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- Herausgeber: Krill Press
- Kategorie: Geisteswissenschaft
- Sprache: Englisch
- Veröffentlichungsjahr: 2016
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history; science; religion; medicine; magazine; nonfiction; non-fiction
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AT LARGE
Arthur Christopher Benson
DOSSIER PRESS
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This book is a work of nonfiction and is intended to be factually accurate.
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Copyright © 2016 by Arthur Christopher Benson
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TABLE OF CONTENTS
I. THE SCENE
II. CONTENTMENT
III. FRIENDSHIP
IV. HUMOUR
V. TRAVEL
VI. SPECIALISM
VII. OUR LACK OF GREAT MEN
VIII. SHYNESS
IX. EQUALITY
X. THE DRAMATIC SENSE
XI. KELMSCOTT AND WILLIAM MORRIS
XII. A SPEECH-DAY
XIII. LITERARY FINISH
XIV. A MIDSUMMER DAY’S DREAM
XV. SYMBOLS
XVI. OPTIMISM
XVII. JOY
XVIII. THE LOVE OF GOD
At Large
By
Arthur Christopher Benson
At Large
Published by Dossier Press
New York City, NY
First published circa 1925
Copyright © Dossier Press, 2015
All rights reserved
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I. THE SCENE
YES, OF COURSE IT IS an experiment! But it is made in corpore vili. It is not irreparable, and there is no reason, more’s the pity, why I should not please myself. I will ask—it is a rhetorical question which needs no answer—what is a hapless bachelor to do, who is professionally occupied and tied down in a certain place for just half the year? What is he to do with the other half? I cannot live on in my college rooms, and I am not compelled to do so for economy. I have near relations and many friends, at whose houses I should be made welcome. But I cannot be like the wandering dove, who found no repose. I have a great love of my independence and my liberty. I love my own fireside, my own chair, my own books, my own way. It is little short of torture to have to conform to the rules of other households, to fall in with other people’s arrangements, to throw my pen down when the gong sounds, to make myself agreeable to fortuitous visitors, to be led whither I would not. I do this, a very little, because I do not desire to lose touch with my kind; but then my work is of a sort which brings me into close touch day after day with all sorts of people, till I crave for recollection and repose; the prospect of a round of visits is one that fairly unmans me. No doubt it implies a certain want of vitality, but one does not increase one’s vitality by making overdrafts upon it; and then too I am a slave to my pen, and the practice of authorship is inconsistent with paying visits. Of course the obvious remedy is marriage; but one cannot marry from prudence, or from a sense of duty, or even to increase the birth-rate, which I am concerned to see is diminishing. I am, moreover, to be perfectly frank, a transcendentalist on the subject of marriage. I know that a happy marriage is the finest and noblest thing in the world, and I would resign all the conveniences I possess with the utmost readiness for it. But a great passion cannot be the result of reflection, or of desire, or even of hope. One cannot argue oneself into it; one must be carried away. “You have never let yourself go,” says a wise and gentle aunt, when I bemoan my unhappy fate. To which I reply that I have never done anything else. I have lain down in streamlets, I have leapt into silent pools, I have made believe I was in the presence of a deep emotion, like the dear little girl in one of Reynolds’s pictures, who hugs a fat and lolling spaniel over an inch-deep trickle of water, for fear he should be drowned. I do not say that it is not my fault. It is my fault, my own fault, my own great fault, as we say in the Compline confession. The fault has been an over-sensibility. I have desired close and romantic relations so much that I have dissipated my forces; yet when I read such a book as the love-letters of Robert Browning and Elizabeth Barrett, I realise at once both the supreme nature of the gift, and the hopelessness of attaining it unless it be given; but I try to complain, as the beloved mother of Carlyle said about her health, as little as possible.
Well, then, as I say, what is a reluctant bachelor who loves his liberty to do with himself? I cannot abide the life of towns, though I live in a town half the year. I like friends, and I do not care for acquaintances. There is no conceivable reason why, in the pursuit of pleasure, I should frequent social entertainments that do not amuse me. What have I then done? I have done what I liked best. I have taken a big roomy house in the quietest country I could find, I have furnished it comfortably, and I have hitherto found no difficulty in inducing my friends, one or two at a time, to come and share my life. I shall have something to say about solitude presently, but meanwhile I will describe my hermitage.
