Joyous Gard Part 5

My friend said that the dream made such an impression upon him that for a time he found it hard to believe that stones and rocks had not this strange and secret life lurking in their recesses; and indeed it has since stood to me as a symbol of life, haunting and penetrating all the very hardest and driest things. It seems to me that just as there are almost certainly more colours than our eyes can perceive, and sounds either too acute or too deliberate for our ears to hear, so the domain of life may be much further extended in the earth, the air, the waters, than we can tangibly detect.

It seems too to show me that it is our business to try ceaselessly to discover the secret life of thought in the world; not to conclude that there is no vitality in thought unless we can ourselves at once perceive it. This is particularly the case with books. Sometimes, in our College Library, I take down an old folio from the shelves, and as I turn the crackling, stained, irregular pages--it may be a volume of controversial divinity or outworn philosophy--it seems impossible to imagine that it can ever have been woven out of the live brain of man, or that any one can ever have been found to follow those old, vehement, insecure arguments, starting from unproved data, and leading to erroneous and fanciful conclusions. The whole thing seems so faded, so dreary, so remote from reality, that one cannot even dimly imagine the frame of mind which originated it, and still less the mood which fed upon such things.

Yet I very much doubt if the aims, ideas, hopes of man, have altered very much since the time of the earliest records. When one comes to realise that geologists reckon a period of thirty million years at least, while the Tria.s.sic rocks, that is the lowest stratum that shows signs of life, were being laid down; and that all recorded history is but an infinitesimal drop in the ocean of unrecorded time, one sees at least that the force behind the world, by whatever name we call it, is a force that cannot by any means be hurried, but that it works with a leisureliness which we with our brief and hasty span of life cannot really in any sense conceive. Still it seems to have a plan! Those strange horned, humped, armoured beasts of prehistoric rocks are all bewilderingly like ourselves so far as physical construction goes; they had heart, brain, eyes, lungs, legs, a similarly planned skeleton; it seems as if the creative spirit was working by a well-conceived pattern, was trying to make a very definite kind of thing; there is not by any means an infinite variety, when one considers the sort of creatures that even a man could devise and invent, if he tried.

There is the same sort of continuity and unity in thought The preoccupations of man are the same in all ages--to provide for his material needs, and to speculate what can possibly happen to his spirit, when the body, broken by accident or disease or decay, can no longer contain his soul. The best thought of man has always been centred on trying to devise some sort of future hope which could encourage him to live eagerly, to endure patiently, to act rightly. As science opens her vast volume before us, we naturally become more and more impatient of the hasty guesses of man, in religion and philosophy, to define what we cannot yet know; but we ought to be very tender of the old pa.s.sionate beliefs, the intense desire to credit n.o.ble and lofty spirits, such as Buddha and Mahomet, with some source of divinely given knowledge. Yet of course there is an inevitable sadness when we find the old certainties dissolving in mist; and we must be very careful to subst.i.tute for them, if they slip from our grasp, some sort of principle which will give us freshness and courage. To me, I confess, the tiny certainties of science are far more inspiring than the most ardent reveries of imaginative men. The knowledge that there is in the world an inflexible order, and that we shall see what we shall see, and not what we would like to believe, is infinitely refres.h.i.+ng and sustaining. I feel that I am journeying onwards into what is unknown to me, but into something which is inevitably there, and not to be altered by my own hopes and fancies.

It is like taking a voyage, the pleasure of which is that the sights in store are unexpected and novel; for a voyage would be a very poor thing if we knew exactly what lay ahead, and poorer still if we could determine beforehand what we meant to see, and could only behold the pictures of our own imaginations. That is the charm and the use of experience, that it is not at all what we expect or hope. It is in some ways sadder and darker; but it is in most ways far more rich and wonderful and radiant than we had dreamed.

What I grow impatient of are the censures of rigid people, who desire to limit the hopes and possibilities of others by the little foot-rule which they have made for themselves. That is a very petty and even a very wicked thing to do, that old persecuting instinct which says, "I will make it as unpleasant for you as I can, if you will not consent at all events to pretend to believe what I think it right to believe."

A man of science does not want to persecute a child who says petulantly that he will not believe the law of gravity. He merely smiles and goes on his way. The law of gravity can look after itself!

