Part 2

As there are many beauties of the face, so the beauties of the hand are many. Touch has its ecstasies. The hands of people of strong individuality and sensitiveness are wonderfully mobile. In a glance of their finger-tips they express many shades of thought. Now and again I touch a fine, graceful, supple-wristed hand which spells with the same beauty and distinction that you must see in the handwriting of some highly cultivated people. I wish you could see how prettily little children spell in my hand. They are wild flowers of humanity, and their finger motions wild flowers of speech.

All this is my private science of palmistry, and when I tell your fortune it is by no mysterious intuition or gipsy witchcraft, but by natural, explicable recognition of the embossed character in your hand. Not only is the hand as easy to recognize as the face, but it reveals its secrets more openly and unconsciously. People control their countenances, but the hand is under no such restraint. It relaxes and becomes listless when the spirit is low and dejected; the muscles tighten when the mind is excited or the heart glad; and permanent qualities stand written on it all the time.

FOOTNOTE:

[A] The excellent proof-reader has put a query to my use of the word "see." If I had said "visit," he would have asked no questions, yet what does "visit" mean but "see" (_visitare_)? Later I will try to defend myself for using as much of the English language as I have succeeded in learning.

THE HAND OF THE RACE

III

THE HAND OF THE RACE

LOOK in your "Century Dictionary," or if you are blind, ask your teacher to do it for you, and learn how many idioms are made on the idea of hand, and how many words are formed from the Latin root _manus_--enough words to name all the essential affairs of life. "Hand," with quotations and compounds, occupies twenty-four columns, eight pages of this dictionary. The hand is defined as "the organ of apprehension." How perfectly the definition fits my case in both senses of the word "apprehend"! With my hand I seize and hold all that I find in the three worlds--physical, intellectual, and spiritual.

Think how man has regarded the world in terms of the hand. All life is divided between what lies _on one hand_ and on the other. The products of skill are _manu_factures. The conduct of affairs is _man_agement. History seems to be the record--alas for our chronicles of war!--of the _man_oeuvres of armies. But the history of peace, too, the narrative of labour in the field, the forest, and the vineyard, is written in the victorious sign _manual_--the sign of the hand that has conquered the wilderness. The labourer himself is called a _hand_. In _man_acle and _manu_mission we read the story of human slavery and freedom.

The minor idioms are myriad; but I will not recall too many, lest you cry, "Hands off!" I cannot desist, however, from this word-game until I have set down a few. Whatever is not one's own by first possession is _second-hand_. That is what I am told my knowledge is. But my well-meaning friends come to my defence, and, not content with endowing me with natural _first-hand_ knowledge which is rightfully mine, ascribe to me a preternatural sixth sense and credit to miracles and heaven-sent compensations all that I have won and discovered with my good right hand. And with my left hand too; for with that I read, and it is as true and honourable as the other. By what half-development of human power has the left hand been neglected? When we arrive at the acme of civilization shall we not all be ambidextrous, and in our _hand-to-hand_ contests against difficulties shall we not be doubly triumphant? It occurs to me, by the way, that when my teacher was training my unreclaimed spirit, her struggle against the powers of darkness, with the stout arm of discipline and the light of the manual alphabet, was in two senses a hand-to-hand conflict.

No essay would be complete without quotations from Shakspere. In the field which, in the presumption of my youth, I thought was my own he has reaped before me. In almost every play there are passages where the hand plays a part. Lady Macbeth's heart-broken soliloquy over her little hand, from which all the perfumes of Arabia will not wash the stain, is the most pitiful moment in the tragedy. Mark Antony rewards Scarus, the bravest of his soldiers, by asking Cleopatra to give him her hand: "Commend unto his lips thy favouring hand." In a different mood he is enraged because Thyreus, whom he despises, has presumed to kiss the hand of the queen, "my playfellow, the kingly seal of high hearts." When Cleopatra is threatened with the humiliation of gracing Cæsar's triumph, she snatches a dagger, exclaiming, "I will trust my resolution and my good hands." With the same swift instinct, Cassius trusts to his hands when he stabs Cæsar: "Speak, hands, for me!" "Let me kiss your hand," says the blind Gloster to Lear. "Let me wipe it first," replies the broken old king; "it smells of mortality." How charged is this single touch with sad meaning! How it opens our eyes to the fearful purging Lear has undergone, to learn that royalty is no defence against ingratitude and cruelty! Gloster's exclamation about his son, "Did I but live to see thee in my touch, I'd say I had eyes again," is as true to a pulse within me as the grief he feels. The ghost in "Hamlet" recites the wrongs from which springs the tragedy:

Thus was I, sleeping, by a brother's hand. At once of life, of crown, of queen dispatch'd.

