[Footnote 1813: Archbishop Whately"s "Commonplace Book."]
[Footnote 1814: Emerson is said to have had Nathaniel Hawthorne in his mind when writing the following pa.s.sage in his "Society and Solitude:"--"The most agreeable compliment you could pay him was, to imply that you had not observed him in a house or a street where you had met him. Whilst he suffered at being seen where he was, he consoled himself with the delicious thought of the inconceivable number of places where he was not. All he wished of his tailor was to provide that sober mean of colour and cut which would never detain the eye for a moment.... He had a remorse, running to despair, of his social GAUCHERIES, and walked miles and miles to get the twitchings out of his face, and the starts and shrugs out of his arms and shoulders. "G.o.d may forgive sins," he said, "but awkwardness has no forgiveness in heaven or earth.""]
[Footnote 1815: In a series of clever articles in the REVUE DES DEUX MONDES, ent.i.tled, "Six mille Lieues a toute Vapeur," giving a description of his travels in North America, Maurice Sand keenly observed the comparatively anti-social proclivities of the American compared with the Frenchman.
The one, he says, is inspired by the spirit of individuality, the other by the spirit of society. In America he sees the individual absorbing society; as in France he sees society absorbing the individual. "Ce peuple Anglo-Saxon," he says, "qui trouvait devant lui la terre, l"instrument de travail, sinon inepuisable, du mons inepuise, s"est mis a l"exploiter sous l"inspiration de l"egoisme; et nous autres Francais, nous n"avons rien su en faire, parceque NOUS NE POUVONS RIEN DANS L"ISOLEMENT.... L"Americain supporte la solitude avec un stoicisme admirable, mais effrayant; il ne l"aime pas, il ne songe qu"a la detruire.... Le Francais est tout autre. Il aime son parent, son ami, son compagnon, et jusqu"a son voisin d"omnibus ou de theatre, si sa figure lui est sympathetique. Pourquoi? Parce qu"il le regarde et cherche son ame, parce qu"il vit dans son semblable autant qu"en lui-meme. Quand il est longtemps seul, il deperit, et quand il est toujours seul, it meurt."]
All this is perfectly true, and it explains why the comparatively unsociable Germans, English, and Americans, are spreading over the earth, while the intensely sociable Frenchmen, unable to enjoy life without each other"s society, prefer to stay at home, and France fails to extend itself beyond France.]
[Footnote 1816: The Irish have, in many respects, the same strong social instincts as the French. In the United States they cl.u.s.ter naturally in the towns, where they have their "Irish Quarters," as in England. They are even more Irish there than at home, and can no more forget that they are Irishmen than the French can that they are Frenchmen. "I deliberately a.s.sert," says Mr. Maguire, in his recent work on "The Irish in America,"
"that it is not within the power of language to describe adequately, much less to exaggerate, the evils consequent on the unhappy tendency of the Irish to congregate in the large towns of America." It is this intense socialism of the Irish that keeps them in a comparatively hand-to-mouth condition in all the States of the Union.]
[Footnote 1817: "The Statesman," p. 35.]
[Footnote 1818: Nathaniel Hawthorne, in his "First Impressions of France and Italy," says his opinion of the uncleanly character of the modern Romans is so unfavourable that he hardly knows how to express it "But the fact is that through the Forum, and everywhere out of the commonest foot-track and roadway, you must look well to your steps.... Perhaps there is something in the minds of the people of these countries that enables them to dissever small ugliness from great sublimity and beauty.
They spit upon the glorious pavement of St. Peter"s, and wherever else they like; they place paltry-looking wooden confessionals beneath its sublime arches, and ornament them with cheap little coloured prints of the Crucifixion; they hang tin hearts, and other tinsel and trumpery, at the gorgeous shrines of the saints, in chapels that are encrusted with gems, or marbles almost as precious; they put pasteboard statues of saints beneath the dome of the Pantheon;--in short, they let the sublime and the ridiculous come close together, and are not in the least troubled by the proximity."]
