"There is no safe way," replied the black, "and even if

source:newsissuing time:2023-11-30 16:10:06

There must be a veracity, a natural spontaneity in forms. In the commonest meeting of men, a person making, what we call, "set speeches," is not he an offence? In the mere drawing-room, whatsoever courtesies you see to be grimaces, prompted by no spontaneous reality within, are a thing you wish to get away from. But suppose now it were some matter of vital concernment, some transcendent matter (as Divine Worship is), about which your whole soul, struck dumb with its excess of feeling, knew not how to _form_ itself into utterance at all, and preferred formless silence to any utterance there possible,--what should we say of a man coming forward to represent or utter it for you in the way of upholsterer-mummery? Such a man,--let him depart swiftly, if he love himself! You have lost your only son; are mute, struck down, without even tears: an importunate man importunately offers to celebrate Funeral Games for him in the manner of the Greeks! Such mummery is not only not to be accepted,--it is hateful, unendurable. It is what the old Prophets called "Idolatry," worshipping of hollow _shows_; what all earnest men do and will reject. We can partly understand what those poor Puritans meant. Laud dedicating that St. Catherine Creed's Church, in the manner we have it described; with his multiplied ceremonial bowings, gesticulations, exclamations: surely it is rather the rigorous formal Pedant, intent on his "College-rules," than the earnest Prophet intent on the essence of the matter!

Puritanism found _such_ forms insupportable; trampled on such forms;--we have to excuse it for saying, No form at all rather than such! It stood preaching in its bare pulpit, with nothing but the Bible in its hand. Nay, a man preaching from his earnest _soul_ into the earnest _souls_ of men: is not this virtually the essence of all Churches whatsoever? The nakedest, savagest reality, I say, is preferable to any semblance, however dignified. Besides, it will clothe itself with _due_ semblance by and by, if it be real. No fear of that; actually no fear at all. Given the living _man_, there will be found _clothes_ for him; he will find himself clothes. But the suit-of-clothes pretending that _it_ is both clothes and man--! We cannot "fight the French" by three hundred thousand red uniforms; there must be _men_ in the inside of them! Semblance, I assert, must actually _not_ divorce itself from Reality. If Semblance do,--why then there must be men found to rebel against Semblance, for it has become a lie! These two Antagonisms at war here, in the case of Laud and the Puritans, are as old nearly as the world. They went to fierce battle over England in that age; and fought out their confused controversy to a certain length, with many results for all of us.

In the age which directly followed that of the Puritans, their cause or themselves were little likely to have justice done them. Charles Second and his Rochesters were not the kind of men you would set to judge what the worth or meaning of such men might have been. That there could be any faith or truth in the life of a man, was what these poor Rochesters, and the age they ushered in, had forgotten. Puritanism was hung on gibbets,--like the bones of the leading Puritans. Its work nevertheless went on accomplishing itself. All true work of a man, hang the author of it on what gibbet you like, must and will accomplish itself. We have our _Habeas-Corpus_, our free Representation of the People; acknowledgment, wide as the world, that all men are, or else must, shall, and will become, what we call _free_ men;--men with their life grounded on reality and justice, not on tradition, which has become unjust and a chimera! This in part, and much besides this, was the work of the Puritans.

And indeed, as these things became gradually manifest, the character of the Puritans began to clear itself. Their memories were, one after another, taken _down_ from the gibbet; nay a certain portion of them are now, in these days, as good as canonized. Eliot, Hampden, Pym, nay Ludlow, Hutchinson, Vane himself, are admitted to be a kind of Heroes; political Conscript Fathers, to whom in no small degree we owe what makes us a free England: it would not be safe for anybody to designate these men as wicked now. Few Puritans of note but find their apologists somewhere, and have a certain reverence paid them by earnest men. One Puritan, I think, and almost he alone, our poor Cromwell, seems to hang yet on the gibbet, and find no hearty apologist anywhere. Him neither saint nor sinner will acquit of great wickedness. A man of ability, infinite talent, courage, and so forth: but he betrayed the Cause. Selfish ambition, dishonesty, duplicity; a fierce, coarse, hypocritical _Tartuffe_; turning all that noble Struggle for constitutional Liberty into a sorry farce played for his own benefit: this and worse is the character they give of Cromwell. And then there come contrasts with Washington and others; above all, with these noble Pyms and Hampdens, whose noble work he stole for himself, and ruined into a futility and deformity.

This view of Cromwell seems to me the not unnatural product of a century like the Eighteenth. As we said of the Valet, so of the Sceptic: He does not know a Hero when he sees him! The Valet expected purple mantles, gilt sceptres, bodyguards and flourishes of trumpets: the Sceptic of the Eighteenth century looks for regulated respectable Formulas, "Principles," or what else he may call them; a style of speech and conduct which has got to seem "respectable," which can plead for itself in a handsome articulate manner, and gain the suffrages of an enlightened sceptical Eighteenth century! It is, at bottom, the same thing that both the Valet and he expect: the garnitures of some _acknowledged_ royalty, which _then_ they will acknowledge! The King coming to them in the rugged _un_formulistic state shall be no King.