How that passage in "Othello" stops your breath--that passage full of bitter double intention in which Othello's suspicion tips with evil what he says about Desdemona's hand; and she in innocence answers only the innocent meaning of his words: "For 'twas that hand that gave away my heart."

Not all Shakspere's great passages about the hand are tragic. Remember the light play of words in "Romeo and Juliet" where the dialogue, flying nimbly back and forth, weaves a pretty sonnet about the hand. And who knows the hand, if not the lover?

The touch of the hand is in every chapter of the Bible. Why, you could almost rewrite Exodus as the story of the hand. Everything is done by the hand of the Lord and of Moses. The oppression of the Hebrews is translated thus: "The hand of Pharaoh was heavy upon the Hebrews." Their departure out of the land is told in these vivid words: "The Lord brought the children of Israel out of the house of bondage with a strong hand and a stretched-out arm." At the stretching out of the hand of Moses the waters of the Red Sea part and stand all on a heap. When the Lord lifts his hand in anger, thousands perish in the wilderness. Every act, every decree in the history of Israel, as indeed in the history of the human race, is sanctioned by the hand. Is it not used in the great moments of swearing, blessing, cursing, smiting, agreeing, marrying, building, destroying? Its sacredness is in the law that no sacrifice is valid unless the sacrificer lay his hand upon the head of the victim. The congregation lay their hands on the heads of those who are sentenced to death. How terrible the dumb condemnation of their hands must be to the condemned! When Moses builds the altar on Mount Sinai, he is commanded to use no tool, but rear it with his own hands. Earth, sea, sky, man, and all lower animals are holy unto the Lord because he has formed them with his hand. When the Psalmist considers the heavens and the earth, he exclaims: "What is man, O Lord, that thou art mindful of him? For thou hast made him to have dominion over the works of thy hands." The supplicating gesture of the hand always accompanies the spoken prayer, and with clean hands goes the pure heart.

Christ comforted and blessed and healed and wrought many miracles with his hands. He touched the eyes of the blind, and they were opened. When Jairus sought him, overwhelmed with grief, Jesus went and laid his hands on the ruler's daughter, and she awoke from the sleep of death to her father's love. You also remember how he healed the crooked woman. He said to her, "Woman, thou art loosed from thine infirmity," and he laid his hands on her, and immediately she was made straight, and she glorified God.

Look where we will, we find the hand in time and history, working, building, inventing, bringing civilization out of barbarism. The hand symbolizes power and the excellence of work. The mechanic's hand, that minister of elemental forces, the hand that hews, saws, cuts, builds, is useful in the world equally with the delicate hand that paints a wild flower or moulds a Grecian urn, or the hand of a statesman that writes a law. The eye cannot say to the hand, "I have no need of thee." Blessed be the hand! Thrice blessed be the hands that work!

THE POWER OF TOUCH

IV

THE POWER OF TOUCH

SOME months ago, in a newspaper which announced the publication of the "Matilda Ziegler Magazine for the Blind," appeared the following paragraph:

"Many poems and stories must be omitted because they deal with sight. Allusion to moonbeams, rainbows, starlight, clouds, and beautiful scenery may not be printed, because they serve to emphasize the blind man's sense of his affliction."

That is to say, I may not talk about beautiful mansions and gardens because I am poor. I may not read about Paris and the West Indies because I cannot visit them in their territorial reality. I may not dream of heaven because it is possible that I may never go there. Yet a venturesome spirit impels me to use words of sight and sound whose meaning I can guess only from analogy and fancy. This hazardous game is half the delight, the frolic, of daily life. I glow as I read of splendours which the eye alone can survey. Allusions to moonbeams and clouds do not emphasize the sense of my affliction: they carry my soul beyond affliction's narrow actuality.

Critics delight to tell us what we cannot do. They assume that blindness and deafness sever us completely from the things which the seeing and the hearing enjoy, and hence they assert we have no moral right to talk about beauty, the skies, mountains, the song of birds, and colours. They declare that the very sensations we have from the sense of touch are "vicarious," as though our friends felt the sun for us! They deny _a priori_ what they have not seen and I have felt. Some brave doubters have gone so far even as to deny my existence. In order, therefore, that I may know that I exist, I resort to Descartes's method: "I think, therefore I am." Thus I am metaphysically established, and I throw upon the doubters the burden of proving my non-existence. When we consider how little has been found out about the mind, is it not amazing that any one should presume to define what one can know or cannot know? I admit that there are innumerable marvels in the visible universe unguessed by me. Likewise, O confident critic, there are a myriad sensations perceived by me of which you do not dream.

