“Unwieldy and immense, who shall hold in behemoth? who bridle leviathan?”
Anthony Comegna, PhD
Assistant Editor for Intellectual History
In the finale of our selections from Walt Whitman’s Democratic Vistas, we take some time to reflect on the great poet’s dual role as a restless, progressive, almost futurist libertarian and yet a harbinger of the sort of romantic democratic nationalism which has characterized American life–and American imperialism–ever since. Whitman’s life was absorbed with the twin pursuits of producing original American national art and decades of political activism for radical libertarian causes. His fellow Americans throughout the nineteenth century looked around them to witness a new revolution in daily life every decade, even every year at some points. Whether it was the electro‐magnetic wonder of the telegraph sending one’s thoughts around the globe or the reanimation of corpses inspiring the ultimate conquest of death itself, Americans often thought of themselves as living in a mysterious, dramatic, and transformational era. Some of them even went so far as to say that history destined the global triumph of American democracy and democratic culture. Over his years as an activist, Whitman dabbled in the Equal Rights or “Loco‐Foco” Party, Van Buren’s Democracy, the Free Soil Party–even after Van Buren abandoned it–and the Republican Party. Every step of the way (with the possible exception of his eventual support for Polk in 1844) Whitman approached politics as a vessel for the accomplishment of deeper, cultural ends. His relative failure and success as a political activist and as an artist, respectively, perhaps speak to the overall importance of promoting a more libertarian culture rather than limiting the contest to politics.
Without a doubt, Whitman is today remembered for his contributions to the American literary canon. During his own time, however, his most important deeds were limited to politics. As a young New York Loco‐Foco, Whitman played the role of eager student, absorbing all he could from William Leggett and the early Young Americans. After having written for a long string of newspapers, Whitman settled in at the Brooklyn Daily Eagle aged a mere twenty‐seven years. He carried Leggett’s passion and purism into the years 1848 and 1852, demanding justice over partisanship by supporting the Free Soil Party. As events hastened toward civil war, Whitman found himself joined in radicalism by a groundswell of fellow voters and citizens. Whitman enthusiastically supported the war effort, hoping it would serve as an historical pivot point. Libertarian successes at the pivot, he believed, would launch the country forward to fulfill its destiny as what John L. O’Sullivan called “The Great Nation of Futurity.” If Americans continued to recognize the equal rights of African Americans, women, sexual minorities, and social outsiders of all sorts, they would then fully and positively embrace their historical role as the world’s first truly democratic people. In this regard, however, the war and Reconstruction unquestionably failed where American culture has–in many ways, at least–succeeded. Whitman’s expectations for the future knew no material or political bounds and his Democratic Vistas extend from the world we know to the limitless space of the artistic imagination. Whatever world we can envision, the poet urges us, we can make manifest. To realize a radically better world, we must first promulgate a culture which embodies the utmost respect for individualism and equality.
By Walt Whitman
Democratic Vistas (1871)
At present, these States, in their theology and social standards, (of greater importance than their political institutions,) are entirely held possession of by foreign lands. We see the sons and daughters of the New World, ignorant of its genius, not yet inaugurating the native, the universal, and the near, still importing the distant, the partial, and the dead. We see London, Paris, Italy — not original, superb, as where they belong — but second‐hand here, where they do not belong. We see the shreds of Hebrews, Romans, Greeks; but where, on her own soil, do we see, in any faithful, highest, proud expression, America herself? I sometimes question whether she has a corner in her own house.
Not but that in one sense, and a very grand one, good theology, good art, or good literature, has certain features shared in common. The combination fraternizes, ties the races — is, in many particulars, under laws applicable indifferently to all, irrespective of climate or date, and, from whatever source, appeals to emotions, pride, love, spirituality, common to humankind. Nevertheless, they touch a man closest, (perhaps only actually touch him,) even in these, in their expression through autochthonic lights and shades, flavors, fondnesses, aversions, specific incidents, illustrations, out of his own nationality, geography, surroundings, antecedents, &c. The spirit and the form are one, and depend far more on association, identity and place, than is supposed. Subtly interwoven with the materiality and personality of a land, a race — Teuton, Turk, Californian, or what not — there is always something — I can hardly tell what it is — history but describes the results of it — it is the same as the untellable look of some human faces. Nature, too, in her stolid forms, is full of it — but to most it is there a secret. This something is rooted in the invisible roots, the profoundest meanings of that place, race, or nationality; and to absorb and again effuse it, uttering words and products as from its midst, and carrying it into highest regions, is the work, or a main part of the work, of any country’s true author, poet, historian, lecturer, and perhaps even priest and philosoph. Here, and here only, are the foundations for our really valuable and permanent verse, drama, &c.
