How unkind was society to Margaret Fuller! It was reluctant to show her the courtesy due to a gentlewoman. Its mean gossip treated her as if she had been beyond the pale of elegance and good taste, verging away even from good behavior. What was her offence against society? A humanity too large and absorbing, a mind too brave and independent for its commonplace. Add to these the fact that she had neither fashion nor fortune. The things she asked for are granted to-day by every thinking mind, and she is remembered as illustrious. But if she could come back to-morrow as she was, poor in purse and plain in person, and assume her old leadership, would Boston treat her any better than it did in days of yore? Would she not find, even among Brook farmers, a looking toward Beacon Street which might surprise her? The literary man, who went so bravely from abstract philosophy to its concrete expression, whose learned hands took up the spade and hoe, and whose early peas were praised by those who contemned his principles, would he, at a later day,—grown urbane and fashionable,—would he have bowed without a pang to his former self, if he had met him, dusty and on foot, in Central Park, he himself being well mounted?
I said just now that money could buy the press. This is shameful, because the press, more than any other power, can afford to be frank and sincere. Freedom is the very breath of life in its nostrils, yet is it to-day largely salaried by the enemies of freedom. While speaking of the press, I will mention the regret with which I lately read, in the "Boston Daily Advertiser," an editorial treating of the expulsion of the Jesuits from France. The writer, who denounced this measure with some severity, described the religious body with which it deals as a band of mild and inoffensive men, chiefly occupied with the tuition of youth. He might as well have characterized a tiger as a harmless creature, incapable of the use of firearms.
To me the worship of wealth means, in the present, the crowning of low merit with undeserved honor,—the setting of successful villany above unsuccessful virtue. It means absolute neglect and isolation for the few who follow a high heart's love through want and pain, through evil and good report. It means the bringing of all human resources, material and intellectual, to one dead level of brilliant exhibition—a second Field of the Cloth of Gold—to show that the barbaric love of splendor still lives in man, with the thirst for blood, and other quasi animal passions. It means, in the future, some such sad downfall as Spain had when the gold and silver of America had gorged her soldiers and nobles; something like what France experienced after Louis XIV. and XV. I am no prophet, and, least of all, a prophet of evil; but where, oh where, shall we find the antidote to this metallic poison? Perhaps in the homœig;opathic principle of cure. When the money miracle shall be complete, when the gold Midas shall have turned everything to gold, then the human heart will cry for flesh and blood, for brain and muscles. Then shall manhood be at a premium, and money at a discount.
The French have found, among many others, one fortunate expression. They speak of a life of representation, by which they mean the life of a person conspicuous in the great world. This society of representation has some recognition in every stage of civilization, since even nations which we consider barbarous have their festivals and processions. The ministerial balls in Paris, and perhaps many other entertainments in that city, are of this character.
The guests are admitted in virtue of a card, which is really a ticket, though money cannot command it. Many of the persons entertained are not personally acquainted with either host or hostess, and do not necessarily make their acquaintance by going to their house. Everything is arranged with a view to large effects: music, decorations, supper, etc. A party of friends may go there for their own amusement, or a single individual for his own. But there are no general introductions given, there is no social fusion.
Now this I call society of representation. It bears about the same relation to genuine society that scene-painting bears to a carefully finished picture. People of culture and education enjoy a peep at this spectacular drama of the social stage, but their idea of society would be something very different from this. Where this show-society monopolizes the resources of a community, it implies either a dearth of intellectual resources, or a great misapprehension of what is really delightful and profitable in social intercourse.
Where the stage form of society predominates too largely, its intimate form languishes and declines. The communings of a chosen few around a table simply spread, with no view to the recognition of the great Babylon, but rather with a pleasure in its avoidance; refined sympathy and support given and received in a round of daily duties, by those whose hands are busy and whose minds are full; the inner sweetness of a beautiful song or poem, the kindling of mind from mind, till all become surprised at what each can do,—this sort of society maintains itself by keeping the noisy rush of the crowd at arm's length. Horace says,—
"Odo profanum vulgus et arceo,"
and I, a democrat of the democrats, will say so too. I reverence the masses of mankind, rich or poor. My heart beats high when I think of the good which human society has already evolved, and of the greater good which is in store for those who are to come after us. But I hate the profane vulgarity which courts public notice and mention as the chief end of existence, and which, in so doing, puts out of sight those various ends and interests which each generation is bound to pursue for itself, and to promote for its successors.
The time of poor Marie Antoinette was the culmination of such a period of show. Its glare and glitter, and its lavish waste, had put out of sight the true and intimate relations of man to man. And so, as the gilded portion of the age made its musters of beautiful empty heads, of vanities throned upon vanities, the ungilded part made its deadly muster of discontent, displeasure, and despair. The empty heads fell, and much that was precious and noble fell with them. The great stage produced its bloody drama, and the curtain of horror closed upon it.