Necessity gives to the eye a precious power of seeing, and in the same way it gives a precious power of feeling to the whole body. Sometimes it seems as if the very substance of my flesh were so many eyes looking out at will upon a world new created every day. The silence and darkness which are said to shut me in, open my door most hospitably to countless sensations that distract, inform, admonish, and amuse. With my three trusty guides, touch, smell, and taste, I make many excursions into the borderland of experience which is in sight of the city of Light. Nature accommodates itself to every man's necessity. If the eye is maimed, so that it does not see the beauteous face of day, the touch becomes more poignant and discriminating. Nature proceeds through practice to strengthen and augment the remaining senses. For this reason the blind often hear with greater ease and distinctness than other people. The sense of smell becomes almost a new faculty to penetrate the tangle and vagueness of things. Thus, according to an immutable law, the senses assist and reinforce one another.

It is not for me to say whether we see best with the hand or the eye. I only know that the world I see with my fingers is alive, ruddy, and satisfying. Touch brings the blind many sweet certainties which our more fortunate fellows miss, because their sense of touch is uncultivated. When they look at things, they put their hands in their pockets. No doubt that is one reason why their knowledge is often so vague, inaccurate, and useless. It is probable, too, that our knowledge of phenomena beyond the reach of the hand is equally imperfect. But, at all events, we behold them through a golden mist of fantasy.

There is nothing, however, misty or uncertain about what we can touch. Through the sense of touch I know the faces of friends, the illimitable variety of straight and curved lines, all surfaces, the exuberance of the soil, the delicate shapes of flowers, the noble forms of trees, and the range of mighty winds. Besides objects, surfaces, and atmospherical changes, I perceive countless vibrations. I derive much knowledge of everyday matter from the jars and jolts which are to be felt everywhere in the house.

Footsteps, I discover, vary tactually according to the age, the sex, and the manners of the walker. It is impossible to mistake a child's patter for the tread of a grown person. The step of the young man, strong and free, differs from the heavy, sedate tread of the middle-aged, and from the step of the old man, whose feet drag along the floor, or beat it with slow, faltering accents. On a bare floor a girl walks with a rapid, elastic rhythm which is quite distinct from the graver step of the elderly woman. I have laughed over the creak of new shoes and the clatter of a stout maid performing a jig in the kitchen. One day, in the dining-room of an hotel, a tactual dissonance arrested my attention. I sat still and listened with my feet. I found that two waiters were walking back and forth, but not with the same gait. A band was playing, and I could feel the music-waves along the floor. One of the waiters walked in time to the band, graceful and light, while the other disregarded the music and rushed from table to table to the beat of some discord in his own mind. Their steps reminded me of a spirited war-steed harnessed with a cart-horse.

Often footsteps reveal in some measure the character and the mood of the walker. I feel in them firmness and indecision, hurry and deliberation,

## activity and laziness, fatigue, carelessness, timidity, anger, and

sorrow. I am most conscious of these moods and traits in persons with whom I am familiar.

Footsteps are frequently interrupted by certain jars and jerks, so that I know when one kneels, kicks, shakes something, sits down, or gets up. Thus I follow to some extent the actions of people about me and the changes of their postures. Just now a thick, soft patter of bare, padded feet and a slight jolt told me that my dog had jumped on the chair to look out of the window. I do not, however, allow him to go uninvestigated; for occasionally I feel the same motion, and find him, not on the chair, but trespassing on the sofa.

When a carpenter works in the house or in the barn near by, I know by the slanting, up-and-down, toothed vibration, and the ringing concussion of blow upon blow, that he is sawing or hammering. If I am near enough, a certain vibration, travelling back and forth along a wooden surface, brings me the information that he is using a plane.

A slight flutter on the rug tells me that a breeze has blown my papers off the table. A round thump is a signal that a pencil has rolled on the floor. If a book falls, it gives a flat thud. A wooden rap on the balustrade announces that dinner is ready. Many of these vibrations are obliterated out of doors. On a lawn or the road, I can feel only running, stamping, and the rumble of wheels.

By placing my hand on a person's lips and throat, I gain an idea of many specific vibrations, and interpret them: a boy's chuckle, a man's "Whew!" of surprise, the "Hem!" of annoyance or perplexity, the moan of pain, a scream, a whisper, a rasp, a sob, a choke, and a gasp. The utterances of animals, though wordless, are eloquent to me--the cat's purr, its mew, its angry, jerky, scolding spit; the dog's bow-wow of warning or of joyous welcome, its yelp of despair, and its contented snore; the cow's moo; a monkey's chatter; the snort of a horse; the lion's roar, and the terrible snarl of the tiger. Perhaps I ought to add, for the benefit of the critics and doubters who may peruse this essay, that with my own hands I have felt all these sounds. From my childhood to the present day I have availed myself of every opportunity to visit zoological gardens, menageries, and the circus, and all the animals, except the tiger, have talked into my hand. I have touched the tiger only in a museum, where he is as harmless as a lamb. I have, however, heard him talk by putting my hand on the bars of his cage. I have touched several lions in the flesh, and felt them roar royally, like a cataract over rocks.