But at present, (judged by any higher scale than that which finds the chief ends of existence to be to feverishly make money during one‐half of it, and by some “amusement,” or perhaps foreign travel, flippantly kill time, the other half,) and consider’d with reference to purposes of patriotism, health, a noble personality, religion, and the democratic adjustments, all these swarms of poems, literary magazines, dramatic plays, resultant so far from American intellect, and the formation of our best ideas, are useless and a mockery. They strengthen and nourish no one, express nothing characteristic, give decision and purpose to no one, and suffice only the lowest level of vacant minds.
Of what is called the drama, or dramatic presentation in the United States, as now put forth at the theatres, I should say it deserves to be treated with the same gravity, and on a par with the questions of ornamental confectionery at public dinners, or the arrangement of curtains and hangings in a ball‐room — nor more, nor less. Of the other, I will not insult the reader’s intelligence, (once really entering into the atmosphere of these Vistas,) by supposing it necessary to show, in detail, why the copious dribble, either of our little or well‐known rhymesters, does not fulfil, in any respect, the needs and august occasions of this land. America demands a poetry that is bold, modern, and all‐surrounding and kosmical, as she is herself. It must in no respect ignore science or the modern, but inspire itself with science and the modern. It must bend its vision toward the future, more than the past. Like America, it must extricate itself from even the greatest models of the past, and, while courteous to them, must have entire faith in itself, and the products of its own democratic spirit only. Like her, it must place in the van, and hold up at all hazards, the banner of the divine pride of man in himself, (the radical foundation of the new religion.) Long enough have the People been listening to poems in which common humanity, deferential, bends low, humiliated, acknowledging superiors. But America listens to no such poems. Erect, inflated, and fully self‐esteeming be the chant; and then America will listen with pleased ears.
Nor may the genuine gold, the gems, when brought to light at last, be probably usher’d forth from any of the quarters currently counted on. To‐day, doubtless, the infant genius of American poetic expression…lies sleeping far away, happily unrecognized and uninjur’d by the coteries, the art‐writers, the talkers and critics of the saloons, or the lecturers in the colleges — lies sleeping, aside, unrecking itself, in some western idiom, or native Michigan or Tennessee repartee, or stump‐speech — or in Kentucky or Georgia, or the Carolinas — or in some slang or local song or allusion of the Manhattan, Boston, Philadelphia or Baltimore mechanic — or up in the Maine woods — or off in the hut of the California miner, or crossing the Rocky mountains, or along the Pacific railroad — or on the breasts of the young farmers of the northwest, or Canada, or boatmen of the lakes. Rude and coarse nursing‐beds, these; but only from such beginnings and stocks, indigenous here, may haply arrive, be grafted, and sprout, in time, flowers of genuine American aroma, and fruits truly and fully our own.
I say it were a standing disgrace to these States — I say it were a disgrace to any nation, distinguish’d above others by the variety and vastness of its territories, its materials, its inventive activity, and the splendid practicality of its people, not to rise and soar above others also in its original styles in literature and art, and its own supply of intellectual and esthetic masterpieces, archetypal, and consistent with itself. I know not a land except ours that has not, to some extent, however small, made its title clear. The Scotch have their born ballads, subtly expressing their past and present, and expressing character. The Irish have theirs. England, Italy, France, Spain, theirs. What has America? With exhaustless mines of the richest ore of epic, lyric, tale, tune, picture, &c., in the Four Years’ War; with, indeed, I sometimes think, the richest masses of material ever afforded a nation, more variegated, and on a larger scale — the first sign of proportionate, native, imaginative Soul, and first‐class works to match, is, (I cannot too often repeat), so far wanting.
