"My table Thou hast furnished In presence of my foes: My head Thou dost with oil anoint, And my cup overflows":

and this was perhaps the most interesting of the series. I saw myself seated in a kind of open stone summer-house at table; over my shoulder a hairy, bearded, and robed presence anointed me from an authentic shoe-horn; the summer-house was part of the green court of a ruin, and from the far side of the court black and white imps discharged against me ineffectual arrows. The picture appears arbitrary, but I can trace every detail to its source, as Mr. Brock analysed the dream of Alan Armadale. The summer-house and court were muddled together out of Billings' "Antiquities of Scotland"; the imps conveyed from Bagster's "Pilgrim's Progress"; the bearded and robed figure from any one of a thousand Bible pictures; and the shoe-horn was plagiarised from an old illustrated Bible, where it figured in the hand of Samuel anointing Saul, and had been pointed out to me as a jest by my father. It was shown me for a jest, remark; but the serious spirit of infancy adopted it in earnest. Children are all classics; a bottle would have seemed an intermediary too trivial—that divine refreshment of whose meaning I had no guess; and I seized on the idea of that mystic shoe-horn with delight, even as, a little later, I should have written flagon, chalice, hanaper, beaker, or any word that might have appealed to me at the moment as least contaminate with mean associations. In this string of pictures I believe the gist of the psalm to have consisted; I believe it had no more to say to me; and the result was consolatory. I would go to sleep dwelling with restfulness upon these images; they passed before me, besides, to an appropriate music; for I had already singled out from that rude psalm the one lovely verse which dwells in the minds of all, not growing old, not disgraced by its association with long Sunday tasks, a scarce conscious joy in childhood, in age a companion thought:—

"In pastures green Thou leadest me, The quiet waters by."

The remainder of my childish recollections are all of the matter of what was read to me, and not of any manner in the words. If these pleased me, it was unconsciously; I listened for news of the great vacant world upon whose edge I stood; I listened for delightful plots that I might re-enact in play, and romantic scenes and circumstances that I might call up before me, with closed eyes, when I was tired of Scotland, and home and that weary prison of the sick-chamber in which I lay so long in durance. "Robinson Crusoe"; some of the books of that cheerful, ingenious, romantic soul, Mayne Reid; and a work rather gruesome and bloody for a child, but very picturesque, called "Paul Blake"; these are the three strongest impressions I remember: "The Swiss Family Robinson" came next, longo intervallo. At these I played, conjured up their scenes, and delighted to hear them rehearsed unto seventy times seven. I am not sure but what "Paul Blake" came after I could read. It seems connected with a visit to the country, and an experience unforgettable. The day had been warm; H—— and I had played together charmingly all day in a sandy wilderness across the road; then came the evening with a great flash of colour and a heavenly sweetness in the air. Somehow my playmate had vanished, or is out of the story, as the sagas say, but I was sent into the village on an errand; and, taking a book of fairy tales, went down alone through a fir-wood, reading as I walked. How often since then has it befallen me to be happy even so; but that was the first time: the shock of that pleasure I have never since forgot, and if my mind serves me to the last, I never shall, for it was then that I knew I loved reading.

II

To pass from hearing literature to reading it is to take a great and dangerous step. With not a few, I think a large proportion of their pleasure then comes to an end; "the malady of not marking" overtakes them; they read thenceforward by the eye alone and hear never again the chime of fair words or the march of the stately period. Non ragioniam of these. But to all the step is dangerous; it involves coming of age; it is even a kind of second weaning. In the past all was at the choice of others; they chose, they digested, they read aloud for us and sang to their own tune the books of childhood. In the future we are to approach the silent, inexpressive type alone, like pioneers; and the choice of what we are to read is in our own hands thenceforward. For instance, in the passages already adduced, I detect and applaud the ear of my old nurse; they were of her choice, and she imposed them on my infancy, reading the works of others as a poet would scarce dare to read his own; gloating on the rhythm, dwelling with delight on assonances and alliterations. I know very well my mother must have been all the while trying to educate my taste upon more secular authors; but the vigour and the continual opportunities of my nurse triumphed, and after a long search, I can find in these earliest volumes of my autobiography no mention of anything but nursery rhymes, the Bible, and Mr. M'Cheyne.

I suppose all children agree in looking back with delight on their school Readers. We might not now find so much pathos in "Bingen on the Rhine," "A soldier of the Legion lay dying in Algiers," or in "The Soldier's Funeral," in the declamation of which I was held to have surpassed myself. "Robert's voice," said the master on this memorable occasion, "is not strong, but impressive": an opinion which I was fool enough to carry home to my father; who roasted me for years in consequence. I am sure one should not be so deliciously tickled by the humorous pieces:—

"What, crusty? cries Will in a taking, Who would not be crusty with half a year's baking?"

I think this quip would leave us cold. The "Isles of Greece" seem rather tawdry too; but on the "Address to the Ocean," or on "The Dying Gladiator," "time has writ no wrinkle."

"'Tis the morn, but dim and dark, Whither flies the silent lark?"—

does the reader recall the moment when his eye first fell upon these lines in the Fourth Reader; and "surprised with joy, impatient as the wind," he plunged into the sequel? And there was another piece, this time in prose, which none can have forgotten; many like me must have searched Dickens with zeal to find it again, and in its proper context, and have perhaps been conscious of some inconsiderable measure of disappointment, that it was only Tom Pinch who drove, in such a pomp of poetry, to London.

But in the Reader we are still under guides. What a boy turns out for himself, as he rummages the bookshelves, is the real test and pleasure. My father's library was a spot of some austerity: the proceedings of learned societies, some Latin divinity, cyclopaedias, physical science, and, above all, optics, held the chief place upon the shelves, and it was only in holes and corners that anything really legible existed as by accident. The "Parent's Assistant," "Rob Roy," "Waverley," and "Guy Mannering," the "Voyages of Captain Woods Rogers," Fuller's and Bunyan's "Holy Wars," "The Reflections of Robinson Crusoe," "The Female Bluebeard," G. Sand's "Mare au Diable"—(how came it in that grave assembly!), Ainsworth's "Tower of London," and four old volumes of Punch—these were the chief exceptions. In these latter, which made for years the chief of my diet, I very early fell in love (almost as soon as I could spell) with the Snob Papers. I knew them almost by heart, particularly the visit to the Pontos; and I remember my surprise when I found, long afterwards, that they were famous, and signed with a famous name; to me, as I read and admired them, they were the works of Mr. Punch. Time and again I tried to read "Rob Roy," with whom of course I was acquainted from the "Tales of a Grandfather"; time and again the early part, with Rashleigh and (think of it!) the adorable Diana, choked me off; and I shall never forget the pleasure and surprise with which, lying on the floor one summer evening, I struck of a sudden into the first scene with Andrew Fairservice. "The worthy Dr. Lightfoot"—"mistrysted with a bogle"—"a wheen green trash"—"Jenny, lass, I think I ha'e her": from that day to this the phrases have been unforgotten. I read on, I need scarce say; I came to Glasgow, I bided tryst on Glasgow Bridge, I met Rob Roy and the Bailie in the Tolbooth, all with transporting pleasure; and then the clouds gathered once more about my path; and I dozed and skipped until I stumbled half asleep into the clachan of Aberfoyle, and the voices of Iverach and Galbraith recalled me to myself. With that scene and the defeat of Captain Thornton the book concluded; Helen and her sons shocked even the little schoolboy of nine or ten with their unreality; I read no more, or I did not grasp what I was reading; and years elapsed before I consciously met Diana and her father among the hills, or saw Rashleigh dying in the chair. When I think of that novel and that evening, I am impatient with all others; they seem but shadows and impostors; they cannot satisfy the appetite which this awakened; and I dare be known to think it the best of Sir Walter's by nearly as much as Sir Walter is the best of novelists. Perhaps Mr. Lang is right, and our first friends in the land of fiction are always the most real. And yet I had read before this "Guy Mannering," and some of "Waverley," with no such delighted sense of truth and humour, and I read immediately after the greater part of the Waverley Novels, and was never moved again in the same way or to the same degree. One circumstance is suspicious: my critical estimate of the Waverley Novels has scarce changed at all since I was ten. "Rob Roy," "Guy Mannering," and "Redgauntlet" first; then, a little lower, "The Fortunes of Nigel"; then, after a huge gulf, "Ivanhoe" and "Anne of Geierstein": the rest nowhere; such was the verdict of the boy. Since then "The Antiquary," "St. Ronan's Well," "Kenilworth," and "The Heart of Midlothian" have gone up in the scale; perhaps "Ivanhoe" and "Anne of Geierstein" have gone a trifle down; Diana Vernon has been added to my admirations in that enchanted world of "Rob Roy"; I think more of the letters in "Redgauntlet" and Peter Peebles, that dreadful piece of realism, I can now read about with equanimity, interest, and I had almost said pleasure, while to the childish critic he often caused unmixed distress. But the rest is the same; I could not finish "The Pirate" when I was a child, I have never finished it yet; "Peveril of the Peak" dropped half way through from my schoolboy hands, and though I have since waded to an end in a kind of wager with myself, the exercise was quite without enjoyment. There is something disquieting in these considerations. I still think the visit to Ponto's the best part of the "Book of Snobs": does that mean that I was right when I was a child, or does it mean that I have never grown since then, that the child is not the man's father, but the man? and that I came into the world with all my faculties complete, and have only learned sinsyne to be more tolerant of boredom?...

