human, and knowledge of the world assuredly implies the knowledge of human nature, and in most of its varieties.""Yes, but a superficial knowledge of it, serving ordinary purposes. But for anything deeper, I am not certain whether to know the world and to know human nature be not two distinct branches of knowledge, which while they may coexist in the same heart, yet either may exist with little or nothing of the other. Nay, in an average man of the world, his constant rubbing with it blunts that fine spiritual insight indispensable to the understanding of the essential in certain exceptional characters, whether evil ones or good. In a matter of some importance I have seen a girl wind an old lawyer about her little finger. Nor was it the dotage of senile love. Nothing of the sort. But he knew law better than he knew the girl's heart. Coke and Blackstone hardly shed so much light into obscure spiritual places as the Hebrew prophets. And who were they?
Mostly recluses."
At the time my inexperience was such that I did not quite see the drift of all this. It may be that I see it now. And, indeed, if that lexicon which is based on Holy Writ were any longer popular, one might with less difficulty define and denominate certain phenomenal men. As it is, one must turn to some authority not liable to the charge of being tinctured with the Biblical element.
In a list of definitions included in the authentic translation of Plato, a list attributed to him, occurs this: "Natural Depravity: a depravity according to nature." A definition which tho' savoring of Calvinism, by no means involves Calvin's dogmas as to total mankind.
Evidently its intent makes it applicable but to individuals. Not many are the examples of this depravity which the gallows and jail supply. At any rate for notable instances, since these have no vulgar alloy of the brute in them, but invariably are dominated by intellectuality, one must go elsewhere. Civilization, especially if of the austerer sort, is auspicious to it. It folds itself in the mantle of respectability. It has its certain negative virtues serving as silent auxiliaries. It never allows wine to get within its guard. It is not going too far to say that it is without vices or small sins. There is a phenomenal pride in it that excludes them from anything mercenary or avaricious. In short the depravity here meant partakes nothing of the sordid or sensual. It is serious, but free from acerbity. Though no flatterer of mankind it never speaks ill of it.
But the thing which in eminent instances signalizes so exceptional a nature is this: though the man's even temper and discreet bearing would seem to intimate a mind peculiarly subject to the law of reason, not the less in his heart he would seem to riot in complete exemption from that law, having apparently little to do with reason further than to employ it as an ambidexter implement for effecting the irrational. That is to say: Toward the accomplishment of an aim which in wantonness of malignity would seem to partake of the insane, he will direct a cool judgement sagacious and sound.
These men are true madmen, and of the most dangerous sort, for their lunacy is not continuous but occasional, evoked by some special object; it is probably secretive, which is as much to say it is self-contained, so that when moreover, most active, it is to the average mind not distinguishable from sanity, and for the reason above suggested that whatever its aims may be- and the aim is never declared- the method and the outward proceeding are always perfectly rational.
Now something such an one was Claggart, in whom was the mania of an evil nature, not engendered by vicious training or corrupting books or licentious living, but born with him and innate, in short "a depravity according to nature."
