Delphi Complete Works of Nathaniel Hawthorne (Illustrated)

by Hawthorne, Nathaniel

  “I meet with many marvellous adventures. At New Haven I observed a gentleman staring at me with great earnestness, after which he went into the bar-room, I suppose to inquire who I might be. Finally, he came up to me and said that as I bore a striking resemblance to a family of Stanburys, he was induced to inquire if I was connected with them. I was sorry to be obliged to answer in the negative. At another place they took me for a lawyer in search of a place to settle, and strongly recommended their own village. Moreover, I heard some of the students at Yale College conjecturing that I was an Englishman, and to-day, as I was standing without my coat at the door of a tavern, a man came up to me, and asked me for some oats for his horse.”

  It was during this trip, I have small doubt, that he found the scenery, and perhaps the persons, for that pretty interlude, “The Seven Vagabonds.” The story is placed not far from Stamford, and the conjurer in it says, “I am taking a trip northward, this warm weather, across the Connecticut first, and then up through Vermont, and may be into Canada before the fall.” The narrator himself queries by what right he came among these wanderers, and furnishes himself an answer which suggests that side of his nature most apt to appear in these journeys: “The free mind that preferred its own folly to another's wisdom; the open spirit that found companions everywhere; above all, the restless impulse that had so often made me wretched in the midst of enjoyments: these were my claims to be of their society.” “If there be a faculty,” he also writes, “which I possess more perfectly than most men, it is that of throwing myself mentally into situations foreign to my own, and detecting with a cheerful eye the desirableness of each.” There is also one letter of 1831, sent back during an expedition in New Hampshire, which supplies the genesis of another Twice-Told Tale, “The Canterbury Pilgrims.”

  “I walked to the Shaker village yesterday [he says], and was shown over the establishment, and dined there with a squire and a doctor, also of the world's people. On my arrival, the first thing I saw was a jolly old Shaker carrying an immense decanter of their superb cider; and as soon as I told him my business, he turned out a tumblerful and gave me. It was as much as a common head could clearly carry. Our dining-room was well furnished, the dinner excellent, and the table attended by a middle-aged Shaker lady, good looking and cheerful…. This establishment is immensely rich. Their land extends two or three miles along the road, and there are streets of great houses painted yellow and tipt with red…. On the whole, they lead a good and comfortable life, and, if it were not for their ridiculous ceremonies, a man could not do a wiser thing than to join them. Those whom I conversed with were intelligent, and appeared happy. I spoke to them about becoming a member of their society, but have come to no decision on that point.

  “We have had a pleasant journey enough…. I make innumerable acquaintances, and sit down on the doorsteps with judges, generals, and all the potentates of the land, discoursing about the Salem murder [that of Mr. White], the cow-skinning of Isaac Hill, the price of hay, and the value of horse-flesh. The country is very uneven, and your Uncle Sam groans bitterly whenever we come to the foot of a low hill; though this ought to make me groan rather than him, as I have to get out and trudge every one of them.”

  The “Clippings with a Chisel” point to some further wanderings, to Martha's Vineyard; and an uncollected sketch reveals the fact that he had been to Niagara. It was probably then that he visited Ticonderoga; [Footnote: A brief sketch of the fortress is included in The Snow Image volume of the Works.] but not till some years later that he saw New York. With these exceptions, and a trip to Washington before going to Liverpool in 1853, every day of his life up to that date was passed within New England. In “The Toll-Gatherer's Day” one sees the young observer at work upon the details of an ordinary scene near home. The “small square edifice which stands between shore and shore in the midst of a long bridge,” spanning an arm of the sea, refers undoubtedly to the bridge from Salem to Beverly. But how lightly his spirit hovers over the stream of actual life, scarcely touching it before springing up again, like a sea-bird on the crest of a wave! Nothing could be more accurate and polished than his descriptions and his presentation of the actual facts; but his fancy rises resilient from these to some dreamy, far-seeing perception or gentle moral inference. The visible human pageant is only of value to him as it suggests the viewless host of heavenly shapes that hang above it like an idealizing mirage. His attitude at this time recalls a suggestion of his own in “Sights from a Steeple”: “The most desirable mode of existence might be that of a spiritualized Paul Pry, hovering invisible round man and woman, witnessing their deeds, searching into their hearts, borrowing brightness from their felicity, and shade from their sorrow, and retaining no emotion peculiar to himself.” He had the longing which every creative mind must feel, to mix with other beings and share to the utmost the possibilities of human weal or woe, suppressing his own experience so far as to make himself a transparent medium for the emotions of mankind; but he still lacked a definite connection with the multifarious drama of human fellowship; he could not catch his cue and play his answering part, and therefore gave voice to a constantly murmurous, moralizing “aside.” He delights to let the current of action flow around him and beside him; he warms his heart in it; but when he again withdraws by himself, it is with him as with the old toll-gatherer at close of day, “mingling reveries of Heaven with remembrances of earth, the whole procession of mortal travellers, all the dusty pilgrimage which he has witnessed, seems like a flitting show of phantoms for his thoughtful soul to muse upon.”

