« НазадПродовжити »
avail itself of beautiful bodies as aids to its recollection of the celestial good and fair ; and the man beholding such a person in the female sex, runs to her, and finds the highest joy in contemplating the form, movement, and intelligence of this person, because it suggests to him the presence of that which indeed is within the beauty, and the cause of the beauty.
If, however, from too much conversing with material objects, the soul was gross, and misplaced its satisfaction in the body, it reaped nothing but sorrow; body being unable to fulfil the promise which beauty holds out; but if, accepting the hint of these visions and suggestions which Beauty makes to his mind, the soul passes through the body, and falls to admire strokes of character, and the lovers contemplate one another in their discourses and their actions, then they pass to the true palace of Beauty, more and more inflame their love of it, and by this love extinguishing the base affection, as the sun puts out the fire by shining on the hearth, they become pure and hallowed. By conversation with that which is in itself excellent, magnanimous, lowly, and just, the lover comes to a warmer love of these nobilities, and a quicker apprehension of them. Then, he passes from loving them in one, to loving them in all, and so is the one beautiful soul only the door through which he enters to the society of all true and pure souls. In the particular society of his mate, he attains a clearer sight of any spot, any taint, which her beauty has contracted from this world, and is able to point it out, and this with mutual joy that they are now able without offence to indicate blemishes and hindrances in each other, and give to each all help and comfort in curing the same. And, beholding in many souls the traits of the divine beauty, and separating in each soul that which is divine from the taint which they have contracted in the world, the lover ascends ever to the highest beauty, to the love and knowledge of the Divinity, by steps on this ladder of created souls.
Somewhat like this have the truly wise told us of love in all ages. The doctrine is not old, nor is it new. If Plato, Plutarch, and Apuleius, taught it, so have Petrarch, Angelo, and Milton. It awaits a truer unfolding in opposition and
rebuke to that subterranean prudence which presides at marriages with words that take hold of the upper world, whilst one eye is eternally boring down into the cellar, so that its gravest discourse has ever a slight savour of hams and powderingtubs. Worst, when the snout of this sensualism intrudes into the education of young women, and withers the hope and affection of human nature, by teaching, that marriage signifies nothing but a housewife's thrift, and that woman's life has no other aim,
But this dream of love, though beautiful, is only one scene in our play. In the procession of the soul from within outward, it enlarges its circles ever, like the pebble thrown into the pond, or the light proceeding from an orb. The rays of the soul alight first on things nearest, on every utensil and toy, on nurses and domestics, on the house, and yard, and passengers, on the circle of household acquaintance, on politics, and geography, and history. But by the necessity of our constitution, things are ever grouping themselves according to higher or more interior laws. Neighbourhood, size, numbers, habits, persons, lose by degrees their power over us. Cause, and effect, real affinities, the longing for harmony between the soul and the circumstance, the high progressive idealizing instinct, these predominate later, and ever the step backward from the higher to the lower relations is impossible. Thus even love, which is the deification of persons, must become more impersonal every day. Of this at first it gives no hint. Little think the youth and maiden who are glancing at each other across crowded rooms, with eyes so full of mutual intelligence, of the precious fruit long hereafter to proceed from this new, quite external stimulus. The work of vegetation begins first in the irritability of the bark and leaf-buds. From exchanging glances, they advance to acts of courtesy, of gallantry, then to fiery passion, to plighting troth and marriage. Passion beholds its object as a perfect unit. The soul is wholly embodied, and the body is wholly ensouled.
