Chapter 9

'Three or four afternoons I have passed very happily at my beloved haunt in the wood, reading Goethe's "Second Residence in Rome." Your pencil-marks show that you have been before me. I shut the book each time with an earnest desire to live as he did,--always to have some engrossing object of pursuit. I sympathize deeply with a mind in that state. While mine is being used up by ounces, I wish pailfuls might be poured into it. I am dejected and uneasy when I see no results from my daily existence, but I am suffocated and lost when I have not the bright feeling of progression.' * *

* * * * *

'I think I am less happy, in many respects, than you, but particularly in this. You can speak freely to me of all your circumstances and feelings, can you not? It is not possible for me to be so profoundly frank with any earthly friend. Thus my heart has no proper home; it only can prefer some of its visiting-places to others; and with deep regret I realize that I have, at length, entered on the concentrating stage of life. It was not time. I had been too sadly cramped. I had not learned enough, and must always remain imperfect. Enough! I am glad I have been able to say so much.'

* * * * *

'I have read nothing,--to signify,--except Goethe's "Campagne in Frankreich." Have you looked through it, and do you remember his intercourse with the Wertherian Plessing? That tale pained me exceedingly. We cry, "help, help," and there is no help--in man at least. How often I have thought, if I could see Goethe, and tell him my state of mind, he would support and guide me! He would be able to understand; he would show me how to rule circumstances, instead of being ruled by them; and, above all, he would not have been so sure that all would be for the best, without our making an effort to act out the oracles; he would have wished to see me what Nature intended. But his conduct to Plessing and Ohlenschlager shows that to him, also, an appeal would have been vain.'

'Do you really believe there is anything "all-comprehending" but religion? Are not these distinctions imaginary? Must not the philosophy of every mind, or set of minds, be a system suited to guide them, and give a home where they can bring materials among which to accept, reject, and shape at pleasure? Novalis calls those, who harbor these ideas, "unbelievers;" but hard names make no difference. He says with disdain, "To _such_, philosophy is only a system which will spare them the trouble of reflecting." Now this is just my case. I _do_ want a system which shall suffice to my character, and in whose applications I shall have faith. I do not wish to _reflect_ always, if reflecting must be always about one's identity, whether "_ich_" am the true "_ich_" &c. I wish to arrive at that point where I can trust myself, and leave off saying, "It seems to me," and boldly feel, It _is_ so TO ME. My character has got its natural regulator, my heart beats, my lips speak truth, I can walk alone, or offer my arm to a friend, or if I lean on another, it is not the debility of sickness, but only wayside weariness. This is the philosophy _I_ want; this much would satisfy _me_.

'Then Novalis says, "Philosophy is the art of discovering the place of truth in every encountered event and circumstance, to attune all relations to truth."

'Philosophy is peculiarly home-sickness; an over-mastering desire to be at home.

'I think so; but what is there _all-comprehending_; eternally-conscious, about that?'

* * * * *

'_Sept.,_ 1832.--"Not see the use of metaphysics?" A moderate portion, taken at stated intervals, I hold to be of much use as discipline of the faculties. I only object to them as having an absorbing and anti-productive tendency. But 'tis not always so; may not be so with you. Wait till you are two years older, before you decide that 'tis your vocation. Time enough at six-and-twenty to form yourself into a metaphysical philosopher. The brain does not easily get too dry for _that_. Happy you, in these ideas which give you a tendency to optimism. May you become a proselyte to that consoling faith. I shall never be able to follow you, but shall look after you with longing eyes.'

* * * * *

'_Groton._--Spring has come, and I shall see you soon. If I could pour into your mind all the ideas which have passed through mine, you would be well entertained, I think, for three or four days. But no hour will receive aught beyond its own appropriate wealth.

'I am at present engaged in surveying the level on which the public mind is poised. I no longer lie in wait for the tragedy and comedy of life; the rules of its _prose_ engage my attention. I talk incessantly with common-place people, full of curiosity to ascertain the process by which materials, apparently so jarring and incapable of classification, get united into that strange whole, the American public. I have read all Jefferson's letters, the North American, the daily papers, &c., without end. H. seems to be weaving his Kantisms into the American system in a tolerably happy manner.'