  “What would a man do,” he asks himself, in his journal, “if he were compelled to live always in the sultry heat of society, and could never bathe himself in cool solitude?” As yet, this bracing influence of quietude, so essential to his well-being, fascinates him, and he cannot shake off its influence so far as to enter actively and for personal interests into any of the common pursuits even of the man who makes a business of literature. Yet nothing impresses him more than the fact that every one carries a solitude with him, wherever he goes, like a shadow. Twice, with an interval of three years between, this idea recurs in the form of a hint for romance. “Two lovers or other persons, on the most private business, to appoint a meeting in what they supposed to be a place of the utmost solitude, and to find it thronged with people.” The idea implied is, that this would in fact be the completest privacy they could have wished. “The situation of a man in the midst of a crowd, yet as completely in the power of another, life and all, as if they two were in the deepest solitude.” This contradiction between the apparent openness that must rule one's conduct among men, and the real secrecy that may coexist with it, even when one is most exposed to the gaze of others, excites in his mind a whole train of thought based on the falsity of appearances. If a man can be outwardly open and inwardly reserved in a good sense, he can be so in a bad sense; so, too, he may have the external air of great excellence and purity, while internally he is foul and unfaithful. This discovery strikes our perfectly sincere and true-hearted recluse with intense and endless horror. He tests it, by turning it innumerable ways, and imagining all sorts of situations in which such contradictions of appearance and reality might be illustrated. At one time, he conceives of a friend who should be true by day, and false at night. At another he suggests: “Our body to be possessed by two different spirits, so that half the visage shall express one mood, and the other half another.” “A man living a wicked life in one place and simultaneously a virtuous and religious one in another.” Then he perceives that this same uncertainty and contradiction affects the lightest and seemingly most harmless things in the world. “The world is so sad and solemn,” he muses, “that things meant in jest are liable, by an overpowering influence, to become dreadful earnest.” And then he applies this, as in the following: “A virtuous but giddy girl to attempt to play a trick on a man. He sees what she is about, and contrives matters so that she throws herself completely into his power, and is ruined, — all in jest.�
� Likewise, the most desirable things, by this same law of contradiction, often prove the least satisfactory. Thus: “A person or family long desires some particular good. At last it comes in such profusion as to be the great pest of their lives.” And this is equally true, he finds, whether the desired thing be sought in order to gratify a pure instinct or a wrong and revengeful one. “As an instance, merely, suppose a woman sues her lover for breach of promise, and gets the money by instalments, through a long series of years. At last, when the miserable victim were utterly trodden down, the triumpher would have become a very devil of evil passions, — they having overgrown his whole nature; so that a far greater evil would have come upon himself than on his victim.” This theme of self-punished revenge, as we know, was afterward thoroughly wrought out in “The Scarlet Letter.” Another form in which the thought of this pervading falsehood in earthly affairs comes to him is the frightful fancy of people being poisoned by communion-wine. Thus does the insincerity and corruption of man, the lie that is hidden in nearly every life and almost every act, rise and thrust itself before him, whichever way he turns, like a serpent in his path. He is in the position of the father confessor of whom he at one time thinks, and of “his reflections on character, and the contrast of the inward man with the outward, as he looks around his congregation, all whose secret sins are known to him.” But Hawthorne does not let this hissing serpent either rout him or poison him. He is determined to visit the ways of life, to find the exit of the maze, and so tries every opening, unalarmed. The serpent is in all: it proves to be a deathless, large-coiled hydra, encircling the young explorer's virgin soul, as it does that of every pure aspirer, and trying to drive him back on himself, with a sting in his heart that shall curse him with a life-long venom. It does, indeed, force him to recoil, but not with any mortal wound. He retires in profound sorrow, acknowledging that earth holds nothing perfect, that his dream of ideal beings leading an ideal life, which, in spite of the knowledge of evil, he has been cherishing for so many years, is a dream to be fulfilled in the hereafter alone. He confesses to himself that “there is evil in every human heart, which may remain latent, perhaps, through the whole of life; but circumstances may rouse it to activity.” It is not a new discovery; but from the force with which it strikes him, we may guess the strength of his aspiration, the fine temper of his faith in the good and the beautiful. To be driven to this dismal conclusion is for him a source of inexpressible dismay, because he had trusted so deeply in the possibility of reaching some brighter truth. No; not a new discovery; — but one who approaches it with so much sensibility feels it to be new, with all the fervor which the most absolute novelty could rouse. This is the deepest and the true originality, to possess such intensity of feeling that the oldest truth, when approached by our own methods, shall be full of a primitive impressiveness.

