Harvard Classics, Volume 28 by - (book reader for pc .txt) 📕

with clever imitative grace and elegance, were crowded with princes, dukes, marquises, and counts—in fact, with the same male company as one meets at the parties of the Princess Metternich and Madame Drouyn de Lhuys. Some English peers and members of Parliament were present, and appeared to enjoy the animated and dazzlingly improper scene. On the second floor the supper-tables were loaded with every delicacy of the season. That your readers may form some idea of the dainty fare of the Parisian demi-monde, I copy the menu of the supper, which was served to all the guests (about 200) seated at four o'clock. Choice Yquem, Johannisberg, Lafitte, Tokay, and Champagne of the finest vintages were served most lavishly throughout the morning. After supper dancing was resumed with increased animation, and the ball terminated with a chaîne diabolique and a cancan d'enfer at seven in the morning. (Morning-service—'Ere the fresh lawns appeared under the opening eyelids of the Morn.—') Here is the menu:—'Consommé de volaille à la Bagration; 16 hors-d'oeuvres variés. Bouchées à la Talleyrand. Saumons froids, sauce Ravigote. Filets de boeuf en Bellevue, timbales milanaises chaudfroid de gibier. Dindes truffées. Pâtés de foies gras, buissons d'écrevisses, salades vénétiennes, gelées blanches aux fruits, gateaux mancini, parisiens et parisiennes. Fromages glacés, Ananas. Dessert.'"

[16] Please observe this statement, and think of it, and consider how it happens that a poor old woman will be ashamed to take a shilling a week from the country—but no one is ashamed to take a pension of a thousand a year.

[17] I am heartily glad to see such a paper as the "Pall Mall Gazette" established; for the power of the press in the hands of highly educated men, in independent position, and of honest purpose, may, indeed, become all that it has been hitherto vainly vaunted to be. Its editor will, therefore, I doubt not, pardon me, in that, by very reason of my respect for the journal, I do not let pass unnoticed an article in its third number, page 5, which was wrong in every word of it, with the intense wrongness which only an honest man can achieve who has taken a false turn of thought in the outset, and is following it, regardless of consequences. It contained at the end this notable passage:—

"The bread of affliction, and the water of affliction—aye, and the bedsteads and blankets of affliction, are the very utmost that the law ought to give to outcasts merely as outcasts." I merely put beside this expression of the gentlemanly mind of England in 1865, a part of the message which Isaiah was ordered to "lift up his voice like a trumpet" in declaring to the gentlemen of his day: "Ye fast for strife, and to smite with the fist of wickedness. Is not this the fast that I have chosen, to deal thy bread to the hungry, and that thou bring the poor that are cast out (margin 'afflicted') to thy house." The falsehood on which the writer had mentally founded himself, as previously stated by him, was this: "To confound the functions of the dispensers of the poor-rates with those of the dispensers of a charitable institution is a great and pernicious error." This sentence is so accurately and exquisitely wrong, that its substance must be thus reversed in our minds before we can deal with any existing problem of national distress. "To understand that the dispensers of the poor-rates are the almoners of the nation, and should distribute its alms with a gentleness and freedom of hand as much greater and franker than that possible to individual charity, as the collective national wisdom and power may be supposed greater than those of any single person, is the foundation of all law respecting pauperism." (Since this was written the "Pall Mall Gazette" has become a mere party paper—like the rest; but it writes well, and does more good than mischief on the whole.)

[18] The great renunciation.

SESAME AND LILIES LECTURE—II—LILIES[1]
OF QUEENS' GARDENS.

"Be thou glad, oh thirsting Desert; let the desert be made cheerful, and bloom as the lily; and the barren places of Jordan shall run wild with wood."—ISAIAH xxxv, i. (Septuagint.)

It will, perhaps, be well, as this Lecture is the sequel of one previously given, that I should shortly state to you my general intention in both. The questions specially proposed to you in the first, namely, How and What to Read, rose out of a far deeper one, which it was my endeavor to make you propose earnestly to yourselves, namely, Why to Read. I want you to feel, with me, that whatever advantages we possess in the present day in the diffusion of education and of literature, can only be rightly used by any of us when we have apprehended clearly what education is to lead to, and literature to teach. I wish you to see that both well-directed moral training and well-chosen reading lead to the possession of a power over the ill-guided and illiterate, which is, according to the measure of it, in the truest sense, kingly; conferring indeed the purest kingship that can exist among men: too many other kingships (however distinguished by visible insignia or material power) being either spectral, or tyrannous;—Spectral—that is to say, aspects and shows only of royalty, hollow as death, and which only the "Likeness of a kingly crown have on"; or else tyrannous—that is to say, substituting their own will for the law of justice and love by which all true kings rule.

