III
Whitman is not one of those who can be deceived by familiarity. He considers it just as wonderful that there are myriads of stars, as that one man should rise from the dead. He declares “a hair on the back of his hand just as curious as any special revelation.” His whole life is to him what it was to Sir Thomas Browne, one perpetual miracle. Everything is strange, everything unaccountable, everything beautiful; from a bug to the moon, from the sight of the eyes to the appetite for food. He makes it his business to see things as if he saw them for the first time, and professes astonishment on principle. But he has no leaning towards mythology; avows his contempt for what he calls “unregenerate poetry;” and does not mean by nature
“The smooth walks, trimmed hedges, butterflies, posies, and nightingales of the English poets, but the whole orb, with its geologic history, the Kosmos, carrying fire and snow, that rolls through the illimitable areas, light as a feather though weighing billions of tons.”
Nor is this exhaustive; for in his character of idealist all impressions, all thoughts, trees and people, love and faith, astronomy, history, and religion, enter upon equal terms into his notion of the universe. He is not against religion; not, indeed, against any religion. He wishes to drag with a larger net, to make a more comprehensive synthesis, than any or than all of them put together. In feeling after the central type of man, he must embrace all eccentricities; his cosmology must subsume all cosmologies, and the feelings that gave birth to them; his statement of facts must include all religion and all irreligion, Christ and Boodha, God and the devil. The world as it is, and the whole world as it is, physical, and spiritual, and historical, with its good and bad, with its manifold inconsistencies, is what he wishes to set forth, in strong, picturesque, and popular lineaments, for the understanding of the average man. One of his favourite endeavours is to get the whole matter into a nutshell; to knock the four corners of the universe, one after another, about his readers’ ears; to hurry him, in breathless phrases, hither and thither, back and forward, in time and space; to focus all this about his own momentary personality; and then, drawing the ground from under his feet, as if by some cataclysm of nature, to plunge him into the unfathomable abyss sown with enormous suns and systems, and among the inconceivable numbers and magnitudes and velocities of the heavenly bodies. So that he concludes by striking into us some sense of that disproportion of things which Shelley has illuminated by the ironical flash of these eight words: The desire of the moth for the star.
The same truth, but to what a different purpose! Whitman’s moth is mightily at his ease about all the planets in heaven, and cannot think too highly of our sublunary tapers. The universe is so large that imagination flags in the effort to conceive it; but here, in the meantime, is the world under our feet, a very warm and habitable corner. “The earth, that is sufficient; I do not want the constellations any nearer,” he remarks. And again: “Let your soul stand cool and composed,” says he, “before a million universes.” It is the language of a transcendental common sense, such as Thoreau held and sometimes uttered. But Whitman, who has a somewhat vulgar inclination for technical talk and the jargon of philosophy, is not content with a few pregnant hints; he must put the dots upon his i’s; he must corroborate the songs of Apollo by some of the darkest talk of human metaphysic. He tells his disciples that they must be ready “to confront the growing arrogance of Realism.” Each person is, for himself, the keystone and the occasion of this universal edifice. “Nothing, not God,” he says, “is greater to one than oneself is;” a statement with an irreligious smack at the first sight; but like most startling sayings, a manifest truism on a second. He will give effect to his own character without apology; he sees “that the elementary laws never apologise.” “I reckon,” he adds, with quaint colloquial arrogance, “I reckon I behave no prouder than the level I plant my house by, after all.” The level follows the law of its being; so, unrelentingly, will he; everything, every person, is good in his own place and way; God is the maker of all and all are in one design. For he believes in God, and that with a sort of blasphemous security. “No array of terms,” quoth he, “no array of terms can say how much at peace I am about God and about death.” There certainly never was a prophet who carried things with a higher hand; he gives us less a body of dogmas than a series of proclamations by the grace of God; and language, you will observe, positively fails him to express how far he stands above the highest human doubts and trepidations.
But next in order of truths to a person’s sublime conviction of himself, comes the attraction of one person for another, and all that we mean by the word love: —
“The dear love of man for his comrade – the attraction of friend for friend,
Of the well-married husband and wife, of children and parents,
Of city for city and land for land.”