FOOTNOTE:

[34] "Jehovah Tsidkenu," translated in the Authorised Version as "The Lord our Righteousness" (Jeremiah xxiii. 6 and xxxiii. 16).



XIV

REFLECTIONS AND REMARKS ON HUMAN LIFE

I. JUSTICE AND JUSTIFICATION.—(1) It is the business of this life to make excuses for others, but none for ourselves. We should be clearly persuaded of our own misconduct, for that is the part of knowledge in which we are most apt to be defective. (2) Even justice is no right of a man's own, but a thing, like the king's tribute, which shall never be his, but which he should strive to see rendered to another. None was ever just to me; none ever will be. You may reasonably aspire to be chief minister or sovereign pontiff: but not to be justly regarded in your own character and acts. You know too much to be satisfied. For justice is but an earthly currency, paid to appearances; you may see another superficially righted; but be sure he has got too little or too much; and in your own case rest content with what is paid you. It is more just than you suppose; that your virtues are misunderstood is a price you pay to keep your meannesses concealed. (3) When you seek to justify yourself to others, you may be sure you will plead falsely. If you fail, you have the shame of the failure; if you succeed, you will have made too much of it, and be unjustly esteemed upon the other side. (4) You have perhaps only one friend in the world, in whose esteem it is worth while for you to right yourself. Justification to indifferent persons is, at best, an impertinent intrusion. Let them think what they please; they will be the more likely to forgive you in the end. (5) It is a question hard to be resolved, whether you should at any time criminate another to defend yourself. I have done it many times, and always had a troubled conscience for my pains.

II. PARENT AND CHILD.—(1) The love of parents for their children is, of all natural affections, the most ill-starred. It is not a love for the person, since it begins before the person has come into the world, and founds on an imaginary character and looks. Thus it is foredoomed to disappointment; and because the parent either looks for too much, or at least for something inappropriate, at his offspring's hands, it is too often insufficiently repaid. The natural bond, besides, is stronger from parent to child than from child to parent; and it is the side which confers benefits, not which receives them, that thinks most of a relation. (2) What do we owe our parents? No man can owe love; none can owe obedience. We owe, I think, chiefly pity; for we are the pledge of their dear and joyful union, we have been the solicitude of their days and the anxiety of their nights, we have made them, though by no will of ours, to carry the burthen of our sins, sorrows, and physical infirmities; and too many of us grow up at length to disappoint the purpose of their lives and requite their care and piety with cruel pangs. (3) Mater Dolorosa. It is the particular cross of parents that when the child grows up and becomes himself instead of that pale ideal they had preconceived, they must accuse their own harshness or indulgence for this natural result. They have all been like the duck and hatched swan's eggs, or the other way about; yet they tell themselves with miserable penitence that the blame lies with them; and had they sat more closely, the swan would have been a duck, and home-keeping, in spite of all. (4) A good son, who can fulfil what is expected of him, has done his work in life. He has to redeem the sins of many, and restore the world's confidence in children.

III. DIALOGUE ON CHARACTER AND DESTINY BETWEEN TWO PUPPETS.—At the end of Chapter XXXIII. Count Spada and the General of the Jesuits were left alone in the pavilion, while the course of the story was turned upon the doings of the virtuous hero. Profiting by this moment of privacy, the Jesuit turned with a very warning countenance upon the peer.

"Have a care, my lord," said he, raising a finger. "You are already no favourite with the author; and for my part, I begin to perceive from a thousand evidences that the narrative is drawing near a close. Yet a chapter or two at most, and you will be overtaken by some sudden and appalling judgment."

"I despise your womanish presentiments," replied Spada, "and count firmly upon another volume; I see a variety of reasons why my life should be prolonged to within a few pages of the end; indeed, I permit myself to expect resurrection in a sequel, or second part. You will scarce suggest that there can be any end to the newspaper; and you will certainly never convince me that the author, who cannot be entirely without sense, would have been at so great pains with my intelligence, gallant exterior, and happy and natural speech, merely to kick me hither and thither for two or three paltry chapters and then drop me at the end like a dumb personage. I know you priests are often infidels in secret. Pray, do you believe in an author at all?"

"Many do not, I am aware," replied the General softly; "even in the last chapter we encountered one, the self-righteous David Hume, who goes so far as to doubt the existence of the newspaper in which our adventures are now appearing; but it would neither become my cloth, nor do credit to my great experience, were I to meddle with these dangerous opinions. My alarm for you is not metaphysical, it is moral in its origin: You must be aware, my poor friend, that you are a very bad character—the worst indeed that I have met with in these pages. The author hates you, Count; and difficult as it may be to connect the idea of immortality—or, in plain terms, of a sequel—with the paper and printer's ink of which your humanity is made, it is yet more difficult to foresee anything but punishment and pain for one who is justly hateful in the eyes of his creator."

"You take for granted many things that I shall not easily be persuaded to allow," replied the villain. "Do you really so far deceive yourself in your imagination as to fancy that the author is a friend to good? Read; read the book in which you figure; and you will soon disown such crude vulgarities. Lelio is a good character; yet only two chapters ago we left him in a fine predicament. His old servant was a model of the virtues, yet did he not miserably perish in that ambuscade upon the road to Poitiers? And as for the family of the bankrupt merchant, how is it possible for greater moral qualities to be alive with more irremediable misfortunes? And yet you continue to misrepresent an author to yourself, as a deity devoted to virtue and inimical to vice? Pray, if you have no pride in your own intellectual credit for yourself, spare at least the sensibilities of your associates."

"The purposes of the serial story," answered the Priest, "are, doubtless for some wise reason, hidden from those who act in it. To this limitation we must bow. But I ask every character to observe narrowly his own personal relations to the author. There, if nowhere else, we may glean some hint of his superior designs. Now I am myself a mingled personage, liable to doubts, to scruples, and to sudden revulsions of feeling; I reason continually about life, and frequently the result of my reasoning is to condemn or even to change my action. I am now convinced, for example, that I did wrong in joining in your plot against the innocent and most unfortunate Lelio. I told you so, you will remember, in the chapter which has just been concluded and though I do not know whether you perceived the ardour and fluency with which I expressed myself, I am still confident in my own heart that I spoke at that moment not only with the warm approval, but under the direct inspiration, of the author of the tale. I know, Spada, I tell you I know, that he loved me as I uttered these words; and yet at other periods of my career I have been conscious of his indifference and dislike. You must not seek to reason me from this conviction; for it is supplied me from higher authority than that of reason, and is indeed a part of my experience. It may be an illusion that I drove last night from Saumur; it may be an illusion that we are now in the garden chamber of the chateau; it may be an illusion that I am conversing with Count Spada; you may be an illusion, Count, yourself; but of three things I will remain eternally persuaded, that the author exists not only in the newspaper but in my own heart, that he loves me when I do well, and that he hates and despises me when I do otherwise."

"I too believe in the author," returned the Count. "I believe likewise in a sequel, written in finer style and probably cast in a still higher rank of society than the present story; although I am not convinced that we shall then be conscious of our pre-existence here. So much of your argument is, therefore, beside the mark; for to a certain point I am as orthodox as yourself. But where you begin to draw general conclusions from your own private experience, I must beg pointedly and finally to differ. You will not have forgotten, I believe, my daring and single-handed butchery of the five secret witnesses? Nor the sleight of mind and dexterity of language with which I separated Lelio from the merchant's family? These were not virtuous actions; and yet, how am I to tell you? I was conscious of a troubled joy, a glee, a hellish gusto in my author's bosom, which seemed to renew my vigour with every sentence, and which has indeed made the first of these passages accepted for a model of spirited narrative description, and the second for a masterpiece of wickedness and wit. What result, then, can be drawn from two experiences so contrary as yours and mine? For my part, I lay it down as a principle, no author can be moral in a merely human sense. And, to pursue the argument higher, how can you, for one instant, suppose the existence of free-will in puppets situated as we are in the thick of a novel which we do not even understand? And how, without free-will upon our parts, can you justify blame or approval on that of the author? We are in his hands; by a stroke of the pen, to speak reverently, he made us what we are; by a stroke of the pen he can utterly undo and transmute what he has made. In the very next chapter, my dear General, you may be shown up for an impostor, or I be stricken down in the tears of penitence and hurried into the retirement of a monastery!"

"You use an argument old as mankind, and difficult of answer," said the Priest. "I cannot justify the free-will of which I am usually conscious; nor will I ever seek to deny that this consciousness is interrupted. Sometimes events mount upon me with such swiftness and pressure that my choice is overwhelmed, and even to myself I seem to obey a will external to my own; and again I am sometimes so paralysed and impotent between alternatives that I am tempted to imagine a hesitation on the part of my author. But I contend, upon the other hand, for a limited free-will in the sphere of consciousness; and as it is in and by my consciousness that I exist to myself, I will not go on to inquire whether that free-will is valid as against the author, the newspaper, or even the readers of the story. And I contend, further, for a sort of empire or independence of our own characters when once created, which the author cannot or at least does not choose to violate. Hence Lelio was conceived upright, honest, courageous, and headlong; to that first idea all his acts and speeches must of necessity continue to answer; and the same, though with such different defects and qualities, applies to you, Count Spada, and to myself. We must act up to our characters; it is these characters that the author loves or despises; it is on account of them that we must suffer or triumph, whether in this work or in a sequel. Such is my belief."