52. There is, then, I repeat—and as I want to leave this idea with you, I begin with it, and shall end with it—only one pure kind of kingship; an inevitable and external kind, crowned or not: the kingship, namely, which consists in a stronger moral state, and a truer thoughtful state, than that of others; enabling you, therefore, to guide, or to raise them. Observe that word "State"; we have got into a loose way of using it. It means literally the standing and stability of a thing; and you have the full force of it in the derived word "statue"—"the immovable thing." A king's majesty or "state," then, and the right of his kingdom to be called a state, depends on the movelessness of both:—without tremor, without quiver of balance; established and enthroned upon a foundation of eternal law which nothing can alter, nor overthrow.

53. Believing that all literature and all education are only useful so far as they tend to confirm this calm, beneficent, and therefore kingly, power—first, over ourselves, and, through ourselves, over all around us, I am now going to ask you to consider with me farther, what special portion or kind of this royal authority, arising out of noble education, may rightly be possessed by women; and how far they also are called to a true queenly power. Not in their households merely, but over all within their sphere. And in what sense, if they rightly understood and exercised this royal or gracious influence, the order and beauty induced by such benignant power would justify us in speaking of the territories over which each of them reigned, as "Queens' Gardens."

54. And here, in the very outset, we are met by a far deeper question, which—strange though this may seem—remains among many of us yet quite undecided, in spite of its infinite importance.

We cannot determine what the queenly power of women should be, until we are agreed what their ordinary power should be. We cannot consider how education may fit them for any widely extending duty, until we are agreed what is their true constant duty. And there never was a time when wilder words were spoken, or more vain imagination permitted, respecting this question—quite vital to all social happiness. The relations of the womanly to the manly nature, their different capacities of intellect or of virtue, seem never to have been yet estimated with entire consent. We hear of the "mission" and of the "rights" of Woman, as if these could ever be separate from the mission and the rights of Man;—as if she and her lord were creatures of independent kind, and of irreconcilable claim. This, at least, is wrong. And not less wrong—perhaps even more foolishly wrong (for I will anticipate thus far what I hope to prove)—is the idea that woman is only the shadow and attendant image of her lord, owing him a thoughtless and servile obedience, and supported altogether in her weakness, by the preëminence of his fortitude.

This, I say, is the most foolish of all errors respecting her who was made to be the helpmate of man. As if he could be helped effectively by a shadow, or worthily by a slave!

55. I.—Let us try, then, whether we cannot get at some clear and harmonious idea (it must be harmonious if it is true) of what womanly mind and virtue are in power and office, with respect to man's; and how their relations rightly accepted, aid, and increase, the vigor, and honor, and authority of both.

And now I must repeat one thing I said in the last lecture: namely, that the first use of education was to enable us to consult with the wisest and the greatest men on all points of earnest difficulty. That to use books rightly, was to go to them for help: to appeal to them, when our own knowledge and power of thought failed: to be led by them into wider sight—purer conception—than our own, and receive from them the united sentence of the judges and councils of all time, against our solitary and unstable opinion.

Let us do this now. Let us see whether the greatest, the wisest, the purest-hearted of all ages are agreed in any wise on this point: let us hear the testimony they have left respecting what they held to be the true dignity of woman, and her mode of help to man.

56. And first let us take Shakespeare.

Note broadly in the outset, Shakespeare has no heroes;—he has only heroines. There is not one entirely heroic figure in all his plays, except the slight sketch of Henry the Fifth, exaggerated for the purposes of the stage: and the still slighter Valentine in The Two Gentlemen of Verona. In his labored and perfect plays you have no hero. Othello would have been one, if his simplicity had not been so great as to leave him the prey of every base practice round him; but he is the only example even approximating to the heroic type. Coriolanus—Caesar—Antony, stand in flawed strength, and fall by their vanities;—Hamlet is indolent, and drowsily speculative; Romeo an impatient boy; the Merchant of Venice languidly submissive to adverse fortune; Kent, in King Lear, is entirely noble at heart, but too rough and unpolished to be of true use at the critical time, and he sinks into the office of a servant only. Orlando, no less noble, is yet the despairing toy of chance, followed, comforted, saved, by Rosalind. Whereas there is hardly a play that has not a perfect woman in it, steadfast in grave hope and errorless purpose: Cordelia, Desdemona, Isabella, Hermione, Imogen, Queen Katherine, Perdita, Silvia, Viola, Rosalind, Helena, and last, and perhaps loveliest, Virgilia, are all faultless: conceived in the highest heroic type of humanity.

57. Then observe, secondly,

The catastrophe of every play is caused always by the folly or fault of a man; the redemption, if there be any, is by the wisdom and virtue of a woman, and failing that, there is none. The catastrophe of King Lear is owing to his own want of judgment, his impatient vanity, his misunderstanding of his children; the virtue of his one true daughter would have saved him from all the injuries of the others, unless he had cast her away from him; as it is, she all but saves him.

Of Othello I need not trace the tale;—nor the one weakness of his so mighty love; nor the inferiority of his