We feel a similar need in the case of mountains. Besides the bare statement of figures, it is necessary to have some means for grasping the meaning of the figures. The bare tens and thousands must be clothed with some concrete images. The statement that a mountain is 15,000 feet high is, by itself, little more impressive, than that it is 3,000; we want something more before we can mentally compare Mont Blanc and Snowdon. Indeed, the same people who guess of a mountain's height at a number of feet much exceeding the reality, show, when they are cross-examined, that they fail to appreciate in any tolerable degree the real meaning of the figures. An old lady one day, about 11 A.M., proposed to walk from the Aeggischhorn to the Jungfrau-Joch, and to return for luncheon—the distance being a good twelve hours' journey for trained mountaineers. Every detail of which the huge mass is composed is certain to be underestimated. A gentleman the other day pointed out to me a grand ice-cliff at the end of a hanging glacier, which must have been at least 100 feet high, and asked me whether that snow was three feet deep. Nothing is more common than for tourists to mistake some huge pinnacle of rock, as big as a church tower, for a traveller. The rocks of the Grands Mulets, in one corner of which the chalet is hidden, are often identified with a party ascending Mont Blanc; and I have seen boulders as big as a house pointed out confidently as chamois. People who make these blunders must evidently see the mountains as mere toys, however many feet they may give them at a random guess. Huge overhanging cliffs are to them steps within the reach of human legs; yawning crevasses are ditches to be jumped; and foaming waterfalls are like streams from penny squirts. Everyone knows the avalanches on the Jungfrau, and the curiously disproportionate appearance of the little puffs of white smoke, which are said to be the cause of the thunder; but the disproportion ceases to an eye that has learnt really to measure distance, and to know that these smoke-puffs, represent a cataract of crashing blocks of ice.

Now the first merit of mountaineering is that it enables one to have what theologians would call an experimental faith in the size of mountains—to substitute a real living belief for a dead intellectual assent. It enables one, first, to assign something like its true magnitude to a rock or snow-slope; and, secondly, to measure that magnitude in terms of muscular exertion instead of bare mathematical units. Suppose that we are standing upon the Wengern Alp; between the Moench and the Eiger there stretches a round white bank, with a curved outline, which we may roughly compare to the back of one of Sir E. Landseer's lions. The ordinary tourists—the old man, the woman, or the cripple, who are supposed to appreciate the real beauties of Alpine scenery—may look at it comfortably from their hotel. They may see its graceful curve, the long straight lines that are ruled in delicate shading down its sides, and the contrast of the blinding white snow with the dark blue sky above; but they will probably guess it to be a mere bank—a snowdrift, perhaps, which has been piled by the last storm. If you pointed out to them one of the great rocky teeth that projected from its summit, and said that it was a guide, they would probably remark that he looked very small, and would fancy that he could jump over the bank with an effort. Now a mountaineer knows, to begin with, that it is a massive rocky rib, covered with snow, lying at a sharp angle, and varying perhaps from 500 to 1,000 feet in height. So far he might be accompanied by men of less soaring ambition; by an engineer who had been mapping the country, or an artist who had been carefully observing the mountains from their bases. They might learn in time to interpret correctly the real meaning of shapes at which the uninitiated guess at random. But the mountaineer can go a step further, and it is the next step which gives the real significance to those delicate curves and lines. He can translate the 500 or 1,000 feet of snow-slope into a more tangible unit of measurement. To him, perhaps, they recall the memory of a toilsome ascent, the sun beating on his head for five or six hours, the snow returning the glare with still more parching effect; a stalwart guide toiling all the weary time, cutting steps in hard blue ice, the fragments hissing and spinning down the long straight grooves in the frozen snow till they lost themselves in the yawning chasm below; and step after step taken along the slippery staircase, till at length he triumphantly sprang upon the summit of the tremendous wall that no human foot had scaled before. The little black knobs that rise above the edge represent for him huge impassable rocks, sinking on one side in scarped slippery surfaces towards the snow-field, and on the other stooping in one tremendous cliff to a distorted glacier thousands of feet below. The faint blue line across the upper neve, scarcely distinguishable to the eye, represents to one observer nothing but a trifling undulation; a second, perhaps, knows that it means a crevasse; the mountaineer remembers that it is the top of a huge chasm, thirty feet across, and perhaps ten times as deep, with perpendicular sides of glimmering blue ice, and fringed by thick rows of enormous pendent icicles. The marks that are scored in delicate lines, such as might be ruled by a diamond on glass, have been cut by innumerable streams trickling in hot weather from the everlasting snow, or ploughed by succeeding avalanches that have slipped from the huge upper snowfields above. In short, there is no insignificant line or mark that has not its memory or its indication of the strange phenomena of the upper world. True, the same picture is painted upon the retina of all classes of observers; and so Porson and a schoolboy and a peasant might receive the same physical impression from a set of black and white marks on the page of a Greek play; but to one they would be an incoherent conglomeration of unmeaning and capricious lines, to another they would represent certain sounds more or less corresponding to some English words; whilst to the scholar they would reveal some of the noblest poetry in the world, and all the associations of successful intellectual labour. I do not say that the difference is quite so great in the case of the mountains; still I am certain that no one can decipher the natural writing on the face of a snow-slope or a precipice who has not wandered amongst their recesses, and learnt by slow experience what is indicated by marks which an ignorant observer would scarcely notice. True, even one who sees a mountain for the first time may know that, as a matter of fact, a scar on the face of a cliff means, for example, a recent fall of a rock; but between the bare knowledge and the acquaintance with all which that knowledge implies—the thunder of the fall, the crash of the smaller fragments, the bounding energy of the descending mass—there is almost as much difference as between hearing that a battle has been fought and being present at it yourself. We have all read descriptions of Waterloo till we are sick of the subject; but I imagine that our emotions on seeing the shattered well of Hougomont are very inferior to those of one of the Guard who should revisit the place where he held out for a long day against the assaults of the French army.

Now to an old mountaineer the Oberland cliffs are full of memories; and, more than this, he has learnt the language spoken by every crag and every wave of glacier. It is strange if they do not affect him rather more powerfully than the casual visitor who has never been initiated by practical experience into their difficulties. To him, the huge buttress which runs down from the Moench is something more than an irregular pyramid, purple with white patches at the bottom and pure white at the top. He fills up the bare outline supplied by the senses with a thousand lively images. He sees tier above tier of rock, rising in a gradually ascending scale of difficulty, covered at first by long lines of the debris that have been splintered by frost from the higher wall, and afterwards rising bare and black and threatening. He knows instinctively which of the ledges has a dangerous look—where such a bold mountaineer as John Lauener might slip on the polished surface, or be in danger of an avalanche from above. He sees the little shell-like swelling at the foot of the glacier crawling down the steep slope above, and knows that it means an almost inaccessible wall of ice; and the steep snowfields that rise towards the summit are suggestive of something very different from the picture which might have existed in the mind of a German student, who once asked me whether it was possible to make the ascent on a mule.

Hence, if mountains owe their influence upon the imagination in a great degree to their size and steepness, and apparent inaccessibility—as no one can doubt that they do, whatever may be the explanation of the fact that people like to look at big, steep, inaccessible objects—the advantages of the mountaineer are obvious. He can measure those qualities on a very different scale from the ordinary traveler. He measures the size, not by the vague abstract term of so many thousand feet, but by the hours of labour, divided into minutes—each separately felt—of strenuous muscular exertion. The steepness is not expressed in degrees, but by the memory of the sensation produced when a snow-slope seems to be rising up and smiting you in the face; when, far away from all human help, you are clinging like a fly to the slippery side of a mighty pinnacle in mid air. And as for the inaccessibility, no one can measure the difficulty of climbing a hill who has not wearied his muscles and brain in struggling against the opposing obstacles. Alpine travellers, it is said, have removed the romance from the mountains by climbing them. What they have really done is to prove that there exists a narrow line by which a way may be found to the top of any given mountain; but the clue leads through innumerable inaccessibilities; true, you can follow one path, but to right and left are cliffs which no human foot will ever tread, and whose terrors can only be realised when you are in their immediate neighbourhood. The cliffs of the Matterhorn do not bar the way to the top effectually, but it is only by forcing a passage through them that you can really appreciate their terrible significance.

Hence I say that the qualities which strike every sensitive observer are impressed upon the mountaineer with tenfold force and intensity. If he is as accessible to poetical influences as his neighbours—and I don't know why he should be less so—he has opened new avenues of access between the scenery and his mind. He has learnt a language which is but partially revealed to ordinary men. An artist is superior to an unlearned picture-seer, not merely because he has greater natural sensibility, but because he has improved it by methodical experience; because his senses have been sharpened by constant practice, till he can catch finer shades of colouring, and more delicate inflexions of line; because, also, the lines and colours have acquired new significance, and been associated with a thousand thoughts with which the mass of mankind has never cared to connect them. The mountaineer is improved by a similar process. But I know some sceptical critics will ask, does not the way in which he is accustomed to regard mountains rather deaden their poetical influence? Doesn't he come to look at them as mere instruments of sport, and overlook their more spiritual teaching? Does not all the excitement of personal adventure and the noisy apparatus of guides, and ropes, and axes, and tobacco, and the fun of climbing, rather dull his perceptions and incapacitate him from perceiving

The silence that is in the starry sky, The sleep that is among the lonely hills?