Persecution is as often as not an attempt to rea.s.sure oneself about one's own beliefs; it is not a sign of an untroubled faith.

We must not allow ourselves to be shaken by any attempt to dictate to us what we should believe. We need not always protest against it, unless we feel it a duty to do so; we may simply regard another's certainties as things which are not and cannot be proved. Argument on such subjects is merely a waste of time; but at the same time we ought to recognise the vitality which lies behind such tenacious beliefs, and be glad that it is there, even if we think it to be mistaken.

And this brings me back to my first point, which is that it is good for us to try to realise the hidden life of the world, and to rejoice in it even though it has no truth for us. We must never disbelieve in life, even though in sickness and sorrow and age it may seem to ebb from us; and we must try at all costs to recognise it, to sympathise with it, to put ourselves in touch with it, even though it takes forms unintelligible and even repugnant to ourselves.

Let me try to translate this into very practical matters. We many of us find ourselves in a fixed relation to a certain circle of people.

We cannot break with them or abandon them. Perhaps our livelihood depends upon them, or theirs upon us. Yet we may find them harsh, unsympathetic, unkind, objectionable. What are we to do? Many people let the whole tangle go, and just creep along, doing what they do not like, feeling unappreciated and misunderstood, just hoping to avoid active collisions and unpleasant scenes. That is a very spiritless business! What we ought to do is to find points of contact, even at the cost of some repression of our own views and aims. And we ought too to nourish a fine life of our own, to look into the lives of other people, which can be done perhaps best in large books, fine biographies, great works of imagination and fiction. We must not drowse and brood in our own sombre corner, when life is flowing free and full outside, as in some flas.h.i.+ng river. However little chance we may seem to have of _doing_ anything, we can at least determine to _be_ something; not to let our life be filled, like some base vessel, with the offscourings and rinsings of other spirits, but to remember that the water of life is given freely to all who come. That is the worst of our dull view of the great Gospel of Christ. We think--I do not say this profanely but seriously--of that water of life as a series of propositions like the Athanasian Creed!

Christ meant something very different by the water of life. He meant that the soul that was athirst could receive a draught of a spring of cool refreshment and living joy. He did not mean a set of doctrines; doctrines are to life what parchments and t.i.tle-deeds are to an estate with woods and waters, fields and gardens, houses and cottages, and live people moving to and fro. It is of no use to possess the t.i.tle-deed if one does not visit one's estate. Doctrines are an attempt to state, in bare and precise language, ideas and thoughts dear and fresh to the heart. It is in qualities, hopes, and affections that we live; and if our eyes are opened, we can see, as my friend dreamed he saw, the surface of the hard rock full of moving points, and s.h.i.+mmering with threads of swift life, when the sun has fallen from the height, and the wind comes cool across the moor from the open gates of the evening.

XVII

ACCESSIBILITY

I was greatly interested the other day by seeing a photograph, in his old age, of Henry Phillpotts, the redoubtable Bishop of Exeter, who lost more money in lawsuits with clergymen than any Bishop, I suppose, who ever lived. He sate, the old man, in his clumsily fitting gaiters, bowed or crouched in an arm-chair, reading a letter. His face was turned to the spectator; with his stiff, upstanding hair, his out-thrust lip, his corrugated brow, and the deep pouched lines beneath his eyes, he looked like a terrible old lion, who could no longer spring, but who had not forgotten how to roar. His face was full of displeasure and anger. I remembered that a clergyman once told me how he had been sitting next the Bishop at a dinner of parsons, and a young curate, sitting on the other side of the Bishop, affronted him by believing him to be deaf, and by speaking very loudly and distinctly to him. The Bishop at last turned to him, with a furious visage, and said, "I would have you to understand, sir, that I am not deaf!" This disconcerted the young man so much that he could neither speak nor eat. The old Bishop turned to my friend, and said, in a heavy tone, "I'm not fit for society!" Indeed he was not, if he could unchain so fierce a beast on such slight provocation.

And there are many other stories of the bitter things he said, and how his displeasure could brood like a cloud over a whole company. He was a gallant old figure, it is true, very energetic, very able, determined to do what he thought right, and infinitely courageous. I mused over the portrait, thought how lifelike and picturesque it was, and how utterly unlike one's idea of an aged Christian or a chief shepherd. In his beautiful villa by the sea, with its hanging woods and gardens, ruling with diligence, he seemed to me more like a stoical Roman Emperor, or a tempestuous Sadducee, the spirit of the world incarnate. One wondered what it could have been that had drawn him to Christ, or what part he would have taken if he had been on the Sanhedrin that judged Him!