Long ere the second centennial arrives, there will be some forty to fifty great States, among them Canada and Cuba. When the present century closes, our population will be sixty or seventy millions. The Pacific will be ours, and the Atlantic mainly ours. There will be daily electric communication with every part of the globe. What an age! What a land! Where, elsewhere, one so great? The individuality of one nation must then, as always, lead the world. Can there be any doubt who the leader ought to be? Bear in mind, though, that nothing less than the mightiest original non‐subordinated SOUL has ever really, gloriously led, or ever can lead. (This Soul — its other name, in these Vistas, is LITERATURE.)
In fond fancy leaping those hundred years ahead, let us survey America’s works, poems, philosophies, fulfilling prophecies, and giving form and decision to best ideals. Much that is now undream’d of, we might then perhaps see establish’d, luxuriantly cropping forth, richness, vigor of letters and of artistic expression, in whose products character will be a main requirement, and not merely erudition or elegance.
Intense and loving comradeship, the personal and passionate attachment of man to man — which, hard to define, underlies the lessons and ideals of the profound saviours of every land and age, and which seems to promise, when thoroughly develop’d, cultivated and recognized in manners and literature, the most substantial hope and safety of the future of these States, will then be fully express’d.
It is to the development, identification, and general prevalence of that fervid comradeship, (the adhesive love, at least rivaling the amative love hitherto possessing imaginative literature, if not going beyond it,) that I look for the counterbalance and offset of our materialistic and vulgar American democracy, and for the spiritualization thereof. Many will say it is a dream, and will not follow my inferences: but I confidently expect a time when there will be seen, running like a half‐hid warp through all the myriad audible and visible worldly interests of America, threads of manly friendship, fond and loving, pure and sweet, strong and life‐long, carried to degrees hitherto unknown — not only giving tone to individual character, and making it unprecedently emotional, muscular, heroic, and refined, but having the deepest relations to general politics. I say democracy infers such loving comradeship, as its most inevitable twin or counterpart, without which it will be incomplete, in vain, and incapable of perpetuating itself.
A strong‐fibred joyousness and faith, and the sense of health al fresco, may well enter into the preparation of future noble American authorship. Part of the test of a great literatus shall be the absence in him of the idea of the covert, the lurid, the maleficent, the devil, the grim estimates inherited from the Puritans, hell, natural depravity, and the like. The great literatus will be known, among the rest, by his cheerful simplicity, his adherence to natural standards, his limitless faith in God, his reverence, and by the absence in him of doubt, ennui, burlesque, persiflage, or any strain’d and temporary fashion.
Nor must I fail, again and yet again, to clinch, reiterate more plainly still, (O that indeed such survey as we fancy, may show in time this part completed also!) the lofty aim, surely the proudest and the purest, in whose service the future literatus, of whatever field, may gladly labor. As we have intimated, offsetting the material civilization of our race, our nationality, its wealth, territories, factories, population, products, trade, and military and naval strength, and breathing breath of life into all these, and more, must be its moral civilization — the formulation, expression, and aidancy whereof, is the very highest height of literature. The climax of this loftiest range of civilization, rising above all the gorgeous shows and results of wealth, intellect, power, and art, as such — above even theology and religious fervor — is to be its development, from the eternal bases, and the fit expression, of absolute Conscience, moral soundness, Justice. Even in religious fervor there is a touch of animal heat. But moral conscientiousness, crystalline, without flaw, not Godlike only, entirely human, awes and enchants forever. Great is emotional love, even in the order of the rational universe. But, if we must make gradations, I am clear there is something greater. Power, love, veneration, products, genius, esthetics, tried by subtlest comparisons, analyses, and in serenest moods, somewhere fail, somehow become vain. Then noiseless, with flowing steps, the lord, the sun, the last ideal comes. By the names right, justice, truth, we suggest, but do not describe it. To the world of men it remains a dream, an idea as they call it. But no dream is it to the wise — but the proudest, almost only solid lasting thing of all. Its analogy in the material universe is what holds together this world, and every object upon it, and carries its dynamics on forever sure and safe. Its lack, and the persistent shirking of it, as in life, sociology, literature, politics, business, and even sermonizing, these times, or any times, still leaves the abysm, the mortal flaw and smutch, mocking civilization to‐day, with all its unquestion’d triumphs, and all the civilization so far known.