Well, I have known some stupid and unpoetical mountaineers; and, since I have been dismounted from my favourite hobby, I think I have met some similar specimens among the humbler class of tourists. There are persons, I fancy, who "do" the Alps; who look upon the Lake of Lucerne as one more task ticked off from their memorandum book, and count up the list of summits visible from the Goernergrat without being penetrated with any keen sense of sublimity. And there are mountaineers who are capable of making a pun on the top of Mont Blanc—and capable of nothing more. Still I venture to deny that even punning is incompatible with poetry, or that those who make the pun can have no deeper feeling in their bosoms which they are perhaps too shamefaced to utter.

The fact is that that which gives its inexpressible charm to mountaineering is the incessant series of exquisite natural scenes, which are for the most part enjoyed by the mountaineer alone. This is, I am aware, a round assertion; but I will try to support it by a few of the visions which are recalled to me by these Oberland cliffs, and which I have seen profoundly enjoyed by men who perhaps never mentioned them again, and probably in describing their adventures scrupulously avoided the danger of being sentimental.

Thus every traveller has occasionally done a sunrise, and a more lamentable proceeding than the ordinary view of a sunrise can hardly be imagined. You are cold, miserable, breakfastless; have risen shivering from a warm bed, and in your heart long only to creep into bed again. To the mountaineer all this is changed. He is beginning a day full of the anticipation of a pleasant excitement. He has, perhaps, been waiting anxiously for fine weather, to try conclusions with some huge giant not yet scaled. He moves out with something of the feeling with which a soldier goes to the assault of a fortress, but without the same probability of coming home in fragments; the danger is trifling enough to be merely exhilatory, and to give a pleasant tension to the nerves; his muscles feel firm and springy, and his stomach—no small advantage to the enjoyment of scenery—is in excellent order. He looks at the sparkling stars with keen satisfaction, prepared to enjoy a fine sunrise with all his faculties at their best, and with the added pleasure of a good omen for his day's work. Then a huge dark mass begins to mould itself slowly out of the darkness, the sky begins to form a background of deep purple, against which the outline becomes gradually more definite; one by one, the peaks catch the exquisite Alpine glow, lighting up in rapid succession, like a vast illumination; and when at last the steady sunlight settles upon them, and shows every rock and glacier, without even a delicate film of mist to obscure them, he feels his heart bound, and steps out gaily to the assault—just as the people on the Rigi are giving thanks that the show is over and that they may go to bed. Still grander is the sight when the mountaineer has already reached some lofty ridge, and, as the sun rises, stands between the day and the night—the valley still in deep sleep, with the mists lying between the folds of the hills, and the snow-peaks standing out clear and pale white just before the sun reaches them, whilst a broad band of orange light runs all round the vast horizon. The glory of sunsets is equally increased in the thin upper air. The grandest of all such sights that live in my memory is that of a sunset from the Aiguille du Goute. The snow at our feet was glowing with rich light, and the shadows in our footsteps a vivid green by the contrast. Beneath us was a vast horizontal floor of thin level mists suspended in mid air, spread like a canopy over the whole boundless landscape, and tinged with every hue of sunset. Through its rents and gaps we could see the lower mountains, the distant plains, and a fragment of the Lake of Geneva lying in a more sober purple. Above us rose the solemn mass of Mont Blanc in the richest glow of an Alpine sunset. The sense of lonely sublimity was almost oppressive, and although half our party was suffering from sickness, I believe even the guides were moved to a sense of solemn beauty.

These grand scenic effects are occasionally seen by ordinary travellers, though the ordinary traveller is for the most part out of temper at 3 A.M. The mountaineer can enjoy them, both because his frame of mind is properly trained to receive the natural beauty, and because he alone sees them with their best accessories, amidst the silence of the eternal snow, and the vast panoramas visible from the loftier summits. And he has a similar advantage in most of the great natural phenomena of the cloud and the sunshine. No sight in the Alps is more impressive than the huge rocks of a black precipice suddenly frowning out through the chasms of a storm-cloud. But grand as such a sight may be from the safe verandahs of the inn at Grindelwald, it is far grander in the silence of the Central Alps amongst the savage wilderness of rock and snow. Another characteristic effect of the High Alps often presents itself when one has been climbing for two or three hours, with nothing in sight but the varying wreaths of mist that chased each other monotonously along the rocky ribs up whose snow-covered backbone we were laboriously fighting our way. Suddenly there is a puff of wind, and looking round we find that we have in an instant pierced the clouds, and emerged, as it were, on the surface of the ocean of vapour. Beneath us stretches for hundreds of miles the level fleecy floor, and above us shines out clear in the eternal sunshine every mountain, from Mont Blanc to Monte Rosa and the Jungfrau. What, again, in the lower regions, can equal the mysterious charm of gazing from the edge of a torn rocky parapet into an apparently fathomless abyss, where nothing but what an Alpine traveller calls a "strange formless wreathing of vapour" indicates the storm-wind that is raging below us? I might go on indefinitely recalling the strangely impressive scenes that frequently startle the traveller in the waste upper world; but language is feeble indeed to convey even a glimmering of what is to be seen to those who have not seen it for themselves, whilst to them it can be little more than a peg upon which to hang their own recollections. These glories, in which the mountain Spirit reveals himself to his true worshippers, are only to be gained by the appropriate service of climbing—at some risk, though a very trifling risk, if he is approached with due form and ceremony—into the furthest recesses of his shrines. And without seeing them, I maintain that no man has really seen the Alps.

The difference between the exoteric and the esoteric school of mountaineers may be indicated by their different view of glaciers. At Grindelwald, for example, it is the fashion to go and "see the glaciers"—heaven save the mark! Ladies in costumes, heavy German professors, Americans doing the Alps at a gallop, Cook's tourists, and other varieties of a well-known genus, go off in shoals and see—what? A gigantic mass of ice, strangely torn with a few of the exquisite blue crevasses, but denied and prostrate in dirt and ruins. A stream foul with mud oozes out from the base; the whole mass seems to be melting fast away; the summer sun has evidently got the best of it in these lower regions, and nothing can resist him but the great mounds of decaying rock that strew the surface in confused lumps. It is as much like the glacier of the upper regions as the melting fragments of snow in a London street are like the surface of the fresh snow that has just fallen in a country field. And by way of improving its attractions a perpetual picnic is going on, and the ingenious natives have hewed a tunnel into the ice, for admission to which they charge certain centimes. The unlucky glacier reminds me at his latter end of a wretched whale stranded on a beach, dissolving into masses of blubber, and hacked by remorseless fishermen, instead of plunging at his ease in the deep blue water. Far above, where the glacier begins his course, he is seen only by the true mountaineer. There are vast amphitheatres of pure snow, of which the glacier known to tourists is merely the insignificant drainage, but whose very existence they do not generally suspect. They are utterly ignorant that from the top of the icefall which they visit you may walk for hours on the eternal ice. After a long climb you come to the region where the glacier is truly at its noblest; where the surface is a spotless white; where the crevasses are enormous rents sinking to profound depths, with walls of the purest blue; where the glacier is torn and shattered by the energetic forces which mould it, but has an expression of superabundant power, like a full stream fretting against its banks and plunging through the vast gorges that it has hewn for itself in the course of centuries. The bases of the mountains are immersed in a deluge of cockneyism—fortunately a shallow deluge—whilst their summits rise high into the bracing air, where everything is pure and poetical.

The difference which I have thus endeavoured to indicate is more or less traceable in a wider sense. The mountains are exquisitely beautiful, indeed, from whatever points of view we contemplate them; and the mountaineer would lose much if he never saw the beauties of the lower valleys, of pasturages deep in flowers, and dark pine-forests with the summits shining from far off between the stems. Only, as it seems to me, he has the exclusive prerogative of thoroughly enjoying one—and that the most characteristic, though by no means only, element of the scenery. There may be a very good dinner spread before twenty people; but if nineteen of them were teetotalers, and the twentieth drank his wine like a man, he would be the only one to do it full justice; the others might praise the meat or the fruits, but he would alone enjoy the champagne; and in the great feast which Nature spreads before us (a stock metaphor, which emboldens me to make the comparison), the high mountain scenery acts the part of the champagne. Unluckily, too, the teetotalers are very apt, in this case also, to sit in judgment upon their more adventurous neighbours. Especially are they pleased to carp at the views from high summits. I have been constantly asked, with a covert sneer, "Did it repay you?"—a question which involves the assumption that one wants to be repaid, as though the labour were not itself part of the pleasure, and which implies a doubt that the view is really enjoyable. People are always demonstrating that the lower views are the most beautiful; and at the same time complaining that mountaineers frequently turn back without looking at the view from the top, as though that would necessarily imply that they cared nothing for scenery. In opposition to which I must first remark that, as a rule, every step of an ascent has a beauty of its own, which one is quietly absorbing even when one is not directly making it a subject of contemplation, and that the view from the top is generally the crowning glory of the whole.

