Генри Джеймс
Notes of a Son and Brother
The radiance of H.'s visit has not faded yet, and I come upon gleams of it three or four times a day in my farings to and fro, but it has never a bit diminished the lustre of far-off shining Newport, all silver and blue, and of this heavenly group below5—all being more or less failures, especially the two outside ones. The more so as the above-mentioned H. could in no wise satisfy my craving for knowledge of family and friends—he didn't seem to have been on speaking terms with anyone for some time past, and could tell me nothing of what they did, said or thought, about any given subject. Never did I see a so-much uninterested creature in the affairs of those about him. He is a good soul, though, in his way, too; and less fatal than the light fantastic and ever-sociable Wilky, who has wrought little but disaster during his stay with me; breaking down my good resolutions about food, keeping me from all intellectual exercise, working havoc on my best hat by wearing it while dressing, while in his nightgown, while washing his face, and all but going to bed with it. He occupied my comfortable arm-chair all the morning in the position represented in the fine plate that accompanies this letter—but one more night though, and he will have gone, and no thorn shall pierce the side of the serene and hallowed felicity of expectation in which I shall revel till the time comes for returning home, home to the hearth of my infancy and budding youth. As Wilky has submitted to you a résumé of his future history for the next few years, so will I of mine, hoping it will meet your approval. Thus: one year Chemistry, then one term at home. Then one year with Wyman, followed by a medical education. Then five or six years with Agassiz; after which probably death, death, death from inflation and plethora of knowledge. This you had better seriously consider. So farewell till 8.45 some Sunday evening soon. Your bold, your beautiful, your blossom!
"I lead, as ever," he meanwhile elsewhere records, "the monotonous life of the scholar, with few variations."
We have very general talk at our table, Miss Upham declaiming against the vulgarity of President Lincoln and complacently telling of her own ignorance as to the way the wind blows or as to the political events going on, and saying she thinks it a great waste of time and of "no practical account" to study natural history. F. J. Child impresses one as very witty and funny, but leaves it impossible to remember what he says. I took a walk with the Divinity student this splendid afternoon. He told me he had been walking yesterday with one of the Jerseymen and they had discussed the doctrine of a future state. The Jerseyman thought that if the easy Unitarian doctrines were to become popular the morals of the community would be most terribly relaxed. "Why," said the other, "here you are in the very thick of Unitarianism; look about you—people are about as good as anywhere." "Yes," replied the Jerseyman, "I confess to you that that is what has staggered me, and I don't understand it yet!"
I stretch over to the next year, 1863, for the sake of the following to his sister.
Chérie charmante, I am established in a cosy little room, with a large recess with a window in it containing bed and washstand, and separated from the main apartment by a rich green silk curtain and a large gilt cornice. This gives the whole establishment a splendid look. I found when I got back here that Miss Upham had raised her price; so great efforts were made by two of us to form a club. But too little enthusiasm was shown by any one else, and it fell through. I then with that fine economical instinct which distinguishes me resolved to take breakfast and tea, of my own finding and making, in my room, and only pay Miss Upham for dinners. Miss U. is now holding forth at Swampscott, so I asked to see her sister Mrs. Wood and learn the cost of the 7 dinners a week. She with true motherly instinct said that I should only make a slop with my self-made meals in my room, and that she would rather let me keep on for 4.50, seeing it was me. I said she must first consult Miss Upham. She returned from Swampscott saying that Miss U. had sworn she would rather pay me a dollar a week than have me go away. Ablaze with economic passion I cried "Done!"—trying to make it appear that she had made me a formal offer to that effect. But she then wouldn't admit it, and after much recrimination we separated, it being agreed that I should come for 4.50, but tell no one. So mind you don't either. I now lay my hand on my heart and confidently look to my Mother for that glance of approbation which she must bestow. Have I not redeemed any weaknesses of the past? Though part of my conception fails, yet it was boldly planned and would have been a noble stroke.
I have been pretty busy this week. I have a filial feeling toward Wyman already. I work in a vast museum at a table all alone, surrounded by skeletons of mastodons, crocodiles and the like, with the walls hung about with monsters and horrors enough to freeze the blood. But I have no fear, as most of them are tightly bottled up. Occasionally solemn men and women come in to see the museum, and sometimes timid little girls (reminding me of thee, my love, only they are less fashionably dressed), who whisper "Is folks allowed here?" It pains me to remark, however, that not all the little girls are of this pleasing type, many being bold-faced jades. Salter is back here, but morose. One or two new students and Prof. Goodwin, who is very agreeable. Also William Everett, son of the great Edward, very intelligent and a capital scholar, studying law. He took honours at the English Cambridge. I send a photograph of General Sickles for your and Wilky's amusement. It is a part of a great anthropomorphological collection which I am going to make. So take care of it, as well as of all the photographs you will find in the table-drawer in my room. But isn't he a bully boy? Desecrate the room as little as possible. If Wilky wants me as an extra nurse send for me without hesitation.