It seems to me that one of the first characteristics which one ought to do one's best to cast out of one's life is that of formidableness.

Yet to tell a man that he is formidable is not an accusation that is often resented. He may indulgently deprecate it, but it seems to most people a sort of testimonial to their force and weight and influence, a penalty that they have to pay for being effective, a matter of prestige and honour. Of course, an old, famous, dignified man who has played a great part on the stage of life must necessarily be approached by the young with a certain awe. But there is no charm in the world more beautiful than the charm which can permeate dignity, give confidence, awake affection, dissipate dread. But if a man of that sort indulges his moods, says what he thinks bluntly and fiercely, has no mercy on feebleness or ignorance, he can be a very dreadful personage indeed!

Accessibility is one of the first of Christian virtues; but it is not always easy to practise, because a man of force and ability, who is modest and shy, forgets as life goes on how much more his influence is felt. He himself does not feel at all different from what he was when he was young, when he was snubbed and silenced and set down in argument. Perhaps he feels that the world is a kinder and an easier place, as he grows into deference and esteem, but it is the surest sign of a n.o.ble and beautiful character if the greater he becomes the more simple and tender he also becomes.

I was greatly interested the other day in attending a meeting at which, among other speakers, two well-known men spoke. The first was a man of great renown and prestige, and he made a very beautiful, lofty, and tender discourse; but, from some shyness or gravity of nature, he never smiled nor looked at his audience; and thus, fine though his speech was, he never got into touch with us at all. The second speech was far more obvious and commonplace, but the speaker, on beginning, cast a friendly look round and smiled on the audience; and he did the same all the time, so that one had at once a friendly sense of contact and geniality, and I felt that every word was addressed to me personally. That is what it is to be accessible!

One of the best ways in which we can keep the spirit of poetry--by which I mean the higher, sweeter, purer influences of thought--alive in one's heart, is by accessibility--by determining to speak freely of what one admires and loves, what moves and touches one, what keeps one's mind upon the inner and finer life. It is not always possible or indeed convenient for younger people to do this, for reasons which are not wholly bad reasons. Young people ought not to be too eager to take the lead in talk, nor ought they to be too openly impatient of the more sedate and prosaic discourse of their elders; and then, too, there is a time for all things; one cannot keep the mind always on the strain; and the best and most beautiful things are apt to come in glimpses and hints, and are not always arrived at by discussion and argument.

There is a story of a great artist full of sympathy and kindness, to whom in a single day three several people came to confide sad troubles and trials. The artist told the story to his wife in the evening. He said that he was afraid that the third of the visitors thought him strangely indifferent and even unkind. "The fact was," he said, "that my capacity for sympathy was really exhausted. I had suffered so much from the first two recitals that I could not be sorry any more. I _said_ I was sorry, and I _was_ sorry far down in my mind, but I could not _feel_ sorry. I had given all the sympathy I had, and it was no use going again to the well when there was no more water." This shows that one cannot command emotion, and that one must not force even thoughts of beauty upon others. We must bide our time, we must adapt ourselves, and we must not be instant in season and out of season. Yet neither must we be wholly at the mercy of moods. In religion, the theory of liturgical wors.h.i.+p is an attempt to realise that we ought to practise religious emotion with regularity. We do not always feel we are miserable sinners when we say so, and we sometimes feel that we are when we do not say it; but it is better to confess what we know to be true, even if at that moment we do not feel it to be true.

We ought not then always, out of modesty, to abstain from talking about the things for which we care. A foolish shyness will sometimes keep two sympathetic people from ever talking freely together of their real hopes and interests. We are terribly afraid in England of what we call priggishness. It is on the whole a wholesome tendency, but it is the result of a lack of flexibility of mind. What we ought to be afraid of is not seriousness and earnestness, but of solemnity and pomposity. We ought to be ready to vary our mood swiftly, and even to see the humorous side of sacred and beautiful things. The oppressiveness of people who hold a great many things sacred, and cannot bear that they should be jested about, is very great. There is nothing that takes all naturalness out of intercourse more quickly than the habit which some people have of begging that a subject may not be pursued "because it is one on which I feel very deeply." That is the essence of priggishness, to feel that our reasons are better, our motives purer, than the reasons of other people, and that we have the privilege of setting a standard. Conscious superiority is the note of the prig; and we have the right to dread it.

