The Atlantic Monthly, Volume 17, No. 102, April, 1866. Various
which the lowly and obscure are exempt." Good old Penn, too, is made a lay figure upon which Landor dressed his thoughts, when the Quaker tells Lord Peterborough: "Of all pride, however, and all folly, the grossest is where a man who possesses no merit in himself shall pretend to an equality with one who does possess it, and shall found this pretension on no better plea or title than that, although he hath it not, his grandfather had. I would use no violence or coercion with any rational creature; but, rather than that such a bestiality in a human form should run about the streets uncured, I would shout like a stripling for the farrier at his furnace, and unthong the drenching horn from my stable-door." Landor could write his name under that of his family in as goodly characters, therefore he was not ashamed to relate anecdotes of his forefathers. It was with honest satisfaction that he perpetuated the memory of two of these worthies in the "Imaginary Conversations" between King Henry IV. and Sir Arnold Savage, and Oliver Cromwell and Walter Noble. "Sir Arnold, according to Elsynge, 'was the first who appears upon any record' to have been appointed to the dignity of Speaker in the House of Commons, as now constituted. He was elected a second time, four years afterwards, a rare honor in earlier days; and during this presidency he headed the Commons, and delivered their resolutions in the plain words recorded by Hakewell." These "plain words" were, that no subsidy should be granted to Henry IV. until every cause of public grievance had been removed. Landor came rightly by his independence of thought. "Walter Noble represented the city of Lichfield; he lived familiarly with the best patriots of the age, remonstrated with Cromwell, and retired from public life on the punishment of Charles."
Landor was very fond of selecting the grand old Roundheads for his conversations. In their society he was most at home, and with them he was able to air his pet opinions. Good Andrew Marvell, a man after the author's own heart, discourses upon this matter of family: "Between the titled man of ancient and the titled man of recent date, the difference, if any, is in favor of the last. Suppose them both raised for merit, (here, indeed, we do come to theory!) the benefits that society has received from him are nearer us.... Some of us may look back six or seven centuries, and find a stout ruffian at the beginning." In England, where the institutions are such that a title of nobility is considered by the majority to be the highest reward attainable by merit, it is not surprising that the great god of Rank should be worshipped at the family altar of Form. In England, too, it must be acknowledged that men of rank are men of education, frequently of culture, and are useful to the nation as patrons of art and of science; therefore nobility frequently means absolute gentility. But in America what good can be said of those who, living upon the fortunes of fathers or grandfathers, amassed in honest trade,—residents of a particular street which is thereby rendered pluperfectly genteel,—with no recommendation but that derived from fashion and idleness,—draw the lines of social demarcation more closely than they are drawn in Europe, intellect and accomplishments being systematically snubbed where the possessors cannot show their family passes? Is not this attempt to graft the foibles of an older and more corrupt civilization upon our institutions, a disgrace to republicanism? Were the truth known, we should be able to report the existence of many advocates of monarchy, a privileged class, and an established church, among those into whose ancestry it would be unsafe to dig deeper than a second generation; by digging deeper we might touch sugar or tumble into a vat of molasses, and then what blushes for false pride!
A very different idea of a great man from that of the vulgar do we get out of Landor's writings. His Diogenes tells us, (and very like the original seeker after honesty do we take him to be,) that "the great man is he who hath nothing to fear and nothing to hope from another. It is he who, while he demonstrates the iniquity of the laws and is able to correct them, obeys them peaceably. It is he who looks on the ambitious both as weak and fraudulent. It is he who hath no disposition or occasion for any kind of conceit, no reason for being or for appearing different from what he is. It is he who can call together the most select company when it pleases him." And Petrarca says that "Time the Sovran is first to discover the truly great." Yet, though we put faith in the justice of posterity, even Time plays many a one false through misplaced favoritism. "They, O Timotheus," exclaims the imaginary Lucian, "who survive the wreck of ages, are by no means, as a body, most worthy of our admiration. It is in these wrecks as in those at sea,—the best things are not always saved. Hencoops and empty barrels bob upon the surface, under a serene and smiling sky, when the graven or depicted images of the gods are scattered on invisible rocks, and when those who most resembled them in knowledge and beneficence are devoured by cold monsters below." We claim, however, that Lucian's theory is good for this world only, as we believe that soul, though it may be temporarily wrecked, speeds on to the inevitable justice of eternity. And can we, now that the fever of military glory is upon us, remember that, great as may be the man who conquers his country's enemies upon the battle-field, he is far greater who conquers the prejudices of his age and instils into groping masses the doctrines of a more glorious civilization?
"For civilisation perfected
Is fully developed Christianity."
Every generation has two or three such men; no age has enough moral courage to give birth to more. They live under protest,—thought alone is free,—and when these men, fifty years in advance of their times, proclaim God's truth with the enthusiasm begotten of religion, grub-worms that rule the great status quo sting the prophets with all the virus of their nature, and render each step forward as difficult as was once the passage of the Simplon. There is no stumbling-block like that of ignorance, and he who would remove it must wear the holy crown of thorns. We speak of the horrors of the Inquisition as things of the past. Are we so sure of this? Has not prejudice invented most exquisite tortures for reformers of all ages? America has her sins to answer for in this respect.
"Because ye prosper in God's name,
With a claim.
To honor in the old world's sight,
Yet do the fiend's work perfectly
In strangling martyrs,—for this lie
This is the curse."
On the stubbornness of Status Quo none have written better than Landor. "Unbendingness, in the moral as in the vegetable world, is an indication as frequently of unsoundness as of strength. Indeed, wise men, kings as well as others, have been free from it. Stiff necks are diseased ones."
It was impossible to be in Landor's society a half-hour and not reap advantage. His great learning, varied information, extensive acquaintance with the world's celebrities, ready wit, and even readier repartee, rendered his conversation wonderfully entertaining. He would narrate anecdote after anecdote with surprising accuracy, being possessed of a singularly retentive memory, that could refer to a catalogue of notables far longer than Don Giovanni's picture-gallery of conquests. Names, it is true, he was frequently unable to recall, and supplied their place with a "God bless my soul, I forget everything"; but facts were indelibly stamped upon his mind. He referred back to the year one with as much facility as a person of the rising generation invokes the shade of some deed dead a few years. I looked with wonder upon a person who remembered Napoleon Bonaparte as a slender young man, and listened with delight to a voice from so dim a past. "I was in Paris," said Landor one day, "at the time that Bonaparte made his entrance as First Consul. I was standing within a few feet of him when he passed, and had a capital good look at him. He was exceedingly handsome then, with a rich olive complexion and oval face, youthful as a girl's. Near him rode Murat, mounted upon a gold-clad charger,—and very handsome he was too, but coxcombical."
Like the rest of human kind, Landor had his prejudices,—they were very many. Foremost among them was an antipathy to the Bonaparte family. It is not necessary to have known him personally to be aware of his detestation of the first Napoleon, as in the conversation between himself, an English and a Florentine visitor, he gives expression to a generous indignation, which may well be inserted here, as it contains the pith of what Landor repeated in many a social talk. "This Holy Alliance will soon appear unholy to every nation in Europe. I despised Napoleon in the plenitude of his power no less than others despise him in the solitude of his exile: I thought him no less an impostor when he took the ermine, than when he took the emetic. I confess I do not love him the better, as some mercenaries in England and Scotland do, for having been the enemy of my country; nor should I love him the less for it, had his enmity been principled