan, meaning to move, a different word, even if radically the same. In the London Literary Gazette for Nov. 13, 1858, we find an extract from Miss Millington's Heraldry in History, Poetry, and Romance, in which, speaking of the motto of the Prince of Wales,—De par Houmout ich diene,—she says, "The precise meaning of the former word [Houmout] has not, I think, been ascertained." The word is plainly the German Hochmuth, and the whole would read, De par (Aus) Hochmuth ich diene,—"Out of magnanimity I serve." So entirely lost is the Saxon meaning of the word knave, (A.S. cnava, German knabe,) that the name nauvie, assumed by railway-laborers, has been transmogrified into navigator. We believe that more people could tell why the month of July was so called than could explain the origin of the names for our days of the week, and that it is oftener the Saxon than the French words in Chaucer that puzzle the modern reader.]

[Footnote 9: De Vulgari Eloquio, Lib. II. cap. i. ad finem. We quote this treatise as Dante's, because the thoughts seem manifestly his; though we believe that in its present form it is an abridgment by some transcriber, who sometimes copies textually, and sometimes substitutes his own language for that of the original.]

[Footnote 10: Pheidias said of one of his pupils that he had an inspired thumb, because the modelling-clay yielded to its careless sweep a grace of curve which it refused to the utmost pains of others.]

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