THE HERO AS MAN OF LETTERS. JOHNSON, ROUSSEAU, BURNS.
Hero-Gods, Prophets, Poets, Priests are forms of Heroism that belong to the old ages, make their appearance in the remotest times; some of them have ceased to be possible long since, and cannot any more show themselves in this world. The Hero as _Man of Letters_, again, of which class we are to speak to-day, is altogether a product of these new ages; and so long as the wondrous art of _Writing_, or of Ready-writing which we call _Printing_, subsists, he may be expected to continue, as one of the main forms of Heroism for all future ages. He is, in various respects, a very singular phenomenon.
He is new, I say; he has hardly lasted above a century in the world yet.
Never, till about a hundred years ago, was there seen any figure of a Great Soul living apart in that anomalous manner; endeavoring to speak forth the inspiration that was in him by Printed Books, and find place and subsistence by what the world would please to give him for doing that.
Much had been sold and bought, and left to make its own bargain in the market-place; but the inspired wisdom of a Heroic Soul never till then, in that naked manner. He, with his copy-rights and copy-wrongs, in his squalid garret, in his rusty coat; ruling (for this is what he does), from his grave, after death, whole nations and generations who would, or would not, give him bread while living,--is a rather curious spectacle! Few shapes of Heroism can be more unexpected.
Alas, the Hero from of old has had to cramp himself into strange shapes:
the world knows not well at any time what to do with him, so foreign is his aspect in the world! It seemed absurd to us, that men, in their rude admiration, should take some wise great Odin for a god, and worship him as such; some wise great Mahomet for one god-inspired, and religiously follow his Law for twelve centuries: but that a wise great Johnson, a Burns, a Rousseau, should be taken for some idle nondescript, extant in the world to amuse idleness, and have a few coins and applauses thrown him, that he might live thereby; _this_ perhaps, as before hinted, will one day seem a still absurder phasis of things!--Meanwhile, since it is the spiritual always that determines the material, this same Man-of-Letters Hero must be regarded as our most important modern person. He, such as he may be, is the soul of all. What he teaches, the whole world will do and make. The world's manner of dealing with him is the most significant feature of the world's general position. Looking well at his life, we may get a glance, as deep as is readily possible for us, into the life of those singular centuries which have produced him, in which we ourselves live and work.
There are genuine Men of Letters, and not genuine; as in every kind there is a genuine and a spurious. If _hero_ be taken to mean genuine, then Isay the Hero as Man of Letters will be found discharging a function for us which is ever honorable, ever the highest; and was once well known to be the highest. He is uttering forth, in such way as he has, the inspired soul of him; all that a man, in any case, can do. I say _inspired_; for what we call "originality," "sincerity," "genius," the heroic quality we have no good name for, signifies that. The Hero is he who lives in the inward sphere of things, in the True, Divine and Eternal, which exists always, unseen to most, under the Temporary, Trivial: his being is in that; he declares that abroad, by act or speech as it may be in declaring himself abroad. His life, as we said before, is a piece of the everlasting heart of Nature herself: all men's life is,--but the weak many know not the fact, and are untrue to it, in most times; the strong few are strong, heroic, perennial, because it cannot be hidden from them. The Man of Letters, like every Hero, is there to proclaim this in such sort as he can.
Intrinsically it is the same function which the old generations named a man Prophet, Priest, Divinity for doing; which all manner of Heroes, by speech or by act, are sent into the world to do.
Fichte the German Philosopher delivered, some forty years ago at Erlangen, a highly remarkable Course of Lectures on this subject: "_Ueber das Wesen des Gelehrten_, On the Nature of the Literary Man." Fichte, in conformity with the Transcendental Philosophy, of which he was a distinguished teacher, declares first: That all things which we see or work with in this Earth, especially we ourselves and all persons, are as a kind of vesture or sensuous Appearance: that under all there lies, as the essence of them, what he calls the "Divine Idea of the World;" this is the Reality which "lies at the bottom of all Appearance." To the mass of men no such Divine Idea is recognizable in the world; they live merely, says Fichte, among the superficialities, practicalities and shows of the world, not dreaming that there is anything divine under them. But the Man of Letters is sent hither specially that he may discern for himself, and make manifest to us, this same Divine Idea: in every new generation it will manifest itself in a new dialect; and he is there for the purpose of doing that. Such is Fichte's phraseology; with which we need not quarrel. It is his way of naming what I here, by other words, am striving imperfectly to name; what there is at present no name for: The unspeakable Divine Significance, full of splendor, of wonder and terror, that lies in the being of every man, of every thing,--the Presence of the God who made every man and thing.
Mahomet taught this in his dialect; Odin in his: it is the thing which all thinking hearts, in one dialect or another, are here to teach.
