Creed And Deed Part 4

Three things morality demands of us as interpreted in the light of our present social conditions: greater simplicity in manners, greater purity in the pa.s.sions, greater charity. The habit of luxurious living is eating into the vitals of society, is defiling the family, and corrupting the state. Let me not be falsely understood. All that is luxury which political economists are wont to cla.s.s as unproductive consumption. In this sense, books, music and pictures are luxuries, and who would be willing to forego them. It becomes us to the utmost of our powers to satisfy the thirst for knowledge, and to educate the sense of harmony: it is wise to expend generously upon every means of culture and refinement. But this we must bear in mind, that there should be a rank and a proper subordination among our tastes and desires. Now that is luxury in the evil, in the debasing sense of the term, that we subvert the natural order of our tastes, that we make the mere gratification of the animal pa.s.sions, the mere pursuit of wealth, the mere adornment of our clay, main objects, while the graces of intellect perish, and the adornment of the soul is neglected. Say not, we will do the one, and not leave undone the other; for the inordinate degree to which the meaner pa.s.sions are developed, dulls our sense of loftier needs. We cannot serve these two masters. Frivolous in prosperity, we become helpless in adversity and perish inwardly, our growth stunted, our n.o.bler sympathies blunted, long before we are bedded in our graves. What single effort can achieve a change? Fellows.h.i.+p, friends are needed, and a public opinion on behalf of simplicity.

And purity in the pa.s.sions is needed. An ugly sore is here concealed, a skeleton in the closet of which men speak with bated breath. Is there not such a thing as sanct.i.ty of the person! Did you not rebel against human slavery because you said it was wrong that any being born in the image of man should be the tool of another? And no arguments could deceive you--not if the slave offered himself willingly to the yoke, and rejoiced in his bondage. You dared not so sin against human nature, and accept that offer. And yet New York has its slaves, Boston its slaves, and every large town on the face of the wide earth has this sinful, outcast army of slaves--tools, whom we have robbed of that which no human being has a right to barter, the right to virtue at least, if not to happiness. Call not that a law of nature, which is the lawlessness of nature! Say not, it has ever been thus, and ever shall be! From depths of vice which the imagination dare not recall, humanity has slowly risen to its present level, and higher and higher will it take its course when the conscience is quickened and true love expands. Fellows.h.i.+p is needed to support this difficult virtue and a public opinion on behalf of purity.

And charity, friends; not that which we commonly called charity; but charity that prevents rather than cures. You pa.s.s through the lower quarters of our city, you see the misery, the filth, the gaunt, grim poverty, the careworn faces, the candidates for starvation. Starvation!

whoever hears of it? The newspapers rarely speak of it; here or there an exceptional case. Nay truly, these people do not starve; they die of a cold perhaps; the small-pox came and carried them off: diphtheria makes its ravage among them. Ah, but was it not want that sapped their strength, and made them powerless to resist disease? Was it not their life of pinched pauperism that ripened them for the reaper's scythe?

Then pa.s.s from these sorrowful sights to our stately Avenue. Behold the gay world of fas.h.i.+on, its painted pomp, its gilded sinfulness, its heartless extravagance. Is not this an intolerable contrast? Shall we rest quiet under the talk of irremediable evils? Is it not true that something must be done, and can be done because it must? The distribution of wealth they say, is governed by economic laws, and sentiment has no right to be considered in affairs of business. But where I pray you is the sentiment of brotherly love considered as it should be? Educate the ma.s.ses! But do we educate them? Stimulate their self-respect and teach them self-help! But what large or effective measures are we taking to this most desirable end? You cannot help, good friend, nor I. But a dozen might aid somewhat, and a thousand brave unselfish hearts knit together for such a purpose, who shall say what mighty changes they could work. Surely fellows.h.i.+p is needed here, and a public opinion on behalf of charity.