It will be enough if I conclude with an attempt to illustrate this last assertion: and I will do it by still referring to the Oberland. Every visitor with a soul for the beautiful admires the noble form of the Wetterhorn—the lofty snow-crowned pyramid rising in such light and yet massive lines from its huge basement of perpendicular cliffs. The Wetterhorn has, however, a further merit. To my mind—and I believe most connoisseurs of mountain tops agree with me—it is one of the most impressive summits in the Alps. It is not a sharp pinnacle like the Weisshorn, or a cupola like Mont Blanc, or a grand rocky tooth like the Monte Rosa, but a long and nearly horizontal knife-edge, which, as seen from either end, has of course the appearance of a sharp-pointed cone. It is when balanced upon this ridge—sitting astride of the knife-edge on which one can hardly stand without giddiness—that one fully appreciates an Alpine precipice. Mr. Justice Wills has admirably described the first ascent, and the impression it made upon him, in a paper which has become classical for succeeding adventurers. Behind you the snow-slope sinks with perilous steepness towards the wilderness of glacier and rock through which the ascent has lain. But in front the ice sinks with even greater steepness for a few feet or yards. Then it curves over and disappears, and the next thing that the eye catches is the meadowland of Grindelwald, some 9,000 feet below. I have looked down many precipices, where the eye can trace the course of every pebble that bounds down the awful slopes, and where I have shuddered as some dislodged fragment of rock showed the course which, in case of accident, fragments of my own body would follow. A precipice is always, for obvious reasons, far more terrible from above than from below. The creeping, tingling sensation which passes through one's limbs—even when one knows oneself to be in perfect safety—testifies to the thrilling influence of the sight. But I have never so realised the terrors of a terrific cliff as when I could not see it. The awful gulf which intervened between me and the green meadows struck the imagination by its invisibility. It was like the view which may be seen from the ridge of a cathedral roof, where the eaves have for their immediate background the pavement of the streets below; only this cathedral was 9,000 feet high. Now, any one standing at the foot of the Wetterhorn may admire their stupendous massiveness and steepness; but, to feel their influence enter in the very marrow of one's bones, it is necessary to stand at the summit, and to fancy the one little slide down the short ice-slope, to be followed apparently by a bound into clear air and a fall down to the houses, from heights where only the eagle ventures to soar.

This is one of the Alpine beauties, which, of course, is: beyond the power of art to imitate, and which people are therefore apt to ignore. But it is not the only one to be seen on the high summits. It is often said that these views are not "beautiful"—apparently because they won't go into a picture, or, to put it more fairly, because no picture: can in the faintest degree imitate them. But without quarrelling about words, I think that, even if "beautiful" be not the most correct epithet, they have a marvellously stimulating effect upon the imagination. Let us look round from this wonderful pinnacle in mid air, and note one or two of the most striking elements of the scenery.

You are, in the first place, perched on a cliff, whose presence is the more felt because it is unseen. Then you are in a region over which eternal silence is brooding. Not a sound ever comes there, except the occasional fall of a splintered fragment of rock, or a layer of snow; no stream is heard trickling, and the sounds of animal life are left thousands of feet below. The most that you can hear is some mysterious noise made by the wind eddying round the gigantic rocks; sometimes a strange flapping sound, as if an unearthly flag were shaking its invisible folds in the air. The enormous tract of country over which your view extends—most of it dim and almost dissolved into air by distance—intensifies the strange influence of the silence. You feel the force of the line I have quoted from Wordsworth—

The sleep that is among the lonely hills.

None of the travellers whom you can see crawling at your feet has the least conception of what is meant by the silent solitudes of the High Alps. To you, it is like a return to the stir of active life, when, after hours of lonely wandering, you return to hear the tinkling of the cow-bells below; to them the same sound is the ultimate limit of the habitable world.

Whilst your mind is properly toned by these influences, you become conscious of another fact, to which the common variety of tourists is necessarily insensible. You begin to find out for the first time what the mountains really are. On one side, you look back upon the huge reservoirs from which the Oberland glaciers descend. You see the vast stores from which the great rivers of Europe are replenished, the monstrous crawling masses that are carving the mountains into shape, and the gigantic bulwarks that separate two great quarters of the world. From below these wild regions are half invisible; they are masked by the outer line of mountains; and it is not till you are able to command them from some lofty point that you can appreciate the grandeur of the huge barriers, and the snow that is piled within their folds. There is another half of the view equally striking. Looking towards the north, the whole of Switzerland is couched at your feet; the Jura and the Black Forest lie on the far horizon. And then you know what is the nature of a really mountainous country. From below everything is seen in a kind of distorted perspective. The people of the valley naturally think that the valley is everything—that the country resembles old-fashioned maps, where a few sporadic lumps are distributed amongst towns and plains. The true proportions reveal themselves as you ascend. The valleys, you can now see, are nothing but narrow trenches scooped out amidst a tossing waste of mountain, just to carry off the drainage. The great ridges run hither and thither, having it all their own way, wild and untamable regions of rock or open grass or forest, at whose feet the valleys exist on sufferance. Creeping about amongst the roots of the hills, you half miss the hills themselves; you quite fail to understand the massiveness of the mountain chains, and, therefore, the wonderful energy of the forces that have heaved the surface of the world into these distorted shapes. And it is to a half-conscious sense of the powers that must have been at work that a great part of the influence of mountain scenery is due. Geologists tell us that a theory of catastrophes is unphilosophical; but, whatever may be the scientific truth, our minds are impressed as though we were witnessing the results of some incredible convulsion. At Stonehenge we ask what human beings could have erected these strange grey monuments, and in the mountains we instinctively ask what force can have carved out the Matterhorn, and placed the Wetterhorn on its gigantic pedestal. Now, it is not till we reach some commanding point that we realise the amazing extent of country over which the solid ground has been shaking and heaving itself in irresistible tumult.

Something, it is true, of this last effect may be seen from such mountains as the Rigi or the Faulhorn. There, too, one seems to be at the centre of a vast sphere, the earth bending up in a cup-like form to meet the sky, and the blue vault above stretching in an arch majestical by its enormous extent. There you seem to see a sensible fraction of the world at your feet. But the effect is far less striking when other mountains obviously look down upon you; when, as it were, you are looking at the waves of the great ocean of hills merely from the crest of one of the waves themselves, and not from some lighthouse that rises far over their heads; for the Wetterhorn, like the Eiger, Moench, and Jungfrau, owes one great beauty to the fact that it is on the edge of the lower country, and stands between the real giants and the crowd of inferior, though still enormous, masses in attendance upon them. And, in the next place, your mind is far better adapted to receive impressions of sublimity when you are alone, in a silent region, with a black sky above and giant cliffs all round; with a sense still in your mind, if not of actual danger, still of danger that would become real with the slightest relaxation of caution, and with the world divided from you by hours of snow and rock.

I will go no further, not because I have no more to say, but because descriptions of scenery soon become wearisome, and because I have, I hope, said enough to show that the mountaineer may boast of some intellectual pleasures; that he is not a mere scrambler, but that he looks for poetical impressions, as well as for such small glory as his achievements may gain in a very small circle. Something of what he gains fortunately sticks by him: he does not quite forget the mountain language; his eye still recognises the space and the height and the glory of the lofty mountains. And yet there is some pain in wandering ghostlike among the scenes of his earlier pleasures. For my part, I try in vain to hug myself in a sense of comfort. I turn over in bed when I hear the stamping of heavily nailed shoes along the passage of an inn about 2 A.M. I feel the skin of my nose complacently when I see others returning with a glistening tight aspect about that unluckily prominent feature, and know that in a day or two it will be raw and blistered and burning. I think, in a comfortable inn at night, of the miseries of those who are trying to sleep in damp hay, or on hard boards of chalets, at once cold and stuffy and haunted by innumerable fleas. I congratulate myself on having a whole skin and unfractured bones, and on the small danger of ever breaking them over an Alpine precipice. But yet I secretly know that these consolations are feeble. It is little use to avoid early rising and discomfort, and even fleas, if one also loses the pleasures to which they were the sauce—rather too piquante a sauce occasionally, it must be admitted. The philosophy is all very well which recommends moderate enjoyment, regular exercise, and a careful avoidance of risk and over-excitement. That is, it is all very well so long as risk and excitement and immoderate enjoyment are out of your power; but it does not stand the test of looking on and seeing them just beyond your reach. In time, no doubt, a man may grow calm; he may learn to enjoy the pleasures and the exquisite beauties of the lower regions—though they, too, are most fully enjoyed when they have a contrast with beauties of a different, and pleasures of a keener excitement. When first debarred, at any rate, one feels like a balloon full of gas, and fixed by immovable ropes to the prosaic ground. It is pleasant to lie on one's back in a bed of rhododendrons, and look up to a mountain top peering at one from above a bank of cloud; but it is pleasantest when one has qualified oneself for repose by climbing the peak the day before and becoming familiar with its terrors and its beauties. In time, doubtless, one may get reconciled to anything; one may settle down to be a caterpillar, even after one has known the pleasures of being a butterfly; one may become philosophical, and have one's clothes let out; and even in time, perhaps—though it is almost too terrible to contemplate—be content with a mule or a carriage, or that lowest depth to which human beings can sink, and for which the English language happily affords no name, a chaise a porteurs: and even in such degradation the memory of better times may be pleasant; for I doubt much whether it is truth the poet sings—

That a sorrow's crown of sorrow is remembering happier things.