"It is pure Calvinistic election, my dear sir, and, by your leave, a very heretical position for a churchman to support," replied the Count. "Nor can I see how it removes the difficulty. I was not consulted as to my character; I might have chosen to be Lelio; I might have chosen to be yourself; I might even have preferred to figure in a different romance, or not to enter into the world of literature at all. And am I to be blamed or hated, because some one else wilfully and inhumanely made me what I am, and has continued ever since to encourage me in what are called my vices? You may say what you please, my dear sir, but if that is the case, I had rather be a telegram from the seat of war than a reasonable and conscious character in a romance; nay, and I have a perfect right to repudiate, loathe, curse, and utterly condemn the ruffian who calls himself the author."

"You have, as you say, a perfect right," replied the Jesuit; "and I am convinced that it will not affect him in the least."

"He shall have one slave the fewer for me," added the Count. "I discard my allegiance once for all."

"As you please," concluded the other; "but at least be ready, for I perceive we are about to enter on the scene."

And, indeed, just at that moment, Chapter XXXIV. being completed, Chapter XXXV., "The Count's Chastisement," began to appear in the columns of the newspaper.

IV. SOLITUDE AND SOCIETY.—(1) A little society is needful to show a man his failings; for if he lives entirely by himself, he has no occasion to fall, and like a soldier in time of peace, becomes both weak and vain. But a little solitude must be used, or we grow content with current virtues and forget the ideal. In society we lose scrupulous brightness of honour; in solitude we lose the courage necessary to face our own imperfections. (2) As a question of pleasure, after a man has reached a certain age, I can hardly perceive much room to choose between them: each is in a way delightful, and each will please best after an experience of the other. (3) But solitude for its own sake should surely never be preferred. We are bound by the strongest obligations to busy ourselves amid the world of men, if it be only to crack jokes. The finest trait in the character of St. Paul was his readiness to be damned for the salvation of anybody else. And surely we should all endure a little weariness to make one face look brighter or one hour go more pleasantly in this mixed world. (4) It is our business here to speak, for it is by the tongue that we multiply ourselves most influentially. To speak kindly, wisely, and pleasantly is the first of duties, the easiest of duties, and the duty that is most blessed in its performance. For it is natural, it whiles away life, it spreads intelligence; and it increases the acquaintance of man with man. (5) It is, besides, a good investment, for while all other pleasures decay, and even the delight in nature, Grandfather William is still bent to gossip. (6) Solitude is the climax of the negative virtues. When we go to bed after a solitary day we can tell ourselves that we have not been unkind nor dishonest nor untruthful; and the negative virtues are agreeable to that dangerous faculty we call the conscience. That they should ever be admitted for a part of virtue is what I cannot explain. I do not care two straws for all the nots. (7) The positive virtues are imperfect; they are even ugly in their imperfection: for man's acts, by the necessity of his being, are coarse and mingled. The kindest, in the course of a day of active kindnesses, will say some things rudely, and do some things cruelly; the most honourable, perhaps, trembles at his nearness to a doubtful act. (8) Hence the solitary recoils from the practice of life, shocked by its unsightlinesses. But if I could only retain that superfine and guiding delicacy of the sense that grows in solitude, and still combine with it that courage of performance which is never abashed by any failure, but steadily pursues its right and human design in a scene of imperfection, I might hope to strike in the long-run a conduct more tender to others and less humiliating to myself.

V. SELFISHNESS AND EGOISM.—An unconscious, easy, selfish person shocks less, and is more easily loved, than one who is laboriously and egotistically unselfish. There is at least no fuss about the first; but the other parades his sacrifices, and so sells his favours too dear. Selfishness is calm, a force of nature: you might say the trees were selfish. But egoism is a piece of vanity; it must always take you into its confidence; it is uneasy, troublesome, seeking; it can do good, but not handsomely; it is uglier, because less dignified, than selfishness itself. But here I perhaps exaggerate to myself, because I am the one more than the other, and feel it like a hook in my mouth, at every step I take. Do what I will, this seems to spoil all.

VI. RIGHT AND WRONG.—It is the mark of a good action that it appears inevitable in the retrospect. We should have been cut-throats to do otherwise. And there's an end. We ought to know distinctly that we are damned for what we do wrong; but when we have done right, we have only been gentlemen, after all. There is nothing to make a work about.

VII. DISCIPLINE OF CONSCIENCE.—(1) Never allow your mind to dwell on your own misconduct: that is ruin. The conscience has morbid sensibilities; it must be employed but not indulged, like the imagination or the stomach. (2) Let each stab suffice for the occasion; to play with this spiritual pain turns to penance; and a person easily learns to feel good by dallying with the consciousness of having done wrong. (3) Shut your eyes hard against the recollection of your sins. Do not be afraid, you will not be able to forget them. (4) You will always do wrong: you must try to get used to that, my son. It is a small matter to make a work about, when all the world is in the same case. I meant when I was a young man to write a great poem; and now I am cobbling little prose articles and in excellent good spirits, I thank you. So, too, I meant to lead a life that should keep mounting from the first; and though I have been repeatedly down again below sea-level, and am scarce higher than when I started, I am as keen as ever for that enterprise. Our business in this world is not to succeed, but to continue to fail, in good spirits. (5) There is but one test of a good life: that the man shall continue to grow more difficult about his own behaviour. That is to be good: there is no other virtue attainable. The virtues we admire in the saint and the hero are the fruits of a happy constitution. You, for your part, must not think you will ever be a good man, for these are born and not made. You will have your own reward, if you keep on growing better than you were—how do I say? if you do not keep on growing worse. (6) A man is one thing, and must be exercised in all his faculties. Whatever side of you is neglected, whether it is the muscles, or the taste for art, or the desire for virtue, that which is cultivated will suffer in proportion. —— was greatly tempted, I remember, to do a very dishonest act, in order that he might pursue his studies in art. When he consulted me, I advised him not (putting it that way for once), because his art would suffer. (7) It might be fancied that if we could only study all sides of our being in an exact proportion, we should attain wisdom. But in truth a chief part of education is to exercise one set of faculties a outrance—one, since we have not the time so to practise all; thus the dilettante misses the kernel of the matter; and the man who has wrung forth the secret of one part of life knows more about the others than he who has tepidly circumnavigated all. (8) Thus, one must be your profession, the rest can only be your delights; and virtue had better be kept for the latter, for it enters into all, but none enters by necessity into it. You will learn a great deal of virtue by studying any art; but nothing of any art in the study of virtue. (9) The study of conduct has to do with grave problems; not every action should be higgled over; one of the leading virtues therein is to let oneself alone. But if you make it your chief employment, you are sure to meddle too much. This is the great error of those who are called pious. Although the war of virtue be unending except with life, hostilities are frequently suspended, and the troops go into winter quarters; but the pious will not profit by these times of truce; where their conscience can perceive no sin, they will find a sin in that very innocency; and so they pervert, to their annoyance, those seasons which God gives to us for repose and a reward. (10) The nearest approximation to sense in all this matter lies with the Quakers. There must be no will-worship; how much more, no will-repentance! The damnable consequence of set seasons, even for prayer, is to have a man continually posturing to himself, till his conscience is taught as many tricks as a pet monkey, and the gravest expressions are left with a perverted meaning. (11) For my part, I should try to secure some part of every day for meditation, above all in the early morning and the open air; but how that time was to be improved I should leave to circumstance and the inspiration of the hour. Nor if I spent it in whistling or numbering my footsteps, should I consider it misspent for that. I should have given my conscience a fair field; when it has anything to say, I know too well it can speak daggers; therefore, for this time, my hard taskmaster has given me a holyday, and I may go in again rejoicing to my breakfast and the human business of the day.

VIII. GRATITUDE TO GOD.—(1) To the gratitude that becomes us in this life, I can set no limit. Though we steer after a fashion, yet we must sail according to the winds and currents. After what I have done, what might I not have done? That I have still the courage to attempt my life, that I am not now overladen with dishonours, to whom do I owe it but to the gentle ordering of circumstances in the great design? More has not been done to me than I can bear; I have been marvellously restrained and helped; not unto us, O Lord! (2) I cannot forgive God for the suffering of others; when I look abroad upon His world and behold its cruel destinies, I turn from Him with disaffection; nor do I conceive that He will blame me for the impulse. But when I consider my own fates, I grow conscious of His gentle dealing: I see Him chastise with helpful blows, I feel His stripes to be caresses; and this knowledge is my comfort that reconciles me to the world. (3) All those whom I now pity with indignation, are perhaps not less fatherly dealt with than myself. I do right to be angry: yet they, perhaps, if they lay aside heat and temper, and reflect with patience on their lot, may find everywhere, in their worst trials, the same proofs of a divine affection. (4) While we have little to try us, we are angry with little; small annoyances do not bear their justification on their faces; but when we are overtaken by a great sorrow or perplexity, the greatness of our concern sobers us so that we see more clearly and think with more consideration. I speak for myself; nothing grave has yet befallen me but I have been able to reconcile my mind to its occurrence, and see in it, from my own little and partial point of view, an evidence of a tender and protecting God. Even the misconduct into which I have been led has been blessed to my improvement. If I did not sin, and that so glaringly that my conscience is convicted on the spot, I do not know what I should become, but I feel sure I should grow worse. The man of very regular conduct is too often a prig, if he be not worse—a rabbi. I, for my part, want to be startled out of my conceits; I want to be put to shame in my own eyes; I want to feel the bridle in my mouth, and be continually reminded of my own weakness and the omnipotence of circumstances. (5) If I from my spy-hole, looking with purblind eyes upon the least part of a fraction of the universe, yet perceive in my own destiny some broken evidences of a plan and some signals of an overruling goodness; shall I then be so mad as to complain that all cannot be deciphered? Shall I not rather wonder, with infinite and grateful surprise, that in so vast a scheme I seem to have been able to read, however little, and that that little was encouraging to faith?

