Julia Ward Howe - Richards Laura E. (бесплатная регистрация книга TXT) 📗
The following verses embody her thoughts on this matter:—
To S. G. H.
On his failure to receive the Grecian mission which he had been led to think might be offered to him. 1866.
The Grecian olives vanish from thy sight,
The wondrous hills, the old historic soil;
The elastic air, that freshened with delight
Thy youthful temples, flushed with soldier toil.
O noble soul! thy laurel early wreathed
Gathers the Christian rose and lilies fair,
For civic virtues when the sword was sheathed,
And perfect faith that learns from every snare.
Let, then, the modern embassy float by,
Nor one regret in thy high bosom lurk:
God's mission called thy youth to that soft sky;
Wait God's dismissal where thou build'st His work!
"Divide et impera is an old maxim of despotism which does not look as if States' rights pointed in the direction of true freedom."
"It is only in the natural order that the living dog is better than the dead lion. Will any one say that the living thief is better than the dead hero? No one, save perhaps the thief himself, who is no judge."
The Journal is now largely concerned with Kant, and with Maine's work on "Ancient Law," from which she quotes freely. Here and there are touches of her own.
"Epicureans are to Stoics as circumference to centre."
"I think Hegel more difficult than important. Many people suppose that the difficulty of a study is a sure indication of its importance."
In these years the Doctor and our sister Julia were in summer time rather visitors than members of the family. The former was, as Governor Bullock said of him, "driving all the Charities of Massachusetts abreast," and could enjoy the Valley only by snatches, flying down for a day or a week as he could. Julia, from her early girlhood, had interested herself deeply in all that concerned the blind, and had become more and more the Doctor's companion and workfellow at the Perkins Institution, where much of his time was necessarily spent. She had classes in various branches of study, and in school and out gave herself freely to her blind pupils. A friend said to her mother, many years later, "It was one of the sights of Boston in the days of the Harvard Musical concerts to see your Julia's radiant face as she would come into Music Hall, leading a blind pupil in either hand."
Early in this summer of 1866 Julia accompanied the Doctor on a visit to the State Almshouse at Monson, and saw there a little orphan boy, some three years old, who attracted her so strongly that she begged to be allowed to take him home with her. Accordingly she brought him to the Valley, a sturdy, blue-eyed Irish lad. Julia, child of study and poetry, had no nursery adaptability, and little "Tukey" was soon turned over to our mother, who gladly took charge of him. He was nearly of the age of her little Sammy: something in his countenance reminded her of the lost child, and she found delight in playing with him. She would have been glad to adopt him, but this was not thought practicable. Julia had already tired of him; the Doctor for many reasons advised against it.
She grieved all summer for the child; but was afterward made happy by his adoption into a cheerful and prosperous home.
This was a summer of arduous work. The "Tribune" demanded more letters; Kant and Maine could not be neglected, and soon Fichte was added to them.
Moreover, the children must have every pleasure that she could give them.
"Worked hard all the morning for the croquet party in the afternoon, which was very pleasant and successful.
"Took Julia to the party on board the Rhode Island. She looked charmingly, and danced. I was quite happy because she enjoyed it."
Early August found her in Northampton, reporting for the "Tribune" the Convention of the American Academy of Science. The Doctor and Julia joined her, and she had "very busy days," attending the sessions and writing her reports.
"Read over several times my crabbed essay on the 'Two Necessities,' which I determine to read in the evening. I have with me also the essay on 'Limitations,' far more amusing and popular. But for a scientific occasion, I will choose a treatise which aims at least at a scientific treatment of a great question. This essay asserts the distinctness of the Ideal Order and its legitimate supremacy in human processes of thought. I make a great effort to get its points thoroughly in my mind. Go late to the Barnards'. The scientifics arrive very late, Agassiz gets there at 9. I begin to read soon after. The ladies of our party are all there. I feel a certain enthusiasm in my work and subject, but do not communicate it to the audience, which seemed fatigued and cold; all at least but Pierce, Agassiz, and Davis. Had I done well or ill to read it?... Some soul may have carried away a seed-grain of thought."
"August 11.... To Mount Holyoke in the afternoon. The ascent was frightful, the view sublime. In the evening went to read to the insane people at the asylum; had not 'Later Lyrics,' but 'Passion Flowers.' Read from this and recited from the other. Had great pleasure in doing this, albeit under difficulties. Finished second 'Tribune' letter and sent it."
Back at the Valley, she plunges once more into Fichte; long hours of study, varied by picnics and sailing parties.
"To church at St. Mary's. X. preached. The beginning of his sermon was liberal,—the latter half sentimental and sensational. 'The love of Christ constraineth us,' but he dwelt far too much on the supposition of a personal and emotional relation between the soul and Christ. It is Christian doctrine interpreted by human sympathy that reclaims us. Christ lives in his doctrine, influences us through that, and his historical personality. All else is myth and miracle. What Christ is to-day ideally we may be able to state, of what he is really, Mr. X. knows no more than I do, and I know nothing.
"Stayed to Communion, which was partly pleasant. But the Episcopal Communion struck me as dismal, compared to our own. It is too literal and cannibalistic;—the symbolism of the eating and drinking is too little made out. Our Unitarian Communion is a feast of joy. The blessedness of Christ's accomplishment swallows up the sorrow of his sacrifice. We have been commemorating the greatest act and fact of human history, the initiation of the gentler morals of the purer faith. We are glad,—not trivially, but solemnly, and our dear Master is glad with us, but not as if he aimed a direct personal influence at each one of us. This is too human and small a mode of operation.
"He is there for us as the sun is there and the brightness of his deed and doctrine penetrates the recesses of our mind and consciousness. But that he knows each one of us cannot and need not be affirmed.
'The moon looks
On many brooks:
The brook can see no moon but this.'
So that we see him, it matters not whether he sees us or no.
"Spinoza's great word;—if we love God, we shall not trouble ourselves about his loving us."
"I yesterday spoke to Joseph Coggeshall, offering to give a reading at the schoolhouse, in order to start a library fund. He appeared pleased with the idea. I proposed to ask .50 for each ticket."