Certainly, to a philosophical mind, the sentiment is doubtful. For my part, the fate which has cut me off, if I may use the expression, in the flower of my youth, and doomed me to be a non-climbing animal in future, is one which ought to exclude grumbling. I cannot indicate it more plainly, for I might so make even the grumbling in which I have already indulged look like a sin. I can only say that there are some very delightful things in which it is possible to discover an infinitesimal drop of bitterness, and that the mountaineer who undertakes to cut himself off from his favourite pastime, even for reasons which he will admit in his wildest moods to be more than amply sufficient, must expect at times to feel certain pangs of regret, however quickly they may be smothered.

FOOTNOTES:

[Footnote 33: From "The Playground of Europe," 1871.]



BEHAVIOR[34]

RALPH WALDO EMERSON

The soul which animates nature is not less significantly published in the figure, movement, and gesture of animated bodies, than in its last vehicle of articulate speech. This silent and subtle language is Manners; not what, but how. Life expresses. A statue has no tongue, and needs none. Good tableaux do not need declamation. Nature tells every secret once. Yes, but in man she tells it all the time, by form, attitude, gesture, mien, face, and parts of the face, and by the whole action of the machine. The visible carriage or action of the individual, as resulting from his organization and his will combined, we call manners. What are they but thought entering the hands and feet, controlling the movements of the body, the speech and behavior?

There is always a best way of doing everything, if it be to boil an egg. Manners are the happy ways of doing things; each once a stroke of genius or of love,—now repeated and hardened into usage. They form at last a rich varnish, with which the routine of life is washed, and its details adorned. If they are superficial, so are the dew-drops which give such a depth to the morning meadows. Manners are very communicable: men catch them from each other. Consuelo, in the romance, boasts of the lessons she had given the nobles in manners, on the stage: and, in real life, Talma taught Napoleon the arts of behavior. Genius invents fine manners, which the baron and the baroness copy very fast, and, by the advantage of a palace, better the instruction. They stereotype the lesson they have learned into a mode.

The power of manners is incessant,—an element as unconcealable as fire. The nobility cannot in any country be disguised, and no more in a republic or a democracy than in a kingdom. No man can resist their influence. There are certain manners which are learned in good society, of that force, that, if a person have them, he or she must be considered, and is everywhere welcome, though without beauty, or wealth, or genius. Give a boy address and accomplishments, and you give him the mastery of palaces and fortunes where he goes. He has not the trouble of earning or owning them; they solicit him to enter and possess. We send girls of a timid, retreating disposition to the boarding-school, to the riding-school, to the ballroom, or wheresoever they can come into acquaintance and nearness of leading persons of their own sex; where they might learn address, and see it near at hand. The power of a woman of fashion to lead, and also to daunt and repel, derives from their belief that she knows resources and behaviors not known to them; but when these have mastered her secret, they learn to confront her, and recover their self-possession.

Every day bears witness to their gentle rule. People who would obtrude, now do not obtrude. The mediocre circle learns to demand that which belongs to a high state of nature or of culture. Your manners are always under examination, and by committees little suspected,—a police in citizen's clothes,—but are awarding or denying you very high prizes when you least think of it.

We talk much of utilities,—but 'tis our manners that associate us. In hours of business, we go to him who knows, or has, or does this or that which we want, and we do not let our taste or feeling stand in the way. But this activity over, we return to the indolent state, and wish for those we can be at ease with; those who will go where we go, whose manners do not offend us, whose social tone chimes with ours. When we reflect on their persuasive and cheering force; how they recommend, prepare, and draw people together; how, in all clubs, manners make the members; how manners make the fortune of the ambitious youth; that, for the most part, his manners marry him, and, for the most part, he marries manners; when we think what keys they are, and to what secrets; what high lessons and inspiring tokens of character they convey; and what divination is required in us, for the reading of this fine telegraph; we see what range the subject has, and what relations to convenience, power, and beauty.

Their first service is very low,—when they are the minor morals; but 'tis the beginning of civility,—to make us, I mean, endurable to each other. We prize them for their rough-plastic, abstergent force; to get people out of the quadruped state; to get them washed, clothed, and set up on end; to slough their animal husks and habits; compel them to be clean; overawe their spite and meanness, teach them to stifle the base, and choose the generous expression, and make them know how much happier the generous behaviors are.

Bad behavior the laws cannot reach. Society is invested with rude, cynical, restless, and frivolous persons who prey upon the rest, and whom a public opinion concentrated into good manners, forms accepted by the sense of all, can reach;—the contradictors and railers at public and private tables, who are like terriers, who conceive it the duty of a dog of honor to growl at any passer-by, and do the honors of the house by barking him out of sight;—I have seen men who neigh like a horse when you contradict them, or say something which they do not understand;—then the overbold, who make their own invitation to your hearth; the persevering talker, who gives you his society in large, saturating doses; the pitiers of themselves,—a perilous class; the frivolous Asmodeus, who relies on you to find him in ropes of sand to twist; the monotones; in short, every stripe of absurdity;—these are social inflictions which the magistrate cannot cure or defend you from, and which must be intrusted to the restraining force of custom, and proverbs, and familiar rules of behavior impressed on young people in their school-days.

In the hotels on the banks of the Mississippi, they print, or used to print, among the rules of the house, that "No gentleman can be permitted to come to the public table without his coat;" and in the same country, in the pews of the churches, little placards plead with the worshipper against the fury of expectoration. Charles Dickens self-sacrificingly undertook the reformation of our American manners in unspeakable particulars. I think the lesson was not quite lost; that it held bad manners up, so that the churls could see the deformity. Unhappily, the book had its own deformities. It ought not to need to print in a reading room a caution to strangers not to speak loud; nor to persons who look over fine engravings, that they should be handled like cobwebs and butterflies' wings; nor to persons who look at marble statues, that they shall not smite them with canes. But, even in the perfect civilization of this city, such cautions are not quite needless in the Athenaeum and City Library.

Manners are factitious, and grow out of circumstances as well as out of character. If you look at the pictures of patricians and of peasants, of different periods and countries, you will see how well they match the same classes in our towns. The modern aristocrat not only is well drawn in Titian's Venetian doges, and in Roman coins and statues, but also in the pictures which Commodore Perry brought home of dignitaries in Japan. Broad lands and great interests not only arrive to such heads as can manage them, but form manners of power. A keen eye, too, will see nice gradations of rank, or see in the manners the degree of homage the party is wont to receive. A prince who is accustomed every day to be courted and deferred to by the highest grandees, acquires a corresponding expectation, and a becoming mode of receiving and replying to this homage.

There are always exceptional people and modes. English grandees affect to be farmers. Claverhouse is a fop, and, under the finish of dress, and levity of behavior, hides the terror of his war. But Nature and Destiny are honest, and never fail to leave their mark, to hang out a sign for each and for every quality. It is much to conquer one's face, and perhaps the ambitious youth thinks he has got the whole secret when he has learned that disengaged manners are commanding. Don't be deceived by a facile exterior. Tender men sometimes have strong wills. We had, in Massachusetts, an old statesman, who had sat all his life in courts and in chairs of state, without overcoming an extreme irritability of face, voice, and bearing: when he spoke, his voice would not serve him; it cracked, it broke, it wheezed, it piped;—little cared he; he knew that it had got to pipe, or wheeze, or screech his argument and his indignation. When he sat down, after speaking, he seemed in a sort of fit, and held on to his chair with both hands: but underneath all this irritability was a puissant will, firm and advancing, and a memory in which lay in order and method, like geologic strata, every fact of his history, and under the control of his will.

Manners are partly factitious, but, mainly, there must be capacity for culture in the blood. Else all culture is vain. The obstinate prejudice in favor of blood, which lies at the base of the feudal and monarchical fabrics of the old world, has some reason in common experience. Every man,—mathematician, artist, soldier, or merchant,—looks with confidence for some traits and talents in his own child, which he would not dare to presume in the child of a stranger. The Orientalists are very orthodox on this point. "Take a thorn-bush," said the emir Abdel-Kader, "and sprinkle it for a whole year with water, it will yield nothing but thorns. Take a date-tree, leave it without culture, and it will always produce dates. Nobility is the date-tree, and the Arab populace is a bush of thorns."

A main fact in the history of manners is the wonderful expressiveness of the human body. If it were made of glass, or of air, and the thoughts were written on steel tablets within, it could not publish more truly its meaning than now. Wise men read very sharply all your private history in your look and gait and behavior. The whole economy of nature is bent on expression. The tell-tale body is all tongues. Men are like Geneva watches with crystal faces which expose the whole movement. They carry the liquor of life flowing up and down in these beautiful bottles, and announcing to the curious how it is with them. The face and eyes reveal what the spirit is doing, how old it is, what aims it has. The eyes indicate the antiquity of the soul, or through how many forms it has already ascended. It almost violates the proprieties, if we say above the breath here what the confessing eyes do not hesitate to utter to every street passenger.

Man cannot fix his eye on the sun, and so far seems imperfect. In Siberia, a late traveller found men who could see the satellites of Jupiter with their unarmed eye. In some respects the animals excel us. The birds have a longer sight, beside the advantage by their wings of a higher observatory. A cow can bid her calf, by secret signal, probably of the eye, to run away, or to lie down and hide itself. The jockeys say of certain horses, that "they look over the whole ground." The outdoor life, and hunting, and labor, give equal vigor to the human eye. A farmer looks out at you as strong as the horse; his eye-beam is like the stroke of a staff. An eye can threaten like a loaded and levelled gun, or can insult like hissing or kicking; or, in its altered mood, by beams of kindness, it can make the heart dance with joy.