IX. BLAME.—What comes from without and what from within, how much of conduct proceeds from the spirit or how much from circumstances, what is the part of choice and what the part of the selection offered, where personal character begins or where, if anywhere, it escapes at all from the authority of nature, these are questions of curiosity and eternally indifferent to right and wrong. Our theory of blame is utterly sophisticated and untrue to man's experience. We are as much ashamed of a pimpled face that came to us by natural descent as by one that we have earned by our excesses, and rightly so; since the two cases, in so much as they unfit us for the easier sort of pleasing and put an obstacle in the path of love, are exactly equal in their consequence. We look aside from the true question. We cannot blame others at all; we can only punish them; and ourselves we blame indifferently for a deliberate crime, a thoughtless brusquerie, or an act done without volition in an ecstasy of madness. We blame ourselves from two considerations: first, because another has suffered; and second, because, in so far as we have again done wrong, we can look forward with the less confidence to what remains of our career. Shall we repent this failure? It is there that the consciousness of sin most cruelly affects us; it is in view of this that a man cries out, in exaggeration, that his heart is desperately wicked and deceitful above all things. We all tacitly subscribe this judgment: Woe unto him by whom offences shall come! We accept palliations for our neighbours; we dare not, in sight of our own soul, accept them for ourselves. We may not be to blame; we may be conscious of no free will in the matter, of a possession, on the other hand, or an irresistible tyranny of circumstance,—yet we know, in another sense, we are to blame for all. Our right to live, to eat, to share in mankind's pleasures, lies precisely in this: that we must be persuaded we can on the whole live rather beneficially than hurtfully to others. Remove this persuasion, and the man has lost his right. That persuasion is our dearest jewel, to which we must sacrifice the life itself to which it entitles us. For it is better to be dead than degraded.

X. MARRIAGE.—(1) No considerate man can approach marriage without deep concern. I, he will think, who have made hitherto so poor a business of my own life, am now about to embrace the responsibility of another's. Henceforth, there shall be two to suffer from my faults; and that other is the one whom I most desire to shield from suffering. In view of our impotence and folly, it seems an act of presumption to involve another's destiny with ours. We should hesitate to assume command of an army or a trading-smack; shall we not hesitate to become surety for the life and happiness, now and henceforward, of our dearest friend? To be nobody's enemy but one's own, although it is never possible to any, can least of all be possible to one who is married. (2) I would not so much fear to give hostages to fortune, if fortune ruled only in material things; but fortune, as we call those minor and more inscrutable workings of providence, rules also in the sphere of conduct. I am not so blind but that I know I might be a murderer or even a traitor to-morrow; and now, as if I were not already too feelingly alive to my misdeeds, I must choose out the one person whom I most desire to please, and make her the daily witness of my failures, I must give a part in all my dishonours to the one person who can feel them more keenly than myself. (3) In all our daring, magnanimous human way of life, I find nothing more bold than this. To go into battle is but a small thing by comparison. It is the last act of committal. After that, there is no way left, not even suicide, but to be a good man. (4) She will help you, let us pray. And yet she is in the same case; she, too, has daily made shipwreck of her own happiness and worth; it is with a courage no less irrational than yours, that she also ventures on this new experiment of life. Two who have failed severally, now join their fortunes with a wavering hope. (5) But it is from the boldness of the enterprise that help springs. To take home to your hearth that living witness whose blame will most affect you, to eat, to sleep, to live with your most admiring and thence most exacting judge, is not this to domesticate the living God? Each becomes a conscience to the other, legible like a clock upon the chimney-piece. Each offers to his mate a figure of the consequence of human acts. And while I may still continue by my inconsiderate or violent life to spread far-reaching havoc throughout man's confederacy, I can do so no more, at least, in ignorance and levity; one face shall wince before me in the flesh; I have taken home the sorrows I create to my own hearth and bed; and though I continue to sin, it must be now with open eyes.

XI. IDLENESS AND INDUSTRY.—I remember a time when I was very idle; and lived and profited by that humour. I have no idea why I ceased to be so, yet I scarce believe I have the power to return to it; it is a change of age. I made consciously a thousand little efforts, but the determination from which these arose came to me while I slept and in the way of growth. I have had a thousand skirmishes to keep myself at work upon particular mornings, and sometimes the affair was hot; but of that great change of campaign, which decided all this part of my life, and turned me from one whose business was to shirk into one whose business was to strive and persevere,—it seems as though all that had been done by some one else. The life of Goethe affected me; so did that of Balzac; and some very noble remarks by the latter in a pretty bad book, the "Cousine Bette." I daresay I could trace some other influences in the change. All I mean is, I was never conscious of a struggle, nor registered a vow, nor seemingly had anything personally to do with the matter. I came about like a well-handled ship. There stood at the wheel that unknown steersman whom we call God.

XII. COURAGE.—Courage is the principal virtue, for all the others presuppose it. If you are afraid, you may do anything. Courage is to be cultivated, and some of the negative virtues may be sacrificed in the cultivation.

XIII. RESULTS OF ACTION.—The result is the reward of actions, not the test. The result is a child born; if it be beautiful and healthy, well: if club-footed or crook-back, perhaps well also. We cannot direct ...

[1878?]



XV

THE IDEAL HOUSE

Two things are necessary in any neighbourhood where we propose to spend a life: a desert and some living water.

There are many parts of the earth's face which offer the necessary combination of a certain wildness with a kindly variety. A great prospect is desirable, but the want may be otherwise supplied; even greatness can be found on the small scale; for the mind and the eye measure differently. Bold rocks near hand are more inspiriting than distant Alps, and the thick fern upon a Surrey heath makes a fine forest for the imagination, and the dotted yew trees noble mountains. A Scottish moor with birches and firs grouped here and there upon a knoll, or one of those rocky sea-side deserts of Provence overgrown with rosemary and thyme and smoking with aroma, are places where the mind is never weary. Forests, being more enclosed, are not at first sight so attractive, but they exercise a spell; they must, however, be diversified with either heath or rock, and are hardly to be considered perfect without conifers. Even sand-hills, with their intricate plan, and their gulls and rabbits, will stand well for the necessary desert.

The house must be within hail of either a little river or the sea. A great river is more fit for poetry than to adorn a neighbourhood; its sweep of waters increases the scale of the scenery and the distance of one notable object from another; and a lively burn gives us, in the space of a few yards, a greater variety of promontory and islet, of cascade, shallow goil, and boiling pool, with answerable changes both of song and colour, than a navigable stream in many hundred miles. The fish, too, make a more considerable feature of the brook-side, and the trout plumping in the shadow takes the ear. A stream should, besides, be narrow enough to cross, or the burn hard by a bridge, or we are at once shut out of Eden. The quantity of water need be of no concern, for the mind sets the scale, and can enjoy a Niagara Fall of thirty inches. Let us approve the singer of

"Shallow rivers, by whose falls Melodious birds sing madrigals."

If the sea is to be our ornamental water, choose an open seaboard with a heavy beat of surf; one much broken in outline, with small havens and dwarf headlands; if possible a few islets; and as a first necessity, rocks reaching out into deep water. Such a rock on a calm day is a better station than the top of Teneriffe or Chimborazo. In short, both for the desert and the water, the conjunction of many near and bold details is bold scenery for the imagination and keeps the mind alive.

Given these two prime luxuries, the nature of the country where we are to live is, I had almost said, indifferent; after that, inside the garden, we can construct a country of our own. Several old trees, a considerable variety of level, several well-grown hedges to divide our garden into provinces, a good extent of old well-set turf, and thickets of shrubs and evergreens to be cut into and cleared at the new owner's pleasure, are the qualities to be sought for in your chosen land. Nothing is more delightful than a succession of small lawns, opening one out of the other through tall hedges; these have all the charm of the old bowling-green repeated, do not require the labour of many trimmers, and afford a series of changes. You must have much lawn against the early summer, so as to have a great field of daisies, the year's morning frost; as you must have a wood of lilacs, to enjoy to the full the period of their blossoming. Hawthorn is another of the spring's ingredients; but it is even best to have a rough public lane at one side of your enclosure which, at the right season, shall become an avenue of bloom and odour. The old flowers are the best and should grow carelessly in corners. Indeed, the ideal fortune is to find an old garden, once very richly cared for, since sunk into neglect, and to tend, not repair, that neglect; it will thus have a smack of nature and wildness which skilful dispositions cannot overtake. The gardener should be an idler, and have a gross partiality to the kitchen plots: an eager or toilful gardener mis-becomes the garden landscape; a tasteful gardener will be ever meddling, will keep the borders raw, and take the bloom off nature. Close adjoining, if you are in the south, an olive-yard, if in the north, a swarded apple-orchard reaching to the stream, completes your miniature domain; but this is perhaps best entered through a door in the high fruit-wall; so that you close the door behind you on your sunny plots, your hedges and evergreen jungle, when you go down to watch the apples falling in the pool. It is a golden maxim to cultivate the garden for the nose, and the eyes will take care of themselves. Nor must the ear be forgotten: without birds, a garden is a prison-yard. There is a garden near Marseilles on a steep hill-side, walking by which, upon a sunny morning, your ear will suddenly be ravished with a burst of small and very cheerful singing: some score of cages being set out there to sun the occupants. This is a heavenly surprise to any passer-by; but the price paid, to keep so many ardent and winged creatures from their liberty, will make the luxury too dear for any thoughtful pleasure-lover. There is only one sort of bird that I can tolerate caged, though even then I think it hard, and that is what is called in France the Bec-d'Argent. I once had two of these pigmies in captivity; and in the quiet, bare house upon a silent street where I was then living, their song, which was not much louder than a bee's, but airily musical, kept me in a perpetual good humour. I put the cage upon my table when I worked, carried it with me when I went for meals, and kept it by my head at night: the first thing in the morning, these maestrini would pipe up. But these, even if you can pardon their imprisonment, are for the house. In the garden the wild birds must plant a colony, a chorus of the lesser warblers that should be almost deafening, a blackbird in the lilacs, a nightingale down the lane, so that you must stroll to hear it, and yet a little farther, tree-tops populous with rooks.

