The Walt Whitman MEGAPACK by Walt Whitman
A great poet, then, is “a challenge and summons”; and the question first of all is not whether we like or dislike him, but whether we are capable of meeting that challenge, of stepping out of our habitual selves to answer that summons. He works on Nature’s plan: Nature, who teaches nothing but supplies infinite material to learn from; who never preaches but drives home her meanings by the resistless eloquence of effects. Therefore the poet makes greater demands upon his reader than any other man. For it is not a question of swallowing his ideas or admiring his handiwork merely, but of seeing, feeling, enjoying, as he sees, feels, enjoys. “The messages of great poems to each man and woman are,” says Walt Whitman, “come to us on equal terms, only then can you understand us. We are no better than you; what we enclose you enclose, what we enjoy you may enjoy”—no better than you potentially, that is; but if you would understand us the potential must become the actual, the dormant sympathies must awaken and broaden, the dulled perceptions clear themselves and let in undreamed of delights, the wonder-working imagination must respond, the ear attune itself, the languid soul inhale large draughts of love and hope and courage, those “empyreal airs” that vitalize the poet’s world. No wonder the poet is long in finding his audience; no wonder he has to abide the “inexorable tests of Time,” which, if indeed he be great, slowly turns the handful into hundreds, the hundreds into thousands, and at last having done its worst, grudgingly passes him on into the ranks of the Immortals.
Meanwhile let not the handful who believe that such a destiny awaits a man of our time cease to give a reason for the faith that is in them.
So far as the suffrages of his own generation go Walt Whitman may, like Wordsworth, tell of the “love, the admiration, the indifference, the slight, the aversion, and even the contempt” with which his poems have been received; but the love and admiration are from even a smaller number, the aversion, the contempt more vehement, more universal and persistent than Wordsworth ever encountered. For the American is a more daring innovator; he cuts loose from precedent, is a very Columbus who has sailed forth alone on perilous seas to seek new shores, to seek a new world for the soul, a world that shall give scope and elevation and beauty to the changed and changing events, aspirations, conditions of modern life. To new aims, new methods; therefore let not the reader approach these poems as a judge, comparing, testing, measuring by what has gone before, but as a willing learner, an unprejudiced seeker for whatever may delight and nourish and exalt the soul. Neither let him be abashed nor daunted by the weight of adverse opinion, the contempt and denial which have been heaped upon the great American even though it be the contempt and denial of the capable, the cultivated, the recognized authorities; for such is the usual lot of the pioneer in whatever field. In religion it is above all to the earnest and conscientious believer that the Reformer has appeared a blasphemer, and in the world of literature it is equally natural that the most careful student, that the warmest lover of the accepted masterpieces, should be the most hostile to one who forsakes the methods by which, or at any rate, in company with which, those triumphs have been achieved. “But,” said the wise Goethe, “I will listen to any man’s convictions; you may keep your doubts, your negations to yourself, I have plenty of my own.” For heartfelt convictions are rare things. Therefore I make bold to indicate the scope and source of power in Walt Whitman’s writings, starting from no wider ground than their effect upon an individual mind. It is not criticism I have to offer; least of all any discussion of the question of form or formlessness in these poems, deeply convinced as I am that when great meanings and great emotions are expressed with corresponding power, literature has done its best, call it what you please. But my aim is rather to suggest such trains of thought, such experience of life as having served to put me en rapport with this poet may haply find here and there a reader who is thereby helped to the same end. Hence I quote just as freely from the prose (especially from “Democratic Vistas” and the preface to the first issue of “Leaves of Grass,” 1855) as from his poems, and more freely, perhaps, from those parts that have proved a stumbling-block than from those whose conspicuous beauty assures them acceptance.
Fifteen years ago, with feelings partly of indifference, partly of antagonism—for I had heard none but ill words of them—I first opened Walt Whitman’s poems. But as I read I became conscious of receiving the most powerful influence that had ever come to me from any source. What was the spell? It was that in them humanity has, in a new sense, found itself; for the first time has dared to accept itself without disparagement, without reservation. For the first time an unrestricted faith in all that is and in the issues of all that happens has burst forth triumphantly into song.