To continue, I know the _plop_ of liquid in a pitcher. So if I spill my milk, I have not the excuse of ignorance. I am also familiar with the pop of a cork, the sputter of a flame, the tick-tack of the clock, the metallic swing of the windmill, the laboured rise and fall of the pump, the voluminous spurt of the hose, the deceptive tap of the breeze at door and window, and many other vibrations past computing.

There are tactual vibrations which do not belong to skin-touch. They penetrate the skin, the nerves, the bones, like pain, heat, and cold. The beat of a drum smites me through from the chest to the shoulder-blades. The din of the train, the bridge, and grinding machinery retains its "old-man-of-the-sea" grip upon me long after its cause has been left behind. If vibration and motion combine in my touch for any length of time, the earth seems to run away while I stand still. When I step off the train, the platform whirls round, and I find it difficult to walk steadily.

Every atom of my body is a vibroscope. But my sensations are not infallible. I reach out, and my fingers meet something furry, which jumps about, gathers itself together as if to spring, and acts like an animal. I pause a moment for caution. I touch it again more firmly, and find it is a fur coat fluttering and flapping in the wind. To me, as to you, the earth seems motionless, and the sun appears to move; for the rays of the afternoon withdraw more and more, as they touch my face, until the air becomes cool. From this I understand how it is that the shore seems to recede as you sail away from it. Hence I feel no incredulity when you say that parallel lines appear to converge, and the earth and sky to meet. My few senses long ago revealed to me their imperfections and deceptivity.

Not only are the senses deceptive, but numerous usages in our language indicate that people who have five senses find it difficult to keep their functions distinct. I understand that we hear views, see tones, taste music. I am told that voices have colour. Tact, which I have supposed to be a matter of nice perception, turns out to be a matter of taste. Judging from the large use of the word, taste appears to be the most important of all the senses. Taste governs the great and small conventions of life. Certainly the language of the senses is full of contradictions, and my fellows who have five doors to their house are not more surely at home in themselves than I. May I not, then, be excused if this account of my sensations lacks precision?

THE FINER VIBRATIONS

V

THE FINER VIBRATIONS

I HAVE spoken of the numerous jars and jolts which daily minister to my faculties. The loftier and grander vibrations which appeal to my emotions are varied and abundant. I listen with awe to the roll of the thunder and the muffled avalanche of sound when the sea flings itself upon the shore. And I love the instrument by which all the diapasons of the ocean are caught and released in surging floods--the many-voiced organ. If music could be seen, I could point where the organ-notes go, as they rise and fall, climb up and up, rock and sway, now loud and deep, now high and stormy, anon soft and solemn, with lighter vibrations interspersed between and running across them. I should say that organ-music fills to an ecstasy the act of feeling.

There is tangible delight in other instruments, too. The violin seems beautifully alive as it responds to the lightest wish of the master. The distinction between its notes is more delicate than between the notes of the piano.

I enjoy the music of the piano most when I touch the instrument. If I keep my hand on the piano-case, I detect tiny quavers, returns of melody, and the hush that follows. This explains to me how sound can die away to the listening ear:

. . . How thin and clear, And thinner, clearer, farther going! O sweet and far from cliff and scar The horns of Elfland faintly blowing!

I am able to follow the dominant spirit and mood of the music. I catch the joyous dance as it bounds over the keys, the slow dirge, the reverie. I thrill to the fiery sweep of notes crossed by thunderous tones in the "Walküre," where _Wotan_ kindles the dread flames that guard the sleeping _Brunhild_. How wonderful is the instrument on which a great musician sings with his hands! I have never succeeded in distinguishing one composition from another. I think this is impossible; but the concentration and strain upon my attention would be so great that I doubt if the pleasure derived would be commensurate to the effort.

Nor can I distinguish easily a tune that is sung. But by placing my hand on another's throat and cheek, I enjoy the changes of the voice. I know when it is low or high, clear or muffled, sad or cheery. The thin, quavering sensation of an old voice differs in my touch from the sensation of a young voice. A Southerner's drawl is quite unlike the Yankee twang. Sometimes the flow and ebb of a voice is so enchanting that my fingers quiver with exquisite pleasure, even if I do not understand a word that is spoken.