Joyous Gard Part 4

But here was the extraordinary part of it all. I am myself somewhat afraid of emotional retrospect, which seems to me as a rule to have a peculiarly pungent and unbearable smart about it. I do not as a rule like revisiting places which I have loved and where I have been happy; it is simply incurring quite unnecessary pain, and quite fruitless pain, deliberately to unearth buried memories of happiness.

Now at Lincoln the other day I found, to my wonder and relief, that there was not the least touch of regret, no sense of sorrow or loss in the air. I did not want it all back again, nor would I have lived through it again, even if I could have done so. The thought of returning to it seemed puerile; it was charming, delightful, all full of golden prospects and sunny mornings, but an experience which had yielded up its sweetness as a summer cloud yields its cooling rain, and pa.s.ses over. Yet it was all a perfectly true, real, and actual part of my life, something of which I could never lose hold and for which I could always be frankly grateful. Life has been by no means a scene of untroubled happiness since then; but there came to me that day, walking along the fragrant garden-paths, very clearly and distinctly, the knowledge that one would not wish one's life to have been untroubled! Halcyon calm, heedless innocence, childish joy, was not after all the point--pretty things enough, but only as a change and a relief, or perhaps rather as a prelude to more serious business!

I was, as a boy, afraid of life, hated its noise and scent, suspected it of cruelty and coa.r.s.eness, wanted to keep it at arm's length. I feel very differently about life now; it's a boisterous business enough, but does not molest one unduly; and a very little courage goes a long way in dealing with it!

True, on looking back, the evolution was dim and obscure; there seemed many blind alleys and pa.s.sages, many unnecessary winds and turns in the road; but for all that the trend was clear enough, at all events, to show that there was some great and not unkindly conspiracy about me and my concerns, involving every one else's concerns as well, some good-humoured mystery, with a dash of shadow and sorrow across it perhaps, which would be soon cleared up; some secret withheld as from a child, the very withholder of which seems to struggle with good-tempered laughter, partly at one's dulness in not being able to guess, partly at the pleasure in store.

I think it is our impatience, our claim to have everything questionable made instantly and perfectly plain to us, which does the mischief--that, and the imagination which never can forecast any relief or surcease of pain, and pays no heed whatever to the astounding brevity, the unutterable rapidity of human life.

So, as I walked in the old garden, I simply rejoiced that I had a share in the place which could not be gainsaid; and that, even if the high towers themselves, with their melodious bells, should crumble into dust, I still had my dear memory of it all: the old life, the old voices, looks, embraces, came back in little glimpses; yet it was far away, long past, and I did not wish it back; the present seemed a perfectly natural and beautiful sequence, and that past life an old sweet chapter of some happy book, which needs no rewriting.

So I looked back in joy and tenderness--and even with a sort of compa.s.sion; the child whom I saw sauntering along the gra.s.s paths of the garden, shaking the globed rain out of the poppy's head, gathering the waxen apples from the orchard gra.s.s, he was myself in very truth--there was no doubting that; I hardly felt different. But I had gained something which he had not got, some opening of eye and heart; and he had yet to bear, to experience, to pa.s.s through, the days which I had done with, and which, in spite of their much sweetness, had yet a bitterness, as of a healing drug, underneath them, and which I did not wish to taste again. No, I desired no renewal of old things, only the power of interpreting the things that were new, and through which even now one was pa.s.sing swiftly and carelessly, as the boy ran among the fruit-trees of the garden; but it was not the golden fragrant husk of happiness that one wanted, but the seed hidden within it--experience was made sweet just that one might be tempted to live!

Yet the end of it all was not the pleasure or the joy that came and pa.s.sed, the gaiety, even the innocence of childhood, but something stern and strong, which hardly showed at all at first, but at last seemed like the slow work of the graver of gems brushing away the glittering crystalline dust from the intaglio.

XIV

HUMOUR

The Castle of _Joyous Gard_ was always full of laughter; not the wild giggling, I think, of reckless people, which the writer of Proverbs said was like the crackling of thorns under a pot; that is a wearisome and even an ugly thing, because it does not mean that people are honestly amused, but have some basely exciting thing in their minds.