The old Isle of Ely lies in the very centre of the Fens. It is a range of low gravel hills, shaped roughly like a human hand. The river runs at the wrist, and Ely stands just above it, at the base of the palm, the fingers stretching out to the west. The fens themselves, vast peaty plains, the bottoms of the old lagoons, made up of the accumulation of centuries of rotting water-plants, stretch round it on every side; far away you can see the low heights of Brandon, the Newmarket Downs, the Gogmagogs behind Cambridge, the low wolds of Huntingdon. To the north the interminable plain, through which the rivers welter and the great levels run, stretches up to the Wash. So slight is the fall of the land towards the sea, that the tide steals past me in the huge Hundred-foot cut, and makes itself felt as far south as Earith Bridge, where the Ouse comes leisurely down with its clear pools and reed-beds. At the extremity of the southernmost of all the fingers of the Isle, a big hamlet clusters round a great ancient church, whose blunt tower is visible for miles above its grove of sycamores. More than twelve centuries ago an old saint, whose name I think was Owen, though it was Latinised by the monks into Ovinus, because he had the care of the sheep, kept the flocks of St. Etheldreda, queen and abbess of Ely, on these wolds. One does not know what were the visions of this rude and ardent saint, as he paced the low heights day by day, looking over the monstrous lakes. At night no doubt he heard the cries of the marsh-fowl and saw the elfin lights stir on the reedy flats. Perhaps some touch of fever kindled his visions; but he raised a tiny shrine here, and here he laid his bones; and long after, when the monks grew rich, they raised a great church here to the memory of the shepherd of the sheep, and beneath it, I doubt not, he sleeps.
What is it I see from my low hills? It is an enchanted land for me, and I lose myself in wondering how it is that no one, poet or artist, has ever wholly found out the charm of these level plains, with their rich black soil, their straight dykes, their great drift-roads, that run as far as the eye can reach into the unvisited fen. In summer it is a feast of the richest green from verge to verge; here a clump of trees stands up, almost of the hue of indigo, surrounding a lonely shepherd’s cote; a distant church rises, a dark tower over the hamlet elms; far beyond, I see low wolds, streaked and dappled by copse and wood; far to the south, I see the towers and spires of Cambridge, as of some spiritual city—the smoke rises over it on still days, hanging like a cloud; to the east lie the dark pine-woods of Suffolk, to the north an interminable fen; but not only is it that one sees a vast extent of sky, with great cloud-battalions crowding up from the south, but all the colour of the landscape is crowded into a narrow belt to the eye, which gives it an intensity of emerald hue that I have seen nowhere else in the world. There is a sense of deep peace about it all, the herb of the field just rising in its place over the wide acres; the air is touched with a lazy fragrance, as of hidden flowers; and there is a sense, too, of silent and remote lives, of men that glide quietly to and fro in the great pastures, going quietly about their work in a leisurely calm. In the winter it is fairer still, if one has a taste for austerity. The trees are leafless now; and the whole flat is lightly washed with the most delicate and spare tints, the pasture tinted with the yellowing bent, the pale stubble, the rich plough-land, all blending into a subdued colour; and then, as the day declines and the plain is rimmed with a frosty mist, the smouldering glow of the orange sunset begins to burn clear on the horizon, the grey laminated clouds becoming ridged with gold and purple, till the whole fades, like a shoaling sea, into the purest green, while the cloud-banks grow black and ominous, and far-off lights twinkle like stars in solitary farms.
