Lord Chesterfield himself had nothing in common with the absurd imitation gentlemen, and yet the gentleman whom he described and pretended to admire was altogether artificial. He was the Machiavelli of the fashionable world. He saw through it, and recognized its hollowness; but such as it was it must be accepted. The only thing was to learn how to get on in it. "In courts you may expect to meet connections without friendships, enmities without hatred, honor without virtue, appearances saved and realities sacrificed, good manners and bad morals."
There is something earnestly didactic about Lord Chesterfield. He gives line upon line, and precept upon precept, to his "dear boy." Never did a Puritan father teach more conscientiously the shorter catechism than did he the whole duty of the gentleman, which was to save appearances even though he must sacrifice reality. "My dear boy," he writes affectionately, "I advise you to trust neither man nor woman more than is absolutely necessary. Accept proffered friendships with great civility, but with great incredulity."
No youth was more strenuously prodded up the steep and narrow path of virtue than was little Philip Stanhope up the steep and narrow path of fashion. Worldliness made into a religion was not without its asceticism. "Though you think you dance well, do not think you dance well enough. Though you are told that you are genteel, still aim at being genteeler.... Airs, address, manners, graces, are of such infinite importance and are so essentially necessary to you that now, as the time of meeting draws near, I tremble for fear that I may not find you possessed of them."
Lord Chesterfield"s gentleman was a man of the world; but it was, after all, a very hard and empty world. It was a world that had no eternal laws, only changing fashions. It had no broken hearts, only broken vows.
It was a world covered with glittering ice, and the gentleman was one who had learned to skim over its dangerous places, not caring what happened to those who followed him.
It is a relief to get away from such a world, and, leaving the fine gentleman behind, to take the rumbling stagecoach to the estates of Sir Roger de Coverley. His is not the great world at all, and his interests are limited to his own parish. But it is a real world, and much better suited to a real gentleman. His fashions are not the fashions of the court, but they are the fashions that wear. Even when following the hounds Sir Roger has time for friendly greetings. "The farmers" sons thought themselves happy if they could open a gate for the good old knight, which he requited with a nod or a smile, and a kind inquiry after their fathers and uncles."
But even dear old Roger de Coverley cannot rest undisturbed as an ideal gentleman. He belonged, after all, to a privileged order, and there is a force at work to destroy all social privileges. A generation of farmers"
sons must arise not to be so easily satisfied with a kindly nod and smile. Liberty, fraternity, and equality have to be reckoned with.
Democracy has come with its leveling processes.
"The calm Olympian height Of ancient order feels its bases yield."
In a revolutionary period the virtues of an aristocracy become more irritating than their vices. People cease to attribute merit to what comes through good fortune. No wonder that the disciples of the older time cry:--
"What hope for the fine-nerved humanities That made earth gracious once with gentler arts?"
What becomes of the gentleman in an age of democratic equality? Just what becomes of every ideal when the time for its fulfillment has come.
It is freed from its limitations and enters into a larger life.
Let us remember that the gentleman was always a lover of equality, and of the graces that can only grow in the society of equals. The gentleman of an aristocracy is at his best only when he is among his peers. There is a little circle within which there is no pushing, no a.s.sumption of superiority. Each member seeks not his own, but finds pleasure in a gracious interchange of services.
But an aristocracy leaves only a restricted sphere for such good manners. Outside the group to which he belongs the gentleman is compelled by imperious custom to play the part of a superior being. It has always been distasteful and humiliating to him. It is only an essentially vulgar nature that can really be pleased with the servility of others.
An ideal democracy is a society in which good manners are universal.
There is no arrogance and no cringing, but social intercourse is based on mutual respect. This ideal democracy has not been perfected, but the type of men who are creating it has already been evolved. Among all the crude and sordid elements of modern life, we see the stirring of a new chivalry. It is based on a recognition of the worth and dignity of the common man.
Milton in memorable words points out the transition which must take place from the gentleman of romance to the gentleman of enduring reality. After narrating how, in his youth, he betook himself "to those lofty fables and romances which recount in solemn cantos the deeds of knighthood founded by our victorious kings and thence had in renown through all Christendom," he says, "This my mind gave me that every free and gentle spirit, without that oath ought to be born a knight, nor needed to expect a gilt spur or the laying on of a sword upon his shoulder."
The Hinter-land of Science
A genial critic detects a note of exaggeration in my praise of Ignorance. It is, he declares, a bit of "Yellow Journalism." The reader"s attention is attracted by a glaring headline which leads him to suppose that a crime has been committed, when in reality nothing out of the ordinary has happened. That a person who has emerged from the state of absolute illiteracy far enough to appear in print should express a preference for Ignorance would be important if true. After perusing the chapter, however, he is of the opinion that it is not Ignorance, at all, that is described, but something much more respectable. It is akin to a state of mind which literary persons have agreed to praise under the name of Culture.
