Part 14

But best of all books for midnight are travel books. Once I was lost every night for months with Doughty in the "Arabia Deserta." He is a craggy author. A long course of the ordinary facile stuff, such as one gets in the Press every day, thinking it is English, sends one thoughtless and headlong among the bitter herbs and stark boulders of Doughty's burning and spacious expanse; only to get bewildered, and the shins broken, and a great fatigue at first, in a strange land of fierce sun, hunger, glittering spar, ancient plutonic rock, and very Adam himself. But once you are acclimatized, and know the language--it takes time--there is no more London after dark, till, a wanderer returned from a forgotten land, you emerge from the interior of Arabia on the Red Sea coast again, feeling as though you had lost touch with the world you used to know. And if that doesn't mean good writing I know of no other test.

Because once there was a father whose habit it was to read with his boys nightly some chapters of the Bible--and cordially they hated that habit of his--I have that Book too; though I fear I have it for no reason that he, the rigid old faithful, would be pleased to hear about. He thought of the future when he read the Bible; I read it for the past. The familiar names, the familiar rhythm of its words, its wonderful well-remembered stories of things long past--like that of Esther, one of the best in English--the eloquent anger of the prophets for the people then who looked as though they were alive, but were really dead at heart, all is solace and home to me. And now I think of it, it is our home and solace that we want in a bed-book.

THE PRECEPT OF PEACE

_By_ LOUISE IMOGEN GUINEY

Louise Imogen Guiney (1861-1920), one of the rarest poets and most delicately poised essayists this country has reared, has been hitherto scantily appreciated by the omnipotent General Reader. Her dainty spoor is perhaps too lightly trodden upon earth to be followed by the throng. And yet one has faith in the imperishability of such a star-dust track. This lovely and profound "Precept of Peace" is peculiarly characteristic of her, and reminds one of the humorous tranquillity with which she faced the complete failure (financially speaking) of almost all her books. There was a certain sadness in learning, when the news of her death came, that many of our present-day critical Sanhedrim had never even become aware of her name.

There is no space, in this brief note, to do justice to her. The student will refer to the newly published memoir by her friend, Alice Brown.

She was born in Boston in 1861, daughter of General Patrick Guiney who fought in the Civil War. From 1894-97 she was postmistress in Auburndale, Mass. Her later years were spent in England, mostly at Oxford: the Bodleian Library was a candle and she the ecstatic moth.

A certain sort of voluntary abstraction is the oldest and choicest of social attitudes. In France, where all esthetic discoveries are made, it was crowned long ago: la sainte indifférence is, or may be, a cult, and le saint indifférent an articled practitioner. For the Gallic mind, brought up at the knee of a consistent paradox, has found that not to appear concerned about a desired good is the only method to possess it; full happiness is given, in other words, to the very man who will never sue for it. This is a secret neat as that of the Sphinx: to "go softly" among events, yet domineer them. Without fear: not because we are brave, but because we are exempt; we bear so charmed a life that not even Baldur's mistletoe can touch us to harm us. Without solicitude: for the essential thing is trained, falcon-like, to light from above upon our wrists, and it has become with us an automatic motion to open the hand, and drop what appertains to us no longer. Be it renown or a new hat, the shorter stick of celery, or

"The friends to whom we had no natural right, The homes that were not destined to be ours,"