The eye obeys exactly the action of the mind. When a thought strikes us, the eyes fix, and remain gazing at a distance; in enumerating the names of persons or of countries, as France, Germany, Spain, Turkey, the eyes wink at each new name. There is no nicety of learning sought by the mind, which the eyes do not vie in acquiring. "An artist," said Michael Angelo, "must have his measuring tools not in the hand, but in the eye;" and there is no end to the catalogue of its performances, whether in indolent vision (that of health and beauty) or in strained vision (that of art and labor).

Eyes are bold as lions,—roving, running, leaping, here and there, far and near. They speak all languages. They wait for no introduction; they are no Englishmen; ask no leave of age or rank; they respect neither poverty nor riches, neither learning nor power, nor virtue, nor sex, but intrude, and come again, and go through and through you, in a moment of time. What inundation of life and thought is discharged from one soul into another through them! The glance is natural magic. The mysterious communication established across a house between two entire strangers moves all the springs of wonder. The communication by the glance is in the greatest part not subject to the control of the will. It is the bodily symbol of identity of nature. We look into the eyes to know if this other form is another self, and the eyes will not lie, but make a faithful confession what inhabitant is there. The revelations are sometimes terrific. The confession of a low, usurping devil is there made, and the observer shall seem to feel the stirring of owls, and bats, and horned hoofs, where he looked for innocence and simplicity. 'Tis remarkable, too, that the spirit that appears at the windows of the house does at once invest himself in a new form of his own to the mind of the beholder.

The eyes of men converse as much as their tongues, with the advantage, that the ocular dialect needs no dictionary, but is understood all the world over. When the eyes say one thing, and the tongue another, a practised man relies on the language of the first. If the man is off his center, the eyes show it. You can read in the eyes of your companion, whether your argument hits him, though his tongue will not confess it. There is a look by which a man shows he is going to say a good thing, and a look when he has said it. Vain and forgotten are all the fine offers and offices of hospitality, if there is no holiday in the eye. How many furtive inclinations avowed by the eye, though dissembled by the lips! One comes away from a company, in which, it may easily happen, he has said nothing, and no important remark has been addressed to him, and yet, if in sympathy with the society he shall not have a sense of this fact, such a stream of life has been flowing into him, and out from him, through the eyes. There are eyes, to be sure, that give no more admission into the man than blue-berries. Others are liquid and deep,—wells that a man might fall into;—others are aggressive and devouring, seem to call out the police, take all too much notice, and require crowded Broadways, and the security of millions, to protect individuals against them. The military eye I meet, now darkly sparkling under clerical, now under rustic brows. 'Tis the city of Lacedaemon; 'tis a stack of bayonets. There are asking eyes, asserting eyes, prowling eyes; and eyes full of fate,—some of good, and some of sinister omen. The alleged power to charm down insanity, or ferocity in beasts, is a power behind the eye. It must be a victory achieved in the will before it can be signified in the eye. 'Tis very certain that each man carries in his eye the exact indication of his rank in the immense scale of men, and we are always learning to read it. A complete man should need no auxiliaries to his personal presence. Whoever looked on him would consent to his will, being certified that his aims were generous and universal. The reason why men do not obey us, is because they see the mud at the bottom of our eye.

If the organ of sight is such a vehicle of power, the other features have their own. A man finds room in the few square inches of the face for the traits of all his ancestors; for the expression of all his history, and his wants. The sculptor, and Winckelmann, and Lavater, will tell you how significant a feature is the nose; how its forms express strength or weakness of will, and good or bad temper. The nose of Julius Caesar, of Dante, and of Pitt, suggest "the terrors of the beak." What refinement, and what limitations, the teeth betray! "Beware you don't laugh," said the wise mother, "for then you show all your faults."

Balzac left in manuscript a chapter, which he called "Theorie de la demarche,"[35] in which he says: "The look, the voice, the respiration, and the attitude or walk, are identical. But, as it has not been given to man, the power to stand guard, at once, over these four different simultaneous expressions of his thought, watch that one which speaks out the truth, and you will know the whole man."

Palaces interest us mainly in the exhibition of manners, which, in the idle and expensive society dwelling in them, are raised to a high art. The maxim of courts is, that manner is power. A calm and resolute bearing, a polished speech, an embellishment of trifles, and the art of hiding all uncomfortable feeling, are essential to the courtier: and Saint Simon, and Cardinal de Retz, and Roederer, and an encyclopaedia of Memoires, will instruct you, if you wish, in those potent secrets. Thus, it is a point of pride with kings to remember faces and names. It is reported of one prince, that his head had the air of leaning downwards, in order not to humble the crowd. There are people who come in ever like a child with a piece of good news. It was said of the late Lord Holland, that he always came down to breakfast with the air of a man who had just met with some signal good-fortune. In Notre Dame, the grandee took his place on the dais, with the look of one who is thinking of something else. But we must not peep and eavesdrop at palace-doors.

Fine manners need the support of fine manners in others. A scholar may be a well-bred man, or he may not. The enthusiast is introduced to polished scholars in society, and is chilled and silenced by finding himself not in their element. They all have somewhat which he has not, and, it seems, ought to have. But if he finds the scholar apart from his companions, it is then the enthusiast's turn, and the scholar has no defence, but must deal on his terms. Now they must fight the battle out on their private strengths. What is the talent of that character so common,—the successful man of the world,—in all marts, senates, and drawing-rooms? Manners: mariners of power; sense to see his advantage, and manners up to it. See him approach his man. He knows that troops behave as they are handled at first;—that is his cheap secret; just what happens to every two persons who meet on any affair,—one instantly perceives that he has the key of the situation, that his will comprehends the other's will, as the cat does the mouse; and he has only to use courtesy, and furnish good-natured reasons to his victim to cover up the chain, lest he be shamed into resistance.

The theater in which this science of manners has a formal importance is not with us a court, but dress-circles, wherein, after the close of the day's business, men and women meet at leisure, for mutual entertainment, in ornamented drawing-rooms. Of course, it has every variety of attraction and merit; but, to earnest persons, to youths or maidens who have great objects at heart, we cannot extol it highly. A well-dressed, talkative company, where each is bent to amuse the other,—yet the high-born Turk who came hither fancied that every woman seemed to be suffering for a chair; that all the talkers were brained and exhausted by the deoxygenated air; it spoiled the best persons: it put all on stilts. Yet here are the secret biographies written and read. The aspect of that man is repulsive; I do not wish to deal with him. The other is irritable, shy, and on his guard. The youth looks humble and manly: I choose him. Look on this woman. There is not beauty, nor brilliant sayings, nor distinguished power, to serve you; but all see her gladly; her whole air and impression are healthful. Here come the sentimentalists, and the invalids. Here is Elise, who caught cold in coming into the world, and has always increased it since. Here are creep-mouse manners, and thievish manners. "Look at Northcote," said Fuseli; "he looks like a rat that has seen a cat." In the shallow company, easily excited, easily tired, here is the columnar Bernard: the Alleghanies do not express more repose than his behavior. Here are the sweet following eyes of Cecile: it seemed always that she demanded the heart. Nothing can be more excellent in kind than the Corinthian grace of Gertrude's manners, and yet Blanche, who has no manners, has better manners than she; for the movements of Blanche are the sallies of a spirit which is sufficient for the moment, and she can afford to express every thought by instant action.

Manners have been somewhat cynically defined to be a contrivance of wise men to keep fools at a distance. Fashion is shrewd to detect those who do not belong to her train, and seldom wastes her attentions. Society is very swift in its instincts, and, if you do not belong to it, resists and sneers at you; or quietly drops you. The first weapon enrages the party attacked; the second is still more effective, but is not to be resisted, as the date of the transaction is not easily found. People grow up and grow old under this infliction, and never suspect the truth, ascribing the solitude which acts on them very injuriously to any cause but the right one.

The basis of good manners is self-reliance. Necessity is the law of all who are not self-possessed. Those who are not self-possessed, obtrude, and pain us. Some men appear to feel that they belong to a Pariah caste. They fear to offend, they bend and apologize, and walk through life with a timid step. As we sometimes dream that we are in a well-dressed company without any coat, so Godfrey acts ever as if he suffered from some mortifying circumstance. The hero should find himself at home, wherever he is; should impart comfort by his own security and good-nature to all beholders. The hero is suffered to be himself. A person of strong mind comes to perceive that for him an immunity is secured so long as he renders to society that service which is native and proper to him,—an immunity from all the observances, yea, and duties, which society so tyrannically imposes on the rank and file of its members. "Euripides," says Aspasia, "has not the fine manners of Sophocles; but,"—she adds good-humoredly, "the movers and masters of our souls have surely a right to throw out their limbs as carelessly as they please on the world that belongs to them, and before the creatures they have animated."[36]

Manners require time, as nothing is more vulgar than haste. Friendship should be surrounded with ceremonies and respects, and not crushed into corners. Friendship requires more time than poor busy men can usually command. Here comes to me Roland, with a delicacy of sentiment leading and inwrapping him like a divine cloud or holy ghost. Tis a great destitution to both that this should not be entertained with large leisures, but, contrariwise, should be balked by importunate affairs.