The "fine phrase," humanity has pregnant meanings. They stand for the grandest, the sternest realities of the times. Purity, charity and simplicity, these shall be the watchwords of a new fellows.h.i.+p, which shall practice the teachings of humanity, that are vain as the empty wind, if heard only and approved, but not made actual in our deeds.

And yet some will smile incredulously and ask, where are the men and women prepared to undertake such a task? It is true, we must begin at the beginning. From earliest childhood the young must be trained on a n.o.bler method, and in the ethical school lies the main work of preparation. There every step in the course of development must be carefully considered, vigilantly watched and wisely directed, to the one crowning purpose of ripening the young minds and hearts for that fellows.h.i.+p of love and hope.

A new fellows.h.i.+p, a new order, I say boldly, whose members shall not be bound by any vows, which shall have no convents, no mysteries, but shall make itself an exemplar of the virtues it preaches, a form of the ideal.

The perils that attend such organizations are great; we will not attempt to underrate their gravity, but we believe they can be overcome. The spirit of co-operation lends mighty momentum to every cause; it depends upon the cause itself whether the influence exerted shall be for good or evil. And there has been in history a single order at least of the kind which I describe: "The brotherhood of the common life," it was called; an order composed of earnest, studious men, to whom the upheaval of Europe in the sixteenth century was largely due; a n.o.ble brotherhood that prepared the way for the great Reformation. The Catholic orders are dedicated to the world to come; the order of the Ideal will be dedicated to the world of the living: to deepen and broaden the conscience of men will be its mission.

The propaganda of Liberalism in the past has been weak and barren of great results. Strong personalities it has brought forth; around these societies have cl.u.s.tered and fallen asunder when the personal magnet was withdrawn. What we need is inst.i.tutions of which persons shall be merely the exponents; inst.i.tutions that must be grounded on the needs of the present, and that shall last by their own vitality, to future ages and to the increase of future good.

It is the opening of the spring.* After its long winter sleep, the earth reawakens, and amid the fierce storms of the Equinox nature ushers in the season of flowers and of summer's golden plenty. It is the day of Easter. Loudly the bells are pealing and joyous songs celebrate in the legend of "Christ risen from the grave," the marvel of the Resurrection.

What we cannot credit of an individual, is true of the nations. After long periods of seeming torpor and death, humanity ever arises anew from the dust, shakes off its slumbers, and clothes itself with fresher vigor and diviner powers.

* The above discourse was delivered on Easter Sunday, April 1st.

Let the hope of the season animate us. Let it fill our souls with confidence in our greater destinies; let it teach us to trust in them and to labor for them, that a new Ideal may vivify the palsied hearts and a new spring tide come, and a new Easter dawn arise over all mankind.

VI. THE RELIGIOUS CONSERVATISM OF WOMEN.

No thoughtful person can fail to appreciate the enormous influence which women are constantly exercising for good and evil upon the destinies of the world. The charms and graces of existence, whatever enn.o.bles and embellishes life, we owe mainly to them. They are the natural guardians of morality, and from age to age the mothers of households have preserved the sacred fire on the domestic hearth, whereat every virtue is kindled. But they have also been the most formidable enemies of progress. Their conservatism is usually of the most unreasoning kind, and the tenacity with which they cling to favorite prejudices is rarely overcome either by argument or appeal. They have been from time immemorial the dupes, the tools, and the most effective allies of priestcraft. Their hostility to the cause of Reform has been so fatal, not only because of the direct influence of their actions, but because of that subtle power which they exert so skilfully over the minds of husbands, brothers and friends, by the arts of remonstrance, entreaty and the contagion of their feeble alarms. The question whether their hostility can be turned into friends.h.i.+p, is one of momentous importance for the leaders of the Liberal movement to consider.

In the following we shall endeavor to make plain that the subordinate position hitherto a.s.signed to women, is the princ.i.p.al cause that has impelled them to take sides against religious progress.

