Nevertheless, it seems due to this great soul that those of us who have been blessed and benefited by her friendship should be willing to say what she has done for us,—undeterred by the thought that to reveal her is to expose ourselves.
My acquaintance with Sarah Margaret Fuller began in 1829. We both lived in Cambridge, and from that time until she went to Groton to reside, in 1833, I saw her, or heard from her, almost every day. There was a family connection, and we called each other cousin.[A] During this period, her intellect was intensely active. With what eagerness did she seek for knowledge! What fire, what exuberance, what reach, grasp, overflow of thought, shone in her conversation! She needed a friend to whom to speak of her studies, to whom to express the ideas which were dawning and taking shape in her mind. She accepted me for this friend, and to me it was a gift of the gods, an influence like no other.
For the first few months of our acquaintance, our intercourse was simply that of two young persons seeking entertainment in each other's society. Perhaps a note written at this time will illustrate the easy and graceful movement of her mind in this superficial kind of intercourse.
'March 16th, 1830. Half-past six, morning.—I have encountered that most common-place of glories, sunrise, (to say naught of being praised and wondered at by every member of the family in succession,) that I might have leisure to answer your note even as you requested. I thank you a thousand times for "The Rivals."[B] Alas!! I must leave my heart in the book, and spend the livelong morning in reading to a sick lady from some amusing story-book. I tell you of this act of (in my professedly unamiable self) most unwonted charity, for three several reasons. Firstly, and foremostly, because I think that you, being a socialist by vocation, a sentimentalist by nature, and a Channingite from force of circumstances and fashion, will peculiarly admire this little self-sacrifice exploit. Secondly, because 'tis neither conformable to the spirit of the nineteenth century, nor the march of mind, that those churlish reserves should be kept up between the right and left hands, which belonged to ages of barbarism and prejudice, and could only have been inculcated for their use. Thirdly, and lastly, the true ladylike reason,—because I would fain have my correspondent enter into and sympathize with my feelings of the moment.
'As to the relationship; 'tis, I find, on inquiry, by no means to be compared with that between myself and ——; of course, the intimacy cannot be so great. But no matter; it will enable me to answer your notes, and you will interest my imagination much more than if I knew you better. But I am exceeding legitimate note-writing limits. With a hope that this epistle may be legible to your undiscerning eyes, I conclude,
'Your cousin only thirty-seven degrees removed,
'M.'
The next note which I shall give was written not many days after, and is in quite a different vein. It is memorable to me as laying the foundation of a friendship which brought light to my mind, which enlarged my heart, and gave elevation and energy to my aims and purposes. For nearly twenty years, Margaret remained true to the pledges of this note. In a few years we were separated, but our friendship remained firm. Living in different parts of the country, occupied with different thoughts and duties, making other friends,—sometimes not seeing nor hearing from each other for months,—we never met without my feeling that she was ready to be interested in all my thoughts, to love those whom I loved, to watch my progress, to rebuke my faults and follies, to encourage within me every generous and pure aspiration, to demand of me, always, the best that I could be or do, and to be satisfied with no mediocrity, no conformity to any low standard.
And what she thus was to me, she was to many others. Inexhaustible in power of insight, and with a good-will "broad as ether," she could enter into the needs, and sympathize with the various excellences, of the greatest variety of characters. One thing only she demanded of all her friends,—that they should have some "extraordinary generous seeking,"[C] that they should not be satisfied with the common routine of life,—that they should aspire to something higher, better, holier, than they had now attained. Where this element of aspiration existed, she demanded no originality of intellect, no greatness of soul. If these were found, well; but she could love, tenderly and truly, where they were not. But for a worldly character, however gifted, she felt and expressed something very like contempt. At this period, she had no patience with self-satisfied mediocrity. She afterwards learned patience and unlearned contempt; but at the time of which I write, she seemed, and was to the multitude, a haughty and supercilious person,—while to those whom she loved, she was all the more gentle, tender and true.
Margaret possessed, in a greater degree than any person I ever knew, the power of so magnetizing others, when she wished, by the power of her mind, that they would lay open to her all the secrets of their nature. She had an infinite curiosity to know individuals,—not the vulgar curiosity which seeks to find out the circumstances of their outward lives, but that which longs to understand the inward springs of thought and action in their souls. This desire and power both rested on a profound conviction of her mind in the individuality of every human being. A human being, according to her faith, was not the result of the presence and stamp of outward circumstances, but an original monad, with a certain special faculty, capable of a certain fixed development, and having a profound personal unity, which the ages of eternity might develop, but could not exhaust. I know not if she would have stated her faith in these terms, but some such conviction appeared in her constant endeavor to see and understand the germinal principle, the special characteristic, of every person whom she deemed worthy of knowing at all. Therefore, while some persons study human nature in its universal laws, and become great philosophers, moralists and teachers of the race,—while others study mankind in action, and, seeing the motives and feelings by which masses are swayed, become eminent politicians, sagacious leaders, and eminent in all political affairs,—a few, like Margaret, study character, and acquire the power of exerting profoundest influence on individual souls.