If any ask proof of this, I shall ask them, in return, to read two novels; novels, indeed, but, in their method and their moral, partaking of that heroic and ideal element, which will make them live, I trust, long after thousands of mere novels have returned to their native dust. I mean Miss Muloch’s “John Halifax, Gentleman,” and Mr. Thackeray’s “Esmond,” two books which no man or woman ought to read without being the nobler for them.
“John Halifax, Gentleman,” is simply the history of a poor young clerk, who rises to be a wealthy mill-owner in the manufacturing districts, in the early part of this century. But he contrives to be an heroic and ideal clerk, and an heroic and ideal mill-owner; and that without doing anything which the world would call heroic or ideal, or in anywise stepping out of his sphere, minding simply his own business, and doing the duty which lies nearest him. And how? By getting into his head from youth the strangest notion, that in whatever station or business he may be, he can always be what he considers a gentleman; and that if he only behaves like a gentleman, all must go right at last. A beautiful book. As I said before, somewhat of an heroic and ideal book. A book which did me good when first I read it; which ought to do any young man good who will read it, and then try to be, like John Halifax, a gentleman, whether in the shop, the counting-house, the bank, or the manufactory.
The other—an even more striking instance of the possibility, at least, of heroism anywhere and everywhere—is Mr. Thackeray’s “Esmond.” On the meaning of that book I can speak with authority. For my dear and regretted friend told me himself that my interpretation of it was the true one; that this was the lesson which he meant men to learn therefrom.
Esmond is a man of the first half of the eighteenth century; living in a coarse, drunken, ignorant, profligate, and altogether unheroic age. He is—and here the high art and the high morality of Mr. Thackeray’s genius is shown—altogether a man of his own age. He is not a sixteenth-century or a nineteenth-century man born out of time. His information, his politics, his religion, are no higher than of those round him. His manners, his views of human life, his very prejudices and faults, are those of his age. The temptations which he conquers are just those under which the men around him fall. But how does he conquer them? By holding fast throughout to honour, duty, virtue. Thus, and thus alone, he becomes an ideal eighteenth-century gentleman, an eighteenth-century hero. This was what Mr. Thackeray meant—for he told me so himself, I say—that it was possible, even in England’s lowest and foulest times, to be a gentleman and a hero, if a man would but be true to the light within him.
But I will go farther. I will go from ideal fiction to actual, and yet ideal, fact; and say that, as I read history, the most unheroic age which the civilised world ever saw was also the most heroic; that the spirit of man triumphed most utterly over his circumstances at the very moment when those circumstances were most against him.
How and why he did so is a question for philosophy in the highest sense of that word. The fact of his having done so is matter of history. Shall I solve my own riddle?
Then, have we not heard of the early Christian martyrs? Is there a doubt that they, unlettered men, slaves, weak women, even children, did exhibit, under an infinite sense of duty, issuing in infinite self-sacrifice, a heroism such as the world had never seen before; did raise the ideal of human nobleness a whole stage—rather say, a whole heaven—higher than before; and that wherever the tale of their great deeds spread, men accepted, even if they did not copy, those martyrs as ideal specimens of the human race, till they were actually worshipped by succeeding generations, wrongly, it may be, but pardonably, as a choir of lesser deities?
But is there, on the other hand, a doubt that the age in which they were heroic was the most unheroic of all ages; that they were bred, lived, and died, under the most debasing of materialist tyrannies, with art, literature, philosophy, family and national life dying, or dead around them, and in cities the corruption of which cannot be told for very shame—cities, compared with which Paris is the abode of Arcadian simplicity and innocence? When I read Petronius and Juvenal, and recollect that they were the contemporaries of the Apostles; when—to give an instance which scholars, and perhaps, happily, only scholars, can appreciate—I glance once more at Trimalchio’s feast, and remember that within a mile of that feast St. Paul may have been preaching to a Christian congregation, some of whom—for St. Paul makes no secret of that strange fact—may have been, ere their conversion, partakers in just such vulgar and bestial orgies as those which were going on in the rich freedman’s halls; after that, I say, I can put no limit to the possibility of man’s becoming heroic, even though he be surrounded by a hell on earth; no limit to the capacities of any human being to form for himself or herself a high and pure ideal of human character; and, without “playing fantastic tricks before high heaven,” to carry out that ideal in every-day life; and in the most commonplace circumstances, and the most menial occupations, to live worthy of—as I conceive—our heavenly birthright, and to imitate the heroes, who were the kinsmen of the gods.
THE MASSACRE OF THE INNOCENTS.
Speech in behalf of Ladies’ Sanitary Association. [257]