Читать книгу Recollections and Impressions, 1822-1890 - Octavius Brooks Frothingham - Страница 4

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My father was, as I have said elsewhere, a clergyman in Boston, Massachusetts, a Unitarian minister to the First Church, standing in a long line of men, of whom the earliest was severely orthodox, while he abhorred orthodoxy. Yet he was ordained without hesitation, was more than acceptable to the best minds through a service of thirty-five years, and continued more and more unorthodox to the end; so gradually and insensibly did the Puritan tenets disappear one by one until the shadow of them only remained. We are assured that by 1780 nearly all the congregational pulpits were filled by Arminians. In 1815, the year of my father's ordination, they were well domesticated in New England, Calvinism having lost its hold on the minds of thinking people, and none but keen-eyed watchers on the tower seeing what course opinion was taking. How far the tendency towards the moral and practical view of religion as distinct from the speculative view had gone, is well illustrated in my father's case. He was a man of excellent education, one of the best scholars in a distinguished class at Harvard, an enthusiast for intellectual cultivation, singularly refined in perception, an acute critic, a careful, precise, elegant writer. His tastes were pre-eminently literary. This is said in full view of the fact that he was a learned theologian, a pungent disputant, a zealous student of biblical researches, a faithful pastor.

He was essentially a man of letters. His passion was for the Latin classics. The best edition of Cicero was on his shelves; the finest copy of Horace graced his book-case. His knowledge of the Greek literature and language was fair. He was fond of poetry of a stately and romantic description; was, himself, a poet of a gentle, meditative, spiritual cast, especially eminent as a composer of hymns written for church occasions, the dedication of meeting-houses, the consecration of ministers, many of them of permanent and general value, as both "liberal" and "orthodox" collections attest; while he has done as much as any man in his generation to elevate, purify, and console delicate and serious natures.

His library of about three thousand volumes was exceedingly miscellaneous, illustrating the breadth of his interests and the activity of his mind. There were Bibles of choice editions and in every tongue. There were biblical commentaries, dictionaries, grammars. The Church Fathers were well represented. Church history was presented by its best narrators. But the bulk of the collection was secular. It contained copies of Addison, Johnson, Bayle, Carlyle, Milton, Bacon, Dante, Dickens, Emerson, Grote, Shakespeare, Goethe, Schiller, Hugo, Heeren, Hume, Iriarte, Michelet, Lessing, Kingsley, Macaulay, Longfellow, Plutarch, Pindar, Pope, Scott, Rousseau, Racine, Rückert, Rabelais, Tasso, George Sand, Thucydides, Theocritus, Virgil, Voltaire, Wieland, Pliny, Wordsworth, Wilkinson, Zschokke, Walt Whitman. They were very various. They commanded all extremes: Augustine and Anacreon; Aratus and Annual Register; Æschylus and Molière; Aristotle and Herrick; Seneca and Horace; Antoninus and Almanacs; Burton and Boccaccio. There was no pure metaphysics—a compendium or two of philosophy, a bit of Spinoza, of Kant, of Cousin, of Jouffroy, of Malebranche, the "Dialogues" of Plato—nothing of Schelling or Hegel. I find Proclus, and Jamblicus, and Böhme, and dramatic literature in Greek, Latin, French, German. Here is Burlamaqui on Law, and Erasmus Darwin, and Godwin's "Memoirs of Mary Wollstonecraft," and the Hitopadesa, and the "Hymns" of Orpheus, and Palæphatus, together with many a forgotten book.

The favorite language next to English was German, then came French, then Latin, which was pretty well represented in its literature. Dr. Frothingham was a wide reader, but his finest gift was a power of penetrating to the heart of an author, a power that was akin to genius. He called himself a taster. But every taster must take into his mouth some things that are unpleasant, and he did. He nibbled at Heine, but Heine's philosophy disgusted him. He nibbled at Browning, but Browning's lack of sensuous music did not satisfy his idea of poetry. His mind, trained in the old school, could not adapt itself to the new style of expression.