The solitude of the most sublime idealist is broken in upon by other people’s faces; he sees a look in their eyes that corresponds to something in his own heart; there comes a tone in their voices which convicts him of a startling weakness for his fellow-creatures. While he is hymning the ego and commercing with God and the universe, a woman goes below his window; and at the turn of her skirt, or the colour of her eyes, Icarus is recalled from heaven by the run. Love is so startlingly real that it takes rank upon an equal footing of reality with the consciousness of personal existence. We are as heartily persuaded of the identity of those we love as of our own identity. And so sympathy pairs with self-assertion, the two gerents of human life on earth; and Whitman’s ideal man must not only be strong, free, and self-reliant in himself, but his freedom must be bounded and his strength perfected by the most intimate, eager, and long-suffering love for others. To some extent this is taking away with the left hand what has been so generously given with the right. Morality has been ceremoniously extruded from the door only to be brought in again by the window. We are told, on one page, to do as we please; and on the next we are sharply upbraided for not having done as the author pleases. We are first assured that we are the finest fellows in the world in our own right; and then it appears that we are only fine fellows in so far as we practise a most quixotic code of morals. The disciple who saw himself in clear ether a moment before is plunged down again among the fogs and complications of duty. And this is all the more overwhelming because Whitman insists not only on love between sex and sex, and between friends of the same sex, but in the field of the less intense political sympathies; and his ideal man must not only be a generous friend but a conscientious voter into the bargain.
His method somewhat lessens the difficulty. He is not, the reader will remember, to tell us how good we ought to be, but to remind us how good we are. He is to encourage us to be free and kind, by proving that we are free and kind already. He passes our corporate life under review, to show that it is upheld by the very virtues of which he makes himself the advocate. “There is no object so soft,” he says somewhere in his big, plain way, “there is no object so soft but it makes a hub for the wheel’d universe.” Rightly understood, it is on the softest of all objects, the sympathetic heart, that the wheel of society turns easily and securely as on a perfect axle. There is no room, of course, for doubt or discussion, about conduct, where every one is to follow the law of his being with exact compliance. Whitman hates doubt, deprecates discussion, and discourages to his utmost the craving, carping sensibilities of the conscience. We are to imitate, to use one of his absurd and happy phrases, “the satisfaction and aplomb of animals.” If he preaches a sort of ranting Christianity in morals, a fit consequent to the ranting optimism of his cosmology, it is because he declares it to be the original deliverance of the human heart; or at least, for he would be honestly historical in method, of the human heart as at present Christianised. His is a morality without a prohibition; his policy is one of encouragement all round. A man must be a born hero to come up to Whitman’s standard in the practice of any of the positive virtues; but of a negative virtue, such as temperance or chastity, he has so little to say, that the reader need not be surprised if he drops a word or two upon the other side. He would lay down nothing that would be a clog; he would prescribe nothing that cannot be done ruddily, in a heat. The great point is to get people under way. To the faithful Whitmanite this would be justified by the belief that God made all, and that all was good; the prophet, in this doctrine, has only to cry “Tally-ho,” and mankind will break into a gallop on the road to El Dorado. Perhaps, to another class of minds, it may look like the result of the somewhat cynical reflection that you will not make a kind man out of one who is unkind by any precepts under heaven; tempered by the belief that, in natural circumstances, the large majority is well disposed. Thence it would follow, that if you can only get every one to feel more warmly and act more courageously, the balance of results will be for good.