Of the house itself, exteriorly, perhaps the less said the better; it was built by an earl, to whom the estate belonged, as a shooting-box. I have often thought that it must have been ordered from the Army and Navy Stores. It is of yellow brick, blue-slated, and there has been a pathetic feeling after giving it a meanly Gothic air; it is ill-placed, shut in by trees, approached only by a very dilapidated farm-road; and the worst of it is that a curious and picturesque house was destroyed to build it. It stands in what was once a very pretty and charming little park, with an ancient avenue of pollard trees, lime and elm. You can see the old terraces of the Hall, the mounds of ruins, the fish-ponds, the grass-grown pleasance. It is pleasantly timbered, and I have an orchard of honest fruit-trees of my own. First of all I expect it was a Roman fort; for the other day my gardener brought me in half of the handle of a fine old Roman water-jar, red pottery smeared with plaster, with two pretty laughing faces pinched lightly out under the volutes. A few days after I felt like Polycrates of Samos, that over-fortunate tyrant, when, walking myself in my garden, I descried and gathered up the rest of the same handle, the fractures fitting exactly. There are traces of Roman occupation hereabouts in mounds and earthworks. Not long ago a man ploughing in the fen struck an old red vase up with the share, and searching the place found a number of the same urns within the space of a few yards, buried in the peat, as fresh as the day they were made. There was nothing else to be found, and the place was under water till fifty years ago; so that it must have been a boatload of pottery being taken in to market that was swamped there, how many centuries ago! But there have been stranger things than that found; half a mile away, where the steep gravel hill slopes down to the fen, a man hoeing brought up a bronze spear-head. He took it to the lord of the manor, who was interested in curiosities. The squire hurried to the place and had it all dug out carefully; quite a number of spear-heads were found, and a beautiful bronze sword, with the holes where the leather straps of the handle passed in and out. I have held this fine blade in my hands, and it is absolutely undinted. It may be Roman, but it is probably earlier. Nothing else was found, except some mouldering fragments of wood that looked like spear-staves; and this, too, it seems, must have been a boatload of warriors, perhaps some raiding party, swamped on the edge of the lagoon with all their unused weapons, which they were presumably unable to recover, if indeed any survived to make the attempt. Hard by is the place where the great fight related in Hereward the Wake took place. The Normans were encamped southwards at Willingham, where a line of low entrenchments is still known as Belsar’s Field, from Belisarius, the Norman Duke in command. It is a quiet enough place now, and the yellow-hammers sing sweetly and sharply in the thick thorn hedges. The Normans made a causeway of faggots and earth across the fen, but came at last to the old channel of the Ouse, which they could not bridge; and here they attempted to cross in great flat-bottomed boats, but were foiled by Hereward and his men, their boats sunk, and hundreds of stout warriors drowned in the oozy river-bed. There still broods for me a certain horror over the place, where the river in its confined channel now runs quietly, by sedge and willow-herb and golden-rod, between its high flood banks, to join the Cam to the east.
But to return to my house. It was once a monastic grange of Ely, a farmstead with a few rooms, no doubt, where sick monks and ailing novices were sent to get change of air and a taste of country life. There is a bit of an old wall still bordering my garden, and a strip of pale soil runs across the gooseberry beds, pale with dust of mortar and chips of brick, where another old wall stood. There was a great pigeon-house here, pulled down for the shooting-box, and the garden is still full of old carved stones, lintels, and mullions, and capitals of pillars, and a grotesque figure of a bearded man, with a tunic confined round the waist by a cord, which crowns one of my rockeries. But it is all gone now, and the pert cockneyfied house stands up among the shrubberies and walnuts, surveying the ruins of what has been.
But I must not abuse my house, because whatever it is outside, it is absolutely comfortable and convenient within: it is solid, well built, spacious, sensible, reminding one of the “solid joys and lasting treasure” that the hymn says “none but Zion’s children know.” And, indeed, it is a Zion to be at ease in.
One other great charm it has: from the end of my orchard the ground falls rapidly in a great pasture. Some six miles away, over the dark expanse of Grunty Fen, the towers of Ely, exquisitely delicate and beautiful, crown the ridge; on clear sunny days I can see the sun shining on the lead roofs, and the great octagon rises with all its fretted pinnacles. Indeed, so kind is Providence, that the huge brick mass of the Ely water-tower, like an overgrown Temple of Vesta, blends itself pleasantly with the cathedral, projecting from the western front like a great Galilee.
The time to make pious pilgrimage to Ely is when the apple-orchards are in bloom. Then the grim western tower, with its sombre windows, the gabled roofs of the canonical houses, rise in picturesque masses over acres of white blossom. But for me, six miles away, the cathedral is a never-ending sight of beauty. On moist days it draws nearer, as if carved out of a fine blue stone; on a grey day it looks more like a fantastic crag, with pinnacles of rock. Again it will loom a ghostly white against a thunder-laden sky. Grand and pathetic at once, for it stands for something that we have parted with. What was the outward and stately form of a mighty idea, a rich system, is now little more than an aesthetic symbol. It has lost heart, somehow, and its significance only exists for ecclesiastically or artistically minded persons; it represents a force no longer in the front of the battle.