He gladly turned his back on doctrines he did not like. He was spiritually minded, but soberly so, as if to be spiritually minded belonged to a special temperament; a Christian theist in all respects, though indifferent to many details of Christian doctrine; an optimist on principle as well as from instinct, inclined to put the most cheerful construction on the ways of divine Providence, and to look patiently on the moral conditions of human life; an unquestioning believer in Christ, immortality, the need of revelation, the supremacy of the religious and moral nature, the demand for the steady influence of the spiritual world to enlighten mankind on the truths of conscience no less than on the mysteries of faith. He was no seer, gazing on things unseen with the penetrating, inward eye; no prophet possessed by an overwhelming conviction of the absolute law; no regenerator believing that men must be lifted up from the earth by an interior renewal of soul; no reformer bent on changing the circumstances of society. He was an apostle of air, sunshine, and the mild, enticing summer shower which covered the wintry ground with the smiling grass and the sweet-smelling flowers. Reformers, of whatever school, were not to his taste, partly because their methods seemed to him violent, but partly also because their primary assumption that the world was out of joint did not command his sympathy. He could not think that the established institutions of the age ought to be subverted, even though they might be improved under enlightened teaching. Socially he was conservative, although by no means reactionary; disposed to see the soul of good in things evil, though not always as studious as one must needs be to "search it out." Rather he took it for granted, and was often impatient with those who felt keenly the evil but could not discover the good.

High-minded he was rather than deep-souled; devout in sentiment, chivalrously moral in principle and in practice; ideal, poetic, delicate of sensibility, but not soaring of spirit; certainly not a spiritual enthusiast, as little a prosaic plodder; no mystic but no disciple of "common-sense." For the dignity, decency, purity, propriety of the clerical profession he had great regard, but as much on account of its social position as on account of its sanctity. It indicated the highest type of gentlemanliness, the finest style of personal character, a kind of exquisite courtliness of manhood, humanity of a finished stamp of elegance; and he resented everything like an admixture of ordinary philanthropy. It was in his view a descent to enter the arena of strife even for the purpose of removing an evil. Thence his dislike of Channing; his disapproval of Pierpont, otherwise a particular favorite of his; his disagreement with Parker, of whom he was fond. When the "Miscellanies" were published the writer sent a copy to his friend, who acknowledged the volume by a letter in which expressions of personal affection were curiously blended with antipathy towards the class of speculations with which Mr. Parker was identified. George Ripley and R. W. Emerson won and held his attachment to the end, but he never visited Brook Farm, and was deaf to solicitations to join the Transcendental Club.

His friends were many and various—Emerson, Ripley, Francis, Hedge, Bartol, Stetson, Parkman, Longfellow, Felton, Hillard—the list is long, for the sunny temper of the man drew all hearts to him and his warm affectionateness of disposition made him tenacious of good-will. He was interested in men as individuals not as members of a clique or party, and was not repelled by differences of opinion where his heart was engaged. On the whole, his sympathies were with conservatives like George Ticknor and W. H. Prescott, and the literary spirit mainly kept him in association with those. Where this spirit was wanting and there was divergence of sentiment there was no attempt at intimacy.

Of interest in the denomination, the sect, the party name, he was absolutely devoid. He never attended the conventions or conferences of the Unitarian body or spoke in their deliberations. On anniversary week it was for many years his custom to visit New York, where no professional responsibility rested upon him, and where he could find recreations of a purely social kind. But at the "Boston Association" where he met friends one by one, and could talk half confidentially, with perfect freedom, in a conversational tone, he delighted to be present.

For the rest, he was a man universally respected, admired, and beloved, mirthful and sportive, more than tolerant of gaiety, as a rule in excellent spirits, though subject, as such temperaments usually are, to moods of depression. Without private ambition and utterly destitute of vanity, his uneventful days were spent among his friends and his books. The round of clerical duties was even and monotonous; his calling had few excitements; even poverty had limits, and social iniquity was manageable in those times when relations were simple. The routine of parochial service was such as a friendly man of quick sympathies and ready speech could easily discharge in a few hours of each week, nor was the transition violent from it to the quiet library, the companionship of Cicero, Shakespeare, Milton, Walter Scott, Herder, Rückert. The love of art, society, literature, was not inconsistent with a love of the Saviour; and though as a matter of taste he would not have spoken of a sonata of Beethoven in a sermon, there was nothing in his philosophy to render secular allusions improper.

