Quakerism and America—America ideally true to herself—quickly became, in his mind, one and the same. Quakerism means divine democracy. George Fox was the first forerunner, the John Baptist, of the new time,—leather-aproned in the British wilderness. Seeing the whole world dissolving into individualism, he did not try to tie it together, after the fashion of great old Hooker, with new cords of ecclesiasticism; but he did this,—he affirmed a Mount Sinai in the heart of the individual, and gave to the word person an infinite depth. To sound that word thus was his function in history. No wonder that England trembled with terror, and then blazed with rage. No wonder that many an ardent James Naylor was crazed with the new wine.
Puritanism meant the same thing at bottom; but, accepting the more legal and learned interpretations of Calvin, it was, to a great degree, involved in the past, and also turned its eye more to political mechanisms. For this very reason it kept up more of fellowship with the broad world, and had the benefit of this in a larger measure of social fructification. Whatever is separated dies. Quakerism uttered a word so profound that the utterance made it insular; and, left to itself, it began to be lost in itself. Nevertheless, Quakerism and Puritanism are the two richest historic soils of modern time.
Our young poet got at the heart of the matter. He learned to utter the word Man so believingly that it sounded down into depths of the divine and infinite. He learned to say, with Novalis, "He touches heaven who touches a human body." And when he uttered this word, "Man," in full, social breadth, lo! it changed, and became America.
There begins the genesis of the conscious poet. All the depths of his heart rang with the resonance of these imaginations,—Man, America; meaning divine depth of manhood, divine spontaneity and rectitude of social relationship.
But what! what is this? Just as he would raise his voice to chant the new destinies of man, a harsh, heartless, human bark, and therewith a low, despairing stifle of sobbing, came to his ear! It is the bark of the auctioneer, "Going! going!"—it is the sobbing of the slave on the auction-block! And this, too, O Poet, this, too, is America! So you are not secure of your grand believing imaginations yet, but must fight for them. The faith of your heart would perish, if it did not put on armor.
Whittier's poetic life has three principal epochs. The first opens and closes with the "Voices of Freedom." We may use Darwin's phrase, and call it the period of Struggle for Life. His ideal itself is endangered; the atmosphere he would inhale is filled with poison; a desolating moral prosaicism springs up to justify a great social ugliness, and spreads in the air where his young hopes would try their wings; and in the imperfect strength of youth he has so much of dependence upon actual surroundings, that he must either war with their evil or succumb to it. Of surrender his daring and unselfish soul never for a moment thought. Never did a trained falcon stoop upon her quarry with more fearlessness, or a spirit of less question, than that which bore our young hero to the moral fray; yet the choice was such as we have indicated.
The faith for which he fought is uttered with spirit in a stanza from "The Branded Hand."
"In thy lone and long night-watches, sky above and wave below,
Thou didst learn a higher wisdom than the babbling schoolmen know:
God's stars and silence taught thee, as His angels only can,
That the one, sole sacred thing beneath the cope of heaven is Man."
Our poet, too, conversing with God's stars and silence, has come to an understanding with himself, and made up his mind. That Man's being has an ideal or infinite value, and that all consecrated institutions are shams, and their formal consecration a blasphemous mockery, save as they look to that fact,—this in his Merrimac solitudes has come forth clearly to his soul, and, like old Hebrew David, he has said, "My heart is fixed." Make other selections who will, he has concluded to face life and death on this basis.
Did he not choose as a poet must? Between a low moral prosaicism and a generous moral ideal was it possible for him to hesitate? Are there those whose real thought is, that man, beyond his estimation as an animal, represents only a civil value,—that he is but the tailor's "dummy" and clothes-horse of institutions? Do they tell our poet that his notion of man as a divine revelation, as a pure spiritual or absolute value, is a mere dream, discountenanced by the truth of the universe? He might answer, "Let the universe look to it, then! In that case, I stand upon my dream as the only worthy reality." What were a mere pot-and-pudding universe to him? Does Mr. Holyoke complain that these hot idealisms make the culinary kettles of the world boil over? Kitchen-prudences are good for kitchens; but the sun kindles his great heart without special regard to them.