But through this lustrous varnish the reality is ever shining. 'Tis hard to keep the what from breaking through this pretty painting of the how. The core will come to the surface. Strong will and keen perception overpower old manners and create new; and the thought of the present moment has a greater value than all the past. In persons of character, we do not remark manners, because of their instantaneousness. We are surprised by the thing done, out of all power to watch the way of it. Yet nothing is more charming than to recognize the great style which runs through the actions of such. People masquerade before us in their fortunes, titles, offices, and connections, as academic or civil presidents, or senators, or professors, or great lawyers, and impose on the frivolous, and a good deal on each other, by these fames. At least, it is a point of prudent good manners to treat these reputations tenderly, as if they were merited. But the sad realist knows these fellows at a glance, and they know him; as when in Paris the chief of the police enters a ballroom, so many diamonded pretenders shrink and make themselves as inconspicuous as they can, or give him a supplicating look as they pass. "I had received," said a sybil, "I had received at birth the fatal gift of penetration:"—and these Cassandras are always born.

Manners impress as they indicate real power. A man who is sure of his point, carries a broad and contented expression, which everybody reads. And you cannot rightly train one to an air and manner, except by making him the kind of man of whom that manner is the natural expression. Nature for ever puts a premium on reality. What is done for effect, is seen to be done for effect; what is done for love, is felt to be done for love. A man inspires affection and honor, because he was not lying in wait for these. The things of a man for which we visit him, were done in the dark and the cold. A little integrity is better than any career. So deep are the sources of this surface-action, that even the size of your companion seems to vary with his freedom of thought. Not only is he larger, when at ease, and his thoughts generous, but everything around him becomes variable with expression. No carpenter's rule, no rod and chain, will measure the dimensions of any house or house-lot: go into the house: if the proprietor is constrained and deferring, 'tis of no importance how large his house, how beautiful his grounds,—you quickly come to the end of all; but if the man is self-possessed, happy, and at home, his house is deep-founded, indefinitely large and interesting, the roof and dome buoyant as the sky. Under the humblest roof, the commonest person in plain clothes sits there massive, cheerful, yet formidable, like the Egyptian colossi.

Neither Aristotle, nor Leibnitz, nor Junius, nor Champollion has set down the grammar-rules of this dialect, older than Sanscrit; but they who cannot yet read English, can read this. Men take each other's measure when they meet for the first time,—and every time they meet. How do they get this rapid knowledge, even before they speak, of each other's power and dispositions? One would say, that the persuasion of their speech is not in what they say,—or, that men do not convince by their argument,—but by their personality, by who they are, and what they said and did heretofore. A man already strong is listened to, and everything he says is applauded. Another opposes him with sound argument, but the argument is scouted, until by-and-by it gets into the mind of some weighty person; then it begins to tell on the community.

Self-reliance is the basis of behavior, as it is the guaranty that the powers are not squandered in too much demonstration. In this country, where school education is universal, we have a superficial culture, and a profusion of reading and writing and expression. We parade our nobilities in poems and orations, instead of working them up into happiness. There is a whisper out of the ages to him who can understand it,—"Whatever is known to thyself alone, has always very great value." There is some reason to believe, that, when a man does not write his poetry, it escapes by other vents through him, instead of the one vent of writing; clings to his form and manners, whilst poets have often nothing poetical about them except their verses. Jacobi said that, "when a man has fully expressed his thought, he has somewhat less possession of it." One would say, the rule is,—What a man is irresistibly urged to say, helps him and us. In explaining his thought to others, he explains it to himself: but when he opens it for show, it corrupts him.

Society is the stage on which manners are shown; novels are their literature. Novels are the journal or record of manners; and the new importance of these books derives from the fact, that the novelist begins to penetrate the surface, and treats this part of life more worthily. The novels used to be all alike, and had a quite vulgar tone. The novels used to lead us on to a foolish interest in the fortunes of the boy and girl they described. The boy was to be raised from a humble to a high position. He was in want of a wife and a castle, and the object of the story was to supply him with one or both. We watched sympathetically, step by step, his climbing, until, at last, the point is gained, the wedding day is fixed, and we follow the gala procession home to the castle, when the doors are slammed in our face, and the poor reader is left outside in the cold, not enriched by so much as an idea, or a virtuous impulse.

But the victories of character are instant, and victories for all. Its greatness enlarges all. We are fortified by every heroic anecdote. The novels are as useful as Bibles, if they teach you the secret, that the best of life is conversation, and the greatest success is confidence, or perfect understanding between sincere people. 'Tis a French definition of friendship, rien que s'entendre, good understanding. The highest compact we can make with our fellow is,—"Let there be truth between us two for evermore." That is the charm in all good novels, as it is the charm in all good histories, that the heroes mutually understand, from the first, and deal loyally, and with a profound trust in each other. It is sublime to feel and say of another, I need never meet, or speak, or write to him: we need not reinforce ourselves, or send tokens of remembrance: I rely on him as on myself: if he did thus or thus, I know it was right.

In all the superior people I have met, I notice directness, truth spoken more truly, as if everything of obstruction, of malformation, had been trained away. What have they to conceal? What have they to exhibit? Between simple and noble persons, there is always a quick intelligence: they recognize at sight, and meet on a better ground than the talents and skills they may chance to possess, namely, on sincerity and uprightness. For, it is not what talents or genius a man has, but how he is to his talents, that constitutes friendship and character. The man that stands by himself, the universe stands by him also. It is related of the monk Basle, that, being excommunicated by the Pope, he was, at his death, sent in charge of an angel to find a fit place of suffering in hell; but, such was the eloquence and good-humor of the monk, that, wherever he went, he was received gladly, and civilly treated, even by the most uncivil angels: and, when he came to discourse with them, instead of contradicting or forcing him, they took his part, and adopted his manners: and even good angels came from far to see him, and take up their abode with him. The angel that was sent to find a place of torment for him, attempted to remove him to a worse pit, but with no better success; for such was the contented spirit of the monk, that he found something to praise in every place and company, though in hell, and made a kind of heaven of it. At last the escorting angel returned with his prisoner to them that sent him, saying, that no phlegethon could be found that would burn him; for that, in whatever condition, Basle remained incorrigibly Basle. The legend says, his sentence was remitted, and he was allowed to go into heaven, and was canonized as a saint.

There is a stroke of magnanimity in the correspondence of Bonaparte with his brother Joseph, when the latter was King of Spain, and complained that he missed in Napoleon's letters the affectionate tone which had marked their childish correspondence. "I am sorry," replies Napoleon, "you think you shall find your brother again only in the Elysian Fields. It is natural that at forty he should not feel towards you as he did at twelve. But his feelings towards you have greater truth and strength. His friendship has the features of his mind."

How much we forgive to those who yield us the rare spectacle of heroic manners! We will pardon them the want of books, of arts, and even of the gentler virtues. How tenaciously we remember them! Here is a lesson which I brought along with me in boyhood from the Latin School, and which ranks with the best of Roman anecdotes. Marcus Scaurus was accused by Quintus Varius Hispanus, that he had excited the allies to take arms against the Republic. But he, full of firmness and gravity, defended himself in this manner: "Quintus Varius Hispanus alleges that Marcus Scaurus, President of the Senate, excited the allies to arms: Marcus Scaurus, President of the Senate, denies it. There is no witness. Which do you believe, Romans?" "Utri creditis, Quirites?" When he had said these words, he was absolved by the assembly of the people.

I have seen manners that make a similar impression with personal beauty; that give the like exhilaration, and refine us like that; and, in memorable experiences, they are suddenly better than beauty, and make that superfluous and ugly. But they must be marked by fine perception, the acquaintance with real beauty. They must always show self-control: you shall not be facile, apologetic, or leaky, but king over your word; and every gesture and action shall indicate power at rest. Then they must be inspired by the good heart. There is no beautifier of complexion, or form, or behavior, like the wish to scatter joy and not pain around us. 'Tis good to give a stranger a meal, or a night's lodging. 'Tis better to be hospitable to his good meaning and thought, and give courage to a companion. We must be as courteous to a man as we are to a picture, which we are willing to give the advantage of a good light. Special precepts are not to be thought of: the talent of well-doing contains them all. Every hour will show a duty as paramount as that of my whim just now; and yet I will write it,—that there is one topic peremptorily forbidden to all well-bred, to all rational mortals, namely, their distempers. If you have not slept, or if you have slept, or if you have headache, or sciatica, or leprosy, or thunder-stroke, I beseech you, by all angels, to hold your peace, and not pollute the morning, to which all the housemates bring serene and pleasant thoughts, by corruption and groans. Come out in the azure. Love the day. Do not leave the sky out of your landscape. The oldest and the most deserving person should come very modestly into any newly awaked company, respecting the divine communications, out of which all must be presumed to have newly come. An old man who added an elevating culture to a large experience of life, said to me, "When you come into the room, I think I will study how to make humanity beautiful to you."

As respects the delicate question of culture, I do not think that any other than negative rules can be laid down. For positive rules, for suggestion, nature alone inspires it. Who dare assume to guide a youth, a maid, to perfect manners?—the golden mean is so delicate, difficult,—say frankly unattainable. What finest hands would not be clumsy to sketch the genial precepts of the young girl's demeanor? The chances seem infinite against success; and yet success is continually attained. There must not be secondariness, and 'tis a thousand to one that her air and manner will at once betray that she is not primary, but that there is some other one or many of her class, to whom she habitually postpones herself. But nature lifts her easily, and without knowing it, over these impossibilities, and we are continually surprised with graces and felicities not only unteachable, but undescribable.