His literary predilections were somewhat at the mercy of his sense of beauty, as if he had an eye to artistic effect quite as much as to intellectual justice, as if the firm lines of logical discernment were blurred by the passion for poetic or scenic grace. Of the two famous German writers about whom opinions were divided, he greatly preferred Schiller to Goethe, probably because the former was glorious, ardent, declamatory. Of the two eminent English novelists whom all the world was reading, Dickens was his choice far above Thackeray, perhaps for the reason that Dickens had color and warmth of sentiment, while Thackeray seemed to him cold, skeptical, and cynical. The flow of eloquence, the charm of dramatic style made him relish authors as radically unlike as Carlyle, Ruskin, and Macaulay, rendering him unmindful of qualities in their cast of thought which he might have disapproved of if less seductively presented. When a lady objected to Macaulay on the score of his material ethics, Dr. Frothingham was too much captivated by Macaulay's manner to criticise his philosophy, and he let the philosophy go. It sometimes looked as if the way in which things were said was of more importance in his view than the things themselves; but it was not so, for he could respond to ideal sentiments when they offered themselves fairly to his mind, and his moral indignation against an act of flagrant turpitude was quick and hot.

With politics, whether speculative or practical, he gave himself small concern, for in his day politics were hardly an honorable calling. He belonged to the Whig party, as it was then called, because it comprised the greater number of educated men—scholars, divines, lawyers, physicians, judges, and people of consideration from their position in society. The Republican party in Massachusetts was not formed till his public life was nearly ended, and we may doubt whether he would in any case have connected himself with it, for its aims and purposes were hardly such as he could have gone along with. The well-known sentiment, ascribed to Wendell Phillips, "Peace if possible, Truth at any rate," he would in all probability have reversed so as to read, "Truth if possible, Peace at any rate"; not because the search for truth was difficult, and peace furnished the most promising conditions for finding it, but because peace was preferable in itself as being stable and quiet. He was not a fighter; he disliked the noise of battle; his horror of anti-slavery agitation, as of all other, was constitutional; and even if he had been convinced of the slave's degradation, no mode of redress that was proposed commended itself to his gentle, apprehensive mind. To him the chief interest of society was enlightenment associated with refinement; the needed influence was that of education. He was a delicately organized, sensitive man, fond of repose, happy in his temperament, in his tastes, in his occupation, in his social position, in his relationships, in his home. He had his disappointments and sorrows like other men, but he did not repine. His latter years were afflicted with total blindness, accompanied by constant distress and steadily increasing pain; but his friends never failed to find him cheerful; the companion who ministered to his daily necessities and culled from books and periodicals the materials for his entertainment, seldom had reason to complain of his petulance; the visitor could with difficulty be brought to believe that the man was living in the presence of death, and was exposed to frightful phantoms due to a slowly decomposing brain.

His æsthetic tastes were active, as may be supposed, and would have been keen if there had been opportunity for cultivating them, and leisure to pursue them. The pictures that adorned his parlor walls were not distinguished as works of art, but they were pure in sentiment, they showed a love of color, and of the highest truth. There was not much fine painting at that time in America, and what there was required for its fair appreciation more training and experience than was possessed by one immersed in the cares of an exacting profession and interested also in literary pursuits. Mr. Frothingham's artistic taste was, besides, so much controlled by moral feeling that he could not be critical of form. Of art for its own sake he had no conception, and could have none, for that cry which voices the demands of technical execution had not been raised; but even if it had been he would have felt no sympathy with any kind of excellence that was not directly associated with the moral sentiment.

His taste in music was much like his taste in painting—that is to say, it was uneducated and unscientific. To the great music—that of the intellect and the soul—the compositions of the masters, of Bach, Mozart, Beethoven, Mendelssohn, he was indifferent; but the music of the heart, of feeling, emotion, elevated passion—the Scotch songs, the Irish melodies, the English lays, madrigals, glees, was his delight. He was especially fond of religious airs. The oratorios of "The Creation" and "The Messiah" he was never tired of hearing. His voice was melodious, and he was fond of using it. His organist taught him the principles of his own art, and hours were spent at a parlor-organ in playing favorite hymn-tunes, the melody of which he sang as he played. He amused his children by trilling nursery ditties, and joined his boys as they performed glees from the "Orphean Lyre," sometimes singing with the heart quite as much as with the understanding. His joyous nature expressed itself instinctively in song. His whole nervous system responded to it. He was transported out of himself by sweet strains, and fairly trembled under the influence of divine harmonies.