  But, in the midst of the depression born of his immense sorrow over sin, Hawthorne found compensations. First, in the query which he puts so briefly: “The good deeds in an evil life, — the generous, noble, and excellent actions done by people habitually wicked, — to ask what is to become of them.” This is the motive which has furnished novelists for the last half-century with their most stirring and pathetic effects. It is a sort of escape, a safety-valve for the hot fire of controversy on the soul's fate, and offers in its pertinent indefiniteness a vast solace to those who are trying to balance the bewildering account of virtue with sin. Hawthorne found that here was a partial solution of the problem, and he enlarged upon it, toward the end of his life, in “The Marble Faun.” But it was a second and deeper thought that furnished him the chief compensation. In one of the “Twice-Told Tales,” “Fancy's Show-Box,” he deals with the question, how far the mere thought of sin, the incipient desire to commit it, may injure the soul. After first strongly picturing the reality of certain sinful impulses in a man's mind, which had never been carried out, — ”A scheme of guilt,” he argues, taking up the other side, “till it be put in execution, greatly resembles a train of incidents in a projected tale…. Thus a novel-writer, or a dramatist, in creating the villain of romance, and fitting him with evil deeds, and the villain of actual life in projecting crimes that will be perpetrated, may almost meet each other half-way between reality and fancy. It is not until the crime is accomplished that guilt clinches its gripe upon the heart, and claims it for its own. Then, and not before, sin is actually felt and acknowledged, and, if unaccompanied by repentance, grows a thousand-fold more virulent by its self-consciousness. Be it considered, also, that men often overestimate their capacity for evil. At a distance, while its attendant circumstances do not press upon their notice, its results are dimly seen, they can bear to contemplate it…. In truth, there is no such thing in man's nature as a settled and full resolve, either for good or evil, except at the very moment of execution. Let us hope, therefore, that all the dreadful consequences of sin will not be incurred, unless the act have set its seal upon the thought. Yet … man must not disclaim his brotherhood, even with the guiltiest, since, though his hand be clean, his heart has surely been polluted by the flitting phantoms of iniquity.” That is, purity is too spotless a thing to exist in absolute perfection in a human being, who must often feel at least the dark flush of passionate thoughts falling upon him, however blameless of life he may be. From this lofty conception of purity comes that equally noble humility of always feeling “his brotherhood, even with the guiltiest.” What more logical issue from the Christian idea, what more exquisitely tender rendering of it than this? “Let the whole world be cleansed, or not a man or woman of us can be clean!” was his exclamation, many years later, in that English workhouse which he describes in a heart-rending chapter of “Our Old Home” called “Outside Glimpses of English Poverty.” And it was then that he revealed the vast depth and the reality of his human sympathy toward the wretched and loathsome little foundling child that silently sued to him for kindness, till he took it up and caressed it as tenderly as if he had been its father.