Your house should not command much outlook; it should be set deep and green, though upon rising ground, or, if possible, crowning a knoll, for the sake of drainage. Yet it must be open to the east, or you will miss the sunrise; sunset occurring so much later, you can go up a few steps and look the other way. A house of more than two stories is a mere barrack; indeed the ideal is of one story, raised upon cellars. If the rooms are large, the house may be small: a single room, lofty, spacious, and lightsome, is more palatial than a castleful of cabinets and cupboards. Yet size in a house, and some extent and intricacy of corridor, is certainly delightful to the flesh. The reception room should be, if possible, a place of many recesses, which are "petty retiring places for conference"; but it must have one long wall with a divan: for a day spent upon a divan, among a world of cushions, is as full of diversion as to travel. The eating-room, in the French mode, should be ad hoc: unfurnished, but with a buffet, the table, necessary chairs, one or two of Canaletto's etchings, and a tile fire-place for the winter. In neither of these public places should there be anything beyond a shelf or two of books; but the passages may be one library from end to end, and the stair, if there be one, lined with volumes in old leather, very brightly carpeted, and leading half-way up, and by way of landing, to a windowed recess with a fire-place; this window, almost alone in the house, should command a handsome prospect. Husband and wife must each possess a studio; on the woman's sanctuary I hesitate to dwell, and turn to the man's. The walls are shelved waist-high for books, and the top thus forms a continuous table running round the wall. Above are prints, a large map of the neighbourhood, a Corot and a Claude or two. The room is very spacious, and the five tables and two chairs are but as islands. One table is for actual work, one close by for references in use; one, very large, for MSS. or proofs that wait their turn; one kept clear for an occasion; and the fifth is the map table, groaning under a collection of large-scale maps and charts. Of all books these are the least wearisome to read and the richest in matter; the course of roads and rivers, the contour lines and the forests in the maps—the reefs, soundings, anchors, sailing marks and little pilot-pictures in the charts—and, in both, the bead-roll of names, make them of all printed matter the most fit to stimulate and satisfy the fancy. The chair in which you write is very low and easy, and backed into a corner; at one elbow the fire twinkles; close at the other, if you are a little inhumane, your cage of silver-bills are twittering into song.

Joined along by a passage, you may reach the great sunny, glass-roofed, and tiled gymnasium, at the far end of which, lined with bright marble, is your plunge and swimming bath, fitted with a capacious boiler.

The whole loft of the house from end to end makes one undivided chamber; here are set forth tables on which to model imaginary or actual countries in putty or plaster, with tools and hardy pigments; a carpenter's bench; and a spared corner for photography, while at the far end a space is kept clear for playing soldiers. Two boxes contain the two armies of some five hundred horse and foot; two others the ammunition of each side, and a fifth the foot-rules and the three colours of chalk, with which you lay down, or, after a day's play, refresh the outlines of the country; red or white for the two kinds of road (according as they are suitable or not for the passage of ordnance), and blue for the course of the obstructing rivers. Here I foresee that you may pass much happy time; against a good adversary a game may well continue for a month; for with armies so considerable three moves will occupy an hour. It will be found to set an excellent edge on this diversion if one of the players shall, every day or so, write a report of the operations in the character of army correspondent.

I have left to the last the little room for winter evenings. This should be furnished in warm positive colours, and sofas and floor thick with rich furs. The hearth, where you burn wood of aromatic quality on silver dogs, tiled round about with Bible pictures; the seats deep and easy; a single Titian in a gold frame; a white bust or so upon a bracket; a rack for the journals of the week; a table for the books of the year; and close in a corner the three shelves full of eternal books that never weary: Shakespeare, Moliere, Montaigne, Lamb, Sterne, De Musset's comedies (the one volume open at Carmosine and the other at Fantasio); the "Arabian Nights," and kindred stories, in Weber's solemn volumes; Borrow's "Bible in Spain," the "Pilgrim's Progress," "Guy Mannering," and "Rob Roy," "Monte Cristo," and the "Vicomte de Bragelonne," immortal Boswell sole among biographers, Chaucer, Herrick, and the "State Trials."

The bedrooms are large, airy, with almost no furniture, floors of varnished wood, and at the bed-head, in case of insomnia, one shelf of books of a particular and dippable order, such as "Pepys," the "Paston Letters," Burt's "Letters from the Highlands," or the "Newgate Calendar." ...

[1884?]



LAY MORALS

The following chapters of a projected treatise on Ethics were drafted at Edinburgh in the spring of 1879. They are unrevised, and must not be taken as representing, either as to matter or form, their author's final thoughts; but they contain much that is essentially characteristic of his mind.



LAY MORALS

CHAPTER I

The problem of education is twofold: first to know, and then to utter. Every one who lives any semblance of an inner life thinks more nobly and profoundly than he speaks; and the best of teachers can impart only broken images of the truth which they perceive. Speech which goes from one to another between two natures, and, what is worse, between two experiences, is doubly relative. The speaker buries his meaning; it is for the hearer to dig it up again; and all speech, written or spoken, is in a dead language until it finds a willing and prepared hearer. Such, moreover, is the complexity of life, that when we condescend upon details in our advice, we may be sure we condescend on error; and the best of education is to throw out some magnanimous hints. No man was ever so poor that he could express all he has in him by words, looks, or actions; his true knowledge is eternally incommunicable, for it is a knowledge of himself; and his best wisdom comes to him by no process of the mind, but in a supreme self-dictation, which keeps varying from hour to hour in its dictates with the variation of events and circumstances.

A few men of picked nature, full of faith, courage, and contempt for others, try earnestly to set forth as much as they can grasp of this inner law; but the vast majority, when they come to advise the young, must be content to retail certain doctrines which have been already retailed to them in their own youth. Every generation has to educate another which it has brought upon the stage. People who readily accept the responsibility of parentship, having very different matters in their eye, are apt to feel rueful when their responsibility falls due. What are they to tell the child about life and conduct, subjects on which they have themselves so few and such confused opinions? Indeed, I do not know; the least said, perhaps, the soonest mended; and yet the child keeps asking, and the parent must find some words to say in his own defence. Where does he find them? and what are they when found?

As a matter of experience, and in nine hundred and ninety-nine cases out of a thousand, he will instil into his wide-eyed brat three bad things; the terror of public opinion, and, flowing from that as a fountain, the desire of wealth and applause. Besides these, or what might be deduced as corollaries from these, he will teach not much else of any effective value: some dim notions of divinity, perhaps, and book-keeping, and how to walk through a quadrille.

But, you may tell me, the young people are taught to be Christians. It may be want of penetration, but I have not yet been able to perceive it. As an honest man, whatever we teach, and be it good or evil, it is not the doctrine of Christ. What He taught (and in this He is like all other teachers worthy of the name) was not a code of rules, but a ruling spirit; not truths, but a spirit of truth; not views, but a view. What He showed us was an attitude of mind. Towards the many considerations on which conduct is built, each man stands in a certain relation. He takes life on a certain principle. He has a compass in his spirit which points in a certain direction. It is the attitude, the relation, the point of the compass, that is the whole body and gist of what he has to teach us; in this, the details are comprehended; out of this the specific precepts issue, and by this, and this only, can they be explained and applied. And thus, to learn aright from any teacher, we must first of all, like a historical artist, think ourselves into sympathy with his position and, in the technical phrase, create his character. A historian confronted with some ambiguous politician, or an actor charged with a part, have but one pre-occupation; they must search all round and upon every side, and grope for some central conception which is to explain and justify the most extreme details; until that is found, the politician is an enigma, or perhaps a quack, and the part a tissue of fustian sentiment and big words; but once that is found, all enters into a plan, a human nature appears, the politician or the stage-king is understood from point to point, from end to end. This is a degree of trouble which will be gladly taken by a very humble artist; but not even the terror of eternal fire can teach a business man to bend his imagination to such athletic efforts. Yet without this, all is vain; until we understand the whole, we shall understand none of the parts; and otherwise we have no more than broken images and scattered words; the meaning remains buried; and the language in which our prophet speaks to us is a dead language in our ears.

Take a few of Christ's sayings and compare them with our current doctrines.

"Ye cannot," He says, "serve God and Mammon." Cannot? And our whole system is to teach us how we can!

