Perhaps no other single change would do so much to make them happier, and, therefore, to make our communities better, as for men and women to learn to speak.
Private Tyrants.
We recognize tyranny when it wears a crown and sits on an hereditary throne. We sympathize with nations that overthrow the thrones, and in our secret hearts we almost canonize individuals who slay the tyrants. From the days of Ehud and Eglon down to those of Charlotte Corday and Marat, the world has dealt tenderly with their names whose hands have been red with the blood of oppressors. On moral grounds it would be hard to justify this sentiment, murder being murder all the same, however great gain it may be to this world to have the murdered man put out of it; but that there is such a sentiment, instinctive and strong in the human soul, there is no denying. It is so instinctive and so strong that, if we watch ourselves closely, we shall find it giving alarming shape sometimes to our secret thoughts about our neighbors.
How many communities, how many households even, are without a tyrant? If we could "move for returns of suffering," as that tender and thoughtful man, Arthur Helps, says, we should find a far heavier aggregate of misery inflicted by unsuspected, unresisted tyrannies than by those which are patent to everybody, and sure to be overthrown sooner or later.
An exhaustive sermon on this subject should be set off in three divisions, as follows:--
PRIVATE TYRANTS.
_1st._ Number of-- _2d._ Nature of-- _3d._ Longevity of--
_First_. Their number. They are not enumerated in any census. Not even the most painstaking statistician has meddled with the topic. Fancy takes bold leaps at the very suggestion of such an estimate, and begins to think at once of all things in the universe which are usually mentioned as beyond numbering. Probably one good way of getting at a certain sort of result would be to ask each person of one"s acquaintance, "Do you happen to know a private tyrant?"
How well we know beforehand the replies we should get from _some_ beloved men and women,--that is, if they spoke the truth!
But they would not. That is the saddest thing about these private tyrannies. They are in many cases borne in such divine and uncomplaining silence by their victims, perhaps for long years, the world never dreams that they exist. But at last the fine, subtle writing, which no control, no patience, no will can thwart, becomes set on the man"s or the woman"s face, and tells the whole record. Who does not know such faces? Cheerful usually, even gay, brave, and ready with lines of smile; but in repose so marked, so scarred with unutterable weariness and disappointment, that tears spring in the eyes and love in the hearts of all finely organized persons who meet them.
_Secondly_. Nature of private tyrants. Here also the statistician has not entered. The field is vast; the a.n.a.lysis difficult.
Selfishness is, of course, their leading characteristic; in fact, the very sum and substance of their natures. But selfishness is Protean. It has as many shapes as there are minutes, and as many excuses and wraps of sheep"s clothing as ever ravening wolf possessed.
One of its commonest pleas is that of weakness. Here it often is so inextricably mixed with genuine need and legitimate claim that one grows bewildered between sympathy and resentment. In this shape, however, it gets its cruelest dominion over strong and generous and tender people.
This kind of tyranny builds up and fortifies its bulwarks on and out of the very virtues of its victims; it gains strength hourly from the very strength of the strength to which it appeals; each slow and fatal encroachment never seems at first so much a thing required as a thing offered; but, like the slow sinking inch by inch of that great, beautiful city of stone into the relentless Adriatic, so is the slow, sure going down and loss of the freedom of a strong, beautiful soul, helpless in the omnipresent circ.u.mference of the selfish nature to which it is or believes itself bound.
That the exactions never or rarely take shape in words is, to the unbia.s.sed looker-on, only an exasperating feature in their tyranny. While it saves the conscience of the tyrant,--if such tyrants have any,--it makes doubly sure the success of their tyranny. And probably nothing short of revelation from Heaven, in shape of blinding light, would ever open their eyes to the fact that it is even more selfish to hold a generous spirit fettered hour by hour by a constant fear of giving pain than to coerce or threaten or scold them into the desired behavior. Invalids, all invalids, stand in deadly peril of becoming tyrants of this order. A chronic invalid who entirely escapes it must be so nearly saint or angel that one instinctively feels as if their invalidism would soon end in the health of heaven. We know of one invalid woman, chained to her bed for long years by an incurable disease, who has had the insight and strength to rise triumphant above this danger. Her constant wish and entreaty is that her husband should go freely into all the work and the pleasure of life. Whenever he leaves her, her farewell is not, "How soon do you think you shall come back? At what hour, or day, may I look for you?" but, "Now, pray stay just as long as you enjoy it. If you hurry home one hour sooner for the thought of me, I shall be wretched." It really seems almost as if the longer he stayed away,--hours, days, weeks even,--the happier she were. By this sweet and wise unselfishness she has succeeded in realizing the whole blessedness of wifehood far more than most women who have health. But we doubt if any century sees more than one such woman as she is.
