Julia Ward Howe - Richards Laura E. (бесплатная регистрация книга TXT) 📗
"I cannot remember," she says, "that the interest of his sermons ever varied for me. It was all one intense delight....It was hard to go out from his presence, all aglow with the enthusiasm which he felt and inspired, and to hear him spoken of as a teacher of irreligion, a pest to the community."
These were the days when it was possible for a minister of a Christian church, hearing of Parker's dangerous illness, to pray that God might remove him from the earth. To her, it seemed that "truly, he talked with God, and took us with him into the divine presence."
Parker could play as well as preach; she loved to "make fun" with him. Witness her "Philosoph-Master and Poet-Aster" in "Passion Flowers." Parker's own powers of merrymaking appear in his Latin epitaph on "the Doctor" (who survived him by many years), which is printed in the "Letters and Journals of Samuel Gridley Howe."
She used in later years to shake her head as she recalled a naughty mot of hers apropos of Parker's preaching: "I would rather," she said, "hear Theodore Parker preach than go to the theatre; I would rather go to the theatre than go to a party; I would rather go to a party than stay at home!"
A letter to her sister Annie shows the trend of her religious thought in these days.
Sunday evening, December 8, 1844.
Dear Annie,—
Do not let the Bishop or Uncle or any one frighten you into any concessions—tell them, and all others that, even if you agree with them in doctrine, you think their notion of a religious life narrow, false, superficial. You owe it to truth, to them, to yourself, to say so. I think perfect and fearless frankness one of our highest duties to man as well as to God. Only see how one half the world pragmatically sets its foot down, and says to the other half, "Be converted, my opinion is truth! I must be right and you must be wrong,"—while the other half timidly falters a reluctant acquiescence, or scarce audible expression of doubt, and continues troubled and afraid and discontented with itself and others. Let me never think of you as in this ignominious position, dear Annie. Do not think that I misapprehend you. I know you do not agree in doctrine with me, but I know too that you do not feel that you can abandon your life and conscience to the charge and guidance of such a man as Eastburn, or as Uncle Ben. Do not, therefore, be afraid of them, but let their censure be a very secondary thing with you—while your life is the true expression of your faith, whom can you fear? You are accountable to man for the performance of the duties which affect his welfare and well-being—for those which concern your own soul, you are accountable to God alone. A man, though with twenty surplices on his back and twenty prayer books in his hand, can no more condemn than he can save you.... There may be a hell and a heaven, and it may be good for most people, for you and me, too, if you choose to think that it is so. But there is a virtue which rises above such considerations—there are motives higher than personal fear or hope—the love of good because it is good, because it is God's and nature's law, because it is the secret of the beautiful order of things, because they are blessed by your virtuous deeds and pure thoughts—because every holy, every noble deed, word, or thought helps to build up the ruins of the world, and to elevate our degraded humanity. Those who propose to you hell and heaven as the great incentives to right, appeal merely to your natural love of personal advantage—those who hold up to you a God now frowning and indignant, now gracious and benignant, appeal simply to your natural cowardice, to your natural love of approbation. Does one love God for one's own advantage? One loves Him for His perfection, and if one loves Him, one keeps His commandments. Abandon, I pray you, the exploded formula of selfishness!... I think one should be capable of loving virtue, were one sure even that hell and not heaven would be its reward.
The benedictions of the Sermon on the Mount are very simple—no raptures, no ecstasies are promised. Blessed are all that seek the good of others and the knowledge of truth—blessed, simply that in so doing they obey the law of God, imitate His character, and coming nearer and nearer to Him shall find Him more and more in their hearts. One word about Unitarians. It is very wrong to say that they reject the Bible, simply because they interpret it in a different manner from the (so-called) orthodox, or that they reject Christ, because they understand him in one way, and you in another—while they emulate his wonderful life, while they acknowledge his divine mission, and the divine power of his words, why should they be said to despise him?...
During the years between 1843 and 1859, her life was from time to time shadowed by the approach of a great joy. Before the birth of each successive child she was oppressed by a deep and persistent melancholy. Present and future alike seemed dark to her; she wept for herself, but still more for the hapless infant which must come to birth in so sorrowful a world. With the birth of the child the cloud lifted and vanished. Sunshine and joy—and the baby—filled the world; the mother sang, laughed, and made merry.
In her letters to her sisters, and later in her journals, both these moods are abundantly evident. At first, these letters are full of the bustle of arrival and of settling in the Institution.
"I received the silver.... The soup-ladle is my delight, and I could almost take the dear old coffee-pot to bed with me.... But here is the most important thing.
"My tragedy is left behind!... My house ... in great confusion, carpets not down, curtains not up, the devil to pay, and not a sofa to ask him to sit down upon...."
She now felt sadly the need of training in matters which her girlhood had despised. (She could describe every room in her father's house save one—the kitchen!) The Doctor liked to give weekly dinners to his intimates, "The Five of Clubs," and others. These dinners were something of a nightmare to Julia, even with the aid of Miss Catherine Beecher's cookbook. She spent weeks in studying this volume and trying her hand on its recipes. This was not what her hand was made for; yet she learned to make puddings, and was proud of her preserves.
Speaking of the dinner parties, she tells of one for which she had taken special pains, and of which ice-cream, not then the food of every day, was to form the climax. The ice-cream did not come, and her pleasure was spoiled; she found it next morning in a snowbank outside the back door, where the messenger had "dumped" it without word or comment. "I should laugh at it now," she says, "but then I almost wept over it."
Everything in the new life interested her, even the most prosaic details. She writes to her sister Louisa:
"Our house has been enlivened of late by two delightful visits. The first was from the soap-fat merchant, who gave me thirty-four pounds of good soap for my grease. I was quite beside myself with joy, capered about in the most enthusiastic manner, and was going to hug in turn the soap, the grease, and the man, had I not remembered my future ambassadress-ship, and reflected that it would not sound well in history. This morning came the rag-man, who takes rags and gives nice tin vessels in exchange.... Both of these were clever transactions. Oh, if you had seen me stand by the soap-fat man, and scrutinize minutely his weights and measures, telling him again and again that it was beautiful grease, and he must allow me a good price for it—truly, I am a mother in Israel."
Much as the Doctor loved the Perkins Institution, he longed for a home of his own, and in the spring of 1845 he found a place entirely to his mind.