One other fine feature of the countryside there is, of which one never grows tired. If one crosses over to Sutton, with its huge church, the tower crowned with a noble octagon, and the village pleasantly perched along a steep ridge of orchards, one can drop down to the west, past a beautiful old farmhouse called Berristead, with an ancient chapel, built into the homestead, among fine elms. The road leads out upon the fen, and here run two great Levels, as straight as a line for many miles, up which the tide pulsates day by day; between them lies a wide tract of pasture called the Wash, which in summer is a vast grazing-ground for herds, in rainy weather a waste of waters, like a great estuary—north and south it runs, crossed by a few roads or black-timbered bridges, the fen-water pouring down to the sea. It is a great place for birds this. The other day I disturbed a brood of redshanks here, the parent birds flying round and round, piping mournfully, almost within reach of my hand. A little further down, not many months ago, there was observed a great commotion in the stream, as of some big beast swimming slowly; the level was netted, and they hauled out a great sturgeon, who had somehow lost his way, and was trying to find a spawning-ground. There is an ancient custom that all sturgeon, netted in English waters, belong by right to the sovereign; but no claim was advanced in this case. The line between Ely and March crosses the level, further north, and the huge freight-trains go smoking and clanking over the fen all day. I often walk along the grassy flood-bank for a mile or two, to the tiny decayed village of Mepal, with a little ancient church, where an old courtier lies, an Englishman, but with property near Lisbon, who was a gentleman-in-waiting to James II. in his French exile, retired invalided, and spent the rest of his days “between Portugal and Byall Fen"—an odd pair of localities to be so conjoined!
And what of the life that it is possible to live in my sequestered grange? I suppose there is not a quieter region in the whole of England. There are but two or three squires and a few clergy in the Isle, but the villages are large and prosperous; the people eminently friendly, shrewd and independent, with homely names for the most part, but with a sprinkling both of Saxon appellations, like Cutlack, which is Guthlac a little changed, and Norman names, like Camps, inherited perhaps from some invalided soldier who made his home there after the great fight. There is but little communication with the outer world; on market-days a few trains dawdle along the valley from Ely to St. Ives and back again. They are fine, sturdy, prosperous village communities, that mind their own business, and take their pleasure in religion and in song, like their forefathers the fenmen, Girvii, who sang their three-part catches with rude harmony.
Part of the charm of the place is, I confess, its loneliness. One may go for weeks together with hardly a caller; there are no social functions, no festivities, no gatherings. One may once in a month have a chat with a neighbour, or take a cup of tea at a kindly parsonage. But people tend to mind their own business, and live their own lives in their own circle; yet there is an air of tranquil neighbourliness all about. The inhabitants of the region respect one’s taste in choosing so homely and serene a region for a dwelling-place, and they know that whatever motive one may have had for coming, it was not dictated by a feverish love of society. I have never known a district—and I have lived in many parts of England—where one was so naturally and simply accepted as a part of the place. One is greeted in all directions with a comfortable cordiality, and a natural sort of good-breeding; and thus the life comes at once to have a precise quality, a character of its own. Every one is independent, and one is expected to be independent too. There is no suspicion of a stranger; it is merely recognised that he is in search of a definite sort of life, and he is made frankly and unostentatiously at home.
And so the days race away there in the middle of the mighty plain. No plans are ever interrupted, no one questions one’s going and coming as one will, no one troubles his head about one’s occupations or pursuits. Any help or advice that one needs is courteously and readily given, and no favours asked or expected in return. One little incident gave me considerable amusement. There is a private footpath of my own which leads close to my house; owing to the house having stood for some time unoccupied, people had tended to use it as a short cut. The kindly farmer obviated this by putting up a little notice-board, to indicate that the path was private. A day or two afterwards it was removed and thrown into a ditch. I was perturbed as well as surprised by this, supposing that it showed that the notice had offended some local susceptibility; and being very anxious to begin my tenure on neighbourly terms, I consulted my genial landlord, who laughed, and said that there was no one who would think of doing such a thing; and to reassure me he added that one of his men had seen the culprit at work, and that it was only an old horse, who had rubbed himself against the post till he had thrown it down.
The days pass, then, in a delightful monotony; one reads, writes, sits or paces in the garden, scours the country on still sunny afternoons. There are many grand churches and houses within a reasonable distance, such as the great churches near Wisbech and Lynn—West Walton, Walpole St. Peter, Tilney, Terrington St. Clement, and a score of others—great cruciform structures, in every conceivable style, with fine woodwork and noble towers, each standing in the centre of a tiny rustic hamlet, built with no idea of prudent proportion to the needs of the places they serve, but out of pure joy and pride. There are houses like Beaupre, a pile of fantastic brick, haunted by innumerable phantoms, with its stately orchard closes, or the exquisite gables of Snore Hall, of rich Tudor brickwork, with fine panelling within. There is no lack of shrines for pilgrimage—then, too, it is not difficult to persuade some like-minded friend to share one’s solitude. And so the quiet hours tick themselves away in an almost monastic calm, while one’s book grows insensibly day by day, as the bulrush rises on the edge of the dyke.