Laughter must be light-hearted, not light-minded. Still less was it the dismal t.i.ttering of ill-natured people over mean gossip, which is another of the ugly sounds of life. No, I think it was rather the laughter of cheerful people, glad to be amused, who hardly knew that they were laughing; that is a wholesome exercise enough. It was the laughter of men and women, with heavy enough business behind them and before them, but yet able in leisurely hours to find life full of merriment--the voice of joy and health! And I am sure too that it was not the guarded condescending laughter of saints who do not want to be out of sympathy with their neighbours, and laugh as precisely and punctually as they might respond to a liturgy, if they discover that they are meant to be amused!

Humour is one of the characteristics of _Joyous Gard_, not humour resolutely cultivated, but the humour which comes from a sane and healthy sense of proportion; and is a sign of light-heartedness rather than a thing aimed at; a thing which flows naturally into the easy s.p.a.ces of life, because it finds the oddities of life, the peculiarities of people, the incongruities of thought and speech, both charming and delightful.

It is a great misfortune that so many people think it a mark of saintliness to be easily shocked, whereas the greatest saints of all are the people who are never shocked; they may be distressed, they may wish things different; but to be shocked is often nothing but a mark of vanity, a self-conscious desire that others should know how high one's standard, how sensitive one's conscience is. I do not of course mean that one is bound to join in laughter, however coa.r.s.e a jest may be; but the best-bred and finest-tempered people steer past such moments with a delicate tact; contrive to show that an ugly jest is not so much a thing to be disapproved of and rebuked, as a sign that the jester is not recognising the rights of his company, and outstepping the laws of civility and decency.

It is a very difficult thing to say what humour is, and probably it is a thing that is not worth trying to define. It resides in the incongruity of speech and behaviour with the surrounding circ.u.mstances.

I remember once seeing two tramps disputing by the roadside, with the gravity which is given to human beings by being slightly overcome with drink. I suppose that one ought not to be amused by the effects of drunkenness, but after all one does not wish people to be drunk that one may be amused. The two tramps in question were ragged and infinitely disreputable. Just as I came up, the more tattered of the two flung his hat on the ground, with a lofty gesture like that of a king abdicating, and said, "I'll go no further with you!" The other said, "Why do you say that? Why will you go no further with me?" The first replied, "No, I'll go no further with you!" The other said, "I must know why you will go no further with me--you must tell me that!"

The first replied, with great dignity, "Well, I will tell you that! It lowers my self-respect to be seen with a man like you!"

That is the sort of incongruity I mean. The tragic solemnity of a man who might have changed clothes with the nearest scarecrow without a perceptible difference, and whose life was evidently not ordered by any excessive self-respect, falling back on the dignity of human nature in order to be rid of a companion as disreputable as himself, is what makes the scene so grotesque, and yet in a sense so impressive, because it shows a lurking standard of conduct which no pitiableness of degradation could obliterate. I think that is a good ill.u.s.tration of what I mean by humour, because in the presence of such a scene it is possible to have three perfectly distinct emotions. One may be sorry with all one's heart that men should fall to such conditions, and feel that it is a stigma on our social machinery that it should be so. Those two melancholy figures were a sad blot upon the wholesome countryside! Yet one may also discern a hope in the mere possibility of framing an ideal under such discouraging circ.u.mstances, which will be, I have no sort of doubt, a seed of good in the upward progress of the poor soul which grasped it; because indeed I have no doubt that the miserable creature _is_ on an upward path, and that even if there is no prospect for him in this life of anything but a dismal stumbling down into disease and want, yet I do not in the least believe that that is the end of his horizon or his pilgrimage; and thirdly, one may be genuinely and not in the least evilly amused at the contrast between the disreputable squalor of the scene and the lofty claim advanced. The three emotions are not at all inconsistent.

The pessimistic moralist might say that it was all very shocking, the optimistic moralist might say that it was hopeful, the unreflective humourist might simply be transported by the absurdity; yet not to be amused at such a scene would appear to me to be both dull and priggish. It seems to me to be a false solemnity to be shocked at any lapses from perfection; a man might as well be shocked at the existence of a poisonous snake or a ravening tiger. One must "see life steadily and see it whole," and though we may and must hope that we shall struggle upwards out of the mess, we may still be amused at the dolorous figures we cut in the mire.

I was once in the company of a grave, decorous, and well-dressed person who fell helplessly into a stream off a stepping-stone. I had no wish that he should fall, and I was perfectly conscious of intense sympathy with his discomfort; but I found the scene quite inexpressibly diverting, and I still simmer with laughter at the recollection of the disappearance of the trim figure, and his furious emergence, like an oozy water-G.o.d, from the pool. It is not in the least an ill-natured laughter. I did not desire the catastrophe, and I would have prevented it if I could; but it was dreadfully funny for all that; and if a similar thing had happened to myself, I should not resent the enjoyment of the scene by a spectator, so long as I was helped and sympathised with, and the merriment decently repressed before me.