But the Gospel again is full of precepts in favour of frankness, outspokenness, letting light s.h.i.+ne out, speaking sincerely; only it must not be done provokingly, condescendingly, solemnly. It is well for every one to have a friend or friends with whom he can talk quite unaffectedly about what he cares for and values; and he ought to be able to say to such a friend, "I cannot talk about these things now; I am in a dusty, prosaic, grubby mood, and I want to make mud-pies"; the point is to be natural, and yet to keep a watch upon nature; not to force her into cramped postures, and yet not to indulge her in rude, careless, and vulgar postures. It is a bad sign in friends.h.i.+p, if intimacy seems to a man to give him the right to be rude, coa.r.s.e, boisterous, censorious, if he will. He may sometimes be betrayed into each and all of these things, and be glad of a safety-valve for his ill-humours, knowing that he will not be permanently misunderstood by a sympathetic friend. But there must be a discipline in all these things, and nature must often give way and be broken in; frankness must not degenerate into boorishness, and liberty must not be the power of interfering with the liberty of the friend. One must force oneself to be courteous, interested, sweet-tempered, when one feels just the contrary; one must keep in sight the principle, and if violence must be done, it must not be done to the better nature. Least of all must one deliberately take up the role of exercising influence.

That is a sad snare to many fine natures. One sees a weak, attractive character, and it seems so tempting to train it up a stick, to fortify it, to mould it. If one is a professed teacher, one has to try this sometimes; but even then, the temptation to drive rather than lead must be strenuously resisted.

I have always a very dark suspicion of people who talk of spheres of influence, and who enjoy consciously affecting other lives. If this is done professionally, as a joyful sort of exercise, it is deadly. The only excuse for it is that one really cares for people and longs to be of use; one cannot pump one's own tastes and character into others.

The only hope is that they should develop their own qualities. Other people ought not to be 'problems' to us; they may be mysteries, but that is quite another thing. To love people, if one can, is the only way. To find out what is lovable in them and not to try to discover what is malleable in them is the secret. A wise and witty lady, who knows that she is tempted to try to direct other lives, told me that one of her friends once remonstrated with her by saying that she ought to leave something for G.o.d to do!

I know a very terrible and well-meaning person, who once spoke severely to me for treating a matter with levity. I lost my temper, and said, "You may make me ashamed of it, if you can, but you shall not bully me into treating a matter seriously which I think is wholly absurd." He said, "You do not enough consider the grave issues which may be involved." I replied that to be for ever considering graver issues seemed to me to make life stuffy and unwholesome. My censor sighed and shook his head.

We cannot coerce any one into anything good. We may salve our own conscience by trying to do so, we may even level an immediate difficulty; but a free and generous desire to be different is the only hope of vital change. The detestable Puritan fibre that exists in many of us, which is the most utterly unchristian thing I know, tempts us to feel that no discipline is worth anything unless it is dark and gloomy; but that is the discipline of the law-court and the prison, and has never remedied anything since the world began. Wickedness is nearly always, perhaps always, a moral invalidism, and we shall see some day that to punish men for crime by being cruel to them is like condemning a man to the treadmill for having typhoid fever. I can only say that the more I have known of human beings, and the older I grow, the more lovable, gentle, sweet-tempered I have found them to be.

The life of Carlyle seems to me to be one of the most terrible and convincing doc.u.ments in the world in proof of what I have been saying.

The old man was so bent on battering and b.u.mping people into righteousness, so in love with spluttering and vituperating and thundering all over the place, that he missed the truest and sweetest ministry of love. He broke his wife's heart, and it is idle to pretend he did not. Mrs. Carlyle was a sharp-edged woman too, and hurt her own life by her bitter trenchancy. But there was enough true love and loyalty and chivalry in the pair to furnish out a hundred marriages.