[Footnote 1819: Edwin Chadwick"s "Address to the Economic Science and Statistic Section," British a.s.sociation [18Meeting, 1862].]
[Footnote 191: "Kaye"s "Lives of Indian Officers."]
[Footnote 192: Emerson, in his "Society and Solitude," says "In contemporaries, it is not so easy to distinguish between notoriety and fame. Be sure, then, to read no mean books. Shun the sp.a.w.n of the press or the gossip of the hour.... The three practical rules I have to offer are these:--1. Never read a book that is not a year old; 2. Never read any but famed books; 3. Never read any but what you like." Lord Lytton"s maxim is: "In science, read by preference the newest books; in literature, the oldest."]
[Footnote 193: A friend of Sir Walter Scott, who had the same habit, and prided himself on his powers of conversation, one day tried to "draw out" a fellow-pa.s.senger who sat beside him on the outside of a coach, but with indifferent success. At length the conversationalist descended to expostulation. "I have talked to you, my friend," said he, "on all the ordinary subjects--literature, farming, merchandise, gaming, game-laws, horse-races, suits at law, politics, and swindling, and blasphemy, and philosophy: is there any one subject that you will favour me by opening upon?" The wight writhed his countenance into a grin: "Sir," said he, "can you say anything clever about BEND-LEATHER?" As might be expected, the conversationalist was completely nonplussed.]
[Footnote 194: Coleridge, in his "Lay Sermon," points out, as a fact of history, how large a part of our present knowledge and civilization is owing, directly or indirectly, to the Bible; that the Bible has been the main lever by which the moral and intellectual character of Europe has been raised to its present comparative height; and he specifies the marked and prominent difference of this book from the works which it is the fashion to quote as guides and authorities in morals, politics, and history. "In the Bible," he says, "every agent appears and acts as a self-subst.i.tuting individual: each has a life of its own, and yet all are in life. The elements of necessity and freewill are reconciled in the higher power of an omnipresent Providence, that predestinates the whole in the moral freedom of the integral parts. Of this the Bible never suffers us to lose sight. The root is never detached from the ground, it is G.o.d everywhere; and all creatures conform to His decrees--the righteous by performance of the law, the disobedient by the sufferance of the penalty."]
[Footnote 195: Montaigne"s Essay [19Book I. chap. xxv.]--"Of the Education of Children."]
[Footnote 196: "Tant il est vrai," says Voltaire, "que les hommes, qui sont audessus des autres par les talents, s"en RAPPROCHENT PRESQUE TOUJOURS PAR LES FAIBLESSES; car pourquoi les talents nous mettraient-ils audessous de l"humanite."--VIE DE MOLIERE.]
[Footnote 197: "Life," 8vo Ed., p. 102.]
[Footnote 198: "Autobiography of Sir Egerton Brydges, Bart.," vol. i. p. 91.]
[Footnote 199: It was wanting in Plutarch, in Southey [19"Life of Nelson"], and in Forster [19"Life of Goldsmith"]; yet it must be acknowledged that personal knowledge gives the princ.i.p.al charm to Tacitus"s "Agricola," Roper"s "Life of More," Johnson"s "Lives of Savage and Pope," Boswell"s "Johnson," Lockhart"s "Scott," Carlyle"s "Sterling," and Moore"s "Byron,"]
[Footnote 1910: The "Dialogus Novitiorum de Contemptu Mundi."]
[Footnote 1911: The Life of Sir Charles Bell, one of our greatest physiologists, was left to be written by Amedee Pichot, a Frenchman; and though Sir Charles Bell"s letters to his brother have since been published, his Life still remains to be written. It may also be added that the best Life of Goethe has been written by an Englishman, and the best Life of Frederick the Great by a Scotchman.]