* * * * *

* * 'George Thompson has a voice of uncommon compass and beauty; never sharp in its highest, or rough and husky in its lowest, tones. A perfect enunciation, every syllable round and energetic; though his manner was the one I love best, very rapid, and full of eager climaxes. Earnestness in every part,--sometimes impassioned earnestness,--a sort of "Dear friends, believe, _pray_ believe, I love you, and you MUST believe as I do" expression, even in the argumentative parts. I felt, as I have so often done before, if I were a man, the gift I would choose should be that of eloquence. That power of forcing the vital currents of thousands of human hearts into ONE current, by the constraining power of that most delicate instrument, the voice, is so intense,--yes, I would prefer it to a more extensive fame, a more permanent influence.'

'Did I describe to you my feelings on hearing Mr. Everett's eulogy on Lafayette? No; I did not. That was exquisite. The old, hackneyed story; not a new anecdote, not a single reflection of any value; but the manner, the _manner_^ the delicate inflections of voice, the elegant and appropriate gesture, the sense of beauty produced by the whole, which thrilled us all to tears, flowing from a deeper and purer source than that which answers to pathos. This was fine; but I prefer the Thompson manner. Then there is Mr. Webster's, unlike either; simple grandeur, nobler, more impressive, less captivating. I have heard few fine speakers; I wish I could hear a thousand.

Are you vexed by my keeping the six volumes of your Goethe? I read him very little either; I have so little time,--many things to do at home,--my three children, and three pupils besides, whom I instruct.

'By the way, I have always thought all that was said about the anti-religious tendency of a classical education to be old wives' tales. But their puzzles about Virgil's notions of heaven and virtue, and his gracefully-described gods and goddesses, have led me to alter my opinions; and I suspect, from reminiscences of my own mental history, that if all governors do not think the same 't is from want of that intimate knowledge of their pupils' minds which I naturally possess. I really find it difficult to keep their _morale_ steady, and am inclined to think many of my own sceptical sufferings are traceable to this source. I well remember what reflections arose in my childish mind from a comparison of the Hebrew history, where every moral obliquity is shown out with such naïveté, and the Greek history, full of sparkling deeds and brilliant sayings, and their gods and goddesses, the types of beauty and power, with the dazzling veil of flowery language and poetical imagery cast over their vices and failings.'

* * * * *

'My own favorite project, since I began seriously to entertain any of that sort, is six historical tragedies; of which I have the plans of three quite perfect. However, the attempts I have made on them have served to show me the vast difference between conception and execution. Yet I am, though abashed, not altogether discouraged. My next favorite plan is a series of tales illustrative of Hebrew history. The proper junctures have occurred to me during my late studies on the historical books of the Old Testament. This task, however, requires a thorough and imbuing knowledge of the Hebrew manners and spirit, with a chastened energy of imagination, which I am as yet far from possessing. But if I should be permitted peace and time to follow out my ideas, I have hopes. Perhaps it is a weakness to confide to you embryo designs, which never may glow into life, or mock me by their failure.'

* * * * *

'I have long had a suspicion that no mind can systematize its knowledge, and carry on the concentrating processes, without some fixed opinion on the subject of metaphysics. But that indisposition, or even dread of the study, which you may remember, has kept me from meddling with it, till lately, in meditating on the life of Goethe, I thought I must get some idea of the history of philosophical opinion in Germany, that I might be able to judge of the influence it exercised upon his mind. I think I can comprehend him every other way, and probably interpret him satisfactorily to others,--if I can get the proper materials. When I was in Cambridge, I got Fichte and Jacobi; I was much interrupted, but some time and earnest thought I devoted. Fichte I could not understand at all; though the treatise which I read was one intended to be popular, and which he says must compel (_bezwingen_) to conviction. Jacobi I could understand in details, but not in system. It seemed to me that his mind must have been moulded by some other mind, with which I ought to be acquainted, in order to know him well,--perhaps Spinoza's. Since I came home, I have been consulting Buhle's and Tennemann's histories of philosophy, and dipping into Brown, Stewart, and that class of books.'

* * * * *

'After I had cast the burden of my cares upon you, I rested, and read Petrarch for a day or two. But that could not last. I had begun to "take an account of stock," as Coleridge calls it, and was forced to proceed. He says few persons ever did this faithfully, without being dissatisfied with the result, and lowering their estimate of their supposed riches. With me it has ended in the most humiliating sense of poverty; and only just enough pride is left to keep your poor friend off the parish. As it is, I have already asked items of several besides yourself; but, though they have all given what they had, it has by no means answered my purpose; and I have laid their gifts aside, with my other hoards, which gleamed so fairy bright, and are now, in the hour of trial, turned into mere slate-stones. I am not sure that even if I do find the philosopher's stone, I shall be able to transmute them into the gold they looked so like formerly. It will be long before I can give a distinct, and at the same time concise, account of my present state. I believe it is a great era. I am thinking now,--really thinking, I believe; certainly it seems as if I had never done so before. If it does not kill me, something will come of it. Never was my mind so active; and the subjects are God, the universe, immortality. But shall I be fit for anything till I have absolutely re-educated myself? Am I, can I make myself, fit to write an account of half a century of the existence of one of the master-spirits of this world? It seems as if I had been very arrogant to dare to think it; yet will I not shrink back from what I have undertaken,--even by failure I shall learn much.'

