It is natural to believe in great men. If the companions of our childhood should turn out to be heroes, and their condition regal, it would not surprise us. All mythology opens with demigods, and the circumstance is high and poetic; that is, their genius is paramount. In the legends of the Gautama, the first men ate the earth, and found it deliciously sweet.
Nature seems to exist for the excellent. The world is upheld by the veracity of good men: they make the earth wholesome. They who lived with them found life glad and nutritious. Life is sweet and tolerable only in our belief in such society; and actually, or ideally, we manage to live with superiors. We call our children and our lands by their names. Their names are wrought into the verbs of language, their works and effigies are in our houses, and every circumstance of the day recalls an anecdote of them.
The search after the great is the dream of youth, and the most serious occupation of manhood. We travel into foreign parts to find his works,—if possible, to get a glimpse of him. But we are put off with fortune instead. You say, the English are practical; the Germans are hospitable; in Valencia, the climate is delicious; and in the hills of Sacramento there is gold for the gathering. Yes, but I do not travel to find comfortable, rich, and hospitable people, or clear sky, or ingots that cost too much. But if there were any magnet that would point to the countries and houses where are the persons who are intrinsically rich and powerful, I would sell all, and buy it, and put myself on the road to-day....
Ralph Waldo Emerson (May 25, 1803 – April 27, 1882) was an American essayist, lecturer, and poet who led the Transcendentalist movement of the mid-19th century. He was seen as a champion of individualism and a prescient critic of the countervailing pressures of society, and he disseminated his thoughts through dozens of published essays and more than 1,500 public lectures across the United States.
Emerson gradually moved away from the religious and social beliefs of his contemporaries, formulating and expressing the philosophy of Transcendentalism in his 1836 essay, Nature. Following this ground-breaking work, he gave a speech entitled "The American Scholar" in 1837, which Oliver Wendell Holmes Sr. considered to be America's "Intellectual Declaration of Independence".
A list of the principal sources from which I have drawn is appended to each Biography. I would indicate, as an honourable exception to the current commodity, Sir Edward Cook's excellent Life of Florence Nightingale, without which my own study, though composed on a very different scale and from a decidedly different angle, could not have been written.
HENRY EDWARD MANNING was born in 1807 and died in 1892. His life was extraordinary in many ways, but its interest for the modern inquirer depends mainly upon two considerations—the light which his career throws upon the spirit of his age, and the psychological problems suggested by his inner history. He belonged to that class of eminent ecclesiastics—and it is by no means a small class—who have been distinguished less for saintliness and learning than for practical ability. Had he lived in the Middle Ages he would certainly have been neither a Francis nor an Aquinas, but he might have been an Innocent. As it was, born in the England of the nineteenth century, growing up in the very seed-time of modern progress, coming to maturity with the first onrush of Liberalism, and living long enough to witness the victories of Science and Democracy, he yet, by a strange concatenation of circumstances, seemed almost to revive in his own person that long line of diplomatic and administrative clerics which, one would have thought, had come to an end for ever with Cardinal Wolsey.
In Manning, so it appeared, the Middle Ages lived again. The tall gaunt figure, with the face of smiling asceticism, the robes, and the biretta, as it passed in triumph from High Mass at the Oratory to philanthropic gatherings at Exeter Hall, from Strike Committees at the Docks to Mayfair drawing-rooms where fashionable ladies knelt to the Prince of the Church, certainly bore witness to a singular condition of affairs. What had happened? Had a dominating character imposed itself upon a hostile environment? Or was the nineteenth century, after all, not so hostile? Was there something in it, scientific and progressive as it was, which went out to welcome the representative of ancient tradition and uncompromising faith? Had it, perhaps, a place in its heart for such as Manning—a soft place, one might almost say? Or, on the other hand, was it he who had been supple and yielding? He who had won by art what he would never have won by force, and who had managed, so to speak, to be one of the leaders of the procession less through merit than through a superior faculty for gliding adroitly to the front rank? And, in any case, by what odd chances, what shifts and struggles, what combinations of circumstance and character, had this old man come to be where he was? Such questions are easier to ask than to answer; but it may be instructive, and even amusing, to look a little more closely into the complexities of so curious a story.
ANY sunny afternoon, on Fifth Avenue, or at night in the
table d'hote restaurants of University Place, you may meet the soldier of fortune who of all his brothers in arms now living is the most remarkable. You may have noticed him; a stiffly erect, distinguished-looking man, with gray hair, an imperial of the fashion of Louis Napoleon, fierce blue eyes, and across his forehead a sabre cut.
This is Henry Ronald Douglas MacIver, for some time in India an ensign in the Sepoy mutiny; in Italy, lieutenant under Garibaldi; in Spain, captain under Don Carlos; in our Civil War, major in the Confederate army; in Mexico, lieutenant-colonel under the Emperor Maximilian; colonel under Napoleon III, inspector of cavalry for the Khedive of Egypt, and chief of cavalry and general of brigade of the army of King Milan of Servia. These are only a few of his military titles. In 1884 was published a book giving the story of his life up to that year. It was called "Under Fourteen Flags." If to-day General MacIver were to reprint the book, it would be called "Under Eighteen Flags."
MacIver was born on Christmas Day, 1841, at sea, a league off the shore of Virginia. His mother was Miss Anna Douglas of that State; Ronald MacIver, his father, was a Scot, a Rossshire gentleman, a younger son of the chief of the Clan MacIver. Until he was ten years old young MacIver played in Virginia at the home of his father. Then, in order that he might be educated, he was shipped to Edinburgh to an uncle, General Donald Graham. After five years his uncle obtained for him a commission as ensign in the Honorable East India Company, and at sixteen, when other boys are preparing for college, MacIver was in the Indian Mutiny, fighting, not for a flag, nor a country, but as one fights a wild animal, for his life. He was wounded in the arm, and, with a sword, cut over the head. As a safeguard against the sun the boy had placed inside his helmet a wet towel. This saved him to fight another day, but even with that protection the sword sank through the helmet, the towel, and into the skull. To-day you can see the scar. He was left in the road for dead, and even after his wounds had healed, was six weeks in the hospital.
This tough handling at the very start might have satisfied some men, but in the very next war MacIver was a volunteer and wore the red shirt of Garibaldi. He remained at the front throughout that campaign, and until within a few years there has been no campaign of consequence in which he has not taken part. He served in the Ten Years' War in Cuba, in Brazil, in Argentina, in Crete, in Greece, twice in Spain in Carlist revolutions, in Bosnia, and for four years in our Civil War under Generals Jackson and Stuart around Richmond. In this great war he was four times wounded....