I think that what is called practical joking, which aims at deliberately producing such situations, is a wholly detestable thing.

But it is one thing to sacrifice another person's comfort to one's laughter, and quite another to be amused at what a fire-insurance policy calls the act of G.o.d.

And I am very sure of this, that the sane, healthy, well-balanced nature must have a fund of wholesome laughter in him, and that so far from trying to repress a sense of humour, as an unkind, unworthy, inhuman thing, there is no capacity of human nature which makes life so frank and pleasant a business. There are no companions so delightful as the people for whom one treasures up jests and reminiscences, because one is sure that they will respond to them and enjoy them; and indeed I have found that the power of being irresponsibly amused has come to my aid in the middle of really tragic and awful circ.u.mstances, and has relieved the strain more than anything else could have done.

I do not say that humour is a thing to be endlessly indulged and sought after; but to be genuinely amused is a sign of courage and amiability, and a sign too that a man is not self-conscious and self-absorbed. It ought not to be a settled pre-occupation. Nothing is more wearisome than the habitual jester, because that signifies that a man is careless and un.o.bservant of the moods of others. But it is a thing which should be generously and freely mingled with life; and the more sides that a man can see to any situation, the more rich and full his nature is sure to be.

After all, our power of taking a light-hearted view of life is proportional to our interest in it, our belief in it, our hopes of it.

Of course, if we conclude from our little piece of remembered experience, that life is a woeful thing, we shall be apt to do as the old poets thought the nightingale did, to lean our breast against a thorn, that we may suffer the pain which we propose to utter in liquid notes. But that seems to me a false sentiment and an artificial mode of life, to luxuriate in sorrow; even that is better than being crushed by it; but we may be sure that if we wilfully allow ourselves to be one-sided, it is a delaying of our progress. All experience comes to us that we may not be one-sided; and if we learn to weep with those that weep, we must remember that it is no less our business to rejoice with those that rejoice. We are helped beyond measure by those who can tell us and convince us, as poets can, that there is something beautiful in sorrow and loss and severed ties; by those who show us the splendour of courage and patience and endurance; but the true faith is to believe that the end is joy; and we therefore owe perhaps the largest debt of all to those who encourage us to enjoy, to laugh, to smile, to be amused.

And so we must not retire into our fortress simply for lonely visions, sweet contemplation, gentle imagination; there are rooms in our castle fit for that, the little book-lined cell, facing the sunset, the high parlour, where the gay, brisk music comes tripping down from the minstrels' gallery, the dim chapel for prayer, and the chamber called _Peace_--where the pilgrim slept till break of day, "and then he awoke and sang"; but there is also the well-lighted hall, with cheerful company coming and going; where we must put our secluded, wistful, sorrowful thought aside, and mingle briskly with the pleasant throng, not steeling ourselves to mirth and movement, but simply glad and grateful to be there.

It was while I was writing these pages that a friend told me that he had recently met a man, a merchant, I think, who did me the honour to discuss my writings at a party and to p.r.o.nounce an opinion upon them.

He said that I wrote many things which I did not believe, and then stood aside, and was amused in a humorous mood to see that other people believed them. It would be absurd to be, or even to feel, indignant at such a travesty of my purpose as this, and indeed I think that one is never very indignant at misrepresentation unless one's mind accuses itself of its being true or partially true.

It is indeed true that I have said things about which I have since changed my mind, as indeed I hope I shall continue to change it, and as swiftly as possible, if I see that the former opinions are not justified. To be thus criticised is, I think, the perfectly natural penalty of having tried to be serious without being also solemn; there are many people, and many of them very worthy people, like our friend the merchant, who cannot believe one is in earnest if one is not also heavy-handed. Earnestness is mixed up in their minds with bawling and sweating; and indeed it is quite true that most people who are willing to bawl and sweat in public, feel earnestly about the subjects to which they thus address themselves. But I do not see that earnestness is in the least incompatible with lightness of touch and even with humour, though I have sometimes been accused of displaying none.

Socrates was in earnest about his ideas, but the penalty he paid for treating them lightly was that he was put to death for being so sceptical. I should not at all like the idea of being put to death for my ideas; but I am wholly in earnest about them, and have never consciously said anything in which I did not believe.