For my own share, far be it from me to say or insinuate a word of disparagement against such characters as Hampden, Elliot, Pym; whom I believe to have been right worthy and useful men. I have read diligently what books and documents about them I could come at;--with the honestest wish to admire, to love and worship them like Heroes; but I am sorry to say, if the real truth must be told, with very indifferent success! At bottom, I found that it would not do. They are very noble men, these; step along in their stately way, with their measured euphemisms, philosophies, parliamentary eloquences, Ship-moneys, _Monarchies of Man_; a most constitutional, unblamable, dignified set of men. But the heart remains cold before them; the fancy alone endeavors to get up some worship of them. What man's heart does, in reality, break forth into any fire of brotherly love for these men? They are become dreadfully dull men! One breaks down often enough in the constitutional eloquence of the admirable Pym, with his "seventhly and lastly." You find that it may be the admirablest thing in the world, but that it is heavy,--heavy as lead, barren as brick-clay; that, in a word, for you there is little or nothing now surviving there! One leaves all these Nobilities standing in their niches of honor: the rugged outcast Cromwell, he is the man of them all in whom one still finds human stuff. The great savage _Baresark_: he could write no euphemistic _Monarchy of Man_; did not speak, did not work with glib regularity; had no straight story to tell for himself anywhere. But he stood bare, not cased in euphemistic coat-of-mail; he grappled like a giant, face to face, heart to heart, with the naked truth of things! That, after all, is the sort of man for one. I plead guilty to valuing such a man beyond all other sorts of men. Smooth-shaven Respectabilities not a few one finds, that are not good for much. Small thanks to a man for keeping his hands clean, who would not touch the work but with gloves on!

Neither, on the whole, does this constitutional tolerance of the Eighteenth century for the other happier Puritans seem to be a very great matter. One might say, it is but a piece of Formulism and Scepticism, like the rest. They tell us, It was a sorrowful thing to consider that the foundation of our English Liberties should have been laid by "Superstition." These Puritans came forward with Calvinistic incredible Creeds, Anti-Laudisms, Westminster Confessions; demanding, chiefly of all, that they should have liberty to _worship_ in their own way. Liberty to _tax_ themselves: that was the thing they should have demanded! It was Superstition, Fanaticism, disgraceful ignorance of Constitutional Philosophy to insist on the other thing!--Liberty to _tax_ oneself? Not to pay out money from your pocket except on reason shown? No century, I think, but a rather barren one would have fixed on that as the first right of man! I should say, on the contrary, A just man will generally have better cause than _money_ in what shape soever, before deciding to revolt against his Government. Ours is a most confused world; in which a good man will be thankful to see any kind of Government maintain itself in a not insupportable manner: and here in England, to this hour, if he is not ready to pay a great many taxes which he can see very small reason in, it will not go well with him, I think! He must try some other climate than this. Tax-gatherer? Money? He will say: "Take my money, since you _can_, and it is so desirable to you; take it,--and take yourself away with it; and leave me alone to my work here. I am still here; can still work, after all the money you have taken from me!" But if they come to him, and say, "Acknowledge a Lie; pretend to say you are worshipping God, when you are not doing it: believe not the thing that you find true, but the thing that I find, or pretend to find true!" He will answer: "No; by God's help, no! You may take my purse; but I cannot have my moral Self annihilated. The purse is any Highwayman's who might meet me with a loaded pistol: but the Self is mine and God my Maker's; it is not yours; and I will resist you to the death, and revolt against you, and, on the whole, front all manner of extremities, accusations and confusions, in defence of that!"--

Really, it seems to me the one reason which could justify revolting, this of the Puritans. It has been the soul of all just revolts among men. Not _Hunger_ alone produced even the French Revolution; no, but the feeling of the insupportable all-pervading _Falsehood_ which had now embodied itself in Hunger, in universal material Scarcity and Nonentity, and thereby become _indisputably_ false in the eyes of all! We will leave the Eighteenth century with its "liberty to tax itself." We will not astonish ourselves that the meaning of such men as the Puritans remained dim to it. To men who believe in no reality at all, how shall a _real_ human soul, the intensest of all realities, as it were the Voice of this world's Maker still speaking to us,--be intelligible? What it cannot reduce into constitutional doctrines relative to "taxing," or other the like material interest, gross, palpable to the sense, such a century will needs reject as an amorphous heap of rubbish. Hampdens, Pyms and Ship-money will be the theme of much constitutional eloquence, striving to be fervid;--which will glitter, if not as fire does, then as ice does: and the irreducible Cromwell will remain a chaotic mass of "madness," "hypocrisy," and much else.

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