  Armed with these two perceptions, of the good that still persists in evil persons, and the deep charity which every one must feel towards even the most abject fellow-being, Hawthorne moves forth again to trace the maze; and lo, the serpent drops down, cowering. He has found a charm that robs sin and crime of their deadly hurt, and can handle them without danger. It is said by some that Hawthorne treats wrong and corruption too shrinkingly, and his mood of never-lessened and acute sensibility touching them is contrasted with that of “virile” writers like Balzac and George Sand. But these incline to make a menagerie of life, thrusting their heads into the very lion's mouth, or boldly embracing the snake of sin. They are indeed superior in strong dramatic and realistic effects; but, unvicious as may be their aim, they are not filled with a robust morality: they deliberately choose unclean elements to heighten the interest, — albeit using such elements with magnificent strength and skill. Let us be grateful that Hawthorne does not so covet the applause of the clever club-man or of the unconscious vulgarian, as to junket about in caravan, carrying the passions with him in gaudy cages, and feeding them with raw flesh; grateful that he never loses the archangelic light of pure, divine, dispassionate wrath, in piercing the dragon!

  We see now how, in this early term of probation, he was finding a philosophy and an unsectarian religiousness, which ever stirred below the clear surface of his language like the bubbling spring at bottom of a forest pool. It has been thought that Hawthorne developed late. But the most striking thing about the “Twice-Told Tales” and the first entries in the “American Note-Books” is their evidence of a calm and mellow maturity. These stories are like the simple but well-devised theme which a musician prepares as the basis of a whole composition: they show the several tendencies which underlie all the subsequent works. First, there are the scenes from New England history, — ”Endicott and the Red Cross,” “The Maypole of Merry Mount,” “The Gray Champion,” the “Tales of the Province House.”

  Then we have the psychological ve
in, in “The Prophetic Pictures,” “The Minister's Black Veil,” “Dr. Heidegger,” “Fancy's Show-Box”; and along with this the current of delicate essay-writing, as in “The Haunted Mind,” and “Sunday at Home.” “Little Annie's Ramble,” again, foreshadows his charming children's tales. It is rather remarkable that he should thus have sounded, though faintly, the whole diapason in his first works. Moreover, he had already at this time attained a style at once flowing and large in its outline, and masterly in its minuteness.

  But this maturity was not won without deep suffering and long-deferred hope.

  If actual contact with men resulted in such grave and sorrowful reflection as we have traced, how drearily trying must have been the climaxes of solitary thought after a long session of seclusion! And much the larger portion of his time was consumed amid an absolute silence, a privacy unbroken by intimate confidences and rife with exhausting and depressing reactions from intense imagination and other severe intellectual exercise. Not only must the repression of this period have amounted at times to positive anguish, but there was also the perplexing perception that his life's fairest possibilities were still barren. “Every individual has a place in the world, and is important to it in some respects, whether he chooses to be so or not.” So runs one of the extracts from the “American Note-Books”; and now and then we get from the same source a glimpse of the haunting sense that he is missing his fit relation to the rest of the race, the question whether his pursuit was not in some way futile like all the human pursuits he had noticed, — whether it was not to be nipped by the same perversity and contradiction that seemed to affect all things mundane. Here is one of his proposed plots, which turns an inner light upon his own frame of mind: “Various good and desirable things to be presented to a young man, and offered to his acceptance, — as a friend, a wife, a fortune; but he to refuse them all, suspecting that it is merely a delusion. Yet all to be real, and he to be told so when too late.” Is this not, in brief, what he conceives may yet be the story of his own career? Another occurs, in the same relation: “A man tries to be happy in love; he cannot sincerely give his heart, and the affair seems all a dream. In domestic life the same; in politics, a seeming patriot: but still he is sincere, and all seems like a theatre.” These items are the merest indicia of a whole history of complex emotions, which made this epoch one of continuous though silent and unseen struggle. In a Preface prefixed to the tales, in 1851, the author wrote: “They are the memorials of very tranquil and not unhappy years.” Tranquil they of course were; and to the happy and successful man of forty-seven, the vexing moods and dragging loneliness of that earlier period would seem “not unhappy,” because he could then see all the good it had contained. I cannot agree with Edwin Whipple, who says of them, “There was audible to the delicate ear a faint and muffled growl of personal discontent, which showed they were not mere exercises of penetrating imaginative analysis, but had in them the morbid vitality of a despondent mood.” For this applies to only one of the number, “The Ambitious Guest.” Nor do I find in them the “misanthropy” which he defines at some length. On the contrary, they are, as the author says, “his attempts to open an intercourse with the world,” incited by an eager sympathy, but also restrained by a stern perception of right and wrong.