I do not say that it would be a life to live for the whole of a year, and year by year. There is no stir, no eagerness, no brisk interchange of thought about it. But for one who spends six months in a busy and peopled place, full of duties and discussions and conflicting interests, it is like a green pasture and waters of comfort. The danger of it, if prolonged, would be that things would grow languid, listless, fragrant like the Lotos-eaters’ Isle; small things would assume undue importance, small decisions would seem unduly momentous; one would tend to regard one’s own features as in a mirror and through a magnifying glass. But, on the other hand, it is good, because it restores another kind of proportion; it is like dipping oneself in the seclusion of a monastic cell. Nowadays the image of the world, with all its sheets of detailed news, all its network of communications, sets too deep a mark upon one’s spirit. We tend to believe that a man is lost unless he is overwhelmed with occupation, unless, like the conjurer, he is keeping a dozen balls in the air at once. Such a gymnastic teaches a man alertness, agility, effectiveness. But it has got to be proved that one was sent into the world to be effective, and it is not even certain that a man has fulfilled the higher law of his being if he has made a large fortune by business. A sagacious, shrewd, acute man of the world is sometimes a mere nuisance; he has made his prosperous corner at the expense of others, and he has only contrived to accumulate, behind a little fence of his own, what was meant to be the property of all. I have known a good many successful men, and I cannot honestly say that I think that they are generally the better for their success. They have often learnt self-confidence, the shadow of which is a good-natured contempt for ineffective people; the shadow, on the other hand, which falls on the contemplative man is an undue diffidence, an indolent depression, a tendency to think that it does not very much matter what any one does. But, on the other hand, the contemplative man sometimes does grasp one very important fact—that we are sent into the world, most of us, to learn something about God and ourselves; whereas if we spend our lives in directing and commanding and consulting others, we get so swollen a sense of our own importance, our own adroitness, our own effectiveness, that we forget that we are tolerated rather than needed, it is better on the whole to tarry the Lord’s leisure, than to try impatiently to force the hand of God, and to make amends for His apparent slothfulness. What really makes a nation grow, and improve, and progress, is not social legislation and organisation. That is only the sign of the rising moral temperature; and a man who sets an example of soberness, and kindliness, and contentment is better than a pragmatical district visitor with a taste for rating meek persons.
It may be asked, then, do I set myself up as an example in this matter? God forbid! I live thus because I like it, and not from any philosophical or philanthropical standpoint. But if more men were to follow their instincts in the matter, instead of being misled and bewildered by the conventional view that attaches virtue to perspiration, and national vigour to the multiplication of unnecessary business, it would be a good thing for the community. What I claim is that a species of mental and moral equilibrium is best attained by a careful proportion of activity and quietude. What happens in the case of the majority of people is that they are so much occupied in the process of acquisition that they have no time to sort or dispose their stores; and thus life, which ought to be a thing complete in itself, and ought to be spent, partly in gathering materials, and partly in drawing inferences, is apt to be a hurried accumulation lasting to the edge of the tomb. We are put into the world, I cannot help feeling, to BE rather than to DO. We excuse our thirst for action by pretending to ourselves that our own doing may minister to the being of others; but all that it often effects is to inoculate others with the same restless and feverish bacteria.
And anyhow, as I said, it is but an experiment. I can terminate it whenever I have the wish to do so. Even if it is a failure, it will at all events have been an experiment, and others may learn wisdom by my mistake; because it must be borne in mind that a failure in a deliberate experiment in life is often more fruitful than a conventional success. People as a rule are so cautious; and it is of course highly disagreeable to run a risk, and to pay the penalty. Life is too short, one feels, to risk making serious mistakes; but, on the other hand, the cautious man often has the catastrophe, without even having had the pleasure of a run for his money. Jowett, the high priest of worldly wisdom, laid down as a maxim, “Never resign”; but I have found myself that there is no pleasure comparable to disentangling oneself from uncongenial surroundings, unless it be the pleasure of making mild experiments and trying unconventional schemes.