I am reminded as I write that out of this very conscience, or idea of conscience, of intense moral right, and in its name and strain’d construction, the worst fanaticisms, wars, persecutions, murders, &c., have yet, in all lands, in the past, been broach’d, and have come to their devilish fruition. Much is to be said — but I may say here, and in response, that side by side with the unflagging stimulation of the elements of religion and conscience must henceforth move with equal sway, science, absolute reason, and the general proportionate development of the whole man. These scientific facts, deductions, are divine too — precious counted parts of moral civilization, and, with physical health, indispensable to it, to prevent fanaticism. For abstract religion, I perceive, is easily led astray, ever credulous, and is capable of devouring, remorseless, like fire and flame. Conscience, too, isolated from all else, and from the emotional nature, may but attain the beauty and purity of glacial, snowy ice. We want, for these States, for the general character, a cheerful, religious fervor, endued with the ever‐present modifications of the human emotions, friendship, benevolence, with a fair field for scientific inquiry, the right of individual judgment, and always the cooling influences of material Nature.
Present literature, while magnificently fulfilling certain popular demands, with plenteous knowledge and verbal smartness, is profoundly sophisticated, insane, and its very joy is morbid. It needs tally and express Nature, and the spirit of Nature, and to know and obey the standards. I say the question of Nature, largely consider’d, involves the questions of the esthetic, the emotional, and the religious — and involves happiness. A fitly born and bred race, growing up in right conditions of out‐door as much as in‐door harmony, activity and development, would probably, from and in those conditions, find it enough merely to live — and would, in their relations to the sky, air, water, trees, &c., and to the countless common shows, and in the fact of life itself, discover and achieve happiness — with Being suffused night and day by wholesome extasy, surpassing all the pleasures that wealth, amusement, and even gratified intellect, erudition, or the sense of art, can give.
In the prophetic literature of these States (the reader of my speculations will miss their principal stress unless he allows well for the point that a new Literature, perhaps a new Metaphysics, certainly a new Poetry, are to be, in my opinion, the only sure and worthy supports and expressions of the American Democracy,) Nature, true Nature, and the true idea of Nature, long absent, must, above all, become fully restored, enlarged, and must furnish the pervading atmosphere to poems, and the test of all high literary and esthetic compositions. I do not mean the smooth walks, trimm’d hedges, poseys and nightingales of the English poets, but the whole orb, with its geologic history, the kosmos, carrying fire and snow, that rolls through the illimitable areas, light as a feather, though weighing billions of tons. Furthermore, as by what we now partially call Nature is intended, at most, only what is entertainable by the physical conscience, the sense of matter, and of good animal health — on these it must be distinctly accumulated, incorporated, that man, comprehending these, has, in towering superaddition, the moral and spiritual consciences, indicating his destination beyond the ostensible, the mortal.
To the heights of such estimate of Nature indeed ascending, we proceed to make observations for our Vistas, breathing rarest air. What is I believe called Idealism seems to me to suggest, (guarding against extravagance, and ever modified even by its opposite,) the course of inquiry and desert of favor for our New World metaphysics, their foundation of and in literature, giving hue to all.
The culmination and fruit of literary artistic expression, and its final fields of pleasure for the human soul, are in metaphysics, including the mysteries of the spiritual world, the soul itself, and the question of the immortal continuation of our identity. In all ages, the mind of man has brought up here — and always will. Here, at least, of whatever race or era, we stand on common ground. Applause, too, is unanimous, antique or modern. Those authors who work well in this field — though their reward, instead of a handsome percentage, or royalty, may be but simply the laurel‐crown of the victors in the great Olympic games — will be dearest to humanity, and their works, however esthetically defective, will be treasur’d forever. The altitude of literature and poetry has always been religion — and always will be. The Indian Vedas, the Nackas of Zoroaster, the Talmud of the Jews, the Old Testament, the Gospel of Christ and his disciples, Plato’s works, the Koran of Mohammed, the Edda of Snorro, and so on toward our own day, to Swedenborg, and to the invaluable contributions of Leibnitz, Kant and Hegel — these, with such poems only in which, (while singing well of persons and events, of the passions of man, and the shows of the material universe,) the religious tone, the consciousness of mystery, the recognition of the future, of the unknown, of Deity over and under all, and of the divine purpose, are never absent, but indirectly give tone to all — exhibit literature’s real heights and elevations, towering up like the great mountains of the earth.