It is very natural that these literary persons should prefer a high-sounding name, and one free from vulgar a.s.sociations, but I do not think that their plea will stand the test of scientific a.n.a.lysis.
Science will not tolerate half knowledge nor pleasant imaginings, nor sympathetic appreciations; it must have definite demonstration. The knowledge of the best that has been said and thought may be very consoling, but it implies an unscientific principle of selection. It can be proved by statistics that the best things are exceptional. What about the second best, not to speak of the tenth rate? It is only when you have collected a vast number of commonplace facts that you are on the road to a true generalization.
In the Smithsonian Inst.i.tution at Washington there is a children"s room, in which there is a case marked "Pretty Sh.e.l.ls." The specimens fully justify the inscription. The very daintiest shapes, and the most intricate convolutions, and the most delicate tints are represented.
They are pretty sh.e.l.ls, which have not left their beauty on the sh.o.r.e.
But the delight in all this loveliness is not scientific. The kind gentleman who arranged the sh.e.l.ls according to this cla.s.sification acted not in his capacity as a conchologist, but as the father of a family.
Nor does the enjoyment of the most beautiful thoughts or words satisfy the requirements of those sciences which deal with humanity. The distinction between Literature and Science is fundamental. What is a virtue in one sphere is a vice in the other. After all that has been said about the scientific use of the imagination it remains true that the imagination is an intruder in the laboratory. Even if it were put to use, that would only mean that it is reduced to a condition of slavery.
In its own realm it is accustomed to play rather than to work. It is also true that the attempts to introduce the methods of the laboratory into literature have been dismal failures. That way dullness lies.
Now and then, indeed, Nature in a fit of prodigality endows one person with both gifts.--Was not Oliver Wendell Holmes a Professor of Anatomy?
In such a case there is a perpetual effervescence. But even Dr. Holmes could not insinuate a sufficient knowledge of Anatomy by means of a series of discursive essays; nor could he give scientific value to the reflections of the "Autocrat of the Breakfast Table."
There was a time when the ability to read was such a rare accomplishment that it seemed to furnish the key to all knowledge. Men of the baser sort had to learn by experience, but the reader followed a royal path to the very fountain head of wisdom. Ordinary rules were not for him; he could claim the benefit of clergy. Only a generation ago young men of parts prepared themselves for the bar--and very good lawyers they made--by "reading Blackstone." Blackstone is a pleasant author, with a fund of wise observations, and many pleasant afternoons were spent in his company. In like manner other young men "read medicine."
It is now coming to be understood that one cannot read a science; it must be studied in quite a different fashion. "Book-learning" in such matters has been discredited.
The Gentle Reader has learned this lesson. It may be that he has cultivated some tiny field of his own, and has thus come to know how different this laborious task is from the care-free wandering in which at other hours he delights. But though he cannot read his way into the domains of strict science, yet there is an adjacent territory which he frequents. Into this territory, though he holds an ambiguous position, and finds many to molest and make him afraid, he is drawn by an insatiable curiosity. In a border-land danger has attractions and mystery is alluring. There is pleasant reading in spite of many threatening technicalities which seem to bar further progress.
On the coasts of the Dark Continent of Ignorance the several sciences have gained a foothold. In each case there is a well-defined country carefully surveyed and guarded. Within its frontiers the laws are obeyed, and all affairs are carried on in an orderly fashion. Beyond it is a vague "sphere of influence," a Hinter-land over which ambitious claims of suzerainty are made; but the native tribes have not yet been exterminated, and life goes on very much as in the olden time. Into the Hinter-land the Gentle Reader wanders, and he is known to the scientific explorer as a friendly native, whose good-will is worth cultivating. He is often confounded with the "General Reader," a very different person, whose omnivorous appet.i.te and intemperance in the use of miscellaneous information are very offensive to him. Unscrupulous adventurers carry on a thriving trade with the General Reader in damaged goods, which are foisted on him under the name of Popular Science.
In the Hinter-land there is dense ignorance of the achievements and even of the names of most of those who are recognized as authorities in their several sciences. They are as unknown as is the Lord Mayor of London to the natives on the banks of the Zambesi. The heroes of the Hinter-land are the bold explorers who in militant fashion have made their way into regions as yet unsubdued.
In the middle of the nineteenth century there was an heroic period during which scientific investigation took on all the color of romance.
The Gentle Reader turns to the lives and works of Darwin, Huxley, and Tyndall, very much as he would turn to the tales of Charlemagne and his Paladins. Here was a field of action. Something happened. As he reads he is conscious that he has nothing of that impersonal att.i.tude which belongs to pure science. It is not scientific but human interest which moves him. He is anxious to know what these men did, and what was the result of their deeds. It is an intellectual adventure of which the outcome is still uncertain.