Yet one sees Carlyle stamping and cursing through life, and never seeing what lay close to his hand. I admire his life not because it was a triumph, but because it was such a colossal failure, and so finely atoned for by the n.o.ble and great-minded repentance of a man who recognised at last that it was of no use to begin by trying to be ruler over ten cities, unless he was first faithful in a few things.

XVIII

SYMPATHY

But there is one thing which we must constantly bear in mind, and which all enthusiastic people must particularly recollect, namely, that our delight and interest in life must be large, tolerant, and sympathetic, and that we must not only admit but welcome an immense variety of interest. We must above all things be just, and we must be ready to be both interested and amused by people whom we do not like.

The point is that minds should be fresh and clear, rather than stagnant and l.u.s.treless. Enthusiastic people, who feel very strongly and eagerly the beauty of one particular kind of delight, are sadly apt to wish to impose their own preferences upon other minds, and not to believe in the worth of others' preferences. Thus the men who feel very ardently the beauty of the Greek Cla.s.sics are apt to insist that all boys shall be brought up upon them; and the same thing happens in other matters. We must not make a moral law out of our own tastes and preferences, and we must be content that others should feel the appeal of other sorts of beauty; that was the mistake which dogged the radiant path of Ruskin from first to last, that he could not bear that other people should have their own preferences, but considered that any dissidence from his own standards was of the nature of sin. If we insist on all agreeing with ourselves it is sterile enough; but if we begin to call other people hard names, and suspecting or vituperating their motives for disagreeing with us, we sin both against Love and Light. It was that spirit which called forth from Christ the sternest denunciation which ever fell from his lips. The Pharisees tried to discredit His work by representing Him as in league with the powers of evil; and this sin, which is the imputing of evil motives to actions and beliefs that appear to be good, because our own beliefs are too narrow to include them, is the sin which Christ said could find no forgiveness.

I had a personal instance of this the other day which ill.u.s.trates so clearly what I mean that I will quote it. I wrote a book called _The Child of the Dawn_, the point of which was to represent, in an allegory, my sincere belief that the after-life of man must be a life of effort, and experience, and growth. A lady wrote me a very discourteous letter to say that she believed the after-life to be one of Rest, and that she held what she believed to be my view to be unchristian and untrue. The notion that ardent, loving, eager spirits should be required to spend eternity in a sort of lazy contentment, forbidden to stir a finger for love and truth and right, is surely an insupportable one! What would be the joy of heaven to a soul full of energy and love, condemned to such luxurious apathy, forced to drowse through the ages in epicurean ease? If heaven has any meaning at all, it must satisfy our best and most active aspirations; and a paradise of utter and eternal indolence would be purgatory or h.e.l.l to all n.o.ble natures. But this poor creature, tired no doubt by life and its anxieties, overcome by dreariness and sorrow, was not only desirous of solitary and profound repose, but determined to impose her own theory upon all the world as well. I blame no one for desiring rest; but to wish, as she made no secret that she wished, to crush and confound one who thought and hoped otherwise, does seem to me a very mean and wretched point of view. That, alas, is what many people mean when they say that they _believe_ a thing, namely that they would be personally annoyed if it turned out to be different from what they hoped.

I am sure that we ought rather to welcome with all our might any evidence of strength and energy and joy, even if they seem to spring from principles entirely opposite to our own. The more we know of men and women, the more we ought to perceive that half the trouble in the world comes from our calling the same principles by different names.

We are not called upon to give up our own principles, but we must beware of trying to meddle with the principles of other people.

And therefore we must never be disturbed and still less annoyed by other people finding fault with our tastes and principles, calling them fantastic and sentimental, weak and affected, so long as they do not seek to impose their own beliefs upon us. That they should do so is of course a mistake; but we must recognise that it comes either from the stupidity which is the result of a lack of sympathy, or else from the n.o.bler error of holding an opinion strongly and earnestly. We must never be betrayed into making the same mistake; we may try to persuade, and it is better done by example than by argument, but we must never allow ourselves to scoff and deride, and still less to abuse and vilify. We must rather do our best to understand the other point of view, and to acquiesce in the possibility of its being held, even if we cannot understand it. We must take for granted that every one whose life shows evidence of energy, unselfishness, joyfulness, ardour, peacefulness, is truly inspired by the spirit of good. We must believe that they have a vision of beauty and delight, born of the spirit. We must rejoice if they are making plain to other minds any interpretation of life, any enrichment of motive, any protest against things coa.r.s.e and low and mean. We may wish--and we may try to persuade them--that their hopes and aims were wider, more bountiful, and more inclusive, but if we seek to exclude those hopes and aims, however inconsistent they may be with our own, that moment the shadow involves our own hopes, because our desire must be that the world may somehow become happier, fuller, more joyful, even if it is not on the lines which we ourselves approve.