“... The rapture of the hallelujah sent
From all that breathes and is ...”
rings through these poems. They carry up into the region of Imagination and Passion those vaster and more profound conceptions of the universe and of man reached by centuries of that indomitably patient organized search for knowledge, that “skilful cross-questioning of things” called science.
“O truth of the earth I am determined to press my way toward you.
Sound your voice! I scale the mountains, I dive in the sea after you,”
cried science; and the earth and the sky have answered, and continue inexhaustibly to answer her appeal. And now at last the day dawns which Wordsworth prophesied of: “The man of science,” he wrote, “seeks truth as a remote and unknown benefactor; he cherishes and loves it in his solitude. The Poet, singing a song in which all human beings join with him, rejoices in the presence of truth as our visible friend and hourly companion. Poetry is the breath and finer spirit of all knowledge; it is the impassioned expression which is in the countenance of all science, it is the first and last of all knowledge; it is immortal as the heart of man. If the labours of men of science should ever create any material revolution, direct or indirect, in our condition, and in the impressions which we habitually receive, the Poet will then sleep no more than at present; he will be ready to follow the steps of the man of science not only in those general indirect effects, but he will be at his side carrying sensation into the midst of the objects of science itself. If the time should ever come when what is now called science, thus familiarized to man, shall be ready to put on, as it were, a form of flesh and blood, the Poet will lend his divine spirit to aid the transfiguration, and will welcome the being thus produced as a dear and genuine inmate of the household of man.” That time approaches: a new heaven and a new earth await us when the knowledge grasped by science is realized, conceived as a whole, related to the world within us by the shaping spirit of imagination. Not in vain, already, for this Poet have they pierced the darkness of the past, and read here and there a word of the earth’s history before human eyes beheld it; each word of infinite significance, because involving in it secrets of the whole. A new anthem of the slow, vast, mystic dawn of life he sings in the name of humanity.
“I am an acme of things accomplish’d, and I am an encloser of things to be.
“My feet strike an apex of the apices of the stairs;
On every step bunches of ages, and larger bunches between the steps;
All below duly travell’d and still I mount and mount.
“Rise after rise bow the phantoms behind me:
Afar down I see the huge first Nothing—I know
I was even there;
I waited unseen and always, and slept through the lethargic mist,
And took my time, and took no hurt from the fetid carbon.
“Long I was hugg’d close—long and long.
“Immense have been the preparations for me,
Faithful and friendly the arms that have help’d me.
Cycles ferried my cradle, rowing and rowing like cheerful boatmen;
For room to me stars kept aside in their own rings,
They sent influences to look after what was to hold me.
“Before I was born out of my mother, generations
My embryo has never been torpid—nothing could overlay it.
“For it the nebula cohered to an orb,
The long slow strata piled to rest it on,
Vast vegetables gave it sustenance,
Monstrous sauroids transported it in their mouths and deposited it with care.
“All forces have been steadily employ’d to complete and delight me;
Now on this spot I stand with my robust Soul.”
Not in vain have they pierced space as well as time and found “a vast similitude interlocking all.”
“I open my scuttle at night and see the far-sprinkled systems,
And all I see, multiplied as high as I can cypher, edge but the rim of the farther systems.
“Wider and wider they spread, expanding, always expanding,
Outward, and outward, and for ever outward.
“My sun has his sun, and round him obediently wheels,
He joins with his partners a group of superior circuit,
And greater sets follow, making specks of the greatest inside them.
“There is no stoppage, and never can be stoppage;
If I, you, and the worlds, and all beneath or upon their surfaces, were this moment reduced back to a pallid float, it would not avail in the long run;
We should surely bring up again where we now stand,
And as surely go as much farther—and then farther and farther.”
Not in vain for him have they penetrated into the substances of things to find that what we thought poor, dead, inert matter is (in Clerk Maxwell’s words) “a very sanctuary of minuteness and power where molecules obey the laws of their existence, and clash together in fierce collision, or grapple in yet more fierce embrace, building up in secret the forms of visible things”; each stock and stone a busy group of Ariels plying obediently their hidden tasks.
“Why! who makes much of a miracle?
As to me, I know of nothing else but miracles,
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“To me, every hour of the light and dark is a miracle,
Every cubic inch of space is a miracle,
Every square yard of the surface of the earth is spread with the same, ...