VI
These returns to that first year or two at Newport contribute meanwhile to filling out as nothing in the present pages has yet done for me that vision of our father's unsurpassable patience and independence, in the interest of the convictions he cherished and the expression of them, as richly emphatic as it was scantly heeded, to which he daily gave himself. We took his "writing" infinitely for granted—we had always so taken it, and the sense of him, each long morning, at his study table either with bent considering brow or with a half-spent and checked intensity, a lapse backward in his chair and a musing lift of perhaps troubled and baffled eyes, seems to me the most constant fact, the most closely interwoven and underlying, among all our breaks and variations. He applied himself there with a regularity and a piety as little subject to sighing abatements or betrayed fears as if he had been working under pressure for his bread and ours and the question were too urgent for his daring to doubt. This play of his remarkable genius brought him in fact throughout the long years no ghost of a reward in the form of pence, and could proceed to publicity, as it repeatedly did, not only by the copious and resigned sacrifice of such calculations, but by his meeting in every single case all the expenses of the process. The untired impulse to this devotion figured for us, comprehensively and familiarly, as "Father's Ideas," of the force and truth of which in his own view we were always so respectfully, even though at times so bewilderedly and confoundedly persuaded, that we felt there was nothing in his exhibition of life that they didn't or couldn't account for. They pervaded and supported his existence, and very considerably our own; but what comes back to me, to the production of a tenderness and an admiration scarce to be expressed, is the fact that though we thus easily and naturally lived with them and indeed, as to their more general effects, the colour and savour they gave to his talk, breathed them in and enjoyed both their quickening and their embarrassing presence, to say nothing of their almost never less than amusing, we were left as free and unattacked by them as if they had been so many droppings of gold and silver coin on tables and chimney-pieces, to be "taken" or not according to our sense and delicacy, that is our felt need and felt honour. The combination in him of his different vivacities, his living interest in his philosophy, his living interest in us and his living superiority to all greed of authority, all overreaching or overemphasising "success", at least in the heated short run, gave his character a magnanimity by which it was impossible to us not to profit in all sorts of responsive and in fact quite luxurious ways. It was a luxury, I to-day see, to have all the benefit of his intellectual and spiritual, his religious, his philosophic and his social passion, without ever feeling the pressure of it to our direct irritation or discomfort. It would perhaps more truly figure the relation in which he left us to these things to have likened our opportunities rather to so many scattered glasses of the liquor of faith, poured-out cups stood about for our either sipping or draining down or leaving alone, in the measure of our thirst, our curiosity or our strength of head and heart. If there was much leaving alone in us—and I freely confess that, so far as the taking any of it all "straight" went, my lips rarely adventured—this was doubtless because we drank so largely at the source itself, the personally overflowing and irrigating. What it then comes to, for my present vision, was that he treated us most of all on the whole, as he in fact treated everything, by his saving imagination—which set us, and the more as we were naturally so inclined, the example of living as much as we might in some such light of our own. If we had been asked in our younger time for instance what were our father's ideas, or to give an example of one of them, I think we should promptly have answered (I should myself have hastened to do so) that the principal was a devoted attachment to the writings of Swedenborg; as to whom we were to remember betimes, with intimate appreciation, that in reply to somebody's plea of not finding him credible our parent had pronounced him, on the contrary, fairly "insipid with veracity." We liked that partly, I think, because it disposed in a manner, that is in favour of our detachment, of the great Emanuel, but when I remember the part played, so close beside us, by this latter's copious revelation, I feel almost ashamed for my own incurious conduct. The part played consisted to a large extent in the vast, even though incomplete, array of Swedenborg's works, the old faded covers of which, anciently red, actually apt to be loose, and backed with labels of impressive, though to my sense somewhat sinister London imprint, Arcana Coelestia, Heaven and Hell and other such matters—they all had, as from other days, a sort of black emphasis of dignity—ranged themselves before us wherever, and however briefly, we disposed ourselves, forming even for short journeys the base of our father's travelling library and perhaps at some seasons therewith the accepted strain on our mother's patience. I recall them as inveterately part of our very luggage, requiring proportionate receptacles; I recall them as, in a number considerable even when reduced, part of their proprietor's own most particular dependence on his leaving home, during our more agitated years, for those speculative visits to possible better places (than whatever place of the moment) from which, as I have elsewhere mentioned, he was apt to return under premature, under passionate nostalgic, reaction. The Swedenborgs were promptly out again on their customary shelves or sometimes more improvised perches, and it was somehow not till we had assured ourselves of this that we felt that incident closed.