So far, you see, the doctrine is pretty coherent as a doctrine; as a picture of man’s life it is incomplete and misleading, although eminently cheerful. This he is himself the first to acknowledge; for if he is prophetic in anything, it is in his noble disregard of consistency. “Do I contradict myself?” he asks somewhere; and then pat comes the answer, the best answer ever given in print, worthy of a sage, or rather of a woman: “Very well, then, I contradict myself!” with this addition, not so feminine and perhaps not altogether so satisfactory: “I am large – I contain multitudes.” Life, as a matter of fact, partakes largely of the nature of tragedy. The gospel according to Whitman, even if it be not so logical, has this advantage over the gospel according to Pangloss, that it does not utterly disregard the existence of temporal evil. Whitman accepts the fact of disease and wretchedness like an honest man; and instead of trying to qualify it in the interest of his optimism, sets himself to spur people up to be helpful. He expresses a conviction, indeed, that all will be made up to the victims in the end; that “what is untried and afterward” will fail no one, not even “the old man who has lived without purpose and feels it with bitterness worse than gall.” But this is not to palliate our sense of what is hard or melancholy in the present. Pangloss, smarting under one of the worst things that ever was supposed to come from America, consoled himself with the reflection that it was the price we have to pay for cochineal. And with that murderous parody, logical optimism and the praises of the best of possible words went irrevocably out of season, and have been no more heard of in the mouths of reasonable men. Whitman spares us all allusions to the cochineal; he treats evil and sorrow in a spirit almost as of welcome; as an old sea-dog might have welcomed the sight of the enemy’s topsails off the Spanish Main. There, at least, he seems to say, is something obvious to be done. I do not know many better things in literature than the brief pictures, – brief and vivid like things seen by lightning, – with which he tries to stir up the world’s heart upon the side of mercy. He braces us, on the one hand, with examples of heroic duty and helpfulness; on the other, he touches us with pitiful instances of people needing help. He knows how to make the heart beat at a brave story; to inflame us with just resentment over the hunted slave; to stop our mouths for shame when he tells of the drunken prostitute. For all the afflicted, all the weak, all the wicked, a good word is said in a spirit which I can only call one of ultra-Christianity; and however wild, however contradictory, it may be in parts, this at least may be said for his book, as it may be said of the Christian Gospels, that no one will read it, however respectable, but he gets a knock upon his conscience; no one however fallen, but he finds a kindly and supporting welcome.
IV
Nor has he been content with merely blowing the trumpet for the battle of well-doing; he has given to his precepts the authority of his own brave example. Naturally a grave, believing man, with little or no sense of humour, he has succeeded as well in life as in his printed performances. The spirit that was in him has come forth most eloquently in his actions. Many who have only read his poetry have been tempted to set him down as an ass, or even as a charlatan; but I never met any one who had known him personally who did not profess a solid affection and respect for the man’s character. He practises as he professes; he feels deeply that Christian love for all men, that toleration, that cheerful delight in serving others, which he often celebrates in literature with a doubtful measure of success. And perhaps, out of all his writings, the best and the most human and convincing passages are to be found in “these soil’d and creas’d little livraisons, each composed of a sheet or two of paper, folded small to carry in the pocket, and fastened with a pin,” which he scribbled during the war by the bedsides of the wounded or in the excitement of great events. They are hardly literature in the formal meaning of the word; he has left his jottings for the most part as he made them; a homely detail, a word from the lips of a dying soldier, a business memorandum, the copy of a letter-short, straightforward to the point, with none of the trappings of composition; but they breathe a profound sentiment, they give us a vivid look at one of the sides of life, and they make us acquainted with a man whom it is an honour to love.
Whitman’s intense Americanism, his unlimited belief in the future of These States (as, with reverential capitals, he loves to call them), made the war a period of great trial to his soul. The new virtue, Unionism, of which he is the sole inventor, seemed to have fallen into premature unpopularity. All that he loved, hoped, or hated, hung in the balance. And the game of war was not only momentous to him in its issues; it sublimated his spirit by its heroic displays, and tortured him intimately by the spectacle of its horrors. It was a theatre, it was a place of education, it was like a season of religious revival. He watched Lincoln going daily to his work; he studied and fraternised with young soldiery passing to the front; above all, he walked the hospitals, reading the Bible, distributing clean clothes, or apples, or tobacco; a patient, helpful, reverend man, full of kind speeches.