Standing on this ground — the last, the highest, only permanent ground — and sternly criticising, from it, all works, either of the literary, or any art, we have peremptorily to dismiss every pretensive production, however fine its esthetic or intellectual points, which violates or ignores, or even does not celebrate, the central divine idea of All, suffusing universe, of eternal trains of purpose, in the development, by however slow degrees, of the physical, moral, and spiritual kosmos. I say he has studied, meditated to no profit, whatever may be his mere erudition, who has not absorb’d this simple consciousness and faith. It is not entirely new — but it is for Democracy to elaborate it, and look to build upon and expand from it, with uncompromising reliance. Above the doors of teaching the inscription is to appear, Though little or nothing can be absolutely known, perceiv’d, except from a point of view which is evanescent, yet we know at least one permanency, that Time and Space, in the will of God, furnish successive chains, completions of material births and beginnings, solve all discrepancies, fears and doubts, and eventually fulfil happiness — and that the prophecy of those births, namely spiritual results, throws the true arch over all teaching, all science. The local considerations of sin, disease, deformity, ignorance, death, &c., and their measurement by the superficial mind, and ordinary legislation and theology, are to be met by science, boldly accepting, promulging this faith, and planting the seeds of superber laws — of the explication of the physical universe through the spiritual — and clearing the way for a religion, sweet and unimpugnable alike to little child or great savan.
The elevating and etherealizing ideas of the unknown and of unreality must be brought forward with authority, as they are the legitimate heirs of the known, and of reality, and at least as great as their parents. Fearless of scoffing, and of the ostent, let us take our stand, our ground, and never desert it, to confront the growing excess and arrogance of realism. To the cry, now victorious — the cry of sense, science, flesh, incomes, farms, merchandise, logic, intellect, demonstrations, solid perpetuities, buildings of brick and iron, or even the facts of the shows of trees, earth, rocks, &c., fear not, my brethren, my sisters, to sound out with equally determin’d voice, that conviction brooding within the recesses of every envision’d soul — illusions! apparitions! figments all! True, we must not condemn the show, neither absolutely deny it, for the indispensability of its meanings; but how clearly we see that, migrate in soul to what we can already conceive of superior and spiritual points of view, and, palpable as it seems under present relations, it all and several might, nay certainly would, fall apart and vanish.
I hail with joy the oceanic, variegated, intense practical energy, the demand for facts, even the business materialism of the current age, our States. But wo to the age or land in which these things, movements, stopping at themselves, do not tend to ideas. As fuel to flame, and flame to the heavens, so must wealth, science, materialism — even this democracy of which we make so much — unerringly feed the highest mind, the soul. Infinitude the flight: fathomless the mystery. Man, so diminutive, dilates beyond the sensible universe, competes with, outcopes space and time, meditating even one great idea. Thus, and thus only, does a human being, his spirit, ascend above, and justify, objective Nature, which, probably nothing in itself, is incredibly and divinely serviceable, indispensable, real, here. And as the purport of objective Nature is doubtless folded, hidden, somewhere here — as somewhere here is what this globe and its manifold forms, and the light of day, and night’s darkness, and life itself, with all its experiences, are for — it is here the great literature, especially verse, must get its inspiration and throbbing blood. Then may we attain to a poetry worthy the immortal soul of man, and which, while absorbing materials, and, in their own sense, the shows of Nature, will, above all, have, both directly and indirectly, a freeing, fluidizing, expanding, religious character, exulting with science, fructifying the moral elements, and stimulating aspirations, and meditations on the unknown.