"The children of this world are wiser in their generation than the children of light." Are they? I had been led to understand the reverse: that the Christian merchant, for example, prospered exceedingly in his affairs; that honesty was the best policy; that an author of repute had written a conclusive treatise "How to make the best of both worlds." Of both worlds indeed! Which am I to believe then—Christ or the author of repute?

"Take no thought for the morrow." Ask the Successful Merchant; interrogate your own heart; and you will have to admit that this is not only a silly but an immoral position. All we believe, all we hope, all we honour in ourselves or our contemporaries, stands condemned in this one sentence, or, if you take the other view, condemns the sentence as unwise and inhumane. We are not then of the "same mind that was in Christ." We disagree with Christ. Either Christ meant nothing, or else He or we must be in the wrong. Well says Thoreau, speaking of some texts from the New Testament, and finding a strange echo of another style which the reader may recognise: "Let but one of these sentences be rightly read from any pulpit in the land, and there would not be left one stone of that meeting-house upon another."

It may be objected that these are what are called "hard sayings"; and that a man, or an education, may be very sufficiently Christian although it leave some of these sayings upon one side. But this is a very gross delusion. Although truth is difficult to state, it is both easy and agreeable to receive, and the mind runs out to meet it ere the phrase be done. The universe, in relation to what any man can say of it, is plain, patent, and staringly comprehensible. In itself, it is a great and travailing ocean, unsounded, unvoyageable, an eternal mystery to man; or, let us say, it is a monstrous and impassable mountain, one side of which, and a few near slopes and foothills, we can dimly study with these mortal eyes. But what any man can say of it, even in his highest utterance, must have relation to this little and plain corner, which is no less visible to us than to him. We are looking on the same map; it will go hard if we cannot follow the demonstration. The longest and most abstruse flight of a philosopher becomes clear and shallow, in the flash of a moment, when we suddenly perceive the aspect and drift of his intention. The longest argument is but a finger pointed; once we get our own finger rightly parallel, and we see what the man meant, whether it be a new star or an old street-lamp. And briefly, if a saying is hard to understand, it is because we are thinking of something else.

But to be a true disciple is to think of the same things as our prophet, and to think of different things in the same order. To be of the same mind with another is to see all things in the same perspective; it is not to agree in a few indifferent matters near at hand and not much debated; it is to follow him in his farthest flights, to see the force of his hyperboles, to stand so exactly in the centre of his vision that whatever he may express, your eyes will light at once on the original, that whatever he may see to declare, your mind will at once accept. You do not belong to the school of any philosopher, because you agree with him that theft is, on the whole, objectionable, or that the sun is overhead at noon. It is by the hard sayings that discipleship is tested. We are all agreed about the middling and indifferent parts of knowledge and morality; even the most soaring spirits too often take them tamely upon trust. But the man, the philosopher or the moralist, does not stand upon these chance adhesions; and the purpose of any system looks towards those extreme points where it steps valiantly beyond tradition and returns with some covert hint of things outside. Then only can you be certain that the words are not words of course, nor mere echoes of the past; then only are you sure that if he be indicating anything at all, it is a star and not a street-lamp; then only do you touch the heart of the mystery; since it was for these that the author wrote his book.

Now, every now and then, and indeed surprisingly often, Christ finds a word that transcends all commonplace morality; every now and then He quits the beaten track to pioneer the unexpressed, and throws out a pregnant and magnanimous hyperbole; for it is only by some bold poetry of thought that men can be strung up above the level of everyday conceptions to take a broader look upon experience or accept some higher principle of conduct. To a man who is of the same mind that was in Christ, who stands at some centre not too far from His, and looks at the world and conduct from some not dissimilar or, at least, not opposing attitude—or, shortly, to a man who is of Christ's philosophy—every such saying should come home with a thrill of joy and corroboration; he should feel each one below his feet as another sure foundation in the flux of time and chance; each should be another proof that in the torrent of the years and generations, where doctrines and great armaments and empires are swept away and swallowed, he stands immovable, holding by the eternal stars. But, alas! at this juncture of the ages it is not so with us; on each and every such occasion our whole fellowship of Christians falls back in disapproving wonder and implicitly denies the saying. Christians! the farce is impudently broad. Let us stand up in the sight of heaven and confess. The ethics that we hold are those of Benjamin Franklin. Honesty is the best policy, is perhaps a hard saying; it is certainly one by which a wise man of these days will not too curiously direct his steps; but I think it shows a glimmer of meaning to even our most dimmed intelligences; I think we perceive a principle behind it; I think, without hyperbole, we are of the same mind that was in Benjamin Franklin.



CHAPTER II

But, I may be told, we teach the ten commandments, where a world of morals lies condensed, the very pith and epitome of all ethics and religion; and a young man with these precepts engraved upon his mind must follow after profit with some conscience and Christianity of method. A man cannot go very far astray who neither dishonours his parents, nor kills, nor commits adultery, nor steals, nor bears false witness; for these things, rightly thought out, cover a vast field of duty.

Alas! what is a precept? It is at best an illustration; it is case law at the best which can be learned by precept. The letter is not only dead, but killing; the spirit which underlies, and cannot be uttered, alone is true and helpful. This is trite to sickness; but familiarity has a cunning disenchantment; in a day or two she can steal all beauty from the mountain tops; and the most startling words begin to fall dead upon the ear after several repetitions. If you see a thing too often, you no longer see it; if you hear a thing too often, you no longer hear it. Our attention requires to be surprised; and to carry a fort by assault, or to gain a thoughtful hearing from the ruck of mankind, are feats of about equal difficulty and must be tried by not dissimilar means. The whole Bible has thus lost its message for the common run of hearers; it has become mere words of course; and the parson may bawl himself scarlet and beat the pulpit like a thing possessed, but his hearers will continue to nod; they are strangely at peace; they know all he has to say; ring the old bell as you choose, it is still the old bell and it cannot startle their composure. And so with this byword about the letter and the spirit. It is quite true, no doubt; but it has no meaning in the world to any man of us. Alas! it has just this meaning, and neither more nor less: that while the spirit is true, the letter is eternally false.

The shadow of a great oak lies abroad upon the ground at noon, perfect, clear, and stable like the earth. But let a man set himself to mark out the boundary with cords and pegs, and were he never so nimble and never so exact, what with the multiplicity of the leaves and the progression of the shadow as it flees before the travelling sun, long ere he has made the circuit the whole figure will have changed. Life may be compared, not to a single tree, but to a great and complicated forest; circumstance is more swiftly changing than a shadow, language much more inexact than the tools of a surveyor; from day to day the trees fall and are renewed; the very essences are fleeting as we look; and the whole world of leaves is swinging tempest-tossed among the winds of time. Look now for your shadows. O man of formulae, is this a place for you? Have you fitted the spirit to a single case? Alas, in the cycle of the ages when shall such another be proposed for the judgment of man? Now when the sun shines and the winds blow, the wood is filled with an innumerable multitude of shadows, tumultuously tossed and changing; and at every gust the whole carpet leaps and becomes new. Can you or your heart say more?

Look back now, for a moment, on your own brief experience of life; and although you lived it feelingly in your own person, and had every step of conduct burned in by pains and joys upon your memory, tell me what definite lesson does experience hand on from youth to manhood, or from both to age? The settled tenor which first strikes the eye is but the shadow of a delusion. This is gone; that never truly was; and you yourself are altered beyond recognition. Times and men and circumstances change about your changing character, with a speed of which no earthly hurricane affords an image. What was the best yesterday, is it still the best in this changed theatre of a to-morrow? Will your own Past truly guide you in your own violent and unexpected Future? And if this be questionable, with what humble, with what hopeless eyes, should we not watch other men driving beside us on their unknown careers, seeing with unlike eyes, impelled by different gales, doing and suffering in another sphere of things?

And as the authentic clue to such a labyrinth and change of scene, do you offer me these two score words? these five bald prohibitions? For the moral precepts are no more than five; the first four deal rather with matters of observance than of conduct; the tenth, Thou shall not covet, stands upon another basis, and shall be spoken of ere long. The Jews, to whom they were first given, in the course of years began to find these precepts insufficient; and made an addition of no less than six hundred and fifty others! They hoped to make a pocket-book of reference on morals, which should stand to life in some such relation, say, as Hoyle stands in to the scientific game of whist. The comparison is just, and condemns the design; for those who play by rule will never be more than tolerable players; and you and I would like to play our game in life to the noblest and the most divine advantage. Yet if the Jews took a petty and huckstering view of conduct, what view do we take ourselves, who callously leave youth to go forth into the enchanted forest, full of spells and dire chimeras, with no guidance more complete than is afforded by these five precepts?

Honour thy father and thy mother. Yes, but does that mean to obey? and if so, how long and how far? Thou shall not kill. Yet the very intention and purport of the prohibition may be best fulfilled by killing. Thou shall not commit adultery. But some of the ugliest adulteries are committed in the bed of marriage and under the sanction of religion and law. Thou shalt not bear false witness. How? by speech or by silence also? or even by a smile? Thou shalt not steal. Ah, that indeed! But what is to steal?

