"Yes," I said, "but I want something a great deal bigger than that. I want to see it everywhere and in everything. I don't want to have to wall in a little space and make it silent and beautiful, and forget what is happening outside. I want a poet to tell me what it is that leaps in the eyes and beckons in the smiles of people whom I meet—people whom often enough I could not live with,—the more's the pity,—but whom I want to be friends with, all the same. I want the common joys and hopes and visions to be put into music. And when I find a man, like Walt Whitman, who does show me the beauty and wonder and the strong affections and joys of simple hearts, so that I feel sure that we are all desiring the same thing, though we cannot tell each other what it is, then I feel I am in the presence of a poet indeed."
My young friend shut up the little book which he had been holding in his hand.
"Yes," he said, "that would be a great thing; but one can't get at things in that way now. We must all specialise; and if you want to follow the new aims and ideals of art, you must put aside a great deal of what is called our common humanity, and you must be content to follow a very narrow path among the stars. I do not mind speaking quite frankly. I do not think you understand what art is. It is essentially a mystery, and the artist is a sort of hermit in the world. It is not a case of 'joys in widest commonalty spread,' as Daddy Wordsworth said. That is quite a different affair; but art has got to withdraw itself, to be content to be misunderstood; and I think that you have just as much parted company with it as your old friend the banker."
"Well," I said, "we shall see. Anyhow, I will give your new poets a careful reading, and I shall be glad if I can really admire them, because, indeed, I don't want to be stranded on a lee shore."
And so my friend departed; and I began to wonder whether the art of which he spoke was not, after all, as real a thing as the beauty of my almond-flower and my mezereons! If so, I should like to be able to include it and understand it, though I do not want to think that it is the end.
IV
WALT WHITMAN
1
There come days and hours in the lives of the busiest, most active, most eager of us, when we suddenly realise with a shock or a shudder, it may be, or perhaps with a sense of solemn mystery, that has something vast, inspiring, hopeful about it, the solidity and the isolation of our own identity. Much of our civilised life is an attempt, not deliberate but instinctive, to escape from this. We organise ourselves into nations and parties, into sects and societies, into families and companies, that we may try to persuade ourselves that we are not alone; and we get nearest to persuading ourselves that we are at one, when we enter into the secrets of love or friendship, and feel that we know as we are known. But even that vision fades, and we become aware, at sad moments, that the comradeship is over; the soul that came so close to us, smiled in our eyes, was clasped to our heart, has left us, has passed into the darkness, or if it still lives and breathes, has drawn away into the crowd. And then one sees that no fusion is possible, that half the secrets of the heart must remain unguessed and untold. That even if one had the words to do it, one could not express the sense of our personality, much of which escapes even our own conscious and critical thought. One has, let us say, a serious quarrel with a close friend, and one hears him explaining and protesting, and yet he does not know what has happened, cannot understand, cannot even perceive where the offence lay; and at such a moment it may dawn on us that we too do not know what we have done; we have exhibited some ugly part of ourselves, of which we are not conscious; we have stricken and wounded another heart, and we cannot see how it was done. We did not intend to do it, we cry. Or again we realise that we regard some one with a causeless aversion, and cannot give any reason for it; or we see that we ourselves have the same freezing and disconcerting effect upon another; and so after hundreds of such experiences, we become aware at last that no real, free, entire communication is possible; that however eagerly we tell our thoughts and display our temperaments, there must always remain something which is wrapped in darkness, the incommunicable essence of ourself that can blend with no other soul.
But again it is true that all human souls who have an instinct for expression—writers, painters, musicians—have always been trying to do this one thing, to make signals, to communicate, to reveal themselves, to "unpack the heart in words"; and what has often hindered the process and nullified their efforts has been an uneasy dignity and vanity, that must try to make out a better case than the facts justify. For a variety of motives, and indeed for the best of motives, men and women suppress, exalt, refine the presentment of themselves, because they desire to be loved, and think that they must therefore be careful to be admired, just as the lover adorns himself and puts his best foot forward, and hides all that may disconcert interest or sympathy. So that it happens in life that often when we most desire to be real, we are most unreal.