[Footnote 1912: It is not a little remarkable that the pious Schleiermacher should have concurred in opinion with Goethe as to the merits of Spinoza, though he was a man excommunicated by the Jews, to whom he belonged, and denounced by the Christians as a man little better than an atheist. "The Great Spirit of the world," says Schleiermacher, in his REDE UBER DIE RELIGION, "penetrated the holy but repudiated Spinoza; the Infinite was his beginning and his end; the universe his only and eternal love. He was filled with religion and religious feeling: and therefore is it that he stands alone unapproachable, the master in his art, but elevated above the profane world, without adherents, and without even citizenship."]
Cousin also says of Spinoza:--"The author whom this pretended atheist most resembles is the unknown author of "The Imitation of Jesus Christ.""]
[Footnote 1913: Preface to Southeys "Life of Wesley" [191864].]
[Footnote 1914: Napoleon also read Milton carefully, and it has been related of him by Sir Colin Campbell, who resided with Napoleon at Elba, that when speaking of the Battle of Austerlitz, he said that a particular disposition of his artillery, which, in its results, had a decisive effect in winning the battle, was suggested to his mind by the recollection of four lines in Milton. The lines occur in the sixth book, and are descriptive of Satan"s artifice during the war with Heaven.
"In hollow cube Training his devilish engin"ry, impal"d On every side WITH SHADOWING SQUADRONS DEEP TO HIDE THE FRAUD."
"The indubitable fact," says Mr. Edwards, in his book "On Libraries,"
"that these lines have a certain appositeness to an important manoeuvre at Austerlitz, gives an independent interest to the story; but it is highly imaginative to ascribe the victory to that manoeuvre. And for the other preliminaries of the tale, it is unfortunate that Napoleon had learned a good deal about war long before he had learned anything about Milton."]
[Footnote 1915: "Biographia Literaria," chap. i.]
[Footnote 1916: Sir John Bowring"s "Memoirs of Bentham," p. 10.]
[Footnote 1917: Notwithstanding recent censures of cla.s.sical studies as a useless waste of time, there can be no doubt that they give the highest finish to intellectual culture. The ancient cla.s.sics contain the most consummate models of literary art; and the greatest writers have been their most diligent students. Cla.s.sical culture was the instrument with which Erasmus and the Reformers purified Europe. It distinguished the great patriots of the seventeenth century; and it has ever since characterised our greatest statesmen. "I know not how it is," says an English writer, "but their commerce with the ancients appears to me to produce, in those who constantly practise it, a steadying and composing effect upon their judgment, not of literary works only, but of men and events in general. They are like persons who have had a weighty and impressive experience; they are more truly than others under the empire of facts, and more independent of the language current among those with whom they live."]
[Footnote 1918: Hazlitt"s TABLE TALK: "On Thought and Action."]
[Footnote 201: Mungo Park declared that he was more affected by this incident than by any other that befel him in the course of his travels. As he lay down to sleep on the mat spread for him on the floor of the hut, his benefactress called to the female part of the family to resume their task of spinning cotton, in which they continued employed far into the night. "They lightened their labour with songs," says the traveller, "one of which was composed extempore, for I was myself the subject of it; it was sung by one of the young women, the rest joining in a chorus.
The air was sweet and plaintive, and the words, literally translated, were these: "The winds roared, and the rains fell. The poor white man, faint and weary, came and sat under our tree. He has no mother to bring him milk, no wife to grind his corn." Chorus--"Let us pity the white man, no mother has he!" Trifling as this recital may appear, to a person in my situation the circ.u.mstance was affecting in the highest degree. I was so oppressed by such unexpected kindness, that sleep fled before my eyes."]
[Footnote 202: "Transformation, or Monte Beni."]
[Footnote 203: "Portraits Contemporains," iii. 519.]
[Footnote 204: Mr. Arthur Helps, in one of his Essays, has wisely said: "You observe a man becoming day by day richer, or advancing in station, or increasing in professional reputation, and you set him down as a successful man in life. But if his home is an ill-regulated one, where no links of affection extend throughout the family--whose former domestics [20and he has had more of them than he can well remember] look back upon their sojourn with him as one unblessed by kind words or deeds--I contend that that man has not been successful. Whatever good fortune he may have in the world, it is to be remembered that he has always left one important fortress untaken behind him. That man"s life does not surely read well whose benevolence has found no central home.
