The ragged bramble, dwarfed and old,
Shrinks like a beggar in the cold;
In surplice white the cedar stands,
And blesses him with priestly hands.
Still cheerily the chickadee
Singeth to me on fence and tree:
But in my inmost ear is heard
The music of a holier bird;
And heavenly thoughts, as soft and white
As snow-flakes, on my soul alight,
Clothing with love my lonely heart,
Healing with peace each bruisèd part,
Till all my being seems to be
Transfigured by their purity.
* * * * *
EASE IN WORK.
To thoughts and expressions of peculiar force and beauty we give the epithets "happy" and "felicitous," as if we esteemed them a product rather of the writer's fortune than of his toil. Thus, Dryden says of Shakspeare, "All the images of Nature were still present to him, and he drew from them, not laboriously, but luckily." And, indeed, when one contemplates a noble creation in art or literature, one seems to receive from the work itself a certain testimony that it was never wrought out with wrestling struggle, but was genially and joyfully produced, as the sun sends forth his beams and the earth her herbage. This appearance of play and ease is sometimes so notable as to cause a curious misapprehension. For example, De Quincey permits himself, if my memory serve me, to say that Plato probably wrote his works not in any seriousness of spirit, but only as a pastime! A pastime for the immortals that were.
The reason of this ease may be that perfect performance is ever more the effluence of a man's nature than the conscious labor of his hands. That the hands are faithfully busy therein, that every faculty contributes its purest industry, no one could for a moment doubt; since there could not be a total action of one's nature without this loyalty of his special powers. Nevertheless, there are times when the presiding intelligence descends into expression by a law and necessity of its own, as clouds descend into rain; and perhaps it is only then that consummate work is done. He who by his particular powers and gifts serves as a conduit for this flowing significance may indeed toil as no drudge ever did or can, yet with such geniality and success, that he shall feel of his toil only the joy, and that we shall see of it only the prosperity. A swan labors in swimming, a pigeon in his flight; yet as no part of this industry is defeated, as it issues momentarily in perfect achievement, it makes upon us the impression, not of the limitation of labor, but of the freedom and liberation of an animal genius.
"Long deliberations," says Goethe, "commonly indicate that we have not the point to be determined clearly in view." So an extreme sense of striving effort, or, in other words, an extreme sense of inward hindrance, in the performance of a high task, usually denotes the presence in us of an element irrelevant to our work, and perhaps unfriendly to it. If a stream flow roughly, you infer obstructions in the channel. Often the explanation may be that one is attempting to-day a task proper to some future time,—to another year, or another century. It is the green fruit that clings tenaciously to the bough; the ripe falls of itself.
But as blighted and worm-eaten apples likewise fall of themselves, so in this ease of execution the falsest work may agree with the best. That the similarity is purely specious needs not be urged; yet in practically distinguishing between the two there are not a few that fail. The most precious work is performed with a noble, though not idle ease, because it is the sincere, seasonable, and, as it were, inevitable flowering into expression of one's inward life; and work utterly, glibly insincere and imitative is often done with ease, because it is so successfully separated from the inward life as not even to recognize its claim. Accordingly, pure art and pure artifice, sincere creation and sheer fabrication, flow; from the mixture of these, or from any mixture of natural and necessary with factitious expression, comes embarrassment. In the mastery of life, or of death, there is peace; the intermediate state, that of sickness, is full of pain and struggle. In Homer and in Tupper, in Cicero and the leaders of the London "Times," in Jeremy Taylor and the latest Reverend Mr. Orotund, you find a liberal and privileged utterance; but honest John Foster, made of powerful, but ill-composed elements, and replete with an intelligence now gleaming and now murky, could wring statements from his mind only as testimony in cruel ages was obtained from unwilling witnesses, namely, by putting himself to the torture.
But it is of prime importance to observe that the aforementioned mature fruit, which so falls at the tenderest touch into the hand, is no sudden, no idle product. It comes, on the contrary, of a depth of operation more profound, and testifies to a genius and sincerity in Nature more subtile and religious, than we can understand or imagine. This apple that in fancy we now pluck, and hardly need to pluck, from the burdened bough,—think what a pedigree it has, what aeons of world-making and world-maturing must elapse, all the genius of God divinely assiduous, ere this could hang in ruddy and golden ripeness here! Think, too, what a concurrence and consent of elements, of sun and soil, of ocean-vapors and laden winds, of misty heats in the torrid zone and condensing blasts from the North, were required before a single apple could grow, before a single blossom could put forth its promise, tender and beautiful amidst the gladness of spring!—and besides these consenting ministries of Nature, how the special genius of the tree must have wrought, making sacrifice of woody growth, and, by marvellous and ineffable alchemies, co-working with the earth beneath, and the heaven above! Ah, not from any indifference, not from any haste or indolence, in Nature, come the fruits of her seasons and her centuries!
Now he who has any faculty of thinking must see that thoughts are before things in the order of existence. True it is, that here as elsewhere, as everywhere, last is first and first is last. That which is innermost, and consequently primary, is last to appear on the surface; and accordingly thoughts per se follow things in the order of manifestation. But how could the thing exist, but for a thought that preceded and begot it? And now that the thought has passed through the material symbol, has passed forward to a new and more consummate expression, first in the soul, and afterwards by the voice, we should be unwise indeed to deny or forget its antiquity. Thoughts are no parvenus or novi homines in Nature, but came in with that Duke William who first struck across the unnamed seas into this island of time and material existence which we inhabit. Accordingly, it is using extreme understatement, to say that every pure original thought has a genesis equally ancient, earnest, vital with any product in Nature,—has present relationships no less broad and cosmical, and an evolution implying the like industries, veritable and precious beyond all scope of affirmation. Even if we quite overlook its pre-personal ancestry, still the roots it has in its immediate author will be of unmeasured depth, and it will still proceed toward its consummate form by energies and assiduities that beggar the estimation of all ordinary toil. With the birth of the man himself was it first born, and to the time of its perfect growth and birth into speech the burden of it was borne by every ruddy drop of his heart's blood, by every vigor of his body,—nerve and artery, eye and ear, and all the admirable servitors of the soul, steadily bringing to that invisible matrix where it houses their costly nutriments, their sacred offices; while every part and act of experience, every gush of jubilance, every stifle of woe, all sweet pangs of love and pity, all high breathings of faith and resolve, contribute to the form and bloom it finally wears. Yet the more profound and necessary product of one's spirit it is, the more likely at last to fall softly from him,—so softly, perhaps, that he himself shall be half-unaware when the separation occurs.