But I will go one step further and say that I think that many earnest men do great harm to the causes they advocate, because they treat ideas so heavily, and divest them of their charm. One of the reasons why virtue and goodness are not more attractive is because they get into the hands of people without lightness or humour, and even without courtesy; and thus the pursuit of virtue seems not only to the young, but to many older people, to be a boring occupation, and to be conducted in an atmosphere heavy with disapproval, with dreariness and dulness and tiresomeness hemming the neophyte in, like fat bulls of Bashan. It is because I should like to rescue goodness, which is the best thing in the world, next to love, from these growing influences, that I have written as I have done; but there is no lurking cynicism in my books at all, and the worst thing I can accuse myself of is a sense of humour, perhaps whimsical and childish, which seems to me to make a pleasant and refreshing companion, as one pa.s.ses on pilgrimage in search of what I believe to be very high and heavenly things indeed.

XV

VISIONS

I used as a child to pore over the Apocalypse, which I thought by far the most beautiful and absorbing of all the books of the Bible; it seemed full of rich and dim pictures, things which I could not interpret and did not wish to interpret, the shining of clear gem-like walls, lonely riders, amazing monsters, sealed books, all of which took perfectly definite shape in the childish imagination. The consequence is that I can no more criticise it than I could criticise old tapestries or pictures familiar from infancy. They are there, just so, and any difference of form is inconceivable.

In one point, however, the strange visions have come to hold for me an increased grandeur; I used to think of much of it as a sort of dramatic performance, self-consciously enacted for the benefit of the spectator; but now I think of it as an awful and spontaneous energy of spiritual life going on, of which the prophet was enabled to catch a glimpse. Those 'voices crying day and night' 'the new song that was sung before the throne,' the cry of "Come and see"--these were but part of a vast and urgent business, which the prophet was allowed to overhear. It is not a silent place, that highest heaven, of indolence and placid peace, but a scene of fierce activity and the clamour of mighty voices.

And it is the same too of another strange scene--the Transfiguration; not an impressive spectacle arranged for the apostles, but a peep into the awful background behind life. Let me use a simple parable: imagine a man who had a friend whom he greatly admired and loved, and suppose him to be talking with his friend, who suddenly excuses himself on the plea of an engagement and goes out; and the other follows him, out of curiosity, and sees him meet another man and talk intently with him, not deferentially or humbly, but as a man talks with an equal. And then drawing nearer he might suddenly see that the man his friend has gone out to meet, and with whom he is talking so intently, is some high minister of State, or even the King himself!

That is a simple comparison, to make clear what the apostles might have felt. They had gone into the mountain expecting to hear their Master speak quietly to them or betake himself to silent prayer; and then they find him robed in light and holding converse with the spirits of the air, telling his plans, so to speak, to two great prophets of the ancient world.

If this had been but a pageant enacted for their benefit to dazzle and bewilder them, it would have been a poor and self-conscious affair; but it becomes a scene of portentous mystery, if one thinks of them as being permitted to have a glimpse of the high, urgent, and terrifying things that were going on all the time in the unseen background of the Saviour's mind. The essence of the greatness of the scene is that it was _overheard_. And thus I think that wonder and beauty, those two mighty forces, take on a very different value for us when we can come to realise that they are small hints given us, tiny glimpses conceded to us, of some very great and mysterious thing that is pressingly and speedily proceeding, every day and every hour, in the vast background of life; and we ought to realise that it is not only human life as we see it which is the active, busy, forceful thing; that the world with all its noisy cities, its movements and its bustle, is not a burning point hung in darkness and silence, but that it is just a little fretful affair with infinitely larger, louder, fiercer, stronger powers, working, moving, pressing onwards, thundering in the background; and that the huge forces, laws, activities, behind the world, are not perceived by us any more than we perceive the vast motion of great winds, except in so far as we see the face of the waters rippled by them, or the trees bowed all one way in their pa.s.sage.

It is very easy to be so taken up with the little absorbing businesses, the froth and ripple of life, that we forget what great and secret influences they must be that cause them; we must not forget that we are only like children playing in the nursery of a palace, while in the Council-room beneath us a debate may be going on which is to affect the lives and happiness of thousands of households.

