Whitman

"Listen! I will be honest with you, I do not offer the old smooth prizes, but offer rough new prizes, These are the days that must happen to you:

"You shall not heap up what is called riches, You shall scatter with lavish hand all that you earn or achieve; You but arrive at the city to which you were destined--you hardly settle yourself to satisfaction, before you are called by an irresistible call to depart.

You shall be treated to the ironical smiles and mockings of those who remain behind you; What beckonings of love you receive, you shall only answer with pa.s.sionate kisses of parting, You shall not allow the hold of those who spread their reached hands toward you.

"Allons! After the GREAT COMPANIONS! and to belong to them!"

XVI

Whitman always avails himself of the poet"s privilege and magnifies himself. He magnifies others in the same ratio, he magnifies all things.

"Magnifying and applying come I," he says, "outbidding at the start the old cautious hucksters." Indeed, the character which speaks throughout "Leaves of Gra.s.s" is raised to the highest degree of personal exaltation.

To it nothing is trivial, nothing is mean; all is good, all is divine. The usual distinctions disappear, burned up, the poet says, for religion"s sake. All the human attributes are heightened and enlarged; sympathy as wide as the world; love that balks at nothing; charity as embracing as the sky; egotism like the force of gravity; religious fervor that consumes the coa.r.s.est facts like stubble; spirituality that finds G.o.d everywhere every hour of the day; faith that welcomes death as cheerfully as life; comradeship that would weld the nation into a family of brothers; s.e.xuality that makes prudes shudder; poetic enthusiasm that scornfully dispenses with all the usual advent.i.tious aids; and in general a largeness, coa.r.s.eness, and vehemence that are quite appalling to the general reader. Lovers of poetry will of necessity be very slow in adjusting their notions to the standards of "Leaves of Gra.s.s." It is a survey of life and of the world from the cosmic rather than from the conventional standpoint. It carries the standards of the natural-universal into all fields.

Some men have accepted poverty and privation with such contentment and composure as to make us almost envious of their lot; and Whitman accepts the coa.r.s.er, commoner human elements which he finds in himself, and which most of us try to conceal or belittle, with such frankness and perception of their real worth that they acquire new meaning and value in our eyes.

If he paraded these things unduly, and showed an overweening preference for them, as some of his critics charge, this is of course an element of weakness.

His precept and his ill.u.s.tration, carried out in life, would fill the land with strong, native, original types of men and women animated by the most vehement comradeship, selfism and otherism going hand in hand.

HIS RELATION TO CULTURE

I

"Leaves of Gra.s.s" is not the poetry of culture, but it is to be said in the same breath that it is not such a work as an uncultured man produces, or is capable of producing.

The uncultured man does not think Whitman"s thoughts, or propose Whitman"s problems to himself, or understand or appreciate them at all. The "Leaves"

are perhaps of supreme interest only to men of deepest culture, because they contain in such ample measure that without which all culture is mere varnish or veneer. They are indirectly a tremendous criticism of American life and civilization, and they imply that breadth of view and that liberation of spirit--that complete disillusioning--which is the best result of culture, and which all great souls have reached, no matter who or what their schoolmasters may have been.

Our reading public probably does not and cannot see itself in Whitman at all. He must be a great shock to its sense of the genteel and the respectable. Nor can the working people and the unlettered, though they were drawn to Whitman the man, be expected to respond to any considerable extent to Whitman the poet. His standpoint can be reached only after pa.s.sing through many things and freeing one"s self from many illusions. He is more representative of the time-spirit out of which America grew, and which is now shaping the destiny of the race upon this continent. He strikes under and through our whole civilization.

He despised our social G.o.ds, he distrusted our book-culture, he was alarmed at the tendency to the depletion and attenuation of the national type, and he aimed to sow broadcast the germs of more manly ideals. His purpose was to launch his criticism from the basic facts of human life, psychic and physiologic; to inject into the veins of our anaemic literature the reddest, healthiest kind of blood; and in doing so he has given free swing to the primary human traits and affections and to s.e.xuality, and has charged his pages with the spirit of real things, real life.

We have been so long used to verse which is the outcome of the literary impulse alone, which is written at so many removes from the primary human qualities, produced from the extreme verge of culture and artificial refinement, which is so innocent of the raciness and healthful coa.r.s.eness of nature, that poetry which has these qualities, which implies the body as well as the mind, which is the direct outgrowth of a radical human personality, and which make demands like those made by real things, is either an offense to us or is misunderstood.