Among the primitive races woman was reduced to a condition of abject slavery. Affection of the deeper kind was unknown. The wife was robbed or purchased from her relations; was treated as a menial by her husband, and often exposed to the most brutal abuse. As civilization advanced, the marriage bond became more firm, and common interest in the offspring of the union served to create common sympathies. Among the Greeks, the ideal of domestic life was pure and elevated. The tales of Andromache, Penelope and Alcestes ill.u.s.trate the strength of conjugal fidelity and the touching pathos of love that outlasts death. The Grecian home was fenced about with scrupulous care and strictest privacy protected its inmates from temptation. It was the duty of the wife to superintend the internal economy of the household, to spin and weave, to direct the slaves in their various occupations, to nurse them when sick, to watch over the young children, and chiefly to insure the comfort and satisfaction of her lord. His cares and ambitions indeed she hardly shared. She never aspired to be his equal, and simple obedience to his wishes was the supreme virtue impressed upon her by education, and enforced by habit. Among the Romans, the character of the matron is described in the most laudatory and reverential terms. Still the laws of the Republic made woman practically the bondswoman of man. It is well-known that our English word family is derived from the Latin where it originally means the household of slaves. The matron too, was counted, at least theoretically, among these slaves, and the right of deciding her fate literally for life or death, belonged exclusively to her husband. It is true in the cordial intimacy of the monogamic bond, the austerity of usage, and the harshness of the laws are often tempered by affection and mutual respect; yet we are aptly reminded by a modern writer on this subject, that the law which remains a dead letter to the refined and cultivated becomes the instrument of the most heartless oppression in the hands of the vulgar and the pa.s.sionate.

Among the Hebrews, a position of great dignity and consequence was sometimes accorded to their women. The wives of Abraham, Isaac and Jacob played an important part in directing the affairs of the Patriarchal households. A woman performed the functions of judge and leader of armies, women sat upon the throne, prophetesses were consulted in grave matters of the State and of religion; in the absence of sons, the Mosaic law guarantees to daughters the right of succession to the family estate. The later writings of the Jews are likewise replete with n.o.ble sentiments touching the sanct.i.ty of the conjugal tie. Many of the ordinances of the Talmud depend upon women for their execution, and this circ.u.mstance alone must have contributed to raise them in the popular estimation. In every marriage contract a certain sum was set apart for the wife, in case of her husband's death or of divorce. Still the right of dissolving the matrimonial connection belonged exclusively to the husband, although under certain conditions he could be forced by the court to issue the "writ of separation." However the wife might be honored and loved, she was ever regarded as man's inferior.

The influence of Christianity upon the position of women, was twofold, and in opposite directions. On the one hand women had been among the first and most devoted followers of Jesus; women were largely instrumental in effecting the conversion of the Roman Empire, and in the list of martyrs, their names s.h.i.+ne preeminent. On the other hand, the church in the early centuries cast an unpardonable slur on the marriage relation. We read of young maidens fleeing the society of dear companions and friends, to escape the temptation of the affections, of faithful wives, filled with inexpressible loathing at a connection which they deemed contrary to the dictates of religion, and deserting husbands and children. The desire of love was poisoned with a sense of guilt. The celibacy of the clergy, finally enforced by Pope Hildebrand, gave rise to the most shocking irregularities. All this tended to degrade the female s.e.x.

At the time of the crusades a partial revulsion of feeling took place.

The spirit of chivalry entered the church, the character of woman was transfigured, and the wors.h.i.+p of the Virgin Mary spread in consequence throughout Europe. A change in the education of girls was one of the results of the rise of Chivalry. Music and poetry became its chief elements; women were fed on intellectual sweetmeats, but strong and healthy nourishment was still denied them.

In all the different stages of progress which we have thus rapidly scanned, the a.s.sumption of man's superiority to woman was held as an incontestible article of belief, and even the chivalric ideal is only a more amiable and disguised expression of the same view.