Nothing could have exceeded at the same time our general sense—unless I all discreetly again confine myself to the spare record of my own—for our good fortune in never having been, even when most helpless, dragged by any approach to a faint jerk over the threshold of the inhabited temple. It stood there in the centre of our family life, into which its doors of fine austere bronze opened straight; we passed and repassed them when we didn't more consciously go round and behind; we took for granted vague grand things within, but we never paused to peer or penetrate, and none the less never had the so natural and wistful, perhaps even the so properly resentful, "Oh I say, do look in a moment for manners if for nothing else!" called after us as we went. Our admirable mother sat on the steps at least and caught reverberations of the inward mystic choir; but there were positive contemporary moments when I well-nigh became aware, I think, of something graceless, something not to the credit of my aspiring "intellectual life," or of whatever small pretensions to seriousness I might have begun to nourish, in the anything but heroic impunity of my inattention. William, later on, made up for this not a little, redeeming so, to a large extent, as he grew older, our filial honour in the matter of a decent sympathy, if not of a noble curiosity: distinct to me even are certain echoes of passages between our father and his eldest son that I assisted at, more or less indirectly and wonderingly, as at intellectual "scenes," gathering from them portents of my brother's independent range of speculation, agitations of thought and announcements of difference, which could but have represented, far beyond anything I should ever have to show, a gained and to a considerable degree an enjoyed, confessedly an interested, acquaintance with the paternal philosophic penetralia. That particular impression refers indeed to hours which at the point I have reached had not yet struck; but I am touched even now, after all the years, with something exquisite in my half-grasped premonitory vision of their belonging, these belated discussions that were but the flowering of the first germs of such other, doubtless already such opposed, perceptions and conclusions, to that order of thin consolations and broken rewards which long figured as the most and the best of what was to have been waited for on our companion's part without the escape of a plaint. Yet I feel I may claim that our awareness of all that was so serenely dispensed with—to call it missed would have been quite to falsify the story and reflect meanly on the spirit—never in the least brutally lapsed from admiration, however unuttered the sentiment itself, after the fashion of raw youth; it is in fact quite distinct to me that, had there been danger of this, there came to us from our mother's lips at intervals long enough to emphasise the final sincerity and beauty a fairly sacred reminder of that strain of almost solely self-nourished equanimity, or in other words insuperable gaiety, in her life's comrade, which she had never seen give way. This was the very gaiety that kept through the years coming out for us—to the point of inviting free jokes and other light familiarities from us at its expense. The happiest household pleasantry invested our legend of our mother's fond habit of address, "Your father's ideas, you know—!" which was always the signal for our embracing her with the last responsive finality (and, for the full pleasure of it, in his presence). Nothing indeed so much as his presence encouraged the licence, as I may truly call it, of the legend—that is of our treatment en famille of any reference to the attested public weight of his labours; which, I hasten to add, was much too esoteric a ground of geniality, a dear old family joke, not to be kept, for its value, to ourselves. But there comes back to me the impression of his appearing on occasion quite moved to the exuberance of cheer—as a form of refreshment he could draw on for a stronger and brighter spurt, I mean—by such an apology for resonance of reputation as our harmless, our of course utterly edgeless, profanity represented. It might have been for him, by a happy stretch, a sign that the world did know—taking us for the moment, in our selfish young babble, as a part of the noise of the world. Nothing, at the same time, could alter the truth of his case, or can at least alter it to me now: he had, intellectually, convictionally, passionally speaking, a selfless detachment, a lack of what is called the eye for effect—always I mean of the elated and interested order—which I can but marvel at in the light of the rare aptitude of his means to his end, and in that of the beauty of both, though the stamp was doubtless most vivid, for so differing, so gropingly "esthetic" a mind as my own, in his unfailingly personal and admirable style. We knew he had thoroughly his own "unconventional" form, which, by the unspeakable law of youth, we managed to feel the distinction of as not platitudinous even while we a bit sneakingly felt it as quotable, on possible occasions, against our presence of mind; the great thing was at all events that we couldn't live with him without the sense that if his books resembled his talk and his character—as we moreover felt they couldn't help almost violently doing—they might want for this, that or the other which kept the conventional true to its type, but could as little fail to flush with the strong colour, colour so remarkably given and not taken, projected and not reflected, colour of thought and faith and moral and expressional atmosphere, as they could leave us without that felt side-wind of their strong composition which made after all so much of the air we breathed and was in the last resort the gage of something perpetually fine going on.