The process, so far, is indirect and peculiar, and though it may be suggested, cannot be defined. Observing, rapport, and with intuition, the shows and forms presented by Nature, the sensuous luxuriance, the beautiful in living men and women, the actual play of passions, in history and life — and, above all, from those developments either in Nature or human personality in which power, (dearest of all to the sense of the artist,) transacts itself — out of these, and seizing what is in them, the poet, the esthetic worker in any field, by the divine magic of his genius, projects them, their analogies, by curious removes, indirections, in literature and art. (No useless attempt to repeat the material creation, by daguerreotyping the exact likeness by mortal mental means.) This is the image‐making faculty, coping with material creation, and rivaling, almost triumphing over it. This alone, when all the other parts of a specimen of literature or art are ready and waiting, can breathe into it the breath of life, and endow it with identity…
As, within the purposes of the Kosmos, and vivifying all meteorology, and all the congeries of the mineral, vegetable and animal worlds — all the physical growth and development of man, and all the history of the race in politics, religions, wars, &c., there is a moral purpose, a visible or invisible intention, certainly underlying all — its results and proof needing to be patiently waited for — needing intuition, faith, idiosyncrasy, to its realization, which many, and especially the intellectual, do not have — so in the product, or congeries of the product, of the greatest literatus. This is the last, profoundest measure and test of a first‐class literary or esthetic achievement, and when understood and put in force must fain, I say, lead to works, books, nobler than any hitherto known. Lo! Nature, (the only complete, actual poem,) existing calmly in the divine scheme, containing all, content, careless of the criticisms of a day, or these endless and wordy chatterers. And lo! to the consciousness of the soul, the permanent identity, the thought, the something, before which the magnitude even of democracy, art, literature, &c., dwindles, becomes partial, measurable — something that fully satisfies, (which those do not.) That something is the All, and the idea of All, with the accompanying idea of eternity, and of itself, the soul, buoyant, indestructible, sailing space forever, visiting every region, as a ship the sea. And again lo! the pulsations in all matter, all spirit, throbbing forever — the eternal beats, eternal systole and diastole of life in things — wherefrom I feel and know that death is not the ending, as was thought, but rather the real beginning — and that nothing ever is or can be lost, nor ever die, nor soul, nor matter.
In the future of these States must arise poets immenser far, and make great poems of death. The poems of life are great, but there must be the poems of the purports of life, not only in itself, but beyond itself. I have eulogized Homer, the sacred bards of Jewry, Eschylus, Juvenal, Shakspere, &c., and acknowledged their inestimable value. But, (with perhaps the exception, in some, not all respects, of the second-mention’d,) I say there must, for future and democratic purposes, appear poets, (dare I to say so?) of higher class even than any of those — poets not only possess’d of the religious fire and abandon of Isaiah, luxuriant in the epic talent of Homer, or for proud characters as in Shakspere, but consistent with the Hegelian formulas, and consistent with modern science. America needs, and the world needs, a class of bards who will, now and ever, so link and tally the rational physical being of man, with the ensembles of time and space, and with this vast and multiform show, Nature, surrounding him, ever tantalizing him, equally a part, and yet not a part of him, as to essentially harmonize, satisfy, and put at rest. Faith, very old, now scared away by science, must be restored, brought back by the same power that caused her departure — restored with new sway, deeper, wider, higher than ever. Surely, this universal ennui, this coward fear, this shuddering at death, these low, degrading views, are not always to rule the spirit pervading future society, as it has the past, and does the present. What the Roman Lucretius sought most nobly, yet all too blindly, negatively to do for his age and its successors, must be done positively by some great coming literatus, especially poet, who, — while remaining fully poet, will absorb whatever science indicates, with spiritualism, and out of them, and out of his own genius, will compose the great poem of death. Then will man indeed confront Nature, and confront time and space, both with science, and con amore, and take his right place, prepared for life, master of fortune and misfortune. And then that which was long wanted will be supplied, and the ship that had it not before in all her voyages, will have an anchor.
There are still other standards, suggestions, for products of high literatuses. That which really balances and conserves the social and political world is not so much legislation, police, treaties, and dread of punishment, as the latent eternal intuitional sense, in humanity, of fairness, manliness, decorum, &c. Indeed, this perennial regulation, control, and oversight, by self‐suppliance, is sine qua non to democracy; and a highest widest aim of democratic literature may well be to bring forth, cultivate, brace, and strengthen this sense, in individuals and society. A strong mastership of the general inferior self by the superior self, is to be aided, secured, indirectly, but surely, by the literatus, in his works, shaping, for individual or aggregate democracy, a great passionate body, in and along with which goes a great masterful spirit.