II

Whitman says his book is not a good lesson, but it takes down the bars to a good lesson, and that to another, and that to another still. To take down bars rather than to put them up is always Whitman"s aim; to make his reader free of the universe, to turn him forth into the fresh and inexhaustible pastures of time, s.p.a.ce, eternity, and with a smart slap upon his back with the halter as a spur and send-off, is about what he would do. His message, first and last, is "give play to yourself;" "let yourself go;"--happiness is in the quest of happiness; power comes to him who power uses.

"Long enough have you timidly waded, holding a plank by the sh.o.r.e; Now I will you to be a bold swimmer, To jump off in the midst of the sea, rise again, nod to me, shout, and laughingly dash with your hair."

To hold Whitman up to ridicule, and to convict him of grossness and tediousness, is easy enough; first, because he is so out of relation to the modes and taste of his times, and, secondly, because he has somewhat of the uncouthness and coa.r.s.eness of large bodies. Then his seriousness and simplicity, like that of Biblical and Oriental writers,--a kind of childish inaptness and homeliness,--often exposes him to our keen, almost abnormal sense of the ridiculous. He was deficient in humor, and he wrote his book in entire obliviousness of social usages and conventions, so that the perspective of it is not the social or indoor perspective, but that of life and nature at large, careering and unhampered. It is probably the one modern poem whose standards are not social and what are called artistic.

Its atmosphere is always that of the large, free s.p.a.ces of vast, unhoused nature. It has been said that the modern world could be reconstructed from "Leaves of Gra.s.s," so compendious and all-inclusive is it in its details; but of the modern world as a social organization, of man as the creature of social usages and prohibitions, of fashions, of dress, of ceremony,--the indoor, parlor and drawing-room man,--there is no hint in its pages. In its matter and in its spirit, in its standards and in its execution, in its ideals and in its processes, it belongs to and affiliates with open-air nature, often reaching, I think, the cosmic and unconditioned. In a new sense is Whitman the brother of the orbs and cosmic processes, "conveying a sentiment and invitation of the earth." All his enthusiasms, all his sympathies have to do with the major and fundamental elements of life. He is a world-poet. We do not readily adjust our indoor notions to him. Our culture-standards do not fit him.

III

The problem of the poet is doubtless more difficult in our day than in any past day; it is harder for him to touch reality.

The acc.u.mulations of our civilization are enormous: an artificial world of great depth and potency overlies the world of reality; especially does it overlie the world of man"s moral and intellectual nature. Most of us live and thrive in this artificial world, and never know but it is the world of G.o.d"s own creating. Only now and then a man strikes his roots down through this made land into fresh, virgin soil. When the religious genius strikes his roots through it, and insists upon a present revelation, we are apt to cry "heretic;" when the poet strikes his roots through it, as Whitman did, and insists upon giving us reality,--giving us himself before custom or law,--we cry "barbarian," or "art-heretic," or "outlaw of art."

In the countless adjustments and acc.u.mulations, and in the oceanic currents of our day and land, the individual is more and more lost sight of,--merged, swamped, effaced. See him in Whitman rising above it all. See it all shot through and through with his quality and obedient to his will.

See the all-leveling tendency of democracy, the effacing and sterilizing power of a mechanical and industrial age, set at naught or reversed by a single towering personality. See America, its people, their doings, their types, their good and evil traits, all bodied forth in one composite character, and this character justifying itself and fronting the universe with the old joy and contentment.

IV

"The friendly and flowing savage, who is he?

Is he waiting for civilization, or is he past it and master of it?"

Do we not, consciously or unconsciously, ask this or a similar question of every poet or artist whom we pa.s.s in review before us? Is he master of his culture, or does it master him? Does he strike back through it to simple, original nature, or is he a potted plant? Does he retain the native savage virtues, or is he entirely built up from the outside? We constantly mistake culture for mere refinement, which it is not: it is a liberating process; it is a clearing away of obstructions, and the giving to inherent virtues a chance to express themselves. It makes savage nature friendly and considerate. The aim of culture is not to get rid of nature, but to utilize nature. The great poet is always a "friendly and flowing savage,"

the master and never the slave of the complex elements of our artificial lives.

