Familiar Studies of Men & Books [42]
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
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