What effect the disabilities under which they labored must have had upon the religious life of women will readily be perceived. There are two att.i.tudes of mind peculiarly favorable to orthodoxy; the one a tendency to lean on authority, the other a disposition to give free sway to the feelings without submitting them to the checks of reason. Now it is plain that the condition of dependence to which society has condemned woman is calculated to develop these very qualities to an abnormal degree. From early childhood she receives commands and is taught to distrust her own judgment. When she enters the bonds of matrimony she becomes dependent on her husband for support, and in the vast majority of cases, his riper judgment shames her inexperience. In all graver matters she must perforce defer to his decision. Accustomed to rely on authority, is it surprising that in matters of religion, where even men confess their ignorance, she should rejoice in the authority of the priest, whose directions relieve her of doubt and supply a ready channel for her thoughts and acts. Again the feelings are her natural weapons, shall she not trust them! The stability and security of society are the conditions on which her dearest hopes depend for their realization. Can she welcome the struggles of innovation. All her feelings cl.u.s.ter about the religious traditions of the past; all a woman's heart pleads for their maintenance.

Now to confine the feelings of woman within their proper bounds, it is necessary to give wider scope, and a more generous cultivation to her intellect; in brief to allow her the same freedom of development as is universally accorded to man. Freedom makes strong, and the confidence of others generates an independent and self-reliant spirit in ourselves. It is indeed often urged that woman is by nature the inferior of man. But the appeal to physiology seems to be at least premature; the relation of the size of the brain to intellectual capacity being by no means clearly determined; while the appeal to history is, if possible, even more treacherous, because it cites the evils engendered by an ancient and long continued system of oppression in favor of the system itself.

Counting all the disadvantages against which woman has been forced to contend, and which have hampered her every effort to elevate her condition, it is truly marvelous, not that she has done so little, but that she has accomplished that which she has. Even in the difficult art of government she has earned well merited distinction, and women are named among the wisest and most beneficent rulers of ancient and modern times.* What the possibilities of woman's nature may be, no one can tell; least of all she herself. As it is she is credited with a superior power of intuition, a readier insight into character, a more complete mastery of details. What larger powers now latent a broader culture will bring to light, remains for the future to show.

* J. S. Mill, The Subjection of Women, p. 100.

But we are told that the sphere of woman's work is in the home, and that properly to perform her vocation there, she does not need the vigorous training required for men. That woman's mission ought to be and happily is in the majority of cases in the home, no one will gainsay. At the same time, we should not close our eyes to patent facts, facts such as these; that the number of women whose mission actually does not lie in the home, is exceedingly great; that according to the last census of the United States, for instance, the female population of the State of New York, is fifty-six thousand in excess of the male; that well nigh two millions of women in this country are engaged in working for their livelihood. Is it not cruel mockery to say to these women that their business is in the household? If the condition of things is such that they must seek outside labor; if we permit them to toil by hundreds of thousands in the fields and factories, on what plea of right or reason can we deny them admission to the higher grades of service? Is it not simple justice to admit them to all the professions, and to allow them the same advantages in colleges and professional schools as are enjoyed by men?

We need not fear that the privilege will be abused. If women undertake to engage in pursuits for which they are physically or mentally unfit, the effect of compet.i.tion will quickly discourage them, and here as elsewhere, only the fittest will survive.

But aside from those who are destined to remain single, and considering the seven millions of women, or more, who will become wives and mothers of families; is not the demand for higher education equally imperative in their case? Young girls are but too often educated to be the agreeable companions, rather than the partners of their future husbands.