And still, providing for contingencies, I fain confront the fact, the need of powerful native philosophs and orators and bards, these States, as rallying points to come, in times of danger, and to fend off ruin and defection. For history is long, long, long. Shift and turn the combinations of the statement as we may, the problem of the future of America is in certain respects as dark as it is vast. Pride, competition, segregation, vicious wilfulness, and license beyond example, brood already upon us. Unwieldy and immense, who shall hold in behemoth? who bridle leviathan? Flaunt it as we choose, athwart and over the roads of our progress loom huge uncertainty, and dreadful, threatening gloom. It is useless to deny it: Democracy grows rankly up the thickest, noxious, deadliest plants and fruits of all — brings worse and worse invaders — needs newer, larger, stronger, keener compensations and compellers.
Our lands, embracing so much, (embracing indeed the whole, rejecting none,) hold in their breast that flame also, capable of consuming themselves, consuming us all. Short as the span of our national life has been, already have death and downfall crowded close upon us — and will again crowd close, no doubt, even if warded off. Ages to come may never know, but I know, how narrowly during the late secession war — and more than once, and more than twice or thrice — our Nationality, (wherein bound up, as in a ship in a storm, depended, and yet depend, all our best life, all hope, all value,) just grazed, just by a hair escaped destruction. Alas! to think of them! the agony and bloody sweat of certain of those hours! those cruel, sharp, suspended crises!
Even to‐day, amid these whirls, incredible flippancy, and blind fury of parties, infidelity, entire lack of first‐class captains and leaders, added to the plentiful meanness and vulgarity of the ostensible masses — that problem, the labor question, beginning to open like a yawning gulf, rapidly widening every year — what prospect have we? We sail a dangerous sea of seething currents, cross and under‐currents, vortices — all so dark, untried — and whither shall we turn? It seems as if the Almighty had spread before this nation charts of imperial destinies, dazzling as the sun, yet with many a deep intestine difficulty, and human aggregate of cankerous imperfection, — saying, lo! the roads, the only plans of development, long and varied with all terrible balks and ebullitions. You said in your soul, I will be empire of empires, overshadowing all else, past and present, putting the history of old‐world dynasties, conquests behind me, as of no account — making a new history, a history of democracy, making old history a dwarf — I alone inaugurating largeness, culminating time. If these, O lands of America, are indeed the prizes, the determinations of your soul, be it so. But behold the cost, and already specimens of the cost. Thought you greatness was to ripen for you like a pear? If you would have greatness, know that you must conquer it through ages, centuries — must pay for it with a proportionate price. For you too, as for all lands, the struggle, the traitor, the wily person in office, scrofulous wealth, the surfeit of prosperity, the demonism of greed, the hell of passion, the decay of faith, the long postponement, the fossil‐like lethargy, the ceaseless need of revolutions, prophets, thunderstorms, deaths, births, new projections and invigorations of ideas and men.
Yet I have dream’d, merged in that hidden‐tangled problem of our fate, whose long unraveling stretches mysteriously through time — dream’d out, portray’d, hinted already — a little or a larger band — a band of brave and true, unprecedented yet — arm’d and equipt at every point — the members separated, it may be, by different dates and States, or south, or north, or east, or west — Pacific, Atlantic, Southern, Canadian — a year, a century here, and other centuries there — but always one, compact in soul, conscience‐conserving, God‐inculcating, inspired achievers, not only in literature, the greatest art, but achievers in all art — a new, undying order, dynasty, from age to age transmitted — a band, a class, at least as fit to cope with current years, our dangers, needs, as those who, for their times, so long, so well, in armor or in cowl, upheld and made illustrious, that far‐back feudal, priestly world. To offset chivalry, indeed, those vanish’d countless knights, old altars, abbeys, priests, ages and strings of ages, a knightlier and more sacred cause to‐day demands, and shall supply, in a New World, to larger, grander work, more than the counterpart and tally of them.