And therefore the more that we make up our little beliefs and ideas, as a man folds up a little packet of food which he is to eat on a journey, and think in so doing that we have got a satisfactory explanation of all our aims and problems, the more utterly we are failing to take in the significance of what is happening. We must never allow ourselves to make up our minds, and to get our theories comfortably settled, because then experience is at an end for us, and we shall see no more than we expect to see. We ought rather to be amazed and astonished, day by day, at all the wonderful and beautiful things we encounter, the marvellous hints of loveliness which we see in faces, woods, hills, gardens, all showing some tremendous force at work, often thwarted, often spoiled, but still working, with an infinity of tender patience, to make the world exquisite and fine.

There are ugly, coa.r.s.e, disgusting things at work too--we cannot help seeing that; but even many of them seem to be destroying, in corruption and evil odour, something that ought not to be there, and striving to be clean and pure again.

I often wonder whose was the mind that conceived the visions of the Apocalypse; if we can trust tradition, it was a confined and exiled Christian in a lonely island, whose spirit reached out beyond the little crags and the beating seas of his prison, and in the seeming silent heaven detected the gathering of monsters, the war of relentless forces--and beyond it all the radiant energies of saints, glad to be together and unanimous, in a place where light and beauty at last could reign triumphant.

I know no literature more ineffably dreary than the parcelling out of these wild and glorious visions, the attaching of them to this and that petty human fulfilment. That is not the secret of the Apocalypse!

It is rather as a painter may draw a picture of two lovers sitting together at evening in a latticed chamber, holding each other's hands, gazing in each other's eyes. He is not thinking of particular persons in an actual house; it is rather a hint of love making itself manifest, recognising itself to be met with an answering rapture. And what I think that the prophet meant was rather to show that we must not be deceived by cares and anxieties and daily business; but that behind the little simmering of the world was a tumult of vast forces, voices crying and answering, thunder, fire, infinite music. It is all a command to recognise unseen greatness, to take every least experience we can, and crush from it all its savour; not to be afraid of the great emotions of the world, love and sorrow and loss; but only to be afraid of what is petty and sordid and mean. And then perhaps, as in that other vision, we may ascend once into a mountain, and there in weariness and drowsiness, dumbly bewildered by the night and the cold and the discomforts of the unkindly air, life may be for a moment transfigured into a radiant figure, still familiar though so glorified; and we may see it for once touch hands and exchange words with old and wise spirits; and all this not only to excite us and bewilder us, but so that by the drawing of the veil aside, we may see for a moment that there is some high and splendid secret, some celestial business proceeding with solemn patience and strange momentousness, a rite which if we cannot share, we may at least know is there, and waiting for us, the moment that we are strong enough to take our part!

XVI

THOUGHT

A friend of mine had once a strange dream; he seemed to himself to be walking in a day of high summer on a gra.s.sy moorland leading up to some fantastically piled granite crags. He made his way slowly thither; it was terribly hot there among the sun-warmed rocks, and he found a little natural cave, among the great boulders, fringed with fern. There he sate for a long time while the sun pa.s.sed over, and a little breeze came wandering up the moor. Opposite him as he sate was the face of a great pile of rocks, and while his eye dwelt upon it it suddenly began to wink and glisten with little moving points, dots so minute that he could hardly distinguish them. Suddenly, as if at a signal, the little points dropped from the rock, and the whole surface seemed alive with gossamer threads, as if a silken, silvery curtain had been let down; presently the little dots reached the gra.s.s and began to crawl over it; and then he saw that each of them was attached to one of the fine threads; and he thought that they were a colony of minute spiders, living on the face of the rocks. He got up to see this wonder close at hand, but the moment he moved, the whole curtain was drawn up with incredible swiftness, as if the threads were highly elastic; and when he reached the rock, it was as hard and solid as before, nor could he discover any sign of the little creatures. "Ah,"

he said to himself in the dream, "that is the meaning of the _living_ rock!" and he became aware, he thought, that all rocks and stones on the surface of the earth must be thus endowed with life, and that the rocks were, so to speak, but the sh.e.l.l that contained these innumerable little creatures, incredibly minute, living, silken threads, with a small head, like boring worms, inhabiting burrows which went far into the heart of the granite, and each with a strong retractile power.

I told this dream to a geologist the other day, who laughed, "An ingenious idea," he said, "and there may even be something in it! It is not by any means certain that stones do not have a certain obscure life of their own; I have sometimes thought that their marvellous cohesion may be a sign of life, and that if life were withdrawn, a mountain might in a moment become a heap of sliding sand."