They receive sufficient instruction to give them a general acquaintance with the surface of things, but not sufficient to develop what ought to be the chief end of every scheme of education--a permanent intellectual interest in any one direction. Much time is wasted on minor accomplishments. At an age when the young girl is still totally immature, she is often withdrawn from the influence of her preceptors, and hurried from dissipation to dissipation, to tread the round of society's gayeties, and to inhale the poisonous atmosphere of flattery and conventional falsehoods. She enters a new world. The contrast between the restraints of school life, and her novel sense of consequence intoxicates her; the desire for pleasure becomes a pa.s.sion; the books of useful information, that never possessed a real charm for her, are cast aside, and the literature of the sentiments alone retains its attractions during the remainder of life. It is not astonis.h.i.+ng that those whose minds are thus left barren, should employ their leisure hours in frivolous or vicious occupations; that an exorbitant luxury, the sign at all times, of deficient culture, should have infected the community. It is not wonderful that when the trials of life approach, these women grasp wildly at the nearest superst.i.tion, and prostrate themselves before any idol of the vulgar, in their blind ignorance and credulity.

I have said that higher education can alone make marriage what it ought to be, for it is not fancy or the glow of pa.s.sion that can bind the hearts together in lasting wedlock. The marriage bond has deeper meanings. Two souls are united, each to be all in all to each. Here shall be the very consummation of love; love, that precious boon that a.s.suages every pang, and stills every grief, and triumphs over sickness, sorrow, and the tomb. All nature's symbols fail to express its fulness; it has the hope of the dawning day; it has the tender pathos of the light of the moon; it has the melody of birds, the mystic stillness of the forest, the infinity of the fathomless sea! Bounteous love, how inexhaustible are its treasures! The fires of the pa.s.sions kindle affection, but cannot secure it. If there be only the stubble of desire in the heart, that will quickly be consumed; if there be veins of true gold there, that will be melted and refined. Years pa.s.s, youth fades, the attendant train of the graces vanishes, loveliness falls like a mask, but the union only becomes firmer and trustier, because it is a union, not of the sentiments merely, but of the souls. The wife becomes the true sharer of her husband's thoughts; mutual confidence reigns between them; they grow by mutual furtherance; each sees in each the mirror of his n.o.bler self; they are the true complement one to the other. Who does not know that such unions are rare! Common sympathies, common duties do indeed create a tolerable understanding in most households; but that is not wedlock that men and women should jog on tolerably well together for the better part of a lifetime.

The modern mind is constantly broadening; new facts, new discoveries are constantly coming to light, and loftier problems engage the attention of thinkers. If woman would not be utterly left behind in the race, then must she make an effort to acquire more solid knowledge, and educational reform is the first step in the cause of woman's emanc.i.p.ation. The electoral franchise, and whatever other measures may be included in the popular phrase of "Woman's rights" should be reserved for future discussion. If practicable at all, they are a.s.suredly for the present of secondary importance.

Permit me to close by briefly formulating a few points that seem to me to deserve special consideration in this connection.

Woman, like man, should comprehend the age in which she lives and the great questions by which it is agitated. To this end a knowledge of history, and chiefly the history of her own nation, is requisite. She should learn to understand the principles of the language she speaks, and the literature in which it is preserved, not from dry text-books, but from the living works of the authors themselves. She should be able to pa.s.s an intelligent judgment upon the political issues of the day, that take up so large a share of men's conversation, and to this end the rudiments of political science might profitably be taught her.

She should possess sufficient familiarity with the natural sciences to comprehend at least the main results of scientific investigations, and a training of this kind would have the further advantage of accustoming her mind to the methods of accurate thinking. She should gain some knowledge of the human body and of the laws upon which its health depends. Is it not strange that this important branch of knowledge is so generally neglected in the training of those who are to be mothers of the future generation? How often would proper attention to a few simple rules of hygiene prevent sickness; how often would more efficient nursing avert death, where it is now freely allowed to enter. Then too the outlines of pedagogy should be included in a course of advanced instruction for women. Mothers are the educators of the children, but the educators themselves require to be educated.

If the intellect of girls were braced and stimulated in this manner, they would exhibit greater self-possession and self-reliance in their later lives; they would be less apt to be deluded by false appeals to the feelings: "the woman's view" would be no longer proverbial for the weaker view; the whole of society would feel the beneficent change, and the problem which we set out to discuss in the beginning would in due time solve itself.