To steal? It is another word to be construed; and who is to be our guide? The police will give us one construction, leaving the world only that least minimum of meaning without which society would fall in pieces; but surely we must take some higher sense than this; surely we hope more than a bare subsistence for mankind; surely we wish mankind to prosper and go on from strength to strength, and ourselves to live rightly in the eye of some more exacting potentate than a policeman. The approval or the disapproval of the police must be eternally indifferent to a man who is both valorous and good. There is extreme discomfort, but no shame, in the condemnation of the law. The law represents that modicum of morality which can be squeezed out of the ruck of mankind; but what is that to me, who aim higher and seek to be my own more stringent judge? I observe with pleasure that no brave man has ever given a rush for such considerations. The Japanese have a nobler and more sentimental feeling for this social bond into which we all are born when we come into the world, and whose comforts and protection we all indifferently share throughout our lives:—but even to them, no more than to our Western saints and heroes, does the law of the state supersede the higher law of duty. Without hesitation and without remorse, they transgress the stiffest enactments rather than abstain from doing right. But the accidental superior duty being thus fulfilled, they at once return in allegiance to the common duty of all citizens; and hasten to denounce themselves; and value at an equal rate their just crime and their equally just submission to its punishment.

The evading of the police will not long satisfy an active conscience or a thoughtful head. But to show you how one or the other may trouble a man, and what a vast extent of frontier is left unridden by this invaluable eighth commandment, let me tell you a few pages out of a young man's life.

He was a friend of mine; a young man like others; generous, flighty, as variable as youth itself, but always with some high motives and on the search for higher thoughts of life. I should tell you at once that he thoroughly agrees with the eighth commandment. But he got hold of some unsettling works, the New Testament among others, and this loosened his views of life and led him into many perplexities. As he was the son of a man in a certain position, and well off, my friend had enjoyed from the first the advantages of education, nay, he had been kept alive through a sickly childhood by constant watchfulness, comforts, and change of air; for all of which he was indebted to his father's wealth.

At college he met other lads more diligent than himself, who followed the plough in summer-time to pay their college fees in winter; and this inequality struck him with some force. He was at that age of a conversible temper, and insatiably curious in the aspects of life; and he spent much of his time scraping acquaintance with all classes of man- and woman-kind. In this way he came upon many depressed ambitions, and many intelligences stunted for want of opportunity; and this also struck him. He began to perceive that life was a handicap upon strange, wrong-sided principles; and not, as he had been told, a fair and equal race. He began to tremble that he himself had been unjustly favoured, when he saw all the avenues of wealth, and power, and comfort closed against so many of his superiors and equals, and held unwearyingly open before so idle, so desultory, and so dissolute a being as himself. There sat a youth beside him on the college benches who had only one shirt to his back, and, at intervals sufficiently far apart, must stay at home to have it washed. It was my friend's principle to stay away as often as he dared; for I fear he was no friend to learning. But there was something that came home to him sharply, in this fellow who had to give over study till his shirt was washed, and the scores of others who had never an opportunity at all. If one of these could take his place, he thought; and the thought tore away a bandage from his eyes. He was eaten by the shame of his discoveries, and despised himself as an unworthy favourite and a creature of the back-stairs of Fortune. He could no longer see without confusion one of these brave young fellows battling up-hill against adversity. Had he not filched that fellow's birthright? At best was he not coldly profiting by the injustice of society, and greedily devouring stolen goods? The money, indeed, belonged to his father, who had worked, and thought, and given up his liberty to earn it; but by what justice could the money belong to my friend, who had, as yet, done nothing but help to squander it? A more sturdy honesty, joined to a more even and impartial temperament, would have drawn from these considerations a new force of industry, that this equivocal position might be brought as swiftly as possible to an end, and some good services to mankind justify the appropriation of expense. It was not so with my friend, who was only unsettled and discouraged, and filled full of that trumpeting anger with which young men regard injustices in the first blush of youth; although in a few years they will tamely acquiesce in their existence, and knowingly profit by their complications. Yet all this while he suffered many indignant pangs. And once, when he put on his boots, like any other unripe donkey, to run away from home, it was his best consolation that he was now, at a single plunge, to free himself from the responsibility of this wealth that was not his, and to battle equally against his fellows in the warfare of life.

Some time after this, falling into ill-health, he was sent at great expense to a more favourable climate; and then I think his perplexities were thickest. When he thought of all the other young men of singular promise, upright, good, the prop of families, who must remain at home to die, and with all their possibilities be lost to life and mankind; and how he, by one more unmerited favour, was chosen out from all these others to survive; he felt as if there were no life, no labour, no devotion of soul and body, that could repay and justify these partialities. A religious lady, to whom he communicated these reflections, could see no force in them whatever. "It was God's will," said she. But he knew it was by God's will that Joan of Arc was burnt at Rouen, which cleared neither Bedford nor Bishop Cauchon; and again, by God's will that Christ was crucified outside Jerusalem, which excused neither the rancour of the priests nor the timidity of Pilate. He knew, moreover, that although the possibility of this favour he was now enjoying issued from his circumstances, its acceptance was the act of his own will; and he had accepted it greedily, longing for rest and sunshine. And hence this allegation of God's providence did little to relieve his scruples. I promise you he had a very troubled mind. And I would not laugh if I were you, though while he was thus making mountains out of what you think molehills, he were still (as perhaps he was) contentedly practising many other things that to you seem black as hell. Every man is his own judge and mountain-guide through life. There is an old story of a mote and a beam, apparently not true, but worthy perhaps of some consideration. I should, if I were you, give some consideration to these scruples of his, and if I were he, I should do the like by yours; for it is not unlikely that there may be something under both. In the meantime you must hear how my invalid acted. Like many invalids, he supposed that he would die. Now should he die, he saw no means of repaying this huge loan which, by the hands of his father, mankind had advanced him for his sickness. In that case it would be lost money. So he determined that the advance should be as small as possible; and, so long as he continued to doubt his recovery, lived in an upper room, and grudged himself all but necessaries. But so soon as he began to perceive a change for the better, he felt justified in spending more freely, to speed and brighten his return to health, and trusted in the future to lend a help to mankind, as mankind, out of its treasury, had lent a help to him.

I do not say but that my friend was a little too curious and partial in his view; nor thought too much of himself and too little of his parents; but I do say that here are some scruples which tormented my friend in his youth, and still, perhaps, at odd times give him a prick in the midst of his enjoyments, and which after all have some foundation in justice, and point, in their confused way, to some honourable honesty within the reach of man. And at least, is not this an unusual gloss upon the eighth commandment? And what sort of comfort, guidance, or illumination did that precept afford my friend throughout these contentions? "Thou shall not steal." With all my heart! But am I stealing?

The truly quaint materialism of our view of life disables us from pursuing any transaction to an end. You can make no one understand that his bargain is anything more than a bargain, whereas in point of fact it is a link in the policy of mankind, and either a good or an evil to the world. We have a sort of blindness which prevents us from seeing anything but sovereigns. If one man agrees to give another so many shillings for so many hours' work, and then wilfully gives him a certain proportion of the price in bad money and only the remainder in good, we can see with half an eye that this man is a thief. But if the other spends a certain proportion of the hours in smoking a pipe of tobacco, and a certain other proportion in looking at the sky, or the clock, or trying to recall an air, or in meditation on his own past adventures, and only the remainder in downright work such as he is paid to do, is he, because the theft is one of time and not of money,—is he any the less a thief? The one gave a bad shilling, the other an imperfect hour; but both broke the bargain, and each is a thief. In piecework, which is what most of us do, the case is none the less plain for being even less material. If you forge a bad knife, you have wasted some of mankind's iron, and then, with unrivalled cynicism, you pocket some of mankind's money for your trouble. Is there any man so blind who cannot see that this is theft? Again, if you carelessly cultivate a farm, you have been playing fast and loose with mankind's resources against hunger; there will be less bread in consequence, and for lack of that bread somebody will die next winter: a grim consideration. And you must not hope to shuffle out of blame because you got less money for your less quantity of bread; for although a theft be partly punished, it is none the less a theft for that. You took the farm against competitors; there were others ready to shoulder the responsibility and be answerable for the tale of loaves; but it was you who took it. By the act you came under a tacit bargain with mankind to cultivate that farm with your best endeavour; you were under no superintendence, you were on parole; and you have broke your bargain, and to all who look closely, and yourself among the rest if you have moral eyesight, you are a thief. Or take the case of men of letters. Every piece of work which is not as good as you can make it, which you have palmed off imperfect, meagrely thought, niggardly in execution, upon mankind who is your paymaster on parole and in a sense your pupil, every hasty or slovenly or untrue performance, should rise up against you in the court of your own heart and condemn you for a thief. Have you a salary? If you trifle with your health, and so render yourself less capable for duty, and still touch, and still greedily pocket the emolument—what are you but a thief? Have you double accounts? do you by any time-honoured juggle, deceit, or ambiguous process, gain more from those who deal with you than if you were bargaining and dealing face to face in front of God?—What are you but a thief? Lastly, if you fill an office, or produce an article, which, in your heart of hearts, you think a delusion and a fraud upon mankind, and still draw your salary and go through the sham manoeuvres of this office, or still book your profits and keep on flooding the world with these injurious goods?—though you were old, and bald, and the first at church, and a baronet, what are you but a thief? These may seem hard words and mere curiosities of the intellect, in an age when the spirit of honesty is so sparingly cultivated that all business is conducted upon lies and so-called customs of the trade, that not a man bestows two thoughts on the utility or honourableness of his pursuit. I would say less if I thought less. But looking to my own reason and the right of things, I can only avow that I am a thief myself, and that I passionately suspect my neighbours of the same guilt.