Mr. Frothingham's love of dramatic art amounted to a passion, but the art must be high as well as pure. Tragedy he did not like. All of the Shakespearian plays he was critically familiar with, but he loved "The Tempest" best, as uniting poetry with cheerfulness in fullest measure. The lines he wrote on the restoration of the Federal Street Theatre expressed the depth of his interest. A religious society, afterwards the "Central Church" in Winter Street, was gathered here. Of this kind of enterprise the poet says:

More reverence than befits us here to tell,

We yield to courts where sacred honors dwell.

But have not they their places? Have not we?

Has not each liberal province leave to be?

The "Lecture-Room" he had little respect for, none at all for the "Variety Show." To every device he wishes a cordial farewell, exclaiming:

Restored! Restored! Well known so long a time,

These buried glories rise as in their prime.

Our tastes may change as fickle fashions-fly,

But art is safe: the Drama cannot die.

More than restored! Whate'er the pen since wrought

Of loftiest, sprightliest, here that wealth has brought.

Whate'er the progress of the age has lent

Of purer taste and comelier ornament—

To this our temple it transfers its store,

And makes each point shine lovelier than before.

But the drama must be clean:

But more yet—and how much! We claim a praise

The Playhouse knew not in the ancient days.

Own us, ye hearts with moral purpose warm!

Our word Renewal adds the word Reform.

Come, friends of Virtue! Share the feast we spread.

It loads no spirits, and it heats no head.

But rouses forth each power of mind and soul

With food ambrosial and its fairy bowl.

Hearts are improved by Feeling's play and strife;

Refined amusement humanizes life.

So wrote the Sages, whom the world admired;

So sang the Poets, who the world inspired;

Why in New England's Athens is decried

What old Athenian culture thought its pride?

Thus Righteousness and Peace are made to kiss each other. Art and Virtue walk hand in hand. The sole condition is that art shall be virtuous and that virtue shall be artistic. There was a singular blending in his mind of the sacred and the secular. Perhaps Matthew Arnold's definition of religion as "morality touched with emotion" comes as near expressing Dr. Frothingham's conception as any. There must be morality; that is cardinal; that lies at the foundation of all systems; that must be strict and high. But emotion is indispensable also. This runs into praise, the love of goodness, the worship of the highest. This imparts warmth, glow, passion, the upward lift that inspires. Morality alone is cold, emotion alone is apt to be visionary. But the two united propel the ship, one serving as ballast to keep it steady, and one as sails to catch the winds of heaven.

My mother was an example of pure character. She laid no claim whatever to literary talent. Indeed she had none. I cannot associate her with books of any special description, but I can always associate her with goodness, with humility, sincerity, duty, kindness, pity, and simplicity. Truthfulness was her great virtue, and was saved from bluntness only by her delicate feeling for others and her inborn politeness. The severest rebuke I ever received from her was on account of a sharp arraignment of merchants in a youthful sermon, which to her seemed presumptuous. Her household cares, the nurture of her children (she had seven, five sons and two daughters, all of whom she trained most carefully like a devoted mother), the family visitings, the parish calls, missions among the poor, occupied the day. She would sit for hours knitting or sewing, or in an armchair before the coal fire silently musing. She was quiet, reserved, old-fashioned in her sentiments, but with a great fund of inward strength, which came out on emergencies. I shall always remember her ceaseless solicitude for an unfortunate elder brother of mine who had for years been an anxiety and a trouble. When he died in early manhood, after nursing him tenderly, she softly closed his eyes, and preserved the memory of him in her heart. Her chamber window in the country looked upon his distant grave, the little white stone over which kept him before her eye who was always in her thoughts.

She accepted the existing order of things because it was established, disliking experiments, however humane, for the reason that they had not been tested; and if she had misgivings, she kept them to herself not daring to set up her private feelings in opposition to the will of the Supreme, the question whether the existing order expressed the will of the Supreme never being raised by her.

