The poet has a hard task before him to stir up such fellows to a sense of their own and other people's principles in life.

And it happens that literature is, in some ways, but an indifferent means to such an end. Language is but a poor bull's-eye lantern where-with to show off the vast cathedral of the world; and yet a particular thing once said in words is so definite and memorable, that it makes us forget the absence of the many which remain unexpressed; like a bright window in a distant view, which dazzles and confuses our sight of its surroundings. There are not words enough in all Shakespeare to express the merest fraction of a man's experience in an hour. The speed of the eyesight and the hearing, and the continual industry of the mind, produce, in ten minutes, what it would require a laborious volume to shadow forth by comparisons and roundabout approaches. If verbal logic were sufficient, life would be as plain sailing as a piece of Euclid. But, as a matter of fact, we make a travesty of the simplest process of thought when we put it into words for the words are all coloured and forsworn, apply inaccurately, and bring with them, from former uses ideas of praise and blame that have nothing to do with the question in hand. So we must always see to it nearly, that we judge by the realities of life and not by the partial terms that represent them in man's speech; and at times of choice, we must leave words upon one side, and act upon those brute convictions, unexpressed and perhaps inexpressible, which cannot be flourished in an argument, but which are truly the sum and fruit of our experience. Words are for communication, not for judgment. This is what every thoughtful man knows for himself, for only fools and silly schoolmasters push definitions over far into the domain of conduct; and the majority of women, not learned in these scholastic refinements, live all-of-a-piece and unconsciously, as a tree grows, without caring to put a name upon their acts or motives. Hence, a new difficulty for Whitman's scrupulous and argumentative poet; he must do more than waken up the sleepers to his words; he must persuade them to look over the book and at life with their own eyes.

This side of truth is very present to Whitman; it is this that he means when he tells us that "To glance with an eye confounds the learning of all times." But he is not unready. He is never weary of descanting on the undebatable conviction that is forced upon our minds by the presence of other men, of animals, or of inanimate things. To glance with an eye, were it only at a chair or a park railing, is by far a more persuasive process, and brings us to a far more exact conclusion, than to read the works of all the logicians extant. If both, by a large allowance, may be said to end in certainty, the certainty in the one case transcends the other to an incalculable degree. If people see a lion, they run away; if they only apprehend a deduction, they keep wandering around in an experimental humour. Now, how is the poet to convince like nature, and not like books? Is there no actual piece of nature that he can show the man to his face, as he might show him a tree if they were walking together? Yes, there is one: the man's own thoughts. In fact, if the poet is to speak efficaciously, he must say what is already in his hearer's mind. That, alone, the hearer will believe; that, alone, he will be able to apply intelligently to the facts of life. Any conviction, even if it be a whole system or a whole religion, must pass into the condition of commonplace, or postulate, before it becomes fully operative. Strange excursions and high-flying theories may interest, but they cannot rule behaviour. Our faith is not the highest truth that we perceive, but the highest that we have been able to assimilate into the very texture and method of our thinking. It is not, therefore, by flashing before a man's eyes the weapons of dialectic; it is not by induction, deduction, or construction; it is not by forcing him on from one stage of reasoning to another, that the man will be effectually renewed. He cannot be made to believe anything; but he can be made to see that he has always believed it. And this is the practical canon. It is when the reader cries, "Oh, I know!" and is, perhaps, half irritated to see how nearly the author has forestalled his own thoughts, that he is on the way to what is called in theology a Saving Faith.

Here we have the key to Whitman's attitude. To give a certain unity of ideal to the average population of America - to gather their activities about some conception of humanity that shall be central and normal, if only for the moment - the poet must portray that population as it is. Like human law, human poetry is simply declaratory. If any ideal is possible, it must be already in the thoughts of the people; and, by the same reason, in the thoughts of the poet, who is one of them. And hence Whitman's own formula: "The poet is individual - he is complete in himself: the others are as good as he; only he sees it, and they do not." To show them how good they are, the poet must study his fellow-countrymen and himself somewhat like a traveller on the hunt for his book of travels. There is a sense, of course, in which all true books are books of travel; and all genuine poets must run their risk of being charged with the traveller's exaggeration; for to whom are such books more surprising than to those whose own life is faithfully and smartly pictured? But this danger is all upon one side; and you may judiciously flatter the portrait without any likelihood of the sitter's disowning it for a faithful likeness. And so Whitman has reasoned: that by drawing at first hand from himself and his neighbours, accepting without shame the inconsistencies and brutalities that go to make up man, and yet treating the whole in a high, magnanimous spirit, he would make sure of belief, and at the same time encourage people forward by the means of praise.

We are accustomed nowadays to a great deal of puling over the circumstances in which we are placed. The great refinement of many poetical gentlemen has rendered them practically unfit for the jostling and ugliness of life, and they record their unfitness at considerable length. The bold and awful poetry of Job's complaint produces too many flimsy imitators; for there is always something consolatory in grandeur, but the symphony transposed for the piano becomes hysterically sad. This literature of woe, as Whitman calls it, this MALADIE DE RENE, as we like to call it in Europe, is in many ways a most humiliating and sickly phenomenon. Young gentlemen with three or four hundred a year of private means look down from a pinnacle of doleful experience on all the grown and hearty men who have dared to say a good word for life since the beginning of the world. There is no prophet but the melancholy Jacques, and the blue devils dance on all our literary wires.

It would be a poor service to spread culture, if this be its result, among the comparatively innocent and cheerful ranks of men. When our little poets have to be sent to look at the ploughman and learn wisdom, we must be careful how we tamper with our ploughmen. Where a man in not the best of circumstances preserves composure of mind, and relishes ale and tobacco, and his wife and children, in the intervals of dull and unremunerative labour; where a man in this predicament can afford a lesson by the way to what are called his intellectual superiors, there is plainly something to be lost, as well as something to be gained, by teaching him to think differently. It is better to leave him as he is than to teach him whining. It is better that he should go without the cheerful lights of culture, if cheerless doubt and paralysing sentimentalism are to be the consequence. Let us, by all means, fight against that hide-bound stolidity of sensation and sluggishness of mind which blurs and decolorises for poor natures the wonderful pageant of consciousness; let us teach people, as much as we can, to enjoy, and they will learn for themselves to sympathise; but let us see to it, above all, that we give these lessons in a brave, vivacious note, and build the man up in courage while we demolish its substitute, indifference.

Whitman is alive to all this. He sees that, if the poet is to be of any help, he must testify to the livableness of life. His poems, he tells us, are to be "hymns of the praise of things." They are to make for a certain high joy in living, or what he calls himself "a brave delight fit for freedom's athletes." And he has had no difficulty in introducing his optimism: it fitted readily enough with his system; for the average man is truly a courageous person and truly fond of living. One of Whitman's remarks upon this head is worth quotation, as he is there perfectly successful, and does precisely what he designs to do throughout: Takes ordinary and even commonplace circumstances; throws them out, by a happy turn of thinking, into significance and something like beauty; and tacks a hopeful moral lesson to the end.

"The passionate tenacity of hunters, woodmen, early risers, cultivators of gardens and orchards and fields, he says, the love of healthy women for the manly form, seafaring persons, drivers of horses, the passion for light and the open air, - all is an old unvaried sign of the unfailing perception of beauty, and of a residence of the poetic in outdoor people."

(Editor：control)