We do not for a moment apprehend that the increased cultivation of the intellect would entail any loss of sweetness or of those gracious qualities that make the charm of womanhood. Wherever such a result has been apparently observed, it is safe to ascribe it to other causes.

Truth and beauty are far too closely akin in their inmost nature to exclude each other. Nor do we fear that the intensity of moral feeling, for which women are distinguished, would suffer under the restraining influence of reason's guidance. The moral feelings would indeed be purified, elevated and directed to their proper objects by the judicious use of reason; they would not therefore be enfeebled. In the past, the conservatism of women has been a mighty obstacle in the path of progress. It is but just to add that at the dawn of every great religious movement which promised the moral advancement of the race, gifted women, rising above the weakness of their sisters, have been among the earliest to welcome the new hope for humanity; have been among the most ardent, the most self-sacrificing of its disciples. The Liberal movement of our day also is essentially a movement for larger morality, and more and more as this feature will be clearly developed, may it hope to gain the sympathies of brave and good women to its side. In their support it will behold at once the criterion of its worthiness, and the surest pledge of its ultimate triumph.

VII. OUR CONSOLATIONS

{A discourse delivered on Sunday, April 29, 1877.}

We go out in these balmy days of spring into the reviving fields, and the eye drinks in with delight the fresh and succulent green of the meadows; the willows begin to put forth their verdant foliage, the brooks purl and babble of the new life that has waked in the forest: be glad, all nature cries, summer is coming. And the freshness of the season enters into our own hearts, our pulses beat more quickly, our step is more buoyant. We remember all that is joyful in existence; the arts that embellish, the aspirations that enn.o.ble, the affections that endear it. Golden the future lies before us; our very cares lose their sombre hues; like the golden islands of cloud that glow in the glory of sunset skies.

But beneath the fair semblance of nature that for a time deludes our senses, a dark and terrible reality is concealed. Observe how pitilessly the destructive elements pursue their path, the earthquake the tornado, the epidemic. A few months ago a rise of the sea swept away two hundred thousand human lives in the course of a few hours. Myriads of sentient beings are daily cast up in the summer to perish with the first breath of cold. In the animal world, the strong feed upon the weak, and the remorseless struggle for existence extends even into the sphere of human activity. At this very moment the whole of Europe is filled with anxious alarm in view of an impending war of conquest. While industry is paralyzed, while trade is at a stand-still, while a virulent disease generated by starvation has broken out in Silesia, and the workmen of Lyons have become dependent on the public charity of France, the resources of nations, already well nigh exhausted, are drained to prepare for the emergencies of conflict. With a secret thrill of terror we read that beds for the wounded and millions of roubles for hospital appliances are being voted by the munic.i.p.alities of Russia. Readily the imagination can picture to itself what these ghastly preparations mean.

It is true, so long as all is well with us, the larger evils of the world do not greatly disturb our equanimity. Man has the happy faculty of abstracting his attention from things remote. The acc.u.mulated woes of a continent affect us less than some trifling accident in our immediate vicinity. But when the messengers of evil have cast their shadows across our threshold, when calamity has laid its heavy hand upon our shoulder, it is then that the general unsatisfactoriness of life recurs to us with added force in view of our own experience; the splendor fades from the surrounding scene; every dark stain takes on a deeper blackness, and the gloom that comes from within fills and obscures the entire field of our vision. We have sustained financial loss, perhaps we are harrowed by domestic discord, we are suddenly stricken in the midst of health, and drag on long years as hopeless invalids, or worse still, we stand at the bedside of some dear friend or kinsman, see him stretched upon the rack of pain, and can do nothing to alleviate his sufferings; we see the end slowly nearing; but oh, the weary waiting, the patient's agonizing cry for death, the cruel struggle that must still intervene. And when at last, it is over, and we have laid him away under the sod, and returned to our desolate homes, what hope remains! Whither now, we ask, shall we turn for consolation? Is there no outlook from this night of trouble? Is there no winged thought, that will bear us upward from out the depths; is there no solace to a.s.suage our pangs?