* * * * *

'I am shocked to perceive you think I am _writing_ the life of Goethe. No, indeed! I shall need a great deal of preparation before I shall have it clear in my head, I have taken a great many notes; but I shall not begin to write it, till it all lies mapped out before me. I have no materials for ten years of his life, from the time he went to Weimar, up to the Italian journey. Besides, I wish to see the books that have been written about him in Germany, by friend or foe. I wish to look at the matter from all sides. New lights are constantly dawning on me; and I think it possible I shall come out from the Carlyle view, and perhaps from yours, and distaste you, which will trouble me.

* * 'How am I to get the information I want, unless I go to Europe? To whom shall I write to choose my materials? I have thought of Mr. Carlyle, but still more of Goethe's friend, Von Muller. I dare say he would be pleased at the idea of a life of G. written in this hemisphere, and be very willing to help me. If you have anything to tell me, you will, and not mince matters. Of course, my impressions of Goethe's works cannot be influenced by information I get about his _life_; but, as to this latter, I suspect I must have been hasty in my inferences. I apply to you without scruple. There are subjects on which men and women usually talk a great deal, but apart from one another. You, however, are well aware that I am very destitute of what is commonly _called_ modesty. With regard to this, how fine the remark of our present subject: "Courage and modesty are virtues which every sort of society reveres, because they are virtues which cannot be counterfeited; also, they are known by the _same hue_." When that blush does not come naturally to my face, I do not drop a veil to make people think it is there. All this may be very unlovely, but it is _I_.'

CHANNING ON SLAVERY.

'This is a noble work. So refreshing its calm, benign atmosphere, after the pestilence-bringing gales of the day. It comes like a breath borne over some solemn sea which separates us from an island of righteousness. How valuable is it to have among us a man who, standing apart from the conflicts of the herd, watches the principles that are at work, with a truly paternal love for what is human, and may be permanent; ready at the proper point to give his casting-vote to the cause of Right! The author has amplified on the grounds of his faith, to a degree that might seem superfluous, if the question had not become so utterly bemazed and bedarkened of late. After all, it is probable that, in addressing the public at large, it is _not_ best to express a thought in as few words as possible; there is much classic authority for diffuseness.'

RICHTER.

_Groton_.--'Ritcher says, the childish heart vies in the height of its surges with the manly, only is not furnished with _lead_ for sounding them.

'How thoroughly am I converted to the love of Jean Paul, and wonder at the indolence or shallowness which could resist so long, and call his profuse riches want of system! What a mistake! System, plan, there is, but on so broad a basis that I did not at first comprehend it. In every page I am forced to pencil. I will make me a book, or, as he would say, bind me a bouquet from his pages, and wear it on my heart of hearts, and be ever refreshing my wearied inward sense with its exquisite fragrance. I must have improved, to love him as I do.'

IV.

CHARACTER.--AIMS AND IDEAS OF LIFE.

"O friend, how flat and tasteless such a life! Impulse gives birth to impulse, deed to deed, Still toilsomely ascending step by step, Into an unknown realm of dark blue clouds. What crowns the ascent? Speak, or I go no further. I need a goal, an aim. I cannot toil, _Because the steps are here_ in their ascent Tell me THE END, or I sit still and weep."

"NATURLICHE TOCHTER,"

_Translated by Margaret._

"And so he went onward, ever onward, for twenty-seven years--then, indeed, he had gone far enough."

GOETHE'S _words concerning Schiller_

* * * * *

I would say something of Margaret's inward condition, of her aims and views in life, while in Cambridge, before closing this chapter of her story. Her powers, whether of mind, heart, or will, have been sufficiently indicated in what has preceded. In the sketch of her friendships and of her studies, we have seen the affluence of her intellect, and the deep tenderness of her woman's nature. We have seen the energy which she displayed in study and labor.

But to what _aim_ were these powers directed? Had she any clear view of the demands and opportunities of life, any definite plan, any high, pure purpose? This is, after all, the test question, which detects the low-born and low-minded wearer of the robe of gold,--

"Touch them inwardly, they smell of copper."