FOOTNOTES:

[Footnote 34: Chapter V of "The Conduct of Life," 1860.]

[Footnote 35: Theory of gait and demeanor.]

[Footnote 36: From Landor's "Pericles and Aspasia."]



MANNERS AND FASHION[37]

HERBERT SPENCER

Some who shun drawing-rooms do so from inability to bear the restraints prescribed by a genuine refinement, and they would be greatly improved by being kept under these restraints. But it is not less true that, by adding to the legitimate restraints, which are based on convenience and a regard for others, a host of factitious restraints based only on convention, the refining discipline, which would else have been borne with benefit, is rendered unbearable, and so misses its end. Excess of government invariably defeats itself by driving away those to be governed. And if over all who desert its entertainments in disgust either at their emptiness or their formality, society thus loses its salutary influence—if such not only fail to receive that moral culture which the company of ladies, when rationally regulated, would give them, but, in default of other relaxation, are driven into habits and companionships which often end in gambling and drunkenness; must we not say that here, too, is an evil not to be passed over as insignificant?

Then consider what a blighting effect these multitudinous preparations and ceremonies have upon the pleasures they profess to subserve. Who, on calling to mind the occasions of his highest social enjoyments, does not find them to have been wholly informal, perhaps impromptu? How delightful a picnic of friends, who forget all observances save those dictated by good nature! How pleasant the little unpretended gatherings of book-societies, and the like; or those purely accidental meetings of a few people well known to each other! Then, indeed, we may see that "a man sharpeneth the countenance of his friend." Cheeks flush, and eyes sparkle. The witty grow brilliant, and even the dull are excited into saying good things. There is an overflow of topics; and the right thought, and the right words to put it in, spring up unsought. Grave alternates with gay: now serious converse, and now jokes, anecdotes, and playful raillery. Everyone's best nature is shown, everyone's best feelings are in pleasurable activity; and, for the time, life seems well worth having.

Go now and dress for some half-past eight dinner, or some ten o'clock "at home;" and present yourself in spotless attire, with every hair arranged to perfection. How great the difference! The enjoyment seems in the inverse ratio of the preparation. These figures, got up with such finish and precision, appear but half alive. They have frozen each other by their primness; and your faculties feel the numbing effects of the atmosphere the moment you enter it. All those thoughts, so nimble and so apt awhile since, have disappeared—have suddenly acquired a preternatural power of eluding you. If you venture a remark to your neighbour, there comes a trite rejoinder, and there it ends. No subject you can hit upon outlives half a dozen sentences. Nothing that is said excites any real interest in you; and you feel that all you say is listened to with apathy. By some strange magic, things that usually give pleasure seem to have lost all charm.

You have a taste for art. Weary of frivolous talk, you turn to the table, and find that the book of engravings and the portfolio of photographs are as flat as the conversation. You are fond of music. Yet the singing, good as it is, you hear with utter indifference; and say "Thank you" with a sense of being a profound hypocrite. Wholly at ease though you could be, for your own part, you find that your sympathies will not let you. You see young gentlemen feeling whether their ties are properly adjusted, looking vacantly round, and considering what they shall do next. You see ladies sitting disconsolately, waiting for some one to speak to them, and wishing they had the wherewith to occupy their fingers. You see the hostess standing about the doorway, keeping a factitious smile on her face, and racking her brain to find the requisite nothings with which to greet her guests as they enter. You see numberless traits of weariness and embarrassment; and, if you have any fellow-feeling, these cannot fail to produce a feeling of discomfort. The disorder is catching; and do what you will you cannot resist the general infection. You struggle against it; you make spasmodic efforts to be lively; but none of your sallies or your good stories do more than raise a simper or a forced laugh: intellect and feeling are alike asphyxiated. And when, at length, yielding to your disgust, you rush away, how great is the relief when you get into the fresh air, and see the stars! How you "Thank God, that's over!" and half resolve to avoid all such boredom for the future!

What, now, is the secret of this perpetual miscarriage and disappointment? Does not the fault lie with all these needless adjuncts—these elaborate dressings, these set forms, these expensive preparations, these many devices and arrangements that imply trouble and raise expectation? Who that has lived thirty years in the world has not discovered that Pleasure is coy; and must not be too directly pursued, but must be caught unawares? An air from a street-piano, heard while at work, will often gratify more than the choicest music played at a concert by the most accomplished musicians. A single good picture seen in a dealer's window, may give keener enjoyment than a whole exhibition gone through with catalogue and pencil. By the time we have got ready our elaborate apparatus by which to secure happiness, the happiness is gone. It is too subtle to be contained in these receivers, garnished with compliments, and fenced round with etiquette. The more we multiply and complicate appliances, the more certain are we to drive it away.

The reason is patent enough. These higher emotions to which social intercourse ministers, are of extremely complex nature; they consequently depend for their production upon very numerous conditions; the more numerous the conditions, the greater the liability that one or other of them will be disturbed, and the emotions consequently prevented. It takes a considerable misfortune to destroy appetite; but cordial sympathy with those around may be extinguished by a look or a word. Hence it follows, that the more multiplied the unnecessary requirements with which social intercourse is surrounded, the less likely are its pleasures to be achieved. It is difficult enough to fulfil continuously all the essentials to a pleasurable communion with others: how much more difficult, then, must it be continuously to fulfil a host of non-essentials also! It is, indeed, impossible. The attempt inevitably ends in the sacrifice of the first to the last—the essentials to the non-essentials. What chance is there of getting any genuine response from the lady who is thinking of your stupidity in taking her in to dinner on the wrong arm? How are you likely to have agreeable converse with the gentleman who is fuming internally because he is not placed next to the hostess? Formalities, familiar as they may become, necessarily occupy attention—necessarily multiply the occasions for mistake, misunderstanding, and jealousy, on the part of one or other—necessarily distract all minds from the thoughts and feelings that should occupy them—necessarily, therefore, subvert those conditions under which only any sterling intercourse is to be had.

And this indeed is the fatal mischief which these conventions entail—a mischief to which every other is secondary. They destroy those highest of our pleasures which they profess to subserve. All institutions are alike in this, that however useful, and needful even, they originally were, they not only in the end cease to be so, but become detrimental. While humanity is growing, they continue fixed; daily get more mechanical and unvital; and by and by tend to strangle what they before preserved. It is not simply that they become corrupt and fail to act; they become obstructions. Old forms of government finally grow so oppressive, that they must be thrown off even at the risk of reigns of terror. Old creeds end in being dead formulas, which no longer aid but distort and arrest the general mind; while the State-churches administering them, come to be instruments for subsidising conservatism and repressing progress. Old schemes of education, incarnated in public schools and colleges, continue filling the heads of new generations with what has become relatively useless knowledge, and, by consequence, excluding knowledge which is useful. Not an organisation of any kind—political, religious, literary, philanthropic—but what, by its ever-multiplying regulations, its accumulating wealth, its yearly addition of officers, and the creeping into it of patronage and party feeling, eventually loses its original spirit, and sinks into a mere lifeless mechanism, worked with a view to private ends—a mechanism which not merely fails of its first purpose, but is a positive hindrance to it.

Thus is it, too, with social usages. We read of the Chinese that they have "ponderous ceremonies transmitted from time immemorial," which make social intercourse a burden. The court forms prescribed by monarchs for their own exaltation, have, in all times and places, ended in consuming the comfort of their lives. And so the artificial observances of the dining-room and saloon, in proportion as they are many and strict, extinguish that agreeable communion which they were originally intended to secure. The dislike with which people commonly speak of society that is "formal," and "stiff," and "ceremonious," implies the general recognition of this fact; and this recognition, logically developed, involves that all usages of behaviour which are not based on natural requirements, are injurious. That these conventions defeat their own ends is no new assertion. Swift, criticising the manners of his day, says—"Wise men are often more uneasy at the over-civility of these refiners than they could possibly be in the conversation of peasants and mechanics."

But it is not only in these details that the self-defeating action of our arrangements is traceable: it is traceable in the very substance and nature of them. Our social intercourse, as commonly managed, is a mere semblance of the reality sought. What is it that we want? Some sympathetic converse with our fellow-creatures: some converse that shall not be mere dead words, but the vehicle of living thoughts and feelings—converse in which the eyes and the face shall speak, and the tones of the voice be full of meaning—converse which shall make us feel no longer alone, but shall draw us closer to another, and double our own emotions by adding another's to them. Who is there that has not, from time to time, felt how cold and flat is all this talk about politics and science, and the new books and the new men, and how a genuine utterance of fellow-feeling outweighs the whole of it? Mark the words of Bacon:—"For a crowd is not a company, and faces are but a gallery of pictures, and talk but a tinkling cymbal, where there is no love."