Every spear of grass—the frames, limbs, organs, of men and women, and all that concerns them,
All these to me are unspeakably perfect miracles.”
The natural is the supernatural, says Carlyle. It is the message that comes to our time from all quarters alike; from poetry, from science, from the deep brooding of the student of human history. Science materialistic? Rather it is the current theology that is materialistic in comparison. Science may truly be said to have annihilated our gross and brutish conceptions of matter, and to have revealed it to us as subtle, spiritual, energetic beyond our powers of realization. It is for the Poet to increase these powers of realization. He it is who must awaken us to the perception of a new heaven and a new earth here where we stand on this old earth. He it is who must, in Walt Whitman’s words, indicate the path between reality and the soul.
Above all is every thought and feeling in these poems touched by the light of the great revolutionary truth that man, unfolded through vast stretches of time out of lowly antecedents, is a rising, not a fallen creature; emerging slowly from purely animal life; as slowly as the strata are piled and the ocean beds hollowed; whole races still barely emerged, countless individuals in the foremost races barely emerged: “the wolf, the snake, the hog” yet lingering in the best; but new ideals achieved, and others come in sight, so that what once seemed fit is fit no longer, is adhered to uneasily and with shame; the conflicts and antagonisms between what we call good and evil, at once the sign and the means of emergence, and needing to account for them no supposed primeval disaster, no outside power thwarting and marring the Divine handiwork, the perfect fitness to its time and place of all that has proceeded from the Great Source. In a word that Evil is relative; is that which the slowly developing reason and conscience bid us leave behind. The prowess of the lion, the subtlety of the fox, are cruelty and duplicity in man.
“Silent and amazed, when a little boy,
I remember I heard the preacher every Sunday put God in his statements,
As contending against some being or influence.”
says the poet. And elsewhere, “Faith, very old now, scared away by science”—by the daylight science lets in upon our miserable, inadequate, idolatrous conceptions of God and of His works, and on the sophistications, subterfuges, moral impossibilities, by which we have endeavoured to reconcile the irreconcilable—the coexistence of omnipotent Goodness and an absolute Power of Evil—“Faith must be brought back by the same power that caused her departure: restored with new sway, deeper, wider, higher than ever.” And what else, indeed, at bottom, is science so busy at? For what is Faith? “Faith,” to borrow venerable and unsurpassed words, “is the substance of things hoped for, the evidence of things not seen.” And how obtain evidence of things not seen but by a knowledge of things seen? And how know what we may hope for, but by knowing the truth of what is, here and now? For seen and unseen are parts of the Great Whole: all the parts interdependent, closely related; all alike have proceeded from and are manifestations of the Divine Source. Nature is not the barrier between us and the unseen but the link, the communication; she, too, has something behind appearances, has an unseen soul; she, too, is made of “innumerable energies.” Knowledge is not faith, but it is faith’s indispensable preliminary and starting ground. Faith runs ahead to fetch glad tidings for us; but if she start from a basis of ignorance and illusion, how can she but run in the wrong direction? “Suppose,” said that impetuous lover and seeker of truth, Clifford, “Suppose all moving things to be suddenly stopped at some instant, and that we could be brought fresh, without any previous knowledge, to look at the petrified scene. The spectacle would be immensely absurd. Crowds of people would be senselessly standing on one leg in the street looking at one another’s backs; others would be wasting their time by sitting in a train in a place difficult to get at, nearly all with their mouths open, and their bodies in some contorted, unrestful posture. Clocks would stand with their pendulums on one side. Everything would be disorderly, conflicting, in its wrong place. But once remember that the world is in motion, is going somewhere, and everything will be accounted for and found just as it should be. Just so great a change of view, just so complete an explanation is given to us when we recognize that the nature of man and beast and of all the world is going somewhere. The maladaptions in organic nature are seen to be steps toward the improvement or discarding of imperfect organs. The baneful strife which lurketh inborn in us, and goeth on the way with us to hurt us, is found to be the relic of a time of savage or even lower condition.” “Going somewhere!” That is the meaning then of all our perplexities! That changes a mystery which stultified and contradicted the best we knew into a mystery which teaches, allures, elevates; which harmonizes what we know with what we hope. By it we begin to
“... see by the glad light,
And breathe the sweet air of futurity.”