Where did you hear that it was easy to be honest? Do you find that in your Bible? Easy? It is easy to be an ass and follow the multitude like a blind, besotted bull in a stampede; and that, I am well aware, is what you and Mrs. Grundy mean by being honest. But it will not bear the stress of time nor the scrutiny of conscience. Even before the lowest of all tribunals,—before a court of law, whose business it is, not to keep men right, or within a thousand miles of right, but to withhold them from going so tragically wrong that they will pull down the whole jointed fabric of society by their misdeeds—even before a court of law, as we begin to see in these last days, our easy view of following at each other's tails, alike to good and evil, is beginning to be reproved and punished, and declared no honesty at all, but open theft and swindling; and simpletons who have gone on through life with a quiet conscience may learn suddenly, from the lips of a judge, that the custom of the trade may be a custom of the devil. You thought it was easy to be honest. Did you think it was easy to be just and kind and truthful? Did you think the whole duty of aspiring man was as simple as a hornpipe? and you could walk through life like a gentleman and a hero, with no more concern than it takes to go to church or to address a circular? And yet all this time you had the eighth commandment! and, what makes it richer, you would not have broken it for the world!

The truth is, that these commandments by themselves are of little use in private judgment. If compression is what you want, you have their whole spirit compressed into the golden rule; and yet there expressed with more significance, since the law is there spiritually and not materially stated. And in truth, four out of these ten commands, from the sixth to the ninth, are rather legal than ethical. The police-court is their proper home. A magistrate cannot tell whether you love your neighbour as yourself, but he can tell more or less whether you have murdered, or stolen, or committed adultery, or held up your hand and testified to that which was not; and these things, for rough practical tests, are as good as can be found. And perhaps, therefore, the best condensation of the Jewish moral law is in the maxims of the priests, "neminem laedere" and "suum cuique tribunere." But all this granted, it becomes only the more plain that they are inadequate in the sphere of personal morality; that while they tell the magistrate roughly when to punish, they can never direct an anxious sinner what to do.

Only Polonius, or the like solemn sort of ass, can offer us a succinct proverb by way of advice, and not burst out blushing in our faces. We grant them one and all and for all that they are worth; it is something above and beyond that we desire. Christ was in general a great enemy to such a way of teaching; we rarely find Him meddling with any of these plump commands but it was to open them out, and lift His hearers from the letter to the spirit. For morals are a personal affair; in the war of righteousness every man fights for his own hand; all the six hundred precepts of the Mishna cannot shake my private judgment; my magistracy of myself is an indefeasible charge, and my decisions absolute for the time and case. The moralist is not a judge of appeal, but an advocate who pleads at my tribunal. He has to show not the law, but that the law applies. Can he convince me? then he gains the cause. And thus you find Christ giving various counsels to varying people, and often jealously careful to avoid definite precept. Is He asked, for example, to divide a heritage? He refuses: and the best advice that He will offer is but a paraphrase of that tenth commandment which figures so strangely among the rest. Take heed, and beware of covetousness. If you complain that this is vague, I have failed to carry you along with me in my argument. For no definite precept can be more than an illustration, though its truth were resplendent like the sun, and it was announced from heaven by the voice of God. And life is so intricate and changing, that perhaps not twenty times, or perhaps not twice in the ages, shall we find that nice consent of circumstances to which alone it can apply.



CHAPTER III

Although the world and life have in a sense become commonplace to our experience, it is but in an external torpor; the true sentiment slumbers within us; and we have but to reflect on ourselves or our surroundings to rekindle our astonishment. No length of habit can blunt our first surprise. Of the world I have but little to say in this connection; a few strokes shall suffice. We inhabit a dead ember swimming wide in the blank of space, dizzily spinning as it swims, and lighted up from several million miles away by a more horrible hell-fire than was ever conceived by the theological imagination. Yet the dead ember is a green, commodious dwelling-place; and the reverberation of this hell-fire ripens flower and fruit and mildly warms us on summer eves upon the lawn. Far off on all hands other dead embers, other flaming suns, wheel and race in the apparent void; the nearest is out of call, the farthest so far that the heart sickens in the effort to conceive the distance. Shipwrecked seamen on the deep, though they bestride but the truncheon of a boom, are safe and near at home compared with mankind on its bullet. Even to us who have known no other, it seems a strange, if not an appalling, place of residence.

But far stranger is the resident, man, a creature compact of wonders that, after centuries of custom, is still wonderful to himself. He inhabits a body which he is continually outliving, discarding, and renewing. Food and sleep, by an unknown alchemy, restore his spirits and the freshness of his countenance. Hair grows on him like grass; his eyes, his brain, his sinews, thirst for action; he joys to see and touch and hear, to partake the sun and wind, to sit down and intently ponder on his astonishing attributes and situation, to rise up and run, to perform the strange and revolting round of physical functions. The sight of a flower, the note of a bird, will often move him deeply; yet he looks unconcerned on the impassable distances and portentous bonfires of the universe. He comprehends, he designs, he tames nature, rides the sea, ploughs, climbs the air in a balloon, makes vast inquiries, begins interminable labours, joins himself into federations and populous cities, spends his days to deliver the ends of the earth or to benefit unborn posterity; and yet knows himself for a piece of unsurpassed fragility and the creature of a few days. His sight, which conducts him, which takes notice of the farthest stars, which is miraculous in every way and a thing defying explanation or belief, is yet lodged in a piece of jelly, and can be extinguished with a touch. His heart, which all through life so indomitably, so athletically labours, is but a capsule, and may be stopped with a pin. His whole body, for all its savage energies, its leaping and its winged desires, may yet be tamed and conquered by a draught of air or a sprinkling of cold dew. What he calls death, which is the seeming arrest of everything, and the ruin and hateful transformation of the visible body, lies in wait for him outwardly in a thousand accidents, and grows up in secret diseases from within. He is still learning to be a man when his faculties are already beginning to decline; he has not yet understood himself or his position before he inevitably dies. And yet this mad, chimerical creature can take no thought of his last end, lives as though he were eternal, plunges with his vulnerable body into the shock of war, and daily affronts death with unconcern. He cannot take a step without pain or pleasure. His life is a tissue of sensations, which he distinguishes as they seem to come more directly from himself or his surroundings. He is conscious of himself as a joyer or a sufferer, as that which craves, chooses, and is satisfied; conscious of his surroundings as it were of an inexhaustible purveyor, the source of aspects, inspirations, wonders, cruel knocks and transporting caresses. Thus he goes on his way, stumbling among delights and agonies.

Matter is a far-fetched theory, and materialism is without a root in man. To him everything is important in the degree to which it moves him. The telegraph wires and posts, the electricity speeding from clerk to clerk, the clerks, the glad or sorrowful import of the message, and the paper on which it is finally brought to him at home, are all equally facts, all equally exist for man. A word or a thought can wound him as acutely as a knife of steel. If he thinks he is loved, he will rise up and glory to himself, although he be in a distant land and short of necessary bread. Does he think he is not loved?—he may have the woman at his beck, and there is not a joy for him in all the world. Indeed, if we are to make any account of this figment of reason, the distinction between material and immaterial, we shall conclude that the life of each man as an individual is immaterial, although the continuation and prospects of mankind as a race turn upon material conditions. The physical business of each man's body is transacted for him; like a sybarite, he has attentive valets in his own viscera; he breathes, he sweats, he digests without an effort, or so much as a consenting volition; for the most part he even eats, not with a wakeful consciousness, but as it were between two thoughts. His life is centred among other and more important considerations; touch him in his honour or his love, creatures of the imagination which attach him to mankind or to an individual man or woman; cross him in his piety which connects his soul with heaven; and he turns from his food, he loathes his breath, and with a magnanimous emotion cuts the knots of his existence and frees himself at a blow from the web of pains and pleasures.

It follows that man is twofold at least; that he is not a rounded and autonomous empire; but that in the same body with him there dwell other powers, tributary but independent. If I now behold one walking in a garden curiously coloured and illuminated by the sun, digesting his food, with elaborate chemistry, breathing, circulating blood, directing himself by the sight of his eyes, accommodating his body by a thousand delicate balancings to the wind and the uneven surface of the path, and all the time, perhaps, with his mind engaged about America, or the dog-star, or the attributes of God—what am I to say, or how am I to describe the thing I see? Is that truly a man, in the rigorous meaning of the word? or is it not a man and something else? What, then, are we to count the centre-bit and axle of a being so variously compounded? It is a question much debated. Some read his history in a certain intricacy of nerve and the success of successive digestions; others find him an exiled piece of heaven blown upon and determined by the breath of God; and both schools of theorists will scream like scalded children at a word of doubt. Yet either of these views, however plausible, is beside the question; either may be right; and I care not; I ask a more particular answer, and to a more immediate point. What is the man? There is Something that was before hunger and that remains behind after a meal. It may or may not be engaged in any given act or passion, but when it is, it changes, heightens, and sanctifies. Thus it is not engaged in lust, where satisfaction ends the chapter; and it is engaged in love, where no satisfaction can blunt the edge of the desire, and where age, sickness, or alienation may deface what was desirable without diminishing the sentiment. This something, which is the man, is a permanence which abides through the vicissitudes of passion, now overwhelmed and now triumphant, now unconscious of itself in the immediate distress of appetite or pain, now rising unclouded above all. So, to the man, his own central self fades and grows clear again amid the tumult of the senses, like a revolving Pharos in the night. It is forgotten; it is hid, it seems, for ever; and yet in the next calm hour he shall behold himself once more, shining and unmoved among changes and storm.