She was Unitarian, having so been taught, but speculative matters were out of her reach as well as uncongenial with her sphere. Her faith was of the heart, and all the reason for it she had to give was an uplifted life, "unspotted from the world." Of creeds she knew nothing, not that she was deficient in mind, but because they seemed to her to be affairs of criticism, with which she had nothing to do. Her concern was with practical things, and conduct was, with her, more than seven eighths of life. Even the very mild decoction of theology that was administered from Sunday to Sunday in Chauncy Place was sometimes too much for her. She was a practical Christian, if there ever was one.

Her love of nature was genuine. As a young woman she could distinguish the colors of a flying bird. When she had a house of her own in the country, she preferred a spot remote from the world of society; went there as early as possible in the spring, and stayed as late in the autumn as she could. She delighted in the place; loved the air, the trees, the smell of the ground. She enjoyed her garden; liked to see plants grow. Every morning after breakfast she went out to inspect the grounds, and came back laden with modest flowers; in the fall with pine cones, the flame of which she enjoyed. On her last evening, quite unaware of her coming end, she sat on the piazza, and looked at the sunset, wrapped in shawls, though it was midsummer, for she was weak and emaciated but patiently tranquil.

Her habits were simple, not from parsimony but from taste. She cared nothing for decoration or display. She spent no more than was necessary on dress or furniture. She was fond of old-fashioned, solid things. In the midst of abundance, her appetite was for plain food, yet she was no ascetic or prude, but a largehearted, sensible woman, sober and serious but genial too.

Browning makes Paracelsus say:

'T is only when they spring to heaven that angels

Reveal themselves to you; they sit all day

Beside you, and lie down at night by you—

Who care not for their presence—muse or sleep,

And all at once they leave you and you know them.

This is in a measure true. Death is a great revealer. Unfortunately it is a great deceiver also, putting wings on very earthly bodies. But in this instance, the qualities were all there in the living form, and all clearly visible to those who sat all day beside my mother. Death did but brush away a little film that hung before distant eyes.

Until near middle life I had the example and advice of these dear spirits. It is my privilege to have their blood in my veins. That was my best endowment, and kept me always hopeful of a better future in the time to come. The dream of a nobler age for literature, art, science, humanity, came directly from my father. The desire to do something to make the dream an actual fact, to prove myself as of some service in the world, came from my mother. His was the love of intellectual liberty. Hers was the passion for practical accomplishments. He was a scholar. She was a worker.

Both had thoughts deeper than they could express. Both were utterly sincere in their calling, and the limitations of their age alone confined their advance. The times were quiet then; the world was small and disconnected; Boston was a little place and shut off even from American cities by difficulties of travel and by exorbitant rates of postage. Thus responsibility was mainly confined to individuals. There were no wearing duties; no perplexing cares; even railroad disturbances did not worry, for there was no railroad speculation, and no railroad system. Hours were early, dinner was at two or half-past, tea at six or seven, the evening ended at ten, and was spent with books, melodious music, or playful games of amusement, not of instruction. There were few social gatherings; balls were very rare, seldom lasting later than eleven o'clock. There was an occasional concert, and here and there a theatre, but there were no great dinner parties. Social problems were exceedingly simple; the classes were divided by lines that nobody attempted to pass over. Socialism was unborn, and labor agitations were unknown. In a word, there was such a thing as leisure, and this was used chiefly for the cultivation of the mind.

My father was greatly interested in the education of his boys; watched all their attainments; taught them French; encouraged their learning how to box, and fence, and swim; while my mother shed an atmosphere of peace over the whole household. She made one joke only, as far as my memory serves me—and I mention it here lest any one should suppose there was a lack of sunshine in her nature. My father was very fond of "vöslauer," an Austrian red wine. When the last bottle was produced my mother, said archly, "your face will lower when it is all drunk up." It was not much of a joke, but a small jest will show the spirit of fun quite as well as a large one.

There was a singular combination of aspiration with peace at that time. Probably there is as much aspiration now as there was then, perhaps more; but it is associated with social reform rather than with personal perfection; there is peace, too, at the present day, but it is harder to get at and needs to be sought most often in private homes; the inward peace is found in all periods.

How the principles then formed would bear the strain of a later age or a larger sphere remained to be proved. Fifty years ago the modern era with its complications and perplexities could not even be suspected. The foundations alone could then be laid.