His memoranda of this period are almost bewildering to read. From one point of view they seem those of a district visitor; from another, they look like the formless jottings of an artist in the picturesque. More than one woman, on whom I tried the experiment, immediately claimed the writer for a fellow-woman. More than one literary purist might identify him as a shoddy newspaper correspondent without the necessary faculty of style. And yet the story touches home; and if you are of the weeping order of mankind, you will certainly find your eyes fill with tears, of which you have no reason to be ashamed. There is only one way to characterise a work of this order, and that is to quote. Here is a passage from a letter to a mother, unknown to Whitman, whose son died in hospital: —
“Frank, as far as I saw, had everything requisite in surgical treatment, nursing, etc. He had watches much of the time. He was so good and well-behaved, and affectionate, I myself liked him very much. I was in the habit of coming in afternoons and sitting by him, and he liked to have me – liked to put out his arm and lay his hand on my knee – would keep it so a long while. Toward the last he was more restless and flighty at night – often fancied himself with his regiment – by his talk sometimes seem’d as if his feelings were hurt by being blamed by his officers for something he was entirely innocent of – said ‘I never in my life was thought capable of such a thing, and never was.’ At other times he would fancy himself talking as it seem’d to children or such like, his relatives, I suppose, and giving them good advice; would talk to them a long while. All the time he was out of his head not one single bad word, or thought, or idea escaped him. It was remark’d that many a man’s conversation in his senses was not half so good as Frank’s delirium.
“He was perfectly willing to die – he had become very weak, and had suffer’d a good deal, and was perfectly resign’d, poor boy. I do not know his past life, but I feel as if it must have been good. At any rate what I saw of him here, under the most trying circumstances, with a painful wound, and among strangers, I can say that he behaved so brave, so composed, and so sweet and affectionate, it could not be surpassed. And now, like many other noble and good men, after serving his country as a soldier, he has yielded up his young life at the very outset in her service. Such things are gloomy – yet there is a text, ‘God doeth all things well,’ the meaning of which, after due time, appears to the soul.
“I thought perhaps a few words, though from a stranger, about your son, from one who was with him at the last, might be worth while, for I loved the young man, though I but saw him immediately to lose him.”
It is easy enough to pick holes in the grammar of this letter, but what are we to say of its profound goodness and tenderness? It is written as though he had the mother’s face before his eyes, and saw her wincing in the flesh at every word. And what, again, are we to say of its sober truthfulness, not exaggerating, not running to phrases, not seeking to make a hero out of what was only an ordinary but good and brave young man? Literary reticence is not Whitman’s stronghold; and this reticence is not literary, but humane; it is not that of a good artist but that of a good man. He knew that what the mother wished to hear about was Frank; and he told her about her Frank as he was.
V
Something should be said of Whitman’s style, for style is of the essence of thinking. And where a man is so critically deliberate as our author, and goes solemnly about his poetry for an ulterior end, every indication is worth notice. He has chosen a rough, unrhymed, lyrical verse; sometimes instinct with a fine processional movement; often so rugged and careless that it can only be described by saying that he has not taken the trouble to write prose. I believe myself that it was selected principally because it was easy to write, although not without recollections of the marching measures of some of the prose in our English Old Testament. According to Whitman, on the other hand, “the time has arrived to essentially break down the barriers of form between Prose and Poetry.. for the most cogent purposes of those great inland states, and for Texas, and California, and Oregon;” – a statement which is among the happiest achievements of American humour. He calls his verses “recitatives,” in easily followed allusion to a musical form. “Easily-written, loose-fingered chords,” he cries, “I feel the thrum of your climax and close.” Too often, I fear, he is the only one who can perceive the rhythm; and in spite of Mr. Swinburne, a great part of his work considered as verses is poor bald stuff. Considered, not as verse, but as speech, a great part of it is full of strange and admirable merits. The right detail is seized; the right word, bold and trenchant, is thrust into its place. Whitman has small regard to literary decencies, and is totally free from literary timidities. He is neither afraid of being slangy nor of being dull; nor, let me add, of being ridiculous. The result is a most surprising compound of plain grandeur, sentimental affectation, and downright nonsense. It would be useless to follow his detractors and give instances of how bad he can be at his worst; and perhaps it would be not much wiser to give extracted specimens of how happily he can write when he is at his best. These come in to most advantage in their own place; owing something, it may be, to the offset of their curious surroundings. And one thing is certain, that no one can appreciate Whitman’s excellences until he has grown accustomed to his faults. Until you are content to pick poetry out of his pages almost as you must pick it out of a Greek play in Bohn’s translation, your gravity will be continually upset, your ears perpetually disappointed, and the whole book will be no more to you than a particularly flagrant production by the Poet Close.