II. CONTENTMENT
I HAVE ATTEMPTED OF LATE, in more than one book, to depict a certain kind of tranquil life, a life of reflection rather than of action, of contemplation rather than of business; and I have tried to do this from different points of view, though the essence has been the same. I endeavoured at first to do it anonymously, because I have no desire to recommend these ideas as being my own theories. The personal background rather detracts from than adds to the value of the thoughts, because people can compare my theories with my practice, and show how lamentably I fail to carry them out. But time after time I have been pulled reluctantly out of my burrow, by what I still consider a wholly misguided zeal for publicity, till I have decided that I will lurk no longer. It was in this frame of mind that I published, under my own name, a book called Beside Still Waters, a harmless enough volume, I thought, which was meant to be a deliberate summary or manifesto of these ideas. It depicted a young man who, after a reasonable experience of practical life, resolved to retire into the shade, who in that position indulged profusely in leisurely reverie. The book was carefully enough written, and I have been a good deal surprised to find that it has met with considerable disapproval, and even derision, on the part of many reviewers. It has been called morbid and indolent, and decadent, and half a hundred more ugly adjectives. Now I do not for an instant question the right of a single one of these conscientious persons to form whatever opinion they like about my book, and to express it in any terms they like; they say, and obviously feel, that the thought of the book is essentially thin, and that the vein in which it is written is offensively egotistical. I do not dispute the possibility of their being perfectly right. An artist who exhibits his paintings, or a writer who publishes his books, challenges the criticisms of the public; and I am quite sure that the reviewers who frankly disliked my book, and said so plainly, thought that they were doing their duty to the public, and warning them against teaching which they believed to be insidious and even immoral. I honour them for doing this, and I applaud them, especially if they did violence to their own feelings of courtesy and urbanity in doing so. Then there were some good-natured reviewers who practically said that the book was simply a collection of amiable platitudes; but that if the public liked to read such stuff, they were quite at liberty to do so. I admire these reviewers for a different reason, partly for their tolerant permission to the public to read what they choose, and still more because I like to think that there are so many intelligent people in the world who are wearisomely familiar with ideas which have only slowly and gradually dawned upon myself. I have no intention of trying to refute or convince my critics, and I beg them with all my heart to say what they think about my books, because only by the frank interchange of ideas can we arrive at the truth.
But what I am going to try to do in this chapter is to examine the theory by virtue of which my book is condemned, and I am going to try to give the fullest weight to the considerations urged against it. I am sure there is something in what the critics say, but I believe that where we differ is in this. The critics who disapprove of my book seem to me to think that all men are cast in the same mould, and that the principles which hold good for some necessarily hold good for all. What I like best about their criticisms is that they are made in a spirit of moral earnestness and ethical seriousness. I am a serious man myself, and I rejoice to see others serious. The point of view which they seem to recommend is the point of view of a certain kind of practical strenuousness, the gospel of push, if I may so call it. They seem to hold that people ought to be discontented with what they are, that they ought to try to better themselves, that they ought to be active, and what they call normal; that when they have done their work as energetically as possible, they should amuse themselves energetically too, take hard exercise, shout and play,
and that then they should recreate themselves like Homeric heroes, eating and drinking, listening comfortably to the minstrel, and take their fill of love in a full-blooded way.
That is, I think, a very good theory of life for some people, though I think it is a little barbarous; it is Spartan rather than Athenian.
Some of my critics take a higher kind of ground, and say that I want to minimise and melt down the old stern beliefs and principles of morality into a kind of nebulous emotion. They remind me a little of an old country squire of whom I have heard, of the John Bull type, whose younger son, a melancholy and sentimental youth, joined the Church of Rome. His father was determined that this should not separate them, and asked him to come home and talk it over. He told his eldest son that he was going to remonstrate with the erring youth in a simple and affectionate way. The eldest son said that he hoped his father would do it tactfully and gently, as his brother was highly sensitive, to which his father replied that he had thought over what he meant to say, and was going to be very reasonable. The young man arrived, and was ushered into the study by his eldest brother. “Well,” said the squire, “very glad to see you, Harry; but do you mean to tell me that your mother’s religion is not good enough for a damned ass like you?”
Now far from desiring to minimise faith in God and the Unseen, I think it is the thing of which the world is more in need than anything else. What has made the path of faith a steep one to tread is partly that it has got terribly encumbered with ecclesiastical traditions; it has been mended, like the Slough of Despond, with cartloads of texts and insecure definitions. And partly too the old simple undisturbed faith in the absolute truth and authority of the Bible has given way. It is admitted that the Bible contains a considerable admixture of the legendary element; and it requires a strong intellectual and moral grip to build one’s faith upon a collection of writings, some of which, at all events, are not now regarded as being historically and literally true. “If I cannot believe it all,” says the simple bewildered soul, “how can I be certain that any of it is indubitably true?” Only the patient and desirous spirit can decide; but whatever else fades, the perfect insight, the Divine message of the Son of Man cannot fade; the dimmer that the historical setting becomes, the brighter shine the parables and the sayings, so far beyond the power of His followers to have originated, so utterly satisfying to our deepest needs. What I desire to say with all my heart is that we pilgrims need not be dismayed because the golden clue dips into darkness and mist; it emerges as bright as ever upon the upward slope of the valley. If one disregards all that is uncertain, all that cannot be held to be securely proved in the sacred writings, there still remain the essential facts of the Christian revelation, and more deep and fruitful principles than a man can keep and make his own in the course of a lifetime, however purely and faithfully he lives and strives. To myself the doubtful matters are things absolutely immaterial, like the debris of the mine, while the precious ore gleams and sparkles in every boulder.
