Yet it is undeniable that much anger and distress is raised in many quarters by the least attempt to state plainly what every one well knows, of Burns’s profligacy, and of the fatal consequences of his marriage. And for this there are perhaps two subsidiary reasons. For, first, there is, in our drunken land, a certain privilege extended to drunkenness. In Scotland, in particular, it is almost respectable, above all when compared with any “irregularity between the sexes.” The selfishness of the one, so much more gross in essence, is so much less immediately conspicuous in its results, that our demiurgeous Mrs. Grundy smiles apologetically on its victims. It is often said – I have heard it with these ears – that drunkenness “may lead to vice.” Now I did not think it at all proved that Burns was what is called a drunkard; and I was obliged to dwell very plainly on the irregularity and the too frequent vanity and meanness of his relations to women. Hence, in the eyes of many, my study was a step towards the demonstration of Burns’s radical badness.
But, second, there is a certain class, professors of that low morality so greatly more distressing than the better sort of vice, to whom you must never represent an act that was virtuous in itself as attended by any other consequences than a large family and fortune. To hint that Burns’s marriage had an evil influence is, with this class, to deny the moral law. Yet such is the fact. It was bravely done; but he had presumed too far on his strength. One after another the lights of his life went out, and he fell from circle to circle to the dishonoured sickbed of the end. And surely, for any one that has a thing to call a soul, he shines out tenfold more nobly in the failure of that frantic effort to do right, than if he had turned on his heel with Worldly Wiseman, married a congenial spouse, and lived orderly and died reputably an old man. It is his chief title that he refrained from “the wrong that amendeth wrong.” But the common, trashy mind of our generation is still aghast, like the Jews of old, at any word of an unsuccessful virtue. Job has been written and read; the tower of Siloam fell nineteen hundred years ago; yet we have still to desire a little Christianity, or, failing that, a little even of that rude, old Norse nobility of soul, which saw virtue and vice alike go unrewarded, and was yet not shaken in its faith.
WALT WHITMAN. This is a case of a second difficulty which lies continually before the writer of critical studies: that he has to meditate between the author whom he loves and the public who are certainly indifferent and frequently averse. Many articles had been written on this notable man. One after another had leaned, in my eyes, either to praise or blame unduly. In the last case, they helped to blindfold our fastidious public to an inspiring writer; in the other, by an excess of unadulterated praise, they moved the more candid to revolt. I was here on the horns of a dilemma; and between these horns I squeezed myself, with perhaps some loss to the substance of the paper. Seeing so much in Whitman that was merely ridiculous, as well as so much more that was unsurpassed in force and fitness, – seeing the true prophet doubled, as I thought, in places with the Bull in a China Shop, – it appeared best to steer a middle course, and to laugh with the scorners when I thought they had any excuse, while I made haste to rejoice with the rejoicers over what is imperishably good, lovely, human, or divine, in his extraordinary poems. That was perhaps the right road; yet I cannot help feeling that in this attempt to trim my sails between an author whom I love and honour and a public too averse to recognise his merit, I have been led into a tone unbecoming from one of my stature to one of Whitman’s. But the good and the great man will go on his way not vexed with my little shafts of merriment. He, first of any one, will understand how, in the attempt to explain him credibly to Mrs. Grundy, I have been led into certain airs of the man of the world, which are merely ridiculous in me, and were not intentionally discourteous to himself. But there is a worse side to the question; for in my eagerness to be all things to all men, I am afraid I may have sinned against proportion. It will be enough to say here that Whitman’s faults are few and unimportant when they are set beside his surprising merits. I had written another paper full of gratitude for the help that had been given me in my life, full of enthusiasm for the intrinsic merit of the poems, and conceived in the noisiest extreme of youthful eloquence. The present study was a rifacimento. From it, with the design already mentioned, and in a fit of horror at my old excess, the big words and emphatic passages were ruthlessly excised. But this sort of prudence is frequently its own punishment; along with the exaggeration, some of the truth is sacrificed; and the result is cold, constrained, and grudging. In short, I might almost everywhere have spoken more strongly than I did.
THOREAU. Here is an admirable instance of the “point of view” forced throughout, and of too earnest reflection on imperfect facts. Upon me this pure, narrow, sunnily-ascetic Thoreau had exercised a great charm. I have scarce written ten sentences since I was introduced to him, but his influence might be somewhere detected by a close observer. Still it was as a writer that I had made his acquaintance; I took him on his own explicit terms; and when I learned details of his life, they were, by the nature of the case and my own parti pris, read even with a certain violence in terms of his writings. There could scarce be a perversion more justifiable than that; yet it was still a perversion. The study, indeed, raised so much ire in the breast of Dr. Japp (H. A. Page), Thoreau’s sincere and learned disciple, that had either of us been men, I please myself with thinking, of less temper and justice, the difference might have made us enemies instead of making us friends. To him, who knew the man from the inside, many of my statements sounded like inversions made on purpose; and yet when we came to talk of them together, and he had understood how I was looking at the man through the books, while he had long since learned to read the books through the man, I believe he understood the spirit in which I had been led astray.
On two most important points, Dr. Japp added to my knowledge, and with the same blow fairly demolished that part of my criticism. First, if Thoreau were content to dwell by Walden Pond, it was not merely with designs of self-improvement, but to serve mankind in the highest sense. Hither came the fleeing slave; thence was he despatched along the road to freedom. That shanty in the woods was a station in the great Underground Railroad; that adroit and philosophic solitary was an ardent worker, soul and body, in that so much more than honourable movement, which, if atonement were possible for nations, should have gone far to wipe away the guilt of slavery. But in history sin always meets with condign punishment; the generation passes, the offence remains, and the innocent must suffer. No underground railroad could atone for slavery, even as no bills in Parliament can redeem the ancient wrongs of Ireland. But here at least is a new light shed on the Walden episode.
Second, it appears, and the point is capital, that Thoreau was once fairly and manfully in love, and, with perhaps too much aping of the angel, relinquished the woman to his brother. Even though the brother were like to die of it, we have not yet heard the last opinion of the woman. But be that as it may, we have here the explanation of the “rarefied and freezing air” in which I complained that he had taught himself to breathe. Reading the man through the books, I took his professions in good faith. He made a dupe of me, even as he was seeking to make a dupe of himself, wresting philosophy to the needs of his own sorrow. But in the light of this new fact, those pages, seemingly so cold, are seen to be alive with feeling. What appeared to be a lack of interest in the philosopher turns out to have been a touching insincerity of the man to his own heart; and that fine-spun airy theory of friendship, so devoid, as I complained, of any quality of flesh and blood, a mere anodyne to lull his pains. The most temperate of living critics once marked a passage of my own with a cross and the words, “This seems nonsense.” It not only seemed; it was so. It was a private bravado of my own, which I had so often repeated to keep up my spirits that I had grown at last wholly to believe it, and had ended by setting it down as a contribution to the theory of life. So with the more icy parts of this philosophy of Thoreau’s. He was affecting the Spartanism he had not; and the old sentimental wound still bled afresh, while he deceived himself with reasons.
Thoreau’s