The scornful laughter of Carlyle as he points with one hand to the baseness, ignorance, folly, cruelty around us, and with the other to the still unsurpassed poets, sages, heroes, saints of antiquity, whilst he utters the words “progress of the species!” touches us no longer when we have begun to realize “the amplitude of time”; when we know something of the scale by which Nature measures out the years to accomplish her smallest essential modification or development; know that to call a few thousands or tens of thousands of years antiquity, is to speak as a child, and that in her chronology the great days of Egypt and Syria, of Greece and Rome are affairs of yesterday.
“Each of us inevitable;
Each of us limitless—each of us with his or her right upon the earth;
Each of us allow’d the eternal purports of the earth;
Each of us here as divinely as any are here.
“You Hot
You own’d persons, dropping sweat-drops or blood-drops!
You human forms with the fathomless ever-impressive countenances of brutes!
I dare not refuse you—the scope of the world, and of time and space are upon me.
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“I do not prefer others so very much before you either;
I do not say one word against you, away back there, where you stand;
(You will come forward in due time to my side.)
My spirit has pass’d in compassion and determination around the whole earth;
I have look’d for equals and lovers, and found them ready for me in all lands;
I think some divine rapport has equalized me with them.
“O vapours! I think I have risen with you, and moved away to distant continents and fallen down there, for reasons;
I think I have blown with you, O winds;
O waters, I have finger’d every shore with you.
“I have run through what any river or strait of the globe has run through;
I have taken my stand on the bases of peninsulas, and on the high embedded rocks, to cry thence.
“Salut au monde!
What cities the light or warmth penetrates, I penetrate those cities myself;
All islands to which birds wing their way I wing my way myself.
“Toward all,
I raise high the perpendicular hand—I make the signal,
To remain after me in sight forever,
For all the haunts and homes of men.”
But “Hold!” says the reader, especially if he be one who loves science, who loves to feel the firm ground under his feet, “That the species has a great future before it we may well believe; already we see the indications. But that the individual has is quite another matter. We can but balance probabilities here, and the probabilities are very heavy on the wrong side; the poets must throw in weighty matter indeed to turn the scale the other way!” Be it so: but ponder a moment what science herself has to say bearing on this theme; what are the widest, deepest facts she has reached down to. Indestructibility: Amidst ceaseless change and seeming decay all the elements, all the forces (if indeed they be not one and the same) which operate and substantiate those changes, imperishable; neither matter nor force capable of annihilation. Endless transformations, disappearances, new combinations, but diminution of the total amount never; missing in one place or shape to be found in another, disguised ever so long, ready always to re-emerge. “A particle of oxygen,” wrote Faraday, “is ever a particle of oxygen; nothing can in the least wear it. If it enters into combination and disappears as oxygen, if it pass through a thousand combinations, animal, vegetable, mineral—if it lie hid for a thousand years and then be evolved, it is oxygen with its first qualities neither more nor less.” So then out of the universe is no door. Continuity again is one of Nature’s irrevocable words; everything the result and outcome of what went before; no gaps, no jumps; always a connecting principle which carries forward the great scheme of things as a related whole, which subtly links past and present, like and unlike. Nothing breaks with its past. “It is not,” says Helmholtz, “the definite mass of substance which now constitutes the body to which the continuance of the individual is attached. Just as the flame remains the same in appearance and continues to exist with the same form and structure although it draws every moment fresh combustible vapour and fresh oxygen from the air into the vortex of its ascending current; and just as the wave goes on in unaltered form and is yet being reconstructed every moment from fresh particles of water, so is it also in the living being. For the material of the body like that of flame is subject to continuous and comparatively rapid change—a change the more rapid the livelier the activity of the organs in question. Some constituents are renewed from day to day, some from month to month, and others only after years. That which continues to exist as a particular individual is, like the wave and the flame, only the form of motion which continually attracts fresh matter into its vortex and expels the old. The observer with a deaf ear recognizes the vibration of sound as long as it is visible and can be felt, bound up with other heavy matter. Are our senses in reference to life like the deaf ear in this respect?”