What, in effect, these critics say is that a man must not discuss religion unless he is an expert in theology. When I try, as I have once or twice tried, to criticise some current conception of a Christian dogma, the theological reviewer, with a titter that resembles the titter of Miss Squeers in Nicholas Nickleby, says that a writer who presumes to discuss such questions ought to be better acquainted with the modern developments of theology. To that I demur, because I am not attempting to discuss theology, but current conceptions of theology. If the advance in theology has been so enormous, then all I can say is that the theologians fail to bring home the knowledge of that progress to the man in the street. To use a simple parable, what one feels about many modern theological statements is what the eloquent bagman said in praise of the Yorkshire ham: “Before you know where you are, there—it’s wanished!” This is not so in science; science advances, and the ordinary man knows more or less what is going on; he understands what is meant by the development of species, he has an inkling of what radio-activity means, and so forth; but this is because science is making discoveries, while theological discoveries are mainly of a liberal and negative kind, a modification of old axioms, a loosening of old definitions. Theology has made no discoveries about the nature of God, or the nature of the soul; the problem of free will and necessity is as dark as ever, except that scientific discovery tends to show more and more that an immutable law regulates the smallest details of life. I honour, with all my heart, the critics who have approached the Bible in the same spirit in which they approach other literature; but the only definite result has been to make what was considered a matter of blind faith more a matter of opinion. But to attempt to scare men away from discussing religious topics, by saying that it is only a matter for experts, is to act in the spirit of the Inquisition. It is like saying to a man that he must not discuss questions of diet and exercise because he is not acquainted with the Pharmacopoeia, or that no one may argue on matters of current politics unless he is a trained historian. Religion is, or ought to be, a matter of vital and daily concern for every one of us; if our moral progress and our spiritual prospects are affected by what we believe, theologians ought to be grateful to any one who will discuss religious ideas from the current point of view, if it only leads them to clear up misconceptions that may prevail. If I needed to justify myself further, I would only add that since I began to write on such subjects I have received a large number of letters from unknown people, who seem to be grateful to any one who will attempt to speak frankly on these matters, with the earnest desire, which I can honestly say has never been absent from my mind, to elucidate and confirm a belief in simple and essential religious principles.
And now I would go on to say a few words as to the larger object which I have had in view. My aim has been to show how it is possible for people living quiet and humdrum lives, without any opportunities of gratifying ambition or for taking a leading part on the stage of the world, to make the most of simple conditions, and to live lives of dignity and joy. My own belief is that what is commonly called success has an insidious power of poisoning the clear springs of life; because people who grow to depend upon the stimulus of success sink into dreariness and dulness when that stimulus is withdrawn. Here my critics have found fault with me for not being more strenuous, more virile, more energetic. It is strange to me that my object can have been so singularly misunderstood. I believe, with all my heart, that happiness depends upon strenuous energy; but I think that this energy ought to be expended upon work, and everyday life, and relations with others, and the accessible pleasures of literature and art. The gospel that I detest is the gospel of success, the teaching that every one ought to be discontented with his setting, that a man ought to get to the front, clear a space round him, eat, drink, make love, cry, strive, and fight. It is all to be at the expense of feebler people. That is a detestable ideal, because it is the gospel of tyranny rather than the gospel of equality. It is obvious, too, that such success depends upon a man being stronger than his fellows, and is only made possible by shoving and hectoring, and bullying the weak. The preaching of this violent gospel has done us already grievous harm; it is this which has tended to depopulate country districts, to make people averse to discharging all honest subordinate tasks, to make men and women overvalue excitement and amusement. The result of it is the lowest kind of democratic sentiment, which says, “Every one is as good as every one else, and I am a little better,” and the jealous spirit, which says, “If I cannot be prominent, I will do my best that no one else shall be.” Out of it develops the demon of municipal politics, which makes a man strive for a place, in the hope being able to order things for which others have to pay. It is this teaching which makes power seem desirable for the sake of personal advantages, and with no care for responsibility. This spirit seems to me an utterly vile and detestable spirit. It tends to disguise its rank individualism under a pretence of desiring to improve social conditions. I do not mean for a moment to say that all social reformers are of this type; the clean-handed social reformer, who desires no personal advantage, and whose influence is a matter of anxious care, is one of the noblest of men; but now that schemes of social reform are fashionable, there are a number of blatant people who them for purposes of personal advancement.
