"And is not my friend politic? Is not my friend sagacious? By your own definition, is not my friend a Great Medicine?"
"No, he is an operator, a Mississippi operator; an equivocal character.
That he is such, I little doubt, having had him pointed out to me as such by one desirous of initiating me into any little novelty of this western region, where I never before traveled. And, sir, if I am not mistaken, you also are a stranger here (but, indeed, where in this strange universe is not one a stranger?) and that is a reason why I felt moved to warn you against a companion who could not be otherwise than perilous to one of a free and trustful disposition. But I repeat the hope, that, thus far at least, he has not succeeded with you, and trust that, for the future, he will not."
"Thank you for your concern; but hardly can I equally thank you for so steadily maintaining the hypothesis of my friend"s objectionableness.
True, I but made his acquaintance for the first to-day, and know little of his antecedents; but that would seem no just reason why a nature like his should not of itself inspire confidence. And since your own knowledge of the gentleman is not, by your account, so exact as it might be, you will pardon me if I decline to welcome any further suggestions unflattering to him. Indeed, sir," with friendly decision, "let us change the subject."
CHAPTER x.x.xVII
THE MYSTICAL MASTER INTRODUCES THE PRACTICAL DISCIPLE.
"Both, the subject and the interlocutor," replied the stranger rising, and waiting the return towards him of a promenader, that moment turning at the further end of his walk.
"Egbert!" said he, calling.
Egbert, a well-dressed, commercial-looking gentleman of about thirty, responded in a way strikingly deferential, and in a moment stood near, in the att.i.tude less of an equal companion apparently than a confidential follower.
"This," said the stranger, taking Egbert by the hand and leading him to the cosmopolitan, "this is Egbert, a disciple. I wish you to know Egbert. Egbert was the first among mankind to reduce to practice the principles of Mark Winsome--principles previously accounted as less adapted to life than the closet. Egbert," turning to the disciple, who, with seeming modesty, a little shrank under these compliments, "Egbert, this," with a salute towards the cosmopolitan, "is, like all of us, a stranger. I wish you, Egbert, to know this brother stranger; be communicative with him. Particularly if, by anything hitherto dropped, his curiosity has been roused as to the precise nature of my philosophy, I trust you will not leave such curiosity ungratified. You, Egbert, by simply setting forth your practice, can do more to enlighten one as to my theory, than I myself can by mere speech. Indeed, it is by you that I myself best understand myself. For to every philosophy are certain rear parts, very important parts, and these, like the rear of one"s head, are best seen by reflection. Now, as in a gla.s.s, you, Egbert, in your life, reflect to me the more important part of my system. He, who approves you, approves the philosophy of Mark Winsome."
Though portions of this harangue may, perhaps, in the phraseology seem self-complaisant, yet no trace of self-complacency was perceptible in the speaker"s manner, which throughout was plain, una.s.suming, dignified, and manly; the teacher and prophet seemed to lurk more in the idea, so to speak, than in the mere bearing of him who was the vehicle of it.
"Sir," said the cosmopolitan, who seemed not a little interested in this new aspect of matters, "you speak of a certain philosophy, and a more or less occult one it may be, and hint of its bearing upon practical life; pray, tell me, if the study of this philosophy tends to the same formation of character with the experiences of the world?"
"It does; and that is the test of its truth; for any philosophy that, being in operation contradictory to the ways of the world, tends to produce a character at odds with it, such a philosophy must necessarily be but a cheat and a dream."
"You a little surprise me," answered the cosmopolitan; "for, from an occasional profundity in you, and also from your allusions to a profound work on the theology of Plato, it would seem but natural to surmise that, if you are the originator of any philosophy, it must needs so partake of the abstruse, as to exalt it above the comparatively vile uses of life."
"No uncommon mistake with regard to me," rejoined the other. Then meekly standing like a Raphael: "If still in golden accents old Memnon murmurs his riddle, none the less does the balance-sheet of every man"s ledger unriddle the profit or loss of life. Sir," with calm energy, "man came into this world, not to sit down and muse, not to befog himself with vain subtleties, but to gird up his loins and to work. Mystery is in the morning, and mystery in the night, and the beauty of mystery is everywhere; but still the plain truth remains, that mouth and purse must be filled. If, hitherto, you have supposed me a visionary, be undeceived. I am no one-ideaed one, either; no more than the seers before me. Was not Seneca a usurer? Bacon a courtier? and Swedenborg, though with one eye on the invisible, did he not keep the other on the main chance? Along with whatever else it may be given me to be, I am a man of serviceable knowledge, and a man of the world. Know me for such.