If this be true, then it is only after acquaintance has grown into intimacy, and intimacy has ripened into friendship, that the real communion which men need becomes possible. A rationally-formed circle must consist almost wholly of those on terms of familiarity and regard, with but one or two strangers. What folly, then, underlies the whole system of our grand dinners, our "at homes," our evening parties—assemblages made up of many who never met before, many others who just bow to each other, many others who though familiar feel mutual indifference, with just a few real friends lost in the general mass! You need, but look round at the artificial expression of face, to see at once how it is. All have their disguises on; and how can there be sympathy between masks? No wonder that in private every one exclaims against the stupidity of these gatherings. No wonder that hostesses get them up rather because they must than because they wish. No wonder that the invited go less from the expectation of pleasure than from fear of giving offence. The whole thing is a gigantic mistake—an organised disappointment.

And then note, lastly, that in this case, as in all others, when an organisation has become effete and inoperative for its legitimate purpose, it is employed for quite other ones—quite opposite ones. What is the usual plea put in for giving and attending these tedious assemblies? "I admit that they are stupid and frivolous enough," replies every man to your criticisms; "but then, you know, one must keep up one's connections." And could you get from his wife a sincere answer, it would be—"Like you, I am sick of these frivolities; but then, we must get our daughters married." The one knows that there is a profession to push, a practice to gain, a business to extend: or parliamentary influence, or county patronage, or votes, or office, to be got: position, berths, favours, profit. The other's thoughts run upon husbands and settlements, wives and dowries. Worthless for their ostensible purpose of daily bringing human beings into pleasurable relations with each other, these cumbrous appliances of our social intercourse are now perseveringly kept in action with a view to the pecuniary and matrimonial results which they indirectly produce.

Who then shall say that the reform of our system of observances is unimportant? When we see how this system induces fashionable extravagance, with its entailed bankruptcy and ruin—when we mark how greatly it limits the amount of social intercourse among the less wealthy classes—when we find that many who most need to be disciplined by mixing with the refined are driven away by it, and led into dangerous and often fatal courses—when we count up the many minor evils it inflicts, the extra work which its costliness entails on all professional and mercantile men, the damage to public taste in dress and decoration by the setting up of its absurdities as standards for imitation, the injury to health indicated in the faces of its devotees at the close of the London season, the mortality of milliners and the like, which its sudden exigencies yearly involve;—and when to all these we add its fatal sin, that it blights, withers up, and kills that high enjoyment it professedly ministers to—that enjoyment which is a chief end of our hard struggling in life to obtain—shall we not conclude that to reform our system of etiquette and fashion, is an aim yielding to few in urgency?

There needs, then, a protestantism in social usages. Forms that have ceased to facilitate and have become obstructive—whether political, religious, or other—have ever to be swept away; and eventually are so swept away in all cases. Signs are not wanting that some change is at hand. A host of satirists, led on by Thackeray, have been for years engaged in bringing our sham-festivities, and our fashionable follies, into contempt; and in their candid moods, most men laugh at the frivolities with which they and the world in general are deluded. Ridicule has always been a revolutionary agent. That which is habitually assailed with sneers and sarcasms cannot long survive. Institutions that have lost their roots in men's respect and faith are doomed; and the day of their dissolution is not far off. The time is approaching, then, when our system of social observances must pass through some crisis, out of which it will come purified and comparatively simple.

How this crisis will be brought about, no one can with any certainty say. Whether by the continuance and increase of individual protests, or whether by the union of many persons for the practice and propagation of some better system, the future alone can decide. The influence of dissentients acting without cooperation, seems, under the present state of things, inadequate. Standing severally alone, and having no well-defined views; frowned on by conformists, and expostulated with even by those who secretly sympathise with them; subject to petty persecutions, and unable to trace any benefit produced by their example; they are apt, one by one, to give up their attempts as hopeless. The young convention-breaker eventually finds that he pays too heavily for his nonconformity. Hating, for example, everything that bears about it any remnant of servility, he determines, in the ardour of his independence, that he will uncover to no one. But what he means simply as a general protest, he finds that ladies interpret into a personal disrespect. Though he sees that, from the days of chivalry downwards, these marks of supreme consideration paid to the other sex have been but a hypocritical counterpart to the actual subjection in which men have held them—a pretended submission to compensate for a real domination; and though he sees that when the true dignity of women is recognised, the mock dignities given to them will be abolished, yet he does not like to be thus misunderstood, and so hesitates in his practice.

In other cases, again, his courage fails him. Such of his unconventionalities as can be attributed only to eccentricity, he has no qualms about: for, on the whole, he feels rather complimented than otherwise in being considered a disregarder of public opinion. But when they are liable to be put down to ignorance, to ill-breeding, or to poverty, he becomes a coward. However clearly the recent innovation of eating some kinds of fish with knife and fork proves the fork-and-bread practice to have had little but caprice for its basis, yet he dares not wholly ignore that practice while fashion partially maintains it. Though he thinks that a silk handkerchief is quite as appropriate for drawing-room use as a white cambric one, he is not altogether at ease in acting out his opinion. Then, too, be begins to perceive that his resistance to prescription brings round disadvantageous results which he had not calculated upon. He had expected that it would save him from a great deal of social intercourse of a frivolous kind—that it would offend the fools, but not the sensible people; and so would serve as a self-acting test by which those worth knowing would be separated from those not worth knowing. But the fools prove to be so greatly in the majority that, by offending them, he closes against himself nearly all the avenues through which the sensible people are to be reached. Thus he finds that his nonconformity is frequently misinterpreted; that there are but few directions in which he dares to carry it consistently out; that the annoyances and disadvantages which it brings upon him are greater than he anticipated; and that the chances of his doing any good are very remote. Hence he gradually loses resolution, and lapses, step by step, into the ordinary routine of observances.

Abortive as individual protests thus generally turn out, it may possibly be that nothing effectual will be done until there arises some organised resistance to this invisible despotism, by which our modes and habits are dictated. It may happen, that the government of Manners and Fashion will be rendered less tyrannical, as the political and religious governments have been, by some antagonistic union. Alike in Church and State, men's first emancipations from excess of restriction were achieved by numbers, bound together by a common creed, or a common political faith. What remained undone while there were but individual schismatics or rebels, was effected when there came to be many acting in concert. It is tolerably clear that these earliest instalments of freedom could not have been obtained in any other way; for so long as the feeling of personal independence was weak and the rule strong, there could never have been a sufficient number of separate dissentients to produce the desired results. Only in these later times, during which the secular and spiritual controls have been growing less coercive, and the tendency towards individual liberty greater, has it become possible for smaller and smaller sects and parties to fight against established creeds and laws; until now men may safely stand even alone in their antagonism.

The failure of individual nonconformity to customs, as above illustrated, suggests that an analogous series of changes may have to be gone through in this case also. It is true that the lex non scripta differs from the lex scripta in this, that, being unwritten, it is more readily altered; and that it has, from time to time, been quietly ameliorated. Nevertheless, we shall find that the analogy holds substantially good. For in this case, as in the others, the essential revolution is not the substituting of any one set of restraints for any other, but the limiting or abolishing the authority which prescribes restraints. Just as the fundamental change inaugurated by the Reformation, was not a superseding of one creed by another, but an ignoring of the arbiter who before dictated creeds—just as the fundamental change which Democracy long ago commenced, was not from this particular law to that, but from the despotism of one to the freedom of all; so, the parallel change yet to be wrought out in this supplementary government of which we are treating, is not the replacing of absurd usages by sensible ones, but the dethronement of that secret, irresponsible power which now imposes our usages, and the assertion of the right of all individuals to choose their own usages. In rules of living, a West-end clique is our Pope; and we are all papists, with but a mere sprinkling of heretics. On all who decisively rebel, comes down the penalty of excommunication, with its long catalogue of disagreeable and, indeed, serious consequences.

The liberty of the subject asserted in our constitution, and ever on the increase, has yet to be wrested from this subtler tyranny. The right of private judgment, which our ancestors wrung from the church, remains to be claimed from this dictator of our habits. Or, as before said, to free us from these idolatries and superstitious conformities, there has still to come a protestantism in social usages. Parallel, therefore, as is the change to be wrought out, it seems not improbable that it may be wrought out in an analogous way. That influence which solitary dissentients fail to gain, and that perseverance which they lack, may come into existence when they unite. That persecution which the world now visits upon them from mistaking their nonconformity for ignorance or disrespect, may diminish when it is seen to result from principle. The penalty which exclusion now entails may disappear when they become numerous enough to form visiting circles of their own. And when a successful stand has been made, and the brunt of the opposition has passed, that large amount of secret dislike to our observances which now pervades society, may manifest itself with sufficient power to effect the desired emancipation.

Whether such will be the process, time alone can decide. That community of origin, growth, supremacy, and decadence which we have found among all kinds of government, suggests a community in modes of change also. On the other hand, Nature often performs substantially similar operations, in ways apparently different. Hence these details can never be foretold.

Society, in all its developments, undergoes the process of exuviation. These old forms which it successively throws off, have all been once vitally united with it—have severally served as the protective envelopes within which a higher humanity was being evolved. They are cast aside only when they become hindrances—only when some inner and better envelope has been formed; and they bequeath to us all that there was in them of good. The periodical abolitions of tyrannical laws have left the administration of justice not only uninjured, but purified. Dead and buried creeds have not carried with them the essential morality they contained, which still exists, uncontaminated by the sloughs of superstition. And all that there is of justice and kindness and beauty, embodied in our cumbrous forms of etiquette, will live perennially when the forms themselves have been forgotten.