Arrived now, definitely, at an apex for these Vistas, I confess that the promulgation and belief in such a class or institution — a new and greater literatus order — its possibility, (nay certainty,) underlies these entire speculations — and that the rest, the other parts, as superstructures, are all founded upon it. It really seems to me the condition, not only of our future national and democratic development, but of our perpetuation. In the highly artificial and materialistic bases of modern civilization, with the corresponding arrangements and methods of living, the force‐infusion of intellect alone, the depraving influences of riches just as much as poverty, the absence of all high ideals in character — with the long series of tendencies, shapings, which few are strong enough to resist, and which now seem, with steam‐engine speed, to be everywhere turning out the generations of humanity like uniform iron castings — all of which, as compared with the feudal ages, we can yet do nothing better than accept, make the best of, and even welcome, upon the whole, for their oceanic practical grandeur, and their restless wholesale kneading of the masses — I say of all this tremendous and dominant play of solely materialistic bearings upon current life in the United States, with the results as already seen, accumulating, and reaching far into the future, that they must either be confronted and met by at least an equally subtle and tremendous force‐infusion for purposes of spiritualization, for the pure conscience, for genuine esthetics, and for absolute and primal manliness and womanliness — or else our modern civilization, with all its improvements, is in vain, and we are on the road to a destiny, a status, equivalent, in its real world, to that of the fabled damned.
Prospecting thus the coming unsped days, and that new order in them — marking the endless train of exercise, development, unwind, in nation as in man, which life is for — we see, fore‐indicated, amid these prospects and hopes, new law‐forces of spoken and written language — not merely the pedagogue‐forms, correct, regular, familiar with precedents, made for matters of outside propriety, fine words, thoughts definitely told out — but a language fann’d by the breath of Nature, which leaps overhead, cares mostly for impetus and effects, and for what it plants and invigorates to grow — tallies life and character, and seldomer tells a thing than suggests or necessitates it. In fact, a new theory of literary composition for imaginative works of the very first class, and especially for highest poems, is the sole course open to these States. Books are to be call’d for, and supplied, on the assumption that the process of reading is not a half sleep, but, in highest sense, an exercise, a gymnast’s struggle; that the reader is to do something for himself, must be on the alert, must himself or herself construct indeed the poem, argument, history, metaphysical essay — the text furnishing the hints, the clue, the start or frame‐work. Not the book needs so much to be the complete thing, but the reader of the book does. That were to make a nation of supple and athletic minds, well-train’d, intuitive, used to depend on themselves, and not on a few coteries of writers.
Investigating here, we see, not that it is a little thing we have, in having the bequeath’d libraries, countless shelves of volumes, records, &c.; yet how serious the danger, depending entirely on them, of the bloodless vein, the nerveless arm, the false application, at second or third hand. We see that the real interest of this people of ours in the theology, history, poetry, politics, and personal models of the past, (the British islands, for instance, and indeed all the past,) is not necessarily to mould ourselves or our literature upon them, but to attain fuller, more definite comparisons, warnings, and the insight to ourselves, our own present, and our own far grander, different, future history, religion, social customs, &c. We see that almost everything that has been written, sung, or stated, of old, with reference to humanity under the feudal and oriental institutes, religions, and for other lands, needs to be re‐written, re‐sung, re‐stated, in terms consistent with the institution of these States, and to come in range and obedient uniformity with them.
We see, as in the universes of the material kosmos, after meteorological, vegetable, and animal cycles, man at last arises, born through them, to prove them, concentrate them, to turn upon them with wonder and love — to command them, adorn them, and carry them upward into superior realms — so, out of the series of the preceding social and political universes, now arise these States. We see that while many were supposing things established and completed, really the grandest things always remain; and discover that the work of the New World is not ended, but only fairly begun.
We see our land, America, her literature, esthetics, &c., as, substantially, the getting in form, or effusement and statement, of deepest basic elements and loftiest final meanings, of history and man — and the portrayal, (under the eternal laws and conditions of beauty,) of our own physiognomy, the subjective tie and expression of the objective, as from our own combination, continuation, and points of view — and the deposit and record of the national mentality, character, appeals, heroism, wars, and even liberties — where these, and all, culminate in native literary and artistic formulation, to be perpetuated; and not having which native, first‐class formulation, she will flounder about, and her other, however imposing, eminent greatness, prove merely a passing gleam; but truly having which, she will understand herself, live nobly, nobly contribute, emanate, and, swinging, poised safely on herself, illumin’d and illuming, become a full-form’d world, and divine Mother not only of material but spiritual worlds, in ceaseless succession through time — the main thing being the average, the bodily, the concrete, the democratic, the popular, on which all the superstructures of the future are to permanently rest.