And as for my disciple here," turning towards him, "if you look to find any soft Utopianisms and last year"s sunsets in him, I smile to think how he will set you right. The doctrines I have taught him will, I trust, lead him neither to the mad-house nor the poor-house, as so many other doctrines have served credulous sticklers. Furthermore," glancing upon him paternally, "Egbert is both my disciple and my poet. For poetry is not a thing of ink and rhyme, but of thought and act, and, in the latter way, is by any one to be found anywhere, when in useful action sought. In a word, my disciple here is a thriving young merchant, a practical poet in the West India trade. There," presenting Egbert"s hand to the cosmopolitan, "I join you, and leave you." With which words, and without bowing, the master withdrew.
CHAPTER x.x.xVIII.
THE DISCIPLE UNBENDS, AND CONSENTS TO ACT A SOCIAL PART.
In the master"s presence the disciple had stood as one not ignorant of his place; modesty was in his expression, with a sort of reverential depression. But the presence of the superior withdrawn, he seemed lithely to shoot up erect from beneath it, like one of those wire men from a toy snuff-box.
He was, as before said, a young man of about thirty. His countenance of that neuter sort, which, in repose, is neither prepossessing nor disagreeable; so that it seemed quite uncertain how he would turn out.
His dress was neat, with just enough of the mode to save it from the reproach of originality; in which general respect, though with a readjustment of details, his costume seemed modeled upon his master"s.
But, upon the whole, he was, to all appearances, the last person in the world that one would take for the disciple of any transcendental philosophy; though, indeed, something about his sharp nose and shaved chin seemed to hint that if mysticism, as a lesson, ever came in his way, he might, with the characteristic knack of a true New-Englander, turn even so profitless a thing to some profitable account.
"Well" said he, now familiarly seating himself in the vacated chair, "what do you think of Mark? Sublime fellow, ain"t he?"
"That each member of the human guild is worthy respect my friend,"
rejoined the cosmopolitan, "is a fact which no admirer of that guild will question; but that, in view of higher natures, the word sublime, so frequently applied to them, can, without confusion, be also applied to man, is a point which man will decide for himself; though, indeed, if he decide it in the affirmative, it is not for me to object. But I am curious to know more of that philosophy of which, at present, I have but inklings. You, its first disciple among men, it seems, are peculiarly qualified to expound it. Have you any objections to begin now?"
"None at all," squaring himself to the table. "Where shall I begin? At first principles?"
"You remember that it was in a practical way that you were represented as being fitted for the clear exposition. Now, what you call first principles, I have, in some things, found to be more or less vague.
Permit me, then, in a plain way, to suppose some common case in real life, and that done, I would like you to tell me how you, the practical disciple of the philosophy I wish to know about, would, in that case, conduct."
"A business-like view. Propose the case."
"Not only the case, but the persons. The case is this: There are two friends, friends from childhood, bosom-friends; one of whom, for the first time, being in need, for the first time seeks a loan from the other, who, so far as fortune goes, is more than competent to grant it.
And the persons are to be you and I: you, the friend from whom the loan is sought--I, the friend who seeks it; you, the disciple of the philosophy in question--I, a common man, with no more philosophy than to know that when I am comfortably warm I don"t feel cold, and when I have the ague I shake. Mind, now, you must work up your imagination, and, as much as possible, talk and behave just as if the case supposed were a fact. For brevity, you shall call me Frank, and I will call you Charlie.
Are you agreed?"
"Perfectly. You begin."
The cosmopolitan paused a moment, then, a.s.suming a serious and care-worn air, suitable to the part to be enacted, addressed his hypothesized friend.
CHAPTER x.x.xIX.
THE HYPOTHETICAL FRIENDS.
"Charlie, I am going to put confidence in you."
"You always have, and with reason. What is it Frank?"
"Charlie, I am in want--urgent want of money."
"That"s not well."
"But it _will_ be well, Charlie, if you loan me a hundred dollars. I would not ask this of you, only my need is sore, and you and I have so long shared hearts and minds together, however unequally on my side, that nothing remains to prove our friendship than, with the same inequality on my side, to share purses. You will do me the favor won"t you?"
"Favor? What do you mean by asking me to do you a favor?"
"Why, Charlie, you never used to talk so."
"Because, Frank, you on your side, never used to talk so."
"But won"t you loan me the money?"
"No, Frank."
"Why?"
"Because my rule forbids. I give away money, but never loan it; and of course the man who calls himself my friend is above receiving alms. The negotiation of a loan is a business transaction. And I will transact no business with a friend. What a friend is, he is socially and intellectually; and I rate social and intellectual friendship too high to degrade it on either side into a pecuniary make-shift. To be sure there are, and I have, what is called business friends; that is, commercial acquaintances, very convenient persons. But I draw a red-ink line between them and my friends in the true sense--my friends social and intellectual. In brief, a true friend has nothing to do with loans; he should have a soul above loans. Loans are such unfriendly accommodations as are to be had from the soulless corporation of a bank, by giving the regular security and paying the regular discount."