Margaret's life _had an aim_, and she was, therefore, essentially a moral person, and not merely an overflowing genius, in whom "impulse gives birth to impulse, deed to deed." This aim was distinctly apprehended and steadily pursued by her from first to last. It was a high, noble one, wholly religious, almost Christian. It gave dignity to her whole career, and made it heroic.

This aim, from first to last, was SELF-CULTURE. If she ever was ambitious of knowledge and talent, as a means of excelling others, and gaining fame, position, admiration,--this vanity had passed before I knew her, and was replaced by the profound desire for a full development of her whole nature, by means of a full experience of life.

In her description of her own youth, she says, 'VERY EARLY I KNEW THAT THE ONLY OBJECT IN LIFE WAS TO GROW.' This is the passage:--

'I was now in the hands of teachers, who had not, since they came on the earth, put to themselves one intelligent question as to their business here. Good dispositions and employment for the heart gave a tone to all they said, which was pleasing, and not perverting. They, no doubt, injured those who accepted the husks they proffered for bread, and believed that exercise of memory was study, and to know what others knew, was the object of study. But to me this was all penetrable. I had known great living minds.--I had seen how they took their food and did their exercise, and what their objects were. _Very early I knew that the only object in life was to grow_. I was often false to this knowledge, in idolatries of particular objects, or impatient longings for happiness, but I have never lost sight of it, have always been controlled by it, and this first gift of thought has never been superseded by a later love.'

In this she spoke truth. The good and the evil which flow from this great idea of self-development she fully realized. This aim of life, originally self-chosen, was made much more clear to her mind by the study of Goethe, the great master of this school, in whose unequalled eloquence this doctrine acquires an almost irresistible beauty and charm.

"Wholly religious, and almost Christian," I said, was this aim. It was religious, because it recognized something divine, infinite, imperishable in the human soul,--something divine in outward nature and providence, by which the soul is led along its appointed way. It was almost Christian in its superiority to all low, worldly, vulgar thoughts and cares; in its recognition of a high standard of duty, and a great destiny for man. In its strength, Margaret was enabled to do and bear, with patient fortitude, what would have crushed a soul not thus supported. Yet it is not the highest aim, for in all its forms, whether as personal improvement, the salvation of the soul, or ascetic religion, it has at its core a profound selfishness. Margaret's soul was too generous for any low form of selfishness. Too noble to become an Epicurean, too large-minded to become a modern ascetic, the defective nature of her rule of life, showed itself in her case, only in a certain supercilious tone toward "the vulgar herd," in the absence (at this period) of a tender humanity, and in an idolatrous hero-worship of genius and power. Afterward, too, she may have suffered from her desire for a universal human experience, and an unwillingness to see that we must often be content to enter the Kingdom, of Heaven halt and maimed,--that a perfect development here must often be wholly renounced.

But how much better to pursue with devotion, like that of Margaret, an imperfect aim, than to worship with lip-service, as most persons do, even though it be in a loftier temple, and before a holier shrine! With Margaret, the doctrine of self-culture was a devotion to which she sacrificed all earthly hopes and joys,--everything but manifest duty. And so her course was "onward, ever onward," like that of Schiller, to her last hour of life.

Burned in her cheek with ever deepening fire The spirit's YOUTH, which never passes by;-- The COURAGE which, though worlds in hate conspire, Conquers, at last, their dull hostility;-- The lofty FAITH, which, ever mounting higher, Now presses on, now waiteth patiently,-- With which the good tends ever to his goal, With which day finds, at last, the earnest soul.

But this high idea which governed our friend's life, brought her into sharp conflicts, which constituted the pathos and tragedy of her existence,--first with her circumstances, which seemed so inadequate to the needs of her nature,--afterwards with duties to relatives and friends,--and, finally, with the law of the Great Spirit, whose will she found it so hard to acquiesce in.

The circumstances in which Margaret lived appeared to her life a prison. She had no room for utterance, no sphere adequate; her powers were unemployed. With what eloquence she described this want of a field! Often have I listened with wonder and admiration, satisfied that she exaggerated the evil, and yet unable to combat her rapid statements. Could she have seen in how few years a way would open before her, by which she could emerge into an ample field,--how soon she would find troops of friends, fit society, literary occupation, and the opportunity of studying the great works of art in their own home,--she would have been spared many a sharp pang.

Margaret, like every really earnest and deep nature, felt the necessity of a religious faith as the foundation of character. The first notice which I find of her views on this point is contained in the following letter to one of her youthful friends, when only nineteen:--

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