It is not too much to say, I think, that our religious education, so far as we had any, consisted wholly in that loose yet enlightening impression: I say so far as we had any in spite of my very definitely holding that it would absolutely not have been possible to us, in the measure of our sensibility, to breathe more the air of that reference to an order of goodness and power greater than any this world by itself can show which we understand as the religious spirit. Wondrous to me, as I consider again, that my father's possession of this spirit, in a degree that made it more deeply one with his life than I can conceive another or a different case of its being, should have been unaccompanied with a single one of the outward or formal, the theological, devotional, ritual, or even implicitly pietistic signs by which we usually know it. The fact of course was that his religion was nothing if not a philosophy, extraordinarily complex and worked out and original, intensely personal as an exposition, yet not only susceptible of application, but clamorous for it, to the whole field of consciousness, nature and society, history, knowledge, all human relations and questions, every pulse of the process of our destiny. Of this vast and interesting conception, as striking an expression of the religious spirit surely as ever was put forth, his eldest son has given an account6—so far as this was possible at once with brevity and with full comprehension—that I should have been unable even to dream of aspiring to, and in the masterly clearness and justice of which the opportunity of the son blends with that of the critic, each character acting in perfect felicity, after a fashion of which I know elsewhere no such fine example. It conveys the whole sense of our father's philosophic passion, which was theologic, by my direct impression of it, to a degree fairly outdistancing all theologies; representing its weight, reproducing its utterance, placing it in the eye of the world, and making for it the strong and single claim it suggests, in a manner that leaves nothing to be added to the subject. I am not concerned with the intrinsic meaning of these things here, and should not be even had they touched me more directly, or more converted me from what I can best call, to my doubtless scant honour, a total otherness of contemplation, during the years when my privilege was greatest and my situation for inquiry and response amplest; but the active, not to say the obvious, moral of them, in all our younger time, was that a life of the most richly consequent flowed straight out of them, that in this life, the most abundantly, and above all naturally, communicated as life that it was possible to imagine, we had an absolutely equal share, and that in fine I was to live to go back with wonder and admiration to the quantity of secreted thought in our daily medium, the quality of intellectual passion, the force of cogitation and aspiration, as to the explanation both of a thousand surface incoherences and a thousand felt felicities. A religion that was so systematically a philosophy, a philosophy that was so sweepingly a religion, being together, by their necessity, as I have said, an intensity of relation to the actual, the consciousness so determined was furnished forth in a way that met by itself the whole question of the attitude of "worship" for instance; as I have attempted a little to show that it met, with a beautiful good faith and the easiest sufficiency, every other when such came up: those of education, acquisition, material vindication, what is called success generally. In the beauty of the whole thing, again, I lose myself—by which I mean in the fact that we were all the while partaking, to our most intimate benefit, of an influence of direction and enlargement attended with scarce a single consecrated form and which would have made many of these, had we been exposed to intrusion from them, absurdly irrelevant. My father liked in our quite younger period to read us chapters from the New Testament and the Old, and I hope we liked to listen to them—though I recall their seeming dreary from their association with school practice; but that was the sole approach to a challenge of our complete freedom of inward, not less than our natural ingenuity of outward, experience. No other explicit address to us in the name of the Divine could, I see, have been made with any congruity—in face of the fact that invitations issued in all the vividest social terms, terms of living appreciation, of spiritual perception, of "human fellowship," to use the expression that was perhaps oftenest on his lips and his pen alike, were the very substance of the food supplied in the parental nest.
