A Life of Walt Whitman

by Henry Bryan Binns

There is something like an inconsistency of attitude in this book; for here, on the one hand, we have Whitman assuming the rôle of the moralist, denouncing, menacing, upbraiding, and generally allowing himself to employ the moralist’s exaggerated, because partial, manner of speech. On the other hand, we find, interspersed among these passages of condemnation, others which assert his unwavering faith in the issue, his constant sense of the heroic character of the people.

Whitman never professed consistency, but his inconsistency is generally explicable enough. In this case he is of course denouncing the America of his day, only because he is regarding her from the popular point of view as something perfect and complete. He has faith in America when he views her as a promise of what she shall be; but even then only because he sees far into her essential character. The shallow, popular optimism is, he knows, wholly false; for if America is to triumph, as he believes she will, it can only be by the profound moral forces which are silently at work beneath the trivial shows of her prosperity.

The last enemy of the Republic was not slain when the slave party of secession, with its feudal spirit, was overcome. The victory of the North has for the present secured American unity, and with it the broad types both of Northern and of Southern character essential to the creation of a generous and profound national spirit. But America has set forth upon the most tremendous task ever conceived by man; a task indeed beyond the scope of any man’s thought. Urged on by the inner destiny-forces of the race, she is attempting to realise the race-ideal of a true democracy. To accomplish her errand she must be nerved and vitalised by the highest and deepest of ideals; for hers is a world-battle with all the relentless foes of progress.

Whitman, seeing clearly the dark aspect of the future, the wars and revolutions yet in store, and having counted the cost of them, though he had faith that America would eventually achieve her purpose, yet might well be foremost in scourging her light moods of optimism with bitter words. And though he had not despaired of America—and even if he had, would have been the last man to suggest despair to others—though, also, he knew and loved the real soul of the nation; he was not so blind to possibilities of disaster, possibilities which he had faced more than once in recent years, as to suppose that she was of necessity chosen to be the elder sister of the Republics of the coming centuries.[503]

On the contrary, while he had no doubt of the growth and progress of humanity, he knew that a branch of the race might wither away prematurely; and he saw in the current culture and social beliefs of the city populations a wholly false and mischievous conception of American destiny. If the people of America were to perceive nothing but a field for money-making wherever the Stars and Stripes might float, then their patriotism would be worthless, and the Republic must fall.

He loved America too passionately to be cynically indifferent as to her fate. In spite of unworthy qualities, she yet might realise the world’s hope. But seeking ardently for a way, there was only one that Whitman could see; it was the way of religion. The old priestcraft was effete, but religion had not died with it.[504] In a new fellowship of prophet-poets, who should awaken the Soul of the Nation in the hearts of their hearers, as did the prophet-poets of Israel, in these and in these alone he had assurance—for already he seemed to behold them afar off—assurance of the future of his land.[505]

Whitman agreed with Carlyle as to the infinite value to the race of great men. He continually asserts their necessity to Democracy; not, indeed, as masters and captains so much as interpreters and as prophets. The truly great man includes more of the meaning of Democracy than the little man, and is therefore the better fitted to explain the purpose of the whole. Moreover, according to Whitman, it is for the creation of great personalities that Democracy exists; for he differs widely from the Platonic mysticism with its Ideal State as the goal of personal achievement.

He includes in his philosophy of society what is best both in the individualistic and the socialistic theories. He sees progress depending upon the interplay of two forces, which he calls the two sexes of Democracy[506]—Solidarity and Personality. It is for great souls to declare in the name of Personality the fundamental truth of Democracy, that every man is destined to become a god. They must realise for themselves, and assert for the world, that a man well-born, well-bred and well-trained, may and must become a law unto himself.

According to Whitman, the one purpose of all government in a democracy is to encourage by all possible means the development of Soul-consciousness in every man and woman without any exception.[507] For, speaking generally, one may affirm that every fragment of humanity is ultimately capable of the heroism which is the force at humanity’s heart; but each fragment can only realise its possibilities as a part of the whole, and as sharing in the life of Solidarity.