Her pure and eloquent blood
Romeo, if dead, should be cut up into little stars to make the heavens fine. Life, with this pair, has no other aim, asks no more than Juliet,—than Romeo. Night, day, studies, talents, kingdoms, religion, are all contained in this form, full of soul, in this soul which is all form. The lovers delight in endearments, in avowals of love, in comparisons of their regards When alone, they solace themselves with the remembered image of the other. Does that other see the same star; the same melting cloud, read the same book, feel the same emotion that now delight me? They try and weigh their affection, and, adding up all costly advantages, friends, opportunities, properties, exult in discovering that willingly, joyfully, they would give all as a ransom for the beautiful, the beloved head, not one hair of which shall be harmed. But the lot of humanity is on these children. Danger, sorrow, and pain arrive to them, as to all. Love prays. It makes covenants with Eternal Power, in behalf of this dear mate. The union which is thus effected, and which adds a new value to every atom in nature, for it transmutes every thread throughout the whole web of relation into a golden ray, and bathes the soul in a new and sweeter element, is yet a temporary state. Not always can flowers, pearls, poetry, protestations, nor even home in another heart, content the awful soul that dwells in clay. It arouses itself at last from these endearments, as toys, and puts on the harness, and aspires to vast and universal aims. The soul which is in the soul of each, craving for a perfect beatitude, detects incongruities, defects, and disproportion in the behaviour, of the other. Hence arise surprise, expostulation, and pain. Yet that which drew them to each other was signs of loveliness, signs of virtue: and these virtues are there, however eclipsed. They appear and reappear, and continue to attract : but the regard changes, quits the sign, and attaches to the substance. This repairs the wounded affection. Meantime, as life wears on, it proves a game of permutation and combination of all possible positions of the parties, to extort all the resources of each, and acquaint each with the whole strength and weakness of the other. For it is the nature and end of this relation, that they should represent the human race to each other. All that is in the world which is or ought to be known, is cunningly wrought into the texture of man, of
The person love does to us fit,
The world rolls : the circumstances vary every hour. All the angels that inhabit this temple of the body appear at the windows, and all the gnomes and vices also. By all the virtues, they are united. If there be virtue, all the vices are known as such; they confess and flee. Their once flaming regard is sobered by time in either breast, and, losing in violence what it gains in extent, it becomes a thorough good understanding. They resign each other, without complaint, to the good offices which man and woman are severally appointed to discharge in time, and exchange the passion which once could not lose sight of its object, for a cheerful, disengaged furtherance, whether present or absent, of each other's designs. At last, they discover that all which at first drew them together,—those once sacred features, that magical play of charms—was deciduous, had a prospective end, like the scaffolding by which the house was built ; and the purification of the intellect and the heart, from year to year, is the real marriage, foreseen and prepared from the first, and wholly above their consciousness. Looking at these aims with which two persons, a man and a woman, so variously and correlatively gifted, are shut up in one house to spend in the nuptial society forty or fifty years, I do not wonder at the emphasis with which the heart prophesies this crisis from early infancy, at the profuse beauty with which the instincts deck the nuptial bower, and nature, and intellect, and art emulate each other in the gifts and the melody they bring to the epithalamium.
Thus are we put in training for a love which knows not sex, nor person, nor partiality, but which seeketh virtue and wisdom everywhere, to the end of increasing virtue and wisdom. We are by nature observers, and thereby learners. That is our permanent state. But we are often made to feel that our affections are but tents of a night. Though slowly, and with pain, the objects of the affections change, as the objects of thought do. There are moments when the affections rule and absorb the man, and make his happiness dependent on a person or persons. But in health the mind is presently seen again,-its over-arching vault, bright with galaxies of immutable lights, and the warm loves and fears that sweep over us as clouds, must lose their finite character, and blend with God, to attain their own perfection. But we need not fear that we can lose anything by the progress of the soul. The soul may be trusted to the end. That which is so beautiful and attractive as these relations, must be succeeded and supplanted only by what is more beautiful, and so on for
We have a great deal more kindness than is ever spoken. Maugre all the selfishness that chills like east winds the world, the whole human family is bathed with an element of love, like a fine ether. How many persons we meet in houses, whom we scarcely speak to, whom yet we honour, and who honour us! How many we see in the street, or sit with in church, whom, though silently, we warmly rejoice to be with! Read the language of these wandering eye-beams. The heart knoweth.
The effect of the indulgence of this human affection is a certain cordial exhilaration. In poetry, and in common speech, the emotions of benevolence and complacency which are felt towards others, are likened to the material effects of fire ; so swift, or much more swift, more active, more cheering are these fine inward irradiations. From the highest degree of passionate love, to the lowest degree of good will, they make the sweetness of life.
Our intellectual and active powers increase with our affection. The scholar sits down to write, and all his years of