第88章 MADAME SAND AND THE NEW APOCALYPSE(2)

Madame Sand, for instance, I do not know personally, and can only speak of her from report.True or false, the history, at any rate, is not very edifying; and so may be passed over: but, as a certain great philosopher told us, in very humble and simple words, that we are not to expect to gather grapes from thorns, or figs from thistles, we may, at least, demand, in all persons assuming the character of moralist or philosopher--order, soberness, and regularity of life; for we are apt to distrust the intellect that we fancy can be swayed by circumstance or passion; and we know how circumstance and passion WILL sway the intellect: how mortified vanity will form excuses for itself; and how temper turns angrily upon conscience, that reproves it.How often have we called our judge our enemy, because he has given sentence against us!--How often have we called the right wrong, because the right condemns us! And in the lives of many of the bitter foes of the Christian doctrine, can we find no personal reason for their hostility? The men in Athens said it was out of regard for religion that they murdered Socrates; but we have had time, since then, to reconsider the verdict; and Socrates' character is pretty pure now, in spite of the sentence and the jury of those days.

The Parisian philosophers will attempt to explain to you the changes through which Madame Sand's mind has passed,--the initiatory trials, labors, and sufferings which she has had to go through,--before she reached her present happy state of mental illumination.She teaches her wisdom in parables, that are, mostly, a couple of volumes long; and began, first, by an eloquent attack on marriage, in the charming novel of "Indiana." "Pity,"cried she, "for the poor woman who, united to a being whose brute force makes him her superior, should venture to break the bondage which is imposed on her, and allow her heart to be free."In support of this claim of pity, she writes two volumes of the most exquisite prose.What a tender, suffering creature is Indiana; how little her husband appreciates that gentleness which he is crushing by his tyranny and brutal scorn; how natural it is that, in the absence of his sympathy, she, poor clinging confiding creature, should seek elsewhere for shelter; how cautious should we be, to call criminal--to visit with too heavy a censure--an act which is one of the natural impulses of a tender heart, that seeks but for a worthy object of love.But why attempt to tell the tale of beautiful Indiana? Madame Sand has written it so well, that not the hardest-hearted husband in Christendom can fail to be touched by her sorrows, though he may refuse to listen to her argument.

Let us grant, for argument's sake, that the laws of marriage, especially the French laws of marriage, press very cruelly upon unfortunate women.

But if one wants to have a question of this, or any nature, honestly argued, it is, better, surely, to apply to an indifferent person for an umpire.For instance, the stealing of pocket-handkerchiefs or snuff-boxes may or may not be vicious; but if we, who have not the wit, or will not take the trouble to decide the question ourselves, want to hear the real rights of the matter, we should not, surely, apply to a pickpocket to know what he thought on the point.It might naturally be presumed that he would be rather a prejudiced person--particularly as his reasoning, if successful, might get him OUT OF GAOL.This is a homely illustration, no doubt; all we would urge by it is, that Madame Sand having, according to the French newspapers, had a stern husband, and also having, according to the newspapers, sought "sympathy" elsewhere, her arguments may be considered to be somewhat partial, and received with some little caution.

And tell us who have been the social reformers?--the haters, that is, of the present system, according to which we live, love, marry, have children, educate them, and endow them--ARE THEY PURETHEMSELVES? I do believe not one; and directly a man begins to quarrel with the world and its ways, and to lift up, as he calls it, the voice of his despair, and preach passionately to mankind about this tyranny of faith, customs, laws; if we examine what the personal character of the preacher is, we begin pretty clearly to understand the value of the doctrine.Any one can see why Rousseau should be such a whimpering reformer, and Byron such a free and easy misanthropist, and why our accomplished Madame Sand, who has a genius and eloquence inferior to neither, should take the present condition of mankind (French-kind) so much to heart, and labor so hotly to set it right.

After "Indiana" (which, we presume, contains the lady's notions upon wives and husbands) came "Valentine," which may be said to exhibit her doctrine, in regard of young men and maidens, to whom the author would accord, as we fancy, the same tender license.

"Valentine" was followed by "Lelia," a wonderful book indeed, gorgeous in eloquence, and rich in magnificent poetry: a regular topsyturvyfication of morality, a thieves' and prostitutes'

apotheosis.This book has received some late enlargements and emendations by the writer; it contains her notions on morals, which, as we have said, are so peculiar, that, alas! they only can be mentioned here, not particularized: but of "Spiridion" we may write a few pages, as it is her religious manifesto.