I know so many good people who are anxious to increase happiness, but only on their own conditions; they feel that they estimate exactly what the quant.i.ty and quality of joy ought to be, and they treat the joy which they do not themselves feel as an offence against truth. It is from these beliefs, I have often thought, that much of the unhappiness of family circles arises, the elders not realising how the world moves on, how new ideas come to the front, how the old hopes fade or are trans.m.u.ted. They see their children liking different thoughts, different occupations, new books, new pleasures; and instead of trying to enter into these things, to believe in their innocence and their naturalness, they try to crush and thwart them, with the result that the boys and girls just hide their feelings and desires, and if they are not shamed out of them, which sometimes happens, they hold them secretly and half sullenly, and plan how to escape as soon as they can from the tender and anxious constraint into a real world of their own. And the saddest part of all is that the younger generation learn no experience thus; but when they form a circle of their own and the same expansion happens, they do as their parents did, saying to themselves, "My parents lost my confidence by insisting on what was not really important; but _my_ objections are reasonable and justifiable, and my children must trust me to know what is right."

We must realise then that elasticity and sympathy are the first of duties, and that if we embark upon the crusade of joy, we must do it expecting to find many kinds of joy at work in the world, and some which we cannot understand. We may of course mistrust destructive joy, the joy of selfish pleasure, rough combativeness, foolish wastefulness, ugly riot--all the joys that are evidently dogged by sorrow and pain; but if we see any joy that leads to self-restraint and energy and usefulness and activity, we must recognise it as divine.

We may have then our private fancies, our happy pursuits, our sweet delights; we may practise them, sure that the best proof of their energy is that they obviously and plainly increase and multiply our own happiness. But if we direct others at all, it must be as a signpost, pointing to a parting of roads and making the choice clear, and not as a policeman enforcing the majesty of our self-invented laws.

Everything that helps us, invigorates us, comforts us, sustains us, gives us life, is right for us; of that we need never be in any doubt, provided always that our delight is not won at the expense of others; and we must allow and encourage exactly the same liberty in others to choose their own rest, their own pleasure, their own refreshment. What would one think of a host, whose one object was to make his guests eat and drink and do exactly what he himself enjoyed? And yet that is precisely what many of the most conscientious people are doing all day long, in other regions of the soul and mind.

The one thing which we have to fear, in all this, is of lapsing into indolence and solitary enjoyment, guarding and h.o.a.rding our own happiness. We must measure the effectiveness of our enjoyment by one thing and one thing alone--our increase of affection and sympathy, our interest in other minds and lives. If we only end by desiring to be apart from it all, to gnaw the meat we have torn from life in a secret cave of our devising, to gain serenity by indifference, then we must put our desires aside; but if it sends us into the world with hope and energy and interest and above all affection, then we need have no anxiety; we may enter like the pilgrims into comfortable houses of refreshment, where we can look with interest at pictures and spiders and poultry and all the pleasant wonders of the place; we may halt in wayside arbours to taste cordials and confections, and enjoy from the breezy hill-top the pleasant vale of Beulah, with the celestial mountains rising blue and still upon the far horizon.

XIX

SCIENCE

I read the other day a very downright book, with a kind of dry insolence about it, by a man who was concerned with stating what he called the _mechanistic_ theory of the universe. The worlds, it seemed, were like a sandy desert, with a wind that whirled the sands about; and indeed I seemed, as I looked out on the world through the writer's eyes, to see nothing but wind and sand! One of his points was that every thought that pa.s.sed through the mind was preceded by a change in the particles of the brain; so that philosophy, and religion, and life itself were nothing but a s.h.i.+fting of the sand by the impalpable wind--matter and motion, that was all! Again and again he said, in his dry way, that no theory was of any use that was not supported by facts; and that though there was left a little corner of thought, which was still unexplained, we should soon have some more facts, and the last mystery would be hunted down.