Another large cla.s.s, next to that of invalids the most difficult to deal with, is made up of people who are by nature or by habit uncomfortably sensitive or irritable. Who has not lived at one time or other in his life in daily contact with people of this sort,--persons whose outbreaks of temper, or of wounded feeling still worse than temper, were as incalculable as meteoric showers? The suppressed atmosphere, the chronic state of alarm and misgiving, in which the victims of this species of tyranny live are withering and exhausting to the stoutest hearts. They are also hardening; perpetually having to wonder and watch how people will "take" things is apt sooner or later to result in indifference as to whether they take them well or ill.
But to define all the shapes of private tyranny would require whole histories; it is safe, however, to say that so far as any human being attempts to set up his own individual need or preference as law to determine the action of any other human being, in small matters or great, so far forth he is a tyrant. The limit of his tyranny may be narrowed by lack of power on his part, or of response on the part of his fellows; but its essence is as purely tyrannous as if he sat on a throne with an executioner within call.
_Thirdly._ Longevity of private tyrants. We have not room under this head to do more--nor, if we had all room, could we do better--than to quote a short paragraph from George Eliot"s immortal Mrs. Poyser: "It seems as if them as aren"t wanted here are th" only folks as aren"t wanted i" th"
other world."
Margin.
Wide-margined pages please us at first sight. We do not stop to ask why.
It has pa.s.sed into an accepted rule that all elegant books must have broad, clear margins to their pages. We as much recognize such margins among the indications of promise in a book, as we do fineness of paper, clearness of type, and beauty of binding. All three of these last, even in perfection, could not make any book beautiful, or sightly, whose pages had been left narrow-margined and crowded. This is no arbitrary decree of custom, no chance preference of an accredited authority. It would be dangerous to set limit to the power of fashion in any thing; and yet it seems almost safe to say that not even fashion itself can ever make a narrow-margined page look other than shabby and mean. This inalienable right of the broad margin to our esteem is significant. It lies deep. The broad margin means something which is not measured by inches, has nothing to do with fashions of shape. It means room for notes, queries, added by any man"s hand who reads. Meaning this, it means also much more than this,--far more than the mere letter of "right of way." It is a fine courtesy of recognition that no one page shall ever say the whole of its own message; be exhaustive, or ultimate, even of its own topic; determine or enforce its own opinion, to the shutting out of others. No matter if the book live and grow old, without so much as an interrogation point or a line of enthusiastic admiration drawn in it by human hand, still the gracious import and suggestion of its broad white s.p.a.ces are the same.
Each thought invites its neighbor, stands fairly to right or left of its opponent, and wooes its friend.
Thinking on this, we presently discover that margin means a species of freedom. No wonder the word, and the thing it represents, wherever we find them, delight us.
We use the word constantly in senses which, speaking carelessly, we should have called secondary and borrowed. Now we see that its application to pages, or pictures, or decorations, and so forth, was the borrowed and secondary use; and that primarily its meaning is spiritual.
We must have margin, or be uncomfortable in every thing in life. Our plan for a day, for a week, for our lifetime, must have it,--margin for change of purpose, margin for interruption, margin for accident. Making no allowance for these, we are fettered, we are disturbed, we are thwarted.
Is there a greater misery than to be hurried? If we leave ourselves proper margin, we never need to be hurried. We always shall be, if we crowd our plan. People pant, groan, and complain as if hurry were a thing outside of themselves,--an enemy, a monster, a disease which overtook them, and against which they had no shelter. It is hard to be patient with such nonsense. Hurry is almost the only known misery which it is impossible to have brought upon one by other people"s fault.
If our plan of action for an hour or a day be so fatally spoiled by lack of margin, what shall we say of the mistake of the man who leaves himself no margin in matters of belief? No room for a wholesome, healthy doubt? No provision for an added enlightenment? No calculation for the inevitable progress of human knowledge? This is, in our eyes, the crying sin and danger of elaborate creeds, rigid formulas of exact statement on difficult and hidden mysteries.
The man who is ready to give pledge that the opinion he will hold to-morrow will be precisely the opinion he holds to-day has either thought very little, or to little purpose, or has resolved to quit thinking altogether.