Though our progress and civilization are a triumph over nature, yet in an important sense we never get away from nature or improve upon her. Her standards are still our standards, her sweetness and excellence are still our aim. Her health, her fertility, her wholeness, her freshness, her innocence, her evolution, we would fain copy or reproduce. We would, if we could, keep the pungency and aroma of her wild fruit in our cultivated specimens, the virtue and hardiness of the savage in our fine gentlemen, the joy and spontaneity of her bird-songs in our poetry, the grace and beauty of her forms in our sculpture and carvings.

A poetic utterance from an original individual standpoint, something definite and characteristic,--this is always the crying need. What a fine talent has this or that young British or American poet whom we might name!

But we see that the singer has not yet made this talent his own; it is a kind of borrowed capital; it is the general taste and intelligence that speak. When will he redeem all these promises, and become a fixed centre of thought and emotion in himself? To write poems is no distinction; to be a poem, to be a fixed point amid the seething chaos, a rock amid the currents, giving your own form and character to them,--that is something.

It matters little, as Whitman himself says, who contributes the ma.s.s of poetic verbiage upon which any given age feeds.

But for a national first-cla.s.s poem, or a great work of the imagination of any sort, the man is everything, because such works finally rest upon primary human qualities and special individual traits. A richly endowed personality is always the main dependence in such cases, or, as Goethe says, "in the great work the great person is always present as the great factor."

"Leaves of Gra.s.s" is as distinctly an emanation from Walt Whitman, from his quality and equipment as a man apart from anything he owed to books or to secondary influences, as a tree is an emanation from the soil. It is, moreover, an emanation from him as an American in the latter half of the nineteenth century, and as a typical democratic composite man, a man of the common people, bone of their bone and flesh of their flesh, but with an extraordinary endowment of spiritual and intellectual power, to which he has given full swing without abating one jot or t.i.ttle the influence of his heritage of the common stock.

V

There is one important quality that enters into all first-cla.s.s literary production and into all art, which is taken little account of in current criticism: I mean the quality of the manly,--the pulse and pressure of manly virility and strength. Goethe spoke of it to Eckermann as a certain urgent power in which the art of his time was lacking. The producers had taste and skill, but were not masterful as men. Goethe always looked straight through the work to the man behind it; in art and poetry the personality was everything. The special talent of one kind or another was quite secondary. The greatest works are the least literary. To speak in literature as a man, and not merely as a scholar or professional litterateur, is always the crying need. The new poet has this or that gift, but what is the human fund back of all? What is his endowment of the common universal human traits? How much of a man is he? His measure in this respect will be the measure of the final value of his contribution.

The decadence of literature sets in when there is more talent than character in current production; when rare literary and artistic gifts no longer come wedded to large human and manly gifts; when taste is fastidious rather than robust and hearty. When was there a man born to English or American literature with a large endowment of the universal human qualities, or with those elements that give breadth and power, and which lead art rather than follow it? We are living in an age of great purity and refinement of taste in art and letters, but dest.i.tute of power.

Goethe spoke of Walter Scott not merely as a great talent, but as a "comprehensive nature." Without this comprehensive nature as a setting, his great talent would have amounted to but little. This gives the weight, the final authority. How little there was on the surface of Scott of the literary keenness, subtlety, knowingness of later producers, and yet how far his contribution surpa.s.ses theirs in real human pathos and suggestiveness!

The same might be said of Count Tolsto, who is also, back of all, a great loving nature.

One has great joy in Whitman because he is beyond and over all a large and loving personality; his work is but a thin veil through which a great nature clearly shows. The urgent power of which Goethe speaks is almost too strong,--too strong for current taste: we want more art and less man, more literature and less life. It is not merely a great mind that we feel, but a great character. It penetrates every line, and indeed makes it true of the book that whoever "touches this touches a man."

The lesson of the poet is all in the direction of the practical manly and womanly qualities and virtues,--health, temperance, sanity, power, endurance, aplomb,--and not at all in the direction of the literary and artistic qualities or culture.

"To stand the cold or heat, to take good aim with a gun, to sail a boat, to manage horses, to beget superb children, To speak readily and clearly, to feel at home among common people, To hold our own in terrible positions on land and sea."

All his aims, ideas, impulses, aspirations, relate to life, to personality, and to power to deal with real things; and if we expect from him only literary ideas--form, beauty, lucidity, proportion--we shall be disappointed. He seeks to make the impression of concrete forces and objects, and not of art.