A writer of this uncertain quality was, perhaps, unfortunate in taking for thesis the beauty of the world as it now is, not only on the hill-tops but in the factory; not only by the harbour full of stately ships, but in the magazine of the hopelessly prosaic hatter. To show beauty in common things is the work of the rarest tact. It is not to be done by the wishing. It is easy to posit as a theory, but to bring it home to men’s minds is the problem of literature, and is only accomplished by rare talent, and in comparatively rare instances. To bid the whole world stand and deliver, with a dogma in one’s right hand by way of pistol; to cover reams of paper in a galloping, headstrong vein; to cry louder and louder over everything as it comes up, and make no distinction in one’s enthusiasm over the most incomparable matters; to prove one’s entire want of sympathy for the jaded, literary palate, by calling, not a spade a spade, but a hatter a hatter, in a lyrical apostrophe; – this, in spite of all the airs of inspiration, is not the way to do it. It may be very wrong, and very wounding to a respectable branch of industry, but the word “hatter” cannot be used seriously in emotional verse; not to understand this, is to have no literary tact; and I would, for his own sake, that this were the only inadmissible expression with which Whitman had bedecked his pages. The book teems with similar comicalities; and, to a reader who is determined to take it from that side only, presents a perfect carnival of fun.
A good deal of this is the result of theory playing its usual vile trick upon the artist. It is because he is a Democrat that Whitman must have in the hatter. If you may say Admiral, he reasons, why may you not say Hatter? One man is as good as another, and it is the business of the “great poet” to show poetry in the life of the one as well as the other. A most incontrovertible sentiment surely, and one which nobody would think of controverting, where – and here is the point – where any beauty has been shown. But how, where that is not the case? where the hatter is simply introduced, as God made him and as his fellow-men have miscalled him, at the crisis of a high-flown rhapsody? And what are we to say, where a man of Whitman’s notable capacity for putting things in a bright, picturesque, and novel way, simply gives up the attempt, and indulges, with apparent exultation, in an inventory of trades or implements, with no more colour or coherence than so many index-words out of a dictionary? I do not know that we can say anything, but that it is a prodigiously amusing exhibition for a line or so. The worst of it is, that Whitman must have known better. The man is a great critic, and, so far as I can make out, a good one; and how much criticism does it require to know that capitulation is not description, or that fingering on a dumb keyboard, with whatever show of sentiment and execution, is not at all the same thing as discoursing music? I wish I could believe he was quite honest with us; but, indeed, who was ever quite honest who wrote a book for a purpose? It is a flight beyond the reach of human magnanimity.
One other point, where his means failed him, must be touched upon, however shortly. In his desire to accept all facts loyally and simply, it fell within his programme to speak at some length and with some plainness on what is, for I really do not know what reason, the most delicate of subjects. Seeing in that one of the most serious and interesting parts of life, he was aggrieved that it should be looked upon as ridiculous or shameful. No one speaks of maternity with his tongue in his cheek; and Whitman made a bold push to set the sanctity of fatherhood beside the sanctity of motherhood, and introduce this also among the things that can be spoken of without either a blush or a wink. But the Philistines have been too strong; and, to say truth, Whitman has rather played the fool. We may be thoroughly conscious that his end is improving; that it would be a good thing if a window were opened on these close privacies of life; that on this subject, as on all others, he now and then lets fall a pregnant saying. But we are not satisfied. We feel that he was not the man for so difficult an enterprise. He loses our sympathy in the character of a poet by attracting too much of our attention in that of a Bull in a China Shop. And where, by a little more art, we might have been solemnised ourselves, it is too often Whitman alone who is solemn in the face of an audience somewhat indecorously amused.