The Fine Art of Smiling.
Some theatrical experiments are being made at this time to show that all possible emotions and all shades and gradations of emotion can be expressed by facial action, and that the method of so expressing them can be reduced to a system, and taught in a given number of lessons. It seems a matter of question whether one would be likely to make love or evince sorrow any more successfully by keeping in mind all the while the detailed catalogue of his flexors and extensors, and contracting and relaxing No.
1, 2, or 3, according to rule. The human memory is a treacherous thing, and what an enormous disaster would result from a very slight forgetfulness in such a nicely adjusted system! The fatal effect of dropping the superior maxillary when one intended to drop the inferior, or of applying nervous stimuli to the up track, instead of the down, can easily be conceived. Art is art, after all, be it ever so skilful and triumphant, and science is only a slow reading of hieroglyphs. Nature sits high and serene above both, and smiles compa.s.sionately on their efforts to imitate and understand. And this brings us to what we have to say about smiling. Do many people feel what a wonderful thing it is that each human being is born into the world with his own smile? Eyes, nose, mouth, may be merely average commonplace features; may look, taken singly, very much like anybody"s else eyes, nose, or mouth. Let whoever doubts this try the simple but endlessly amusing experiment of setting half a dozen people behind a perforated curtain, and making them put their eyes at the holes.
Not one eye in a hundred can be recognized, even by most familiar and loving friends. But study smiles; observe, even in the most casual way, the variety one sees in a day, and it will soon be felt what subtle revelation they make, what infinite individuality they possess.
The purely natural smile, however, is seldom seen in adults; and it is on this point that we wish to dwell. Very early in life people find out that a smile is a weapon, mighty to avail in all sorts of crises. Hence, we see the treacherous smile of the wily; the patronizing smile of the pompous; the obsequious smile of the flatterer; the cynical smile of the satirist.
Very few of these have heard of Delsarte; but they outdo him on his own grounds. Their smile is four-fifths of their social stock in trade. All such smiles are hideous. The gloomiest, blankest look which a human face can wear is welcomer than a trained smile or a smile which, if it is not actually and consciously methodized by its perpetrator, has become, by long repet.i.tion, so a.s.sociated with tricks and falsities that it partakes of their quality.
What, then, is the fine art of smiling?
If smiles may not be used for weapons or masks, of what use are they? That is the shape one would think the question took in most men"s minds, if we may judge by their behavior! There are but two legitimate purposes of the smile; but two honest smiles. On all little children"s faces such smiles are seen. Woe to us that we so soon waste and lose them!
The first use of the smile is to express affectionate good-will; the second, to express mirth.
Why do we not always smile whenever we meet the eye of a fellow-being?
That is the true, intended recognition which ought to pa.s.s from soul to soul constantly. Little children, in simple communities, do this involuntarily, unconsciously. The honest-hearted German peasant does it.
It is like magical sunlight all through that simple land, the perpetual greeting on the right hand and on the left, between strangers, as they pa.s.s by each other, never without a smile. This, then, is "the fine art of smiling;" like all fine art, true art, perfection of art, the simplest following of Nature.
Now and then one sees a face which has kept its smile pure and undefiled.
It is a woman"s face usually; often a face which has trace of great sorrow all over it, till the smile breaks. Such a smile transfigures; such a smile, if the artful but knew it, is the greatest weapon a face can have.
Sickness and age cannot turn its edge; hostility and distrust cannot withstand its spell; little children know it, and smile back; even dumb animals come closer, and look up for another.
If one were asked to sum up in one single rule what would most conduce to beauty in the human face, one might say therefore, "Never tamper with your smile; never once use it for a purpose. Let it be on your face like the reflection of the sunlight on a lake. Affectionate good-will to all men must be the sunlight, and your face is the lake. But, unlike the sunlight, your good-will must be perpetual, and your face must never be overcast."
"What! smile perpetually?" says the realist. "How silly!"
Yes, smile perpetually! Go to Delsarte here, and learn even from the mechanician of smiles that a smile can be indicated by a movement of muscles so slight that neither instruments nor terms exist to measure or state it; in fact, that the subtlest smile is little more than an added brightness to the eye and a tremulousness of the mouth. One second of time is more than long enough for it; but eternity does not outlast it.
In that wonderfully wise and tender and poetic book, the "Layman"s Breviary," Leopold Schefer says,--
"A smile suffices to smile death away; And love defends thee e"en from wrath divine!