it is all one: let it fall away! since only so, by depletions, can we buy serenity and a blithe mien. It is diverting to study, at the feet of Antisthenes and of Socrates his master, how many indispensables man can live without; or how many he can gather together, make over into luxuries, and so abrogate them. Thoreau somewhere expresses himself as full of divine pity for the "mover," who on May-Day clouds city streets with his melancholy household caravans: fatal impedimenta for an immortal. No: furniture is clearly a superstition. "I have little, I want nothing; all my treasure is in Minerva's tower." Not that the novice may not accumulate. Rather, let him collect beetles and Venetian interrogation-marks; if so be that he may distinguish what is truly extrinsic to him, and bestow these toys, eventually, on the children of Satan who clamor at the monastery gate. Of all his store, unconsciously increased, he can always part with sixteen-seventeenths, by way of concession to his individuality, and think the subtraction so much concealing marble chipped from the heroic figure of himself. He would be a donor from the beginning; before he can be seen to own, he will disencumber, and divide. Strange and fearful is his discovery, amid the bric-a-brac of the world, that this knowledge, or this material benefit, is for him alone. He would fain beg off from the acquisition, and shake the touch of the tangible from his imperious wings. It is not enough to cease to strive for personal favor; your true indifférent is Early Franciscan: caring not to have, he fears to hold. Things useful need never become to him things desirable. Towards all commonly-accounted sinecures, he bears the coldest front in Nature, like a magician walking a maze, and scornful of its flower-bordered detentions. "I enjoy life," says Seneca, "because I am ready to leave it." Meanwhile, they who act with too jealous respect for their morrow of civilized comfort, reap only indigestion, and crow's-foot traceries for their deluded eye-corners.

Now nothing is farther from le saint indifférent than cheap indifferentism, so-called: the sickness of sophomores. His business is to hide, not to display, his lack of interest in fripperies. It is not he who looks languid, and twiddles his thumbs for sick misplacedness, like Achilles among girls. On the contrary, he is a smiling industrious elf, monstrous attentive to the canons of polite society. In relation to others, he shows what passes for animation and enthusiasm; for at all times his character is founded on control of these qualities, not on the absence of them. It flatters his sense of superiority that he may thus pull wool about the ears of joint and several. He has so strong a will that it can be crossed and counter-crossed, as by himself, so by a dozen outsiders, without a break in his apparent phlegm. He has gone through volition, and come out at the other side of it; everything with him is a specific act: he has no habits. Le saint indifférent is a dramatic wight: he loves to refuse your proffered six per cent, when, by a little haggling, he may obtain three-and-a-half. For so he gets away with his own mental processes virgin: it is inconceivable to you that, being sane, he should so comport himself. Amiable, perhaps, only by painful propulsions and sore vigilance, let him appear the mere inheritor of easy good-nature. Unselfish out of sheer pride, and ever eager to claim the slippery side of the pavement, or the end cut of the roast (on the secret ground, be it understood, that he is not as Capuan men, who wince at trifles), let him have his ironic reward in passing for one whose physical connoisseurship is yet in the raw. That sympathy which his rule forbids his devoting to the usual objects, he expends, with some bravado, upon their opposites; for he would fain seem a decent partizan of some sort, not what he is, a bivalve intelligence, Tros Tyriusque. He is known here and there, for instance, as valorous in talk; yet he is by nature a solitary, and, for the most part, somewhat less communicative than

"The wind that sings to himself as he makes stride, Lonely and terrible, on the Andean height."

Imagining nothing idler than words in the face of grave events, he condoles and congratulates with the genteelest air in the world. In short, while there is anything expected of him, while there are spectators to be fooled, the stratagems of the fellow prove inexhaustible. It is only when he is quite alone that he drops his jaw, and stretches his legs; then heigho! arises like a smoke, and envelopes him becomingly, the beautiful native well-bred torpidity of the gods, of poetic boredom, of "the Oxford manner."

"How weary, stale, flat, and unprofitable!" sighed Hamlet of this mortal outlook. As it came from him in the beginning, that plaint, in its sincerity, can come only from the man of culture, who feels about him vast mental spaces and depths, and to whom the face of creation is but comparative and symbolic. Nor will he breathe it in the common ear, where it may woo misapprehensions, and breed ignorant rebellion. The unlettered must ever love or hate what is nearest him, and, for lack of perspective, think his own fist the size of the sun. The social prizes, which, with mellowed observers, rank as twelfth or thirteenth in order of desirability, such as wealth and a foothold in affairs, seem to him first and sole; and to them he clings like a barnacle. But to our indifférent, nothing is so vulgar as close suction. He will never tighten his fingers on loaned opportunity; he is a gentleman, the hero of the habitually relaxed grasp. A light unprejudiced hold on his profits strikes him as decent and comely, though his true artistic pleasure is still in "fallings from us, vanishings." It costs him little to loose and