Among the means of consolation commonly recommended the doctrine of Immortality seems to be regarded as the most appropriate and effective.

It is needless to lament; the deceased has entered a better life. Yet a little and you will join him to be no more parted. Nor can we deny that to those who cordially entertain it, the belief in the soul's immortal continuance becomes a source of pure and inexpressibly tender satisfaction. But with a certain cla.s.s of minds--and their number, I believe, is on the increase--the consoling influence of this doctrine is marred by the fatal uncertainty in which the whole question is involved, and which no efforts of man have ever yet, nor ever will, avail to remove. Christianity indeed claims to have settled the point. The Deity himself, it avers, intervened by direct revelation from on high, to set our doubts at rest, and Jesus when he arose on the third day forever deprived the grave of its sting and took away our fears of the tomb. But to those who read the books of revelations with unbiased mind, the fact of their human authors.h.i.+p becomes sadly apparent, and the resurrection itself is as difficult to prove as the doctrine which it is designed to substantiate.

In modern times spiritualism has likewise endeavored to demonstrate to the senses the existence of a world of souls beyond our own. But the phenomena on which it lies are in part disputed, in part the interpretation put upon them, must, to say the least, be regarded as premature.

Moreover we should remember that even if by some unknown means the fact of immortality could be established, the question of our re-union with friends in the hereafter, in which alone the heart of the mourner is interested, would still remain an open one and might be answered in the negative. The belief in immortality has been held in this way by some of the greatest intellects of the human race, Spinoza among the rest. If we knew that we shall continue to live, we should not therefore know how we shall continue to live. Perhaps it might prove that all our previous connections would be severed; and who can tell what new phases of existence, what endless metamorphoses might await us among the infinite possibilities of Eternity.

So deep seated is the sense of uncertainty concerning our fate beyond the tomb, that no religion, however great the control which it exerted over men, has ever been able to banish it entirely from their hearts.

The most ardent Christian is hardly less anxious than the infidel to retain those who are dear to him in life. He prays as fervently for their health as though their present state were the sum total of their existence. And yet he should rather hail the day of death as a day of thanksgiving, and rejoice that those whom he loves have been translated to a sphere every way so much more desirable than our own. No, the natural feeling cannot be suppressed, loss is felt to be loss, and death remains death. No hope of a happier condition in the world to come, no confidence in the promises and prophesies of faith, can efface the sense of present bereavement, and as we all alike feel it, so are we all, believers and unbelievers, interested in seeking the means of its present relief.

Some of the most fervid, religious natures of the past endeavored to escape the sorrows of the world by having recourse to the cruel remedy of asceticism. The ascetic ponders the origin of suffering; he sees that the desire for pleasure is the cause of pain. Were we not eager to possess we should not regret to lose. He cuts the gordian knot saying, abjure desire! When you cease to want, you shall no longer be bruised.

There are certain wants inherent in the body--the want of food, drink, sleep; the heart has its needs--friends.h.i.+p, sympathy; the mind--knowledge, culture. All these should be subdued. We should eat and drink the coa.r.s.est in quality and the least possible in quant.i.ty; we should avoid the attachments of love; we should be poor in spirit, and despise wisdom. The ascetic ideal took firm root in Christianity at an early period of its history. The extravagance of the Egyptian anchorites is well known. The "pillar saint," St. Simeon, who is said to have pa.s.sed some thirty years of his life on the summit of a column twenty yards in height, taking only the scantiest nourishment, eschewing ablutions, covered with filth and sores, was wors.h.i.+pped as a holy man by the mult.i.tude and his example was followed by others, though with less rigor, during a period of nearly a thousand years. Among the Hindoos, too, the ascetic ideal acquired a baneful ascendency. We can hardly credit the tales that have come to us concerning the insane fanaticism which raged amongst this people. To what tortures of body and soul did they subject themselves, what cruel ordeals did they invent in order to steel themselves against the inevitable sufferings of life. It was their beau-ideal to achieve a state bordering upon absolute unconsciousness, in which the power of sensation might be entirely blunted, and even the existence of the physical man be forgotten.