The freedom from pressure that we enjoyed in every direction, all those immunities and exemptions that had been, in protracted childhood, positively embarrassing to us, as I have already noted, before the framework, ecclesiastical and mercantile, squared at us as with reprobation from other households, where it seemed so to conduce to their range of resource—these things consorted with our yet being yearned over or prescribed for, by every implication, after a fashion that was to make the social organisation of such invidious homes, under my subsequent observation of life, affect me as so much bleak penury or domestic desert where these things of the spirit, these genialities of faith were concerned. Well do I remember, none the less, how I was troubled all along just by this particular crookedness of our being so extremely religious without having, as it were, anything in the least classified or striking to show for it; so that the measure of other-worldliness pervading our premises was rather a waste, though at the same time oddly enough a congestion—projecting outwardly as it did no single one of those usual symptoms of propriety any of which, gathered at a venture from the general prospect, might by my sense have served: I shouldn't have been particular, I thought, as to the selection. Religion was a matter, by this imagination, to be worked off much more than to be worked in, and I fear my real vague sentiment to have been but that life would under the common equipment be somehow more amusing; and this even though, as I don't forget, there was not an item of the detail of devotional practice that we had been so much as allowed to divine. I scarce know why I should have wanted anything more amusing, as most of our coevals would have regarded it, than that we had from as far back as I could remember indulged in no shade of an approach to "keeping Sunday"; which is one of the reasons why to speak as if piety could have borne for us any sense but the tender human, or to speak at all of devotion, unction, initiation, even of the vaguest, into the exercises or professions, as among our attributes, would falsify altogether our mere fortune of a general liberty of living, of making ourselves as brightly at home as might be, in that "spiritual world" which we were in the habit of hearing as freely alluded to as we heard the prospect of dinner or the call of the postman. The oddity of my own case, as I make it out so far as it involved a confused criticism, was that my small uneasy mind, bulging and tightening in the wrong, or at least in unnatural and unexpected, places, like a little jacket ill cut or ill sewn, attached its gaping view, as I have already more than enough noted, to things and persons, objects and aspects, frivolities all, I dare say I was willing to grant, compared with whatever manifestations of the serious, these being by need, apparently, the abstract; and that in fine I should have been thankful for a state of faith, a conviction of the Divine, an interpretation of the universe—anything one might have made bold to call it—which would have supplied more features or appearances. Feeling myself "after" persons so much more than after anything else—to recur to that side of my earliest and most constant consciousness which might have been judged most deplorable—I take it that I found the sphere of our more nobly supposititious habitation too imperceptibly peopled; whereas the religious life of every other family that could boast of any such (and what family didn't boast?) affected my fancy as with a social and material crowdedness. That faculty alone was affected—this I hasten to add; no directness of experience ever stirred for me; it being the case in the first place that I scarce remember, as to all our young time, the crossing of our threshold by any faint shade of an ecclesiastical presence, or the lightest encounter with any such elsewhere, and equally of the essence, over and above, that the clerical race, the pre-eminently restrictive tribe, as I apprehended them, couldn't very well have agreed less with the general colour of my fondest vision: if it be not indeed more correct to say that I was reduced to supposing they couldn't. We knew in truth nothing whatever about them, a fact that, as I recover it, also flushes for me with its fine awkwardness—the social scene in general handsomely bristling with them to the rueful view I sketch, and they yet remaining for us, or at any rate for myself, such creatures of pure hearsay that when late in my teens, and in particular after my twentieth year, I began to see them portrayed by George Eliot and Anthony Trollope the effect was a disclosure of a new and romantic species. Strange beyond my present power to account for it this anomaly that amid a civilisation replete with "ministers"—for we at least knew the word—actively, competitively, indeed as would often appear quite violently, ministering, so little sense of a brush against approved examples was ever to attend me that I had finally to draw my nearest sufficiency of a true image from pictures of a social order largely alien to our own. All of which, at the same time, I allow myself to add, didn't mitigate the simple fact of my felt—my indeed so luxuriously permitted—detachment of sensibility from everything, everything, that is, in the way of great relations, as to which our father's emphasis was richest. There was the dim dissociation, there my comparative poverty, or call it even frivolity, of instinct: I gaped imaginatively, as it were, to such a different set of relations. I couldn't have framed stories that would have succeeded in involving the least of the relations that seemed most present to him; while those most present to myself, that is more complementary to whatever it was I thought of as humanly most interesting, attaching, inviting, were the ones his schemes of importances seemed virtually to do without. Didn't I discern in this from the first a kind of implied snub to the significance of mine?—so that, in the blest absence of "pressure" which I just sought here passingly to celebrate, I could brood to my heart's content on the so conceivable alternative of a field of exposure crammed with those objective appearances that my faculty seemed alone fitted to grasp. In which there was ever the small torment of the fact—though I don't quite see to-day why it should not have been of a purely pleasant irritation—that what our parent most overflowed with was just the brave contradiction or opposition between all his parts, a thing which made for perfect variety, which he carried ever so easily and brightly, and which would have put one no less in the wrong had one accused him of knowing only the abstract (as I was so complacently and invidiously disposed to name it) than if one had foolishly remarked on his living and concluding without it. But I have already made clear his great mixed range—which of course couldn't not have been the sign of a mind conceiving our very own breathing humanity in its every fibre the absolute expression of a resident Divinity. No element of character, no spontaneity of life, but instantly seized his attention and incurred his greeting and his comment; which things could never possibly have been so genially alert and expert—as I have, again, before this, superabundantly recorded—if it had not fairly fed on active observation and contact. He could answer one with the radiant when one challenged him with the obscure, just as he could respond with the general when one pulled at the particular; and I needn't repeat that this made for us, during all our time, anything but a starved actuality.