It may have sent forth rays in various directions, but there should have been a warm focus of love--that home-nest which is formed round a good mans heart."--CLAIMS OF LABOUR.]
[Footnote 205: "The red heart sends all its instincts up to the white brain, to be a.n.a.lysed, chilled, blanched, and so become pure reason--which is just exactly what we do NOT want of women as women. The current should run the other way. The nice, calm, cold thought, which, in women, shapes itself so rapidly that they hardly know it as thought, should always travel to the lips VIA the heart. It does so in those women whom all love and admire.... The brain-women never interest us like the heart-women; white roses please less than red."--THE PROFESSOR AT THE BREAKFAST TABLE, by Oliver Wendell Holmes.]
[Footnote 206: "The War and General Culture," 1871.]
[Footnote 207: "Depend upon it, men set more value on the cultivated minds than on the accomplishments of women, which they are rarely able to appreciate.
It is a common error, but it is an error, that literature unfits women for the everyday business of life. It is not so with men. You see those of the most cultivated minds constantly devoting their time and attention to the most homely objects. Literature gives women a real and proper weight in society, but then they must use it with discretion."--THE REV. SYDNEY SMITH.]
[Footnote 208: "The Statesman," pp. 73-75.]
[Footnote 209: Fuller, the Church historian, with his usual homely mother-wit, speaking of the choice of a wife, said briefly, "Take the daughter of a good mother."]
[Footnote 2010: She was an Englishwoman--a Miss Motley. It maybe mentioned that amongst other distinguished Frenchmen who have married English wives, were Sismondi, Alfred de Vigny, and Lamartine.]
[Footnote 2011: "Plus je roule dans ce monde, et plus je suis amene a penser qu"il n"y a que le bonheur domestique qui signifie quelque chose."--OEUVRES ET CORRESPONDENCE.]
[Footnote 2012: De Tocqueville"s "Memoir and Remains," vol. i. p. 408.]
[Footnote 2013: De Tocqueville"s "Memoir and Remains," vol. ii. p. 48.]
[Footnote 2014: Colonel Hutchinson was an uncompromising republican, thoroughly brave, highminded, and pious. At the Restoration, he was discharged from Parliament, and from all offices of state for ever. He retired to his estate at Owthorp, near Nottingham, but was shortly after arrested and imprisoned in the Tower. From thence he was removed to Sandown Castle, near Deal, where he lay for eleven months, and died on September 11th, 1664. The wife pet.i.tioned for leave to share his prison, but was refused. When he felt himself dying, knowing the deep sorrow which his death would occasion to his wife, he left this message, which was conveyed to her: "Let her, as she is above other women, show herself on this occasion a good Christian, and above the pitch of ordinary women."
Hence the wife"s allusion to her husband"s "command" in the above pa.s.sage.]
[Footnote 2015: Mrs. Lucy Hutchinson to her children concerning their father: "Memoirs of the Life of Col. Hutchinson" [20Bohn"s Ed.], pp. 29-30.]
[Footnote 2016: On the Declaration of American Independence, the first John Adams, afterwards President of the United States, bought a copy of the "Life and Letters of Lady Russell," and presented it to his wife, "with an express intent and desire" [20as stated by himself], "that she should consider it a mirror in which to contemplate herself; for, at that time, I thought it extremely probable, from the daring and dangerous career I was determined to run, that she would one day find herself in the situation of Lady Russell, her husband without a head:" Speaking of his wife in connection with the fact, Mr. Adams added: "Like Lady Russell, she never, by word or look, discouraged me from running all hazards for the salvation of my country"s liberties. She was willing to share with me, and that her children should share with us both, in all the dangerous consequences we had to hazard."]