The new generation cannot fully realize what the word "Evolution" meant to those who saw in it a portent of mysterious change. In its early advocates there was a mingling of romantic daring and missionary zeal.
Its enemies resisted with the fort.i.tude which belongs to those who never know when they are beaten. In almost any old bookstores one may see a counter labeled "Second-hand Theology, very cheap." It is a collection of the spent ammunition which may still be found on the field of battle.
It is in an unfrequented corner. Now and then a theological student may visit it, but even he seems rather to be a vague considerer of worthy things than a bargain hunter. Yet once these volumes were eagerly read.
Out of the border warfare between Science and certain types of Theology and Philosophy there came a kind of literature that has a very real value and which is not lacking in charm. What a sense of relief came to the Gentle Reader when he stumbled upon John Fiske"s "Excursions of an Evolutionist." This was the very thing he had been looking for; not an exhaustive survey, nor a strenuous campaign, but an excursion with a competent guide and interpreter, a friendly person acquainted with the country who would tell him the things he wanted to know, and not weary him with irrelevant and confusing details.
What an admirable interpreter Fiske was! Darwin, with characteristic modesty, acknowledged his indebtedness to him for pointing out some of the larger results of his own investigations. He had the instinct which enabled him to seize the salient points; to open up new vistas, to make clear a situation. His histories are always readable because he followed the main stream and never lost himself in a sluggish bayou. The same method applied to cosmic forces makes him see their dramatic movement.
It is the genius of a born man of letters using the facts discovered by scientific methods for its own purpose. That purpose is always broad and humanizing.
The specialist is apt to speak patronizingly of such work, as if it were necessarily inferior to his own. It seems to bear the marks of superficiality. To appreciate it properly one must take it for what it is. Man was interested in the Universe long before he began to study it scientifically. He dreamed about it, he mused over its mysteries, he talked about its more obvious aspects. And it is as interesting now as it ever was and as fit an object of thought. The conceptions which satisfied us in the days when ignorance had not arrived at self-consciousness have to be given up; but we are anxious to know what have taken their places. We want to get our bearings and to discern the general trend of the forces which make the world. It is no mean order of mind that is fitted to answer our needs by wise interpretation.
There is often a conflict between private owners and the public over the right to fish in certain waters. The landowners put up warning signs and try to prevent trespa.s.s, while the public insists on its ancient privileges. The law, with that admirable common sense for which it has such a great reputation, makes a distinction. The small pond may be privately owned and fenced in, but "boatable waters" are free to all.
So we may concede to the specialist the exclusive right to have an opinion on certain subjects--subjects let us say of a size suitable for the thesis of a Doctor of Philosophy. But we are not to be shut off from the pleasure of thinking on more sizable themes. We have all equal rights on the "boatable waters."
Matthew Arnold retells the story of the Scholar-gypsy who, forsaking the university, "took to the woods,"--so far as we can learn from the poem, to his own spiritual and intellectual advantage. The combination of the scholar and gypsy has a fascination. One likes to conceive of thought as playing freely among the other forces of nature, and dealing directly with all objects and not with those especially prepared for it.
Across the border-land of the physical sciences one may meet many such scholar-gypsies. They have taken to the wilderness and yet carried into it a trained intelligence. Here may be found keen observers, who might have written text-books on ornithology had they not fallen in love with birds. They follow their friends into their haunts in the thickets, and they love to gossip about their peculiarities. Here are botanists who love the growing things in the fields and woods better than the specimens in their herbariums. They love to describe better than to a.n.a.lyze. Now and then one may meet a renegade who carries a geologist"s hammer. It is a sheer hypocrisy, like a fishing rod in the hands of a contemplative rambler. It is merely an excuse for being out of doors and among the mountains.
The Gentle Reader finds unfailing delight in these wanderers. They open up to him a leafy world. Thanks to them there are places where he feels intimately at home: a certain English parish; a strip of woodland in Ma.s.sachusetts; the vicinity of a farm on the Hudson; an enchanted country in the high Sierras.
"I verily believe," he says, "there is more Natural History to be learned in such places than in all the museums. Besides, I never liked a museum."
The fact is that he does learn a good many things in this way--and some of them he remembers.
The native African who is capable of understanding the philosophy of history may adjust his mind to the idea that his continent is intended for exploitation by a superior race. The forests in which his ancestors have hunted for generations form only a part of the Hinter-land of some colony on the coast which he has never seen. After a time, by an inevitable process of expansion, the colony will absorb and a.s.similate all the adjoining country. But his perplexities are not over when he has, in a general way, resigned himself to manifest destiny. He discovers that all Europeans are not alike, though they certainly look alike. There are conflicting claims. To whose sphere of influence does he belong? It is not easy to answer such questions, and mistakes are liable to bring down upon him punitive expeditions from different quarters.