What I rather desire is to encourage a very different kind of individualism, the individualism of the man who realises that the hope of the race depends upon the quality of the life, upon the number of people who live quiet, active, gentle, kindly, faithful lives, enjoying their work and turning for recreation to the nobler and simpler sources of pleasure—the love of nature, poetry, literature, and art. Of course the difficulty is that we do not, most of us, find our pleasures in these latter things, but in the excitement and amusement of social life. I mournfully admit it, and I quite see the uselessness of trying to bring pleasures within the reach of people when they have no taste for them; but an increasing number of people do care for such things, and there are still more who would care for them, if only they could be introduced to them at an impressionable age.
If it is said that this kind of simplicity is a very tame and spiritless thing, I would answer that it has the advantage of being within the reach of all. The reason why the pursuit of social advancement and success is so hollow, is that the subordinate life is after all the life that must fall to the majority of people. We cannot organise society on the lines of the army of a lesser German state, which consisted of twenty-four officers, covered with military decorations, and eight privates. The successful men, whatever happens, must be a small minority; and what I desire is that success, as it is called, should fall quietly and inevitably on the heads of those who deserve it, while ordinary people should put it out of their thoughts. It is no use holding up an ideal which cannot be attained, and which the mere attempt to attain is fruitful in disaster and discontent.
I do not at all wish to teach a gospel of dulness. I am of the opinion of the poet who said:
But I am quite sure that the real pleasures of the world are those which cannot be bought for money, and which are wholly independent of success.
Every one who has watched children knows the extraordinary amount of pleasure that they can extract out of the simplest materials. To keep a shop in the corner of a garden, where the commodities are pebbles and thistle-heads stored in old tin pots, and which are paid for in daisies, will be an engrossing occupation to healthy children for a long summer afternoon. There is no reason why that kind of zest should not be imported into later life; and, as a matter of fact, people who practise self-restraint, who are temperate and quiet, do retain a gracious kind of contentment in all that they do or say, or think, to extreme old age; it is the jaded weariness of overstrained lives that needs the stimulus of excitement to carry them along from hour to hour. Who does not remember the rigid asceticism of Ruskin’s childhood? A bunch of keys to play with, and a little later a box of bricks; the Bible and The Pilgrim’s Progress and Robinson Crusoe to read; a summary whipping if he fell down and hurt himself, or if he ever cried. Yet no one would venture to say that this austerity in any way stunted Ruskin’s development or limited his range of pleasures; it made him perhaps a little submissive and unadventurous. But who that ever saw him, as the most famous art-critic of the day, being mercilessly snubbed, when he indulged in paradoxes, by the old wine-merchant, or being told to hold his tongue by the grim old mother, and obeying cheerfully and sweetly, would have preferred him to have been loud, contradictory, and self-assertive? The mischief of our present system of publicity is that we cannot enjoy our own ideas, unless we can impress people with them, or, at all events, impress people with a sense of our enjoyment of them. There is a noble piece of character-drawing in one of Mr. Henry James’s novels, The Portrait of a Lady, where Gilbert Osmond, a selfish dilettante, finding that he cannot make a great success or attain a great position, devotes himself to trying to mystify and provoke the curiosity of the world by retiring into a refined seclusion, and professing that it affords him an exquisite kind of enjoyment. The hideous vulgarity of his attitude is not at first sight apparent; he deceives the heroine, who is a considerable heiress, into thinking that here, at last, is a man who is living a quiet and sincere life among the things of the soul; and having obtained possession of her purse, he sets up house in a dignified old palace in Rome, where he continues to amuse himself by inviting distinguished persons to visit him, in order that he may have the pleasure of excluding the lesser people who would like to be included.
This is, of course, doing the thing upon an almost sublime scale; but the fact remains that in an age which values notoriety above everything except property, a great many people do suffer from the disease of not enjoying things, unless they are aware that others envy their enjoyment. To people of an artistic temperament this is a sore temptation, because the essence of the artistic temperament is its egotism, and egotism, like the Bread-and-butter fly, requires a special nutriment, the nutriment of external admiration.