This, indeed, is a capital remedy, a species of heroic treatment that attains its end. Man becomes pa.s.sive in pain, incapable of sorrow, unmoved by any loss. But with the pains, the joys of existence have likewise fled. The human being walks as a shadow among shadows, a soulless substance, the wretched semblance of his former self. Who would not rather bear the heaviest ills that flesh is heir to, than purchase his release at such a cost.

And now in setting forth our own view of this mighty problem of human sorrow, let us bear in mind that our private hards.h.i.+ps and those general evils which we see enacted on a scale of such appalling magnitude in the world around us, must be considered together, for the same cause constantly gives rise to both. It is of the utmost importance that we should weigh well what we have a right to expect, and ponder the conditions on which humanity holds the tenure of its existence. Perhaps our deepest disappointments are often due to the fact that we ask more than we have any legitimate t.i.tle to receive, and judge the scheme of the Universe according to false a.n.a.logies and preconceived notions which the const.i.tution of things does not bear out. We are subject to two laws, the one the law of nature, the other that of morality: the two clash and collide, and a conflict ensues. Theology labors to show that this conflict is apparent rather than real, to admit it would seem to impugn the justice of the Deity. Thus we read in the Old Testament that when the sufferer Job protested his innocence, his friends a.s.sailed his veracity, and persisted in holding the bare fact of his misfortune as unimpeachable evidence of his sinfulness. And thus the Psalmist a.s.sures us, that he has grown old and never seen the righteous man in want. The experience of the Psalmist must have been limited indeed! The conflict exists, however it may be denied. Nature is indifferent to morality, goes on regardless. The great laws that rule the Kosmos, act upon this planet of ours, nor heed our presence. If we chance to stand in the way, they grind us to pieces with grim unconcern: the earth opens, the volcano sends forth its smoldering fires, populous cities are overwhelmed, locusts devastate the country; they do not pause before the field of the righteous; they have no moral preference. The seeds of disease also are scattered broadcast over the land, and the best, often those whom we can least afford to lose, are taken. These are the hostile forces, and against these man must contend. To them he opposes his intellect, his moral energy; he seeks to adapt himself to his place in the universe. He discovers that these foes are blind, not necessarily his enemies, if he can trace their path. If he can read the secret of their working, they cease to threaten him; he holds them with the reins of intellect, and binds them to his chariot, and behold like swift steeds they carry him whithersoever it pleases him, and on, on, they draw his car of progress. In this manner the sway of man's genius is extended on earth. Already life is far easier than it was among our ancestors ten thousand years ago; the epidemic is checked by wise sanitary regulations, greater justice prevails in government, and the means of happiness are extended over wider areas of the population. What we thus behold realized on a partial scale, we conceive in our visions of the future to be indefinitely prolonged, the course of development leading to higher and higher planes, healthier conditions, wiser laws, n.o.bler manners. The moral order will thus increase on earth. The moral order never is, but is ever becoming. It grows with our growth, and to bring on the triumph of intellect over mechanism, of responsible morality over irresponsible force, is our mission. The purpose of man's life is not happiness, but worthiness. Happiness may come as an accessory, we dare never make it an end. There is that striving for the perfect within us: in it we live, by it we are exalted above the clod; it is the one and only solace that never fails us, and the experience of progress in the past, the hope of greater progress in the future, is the redeeming feature of life. But the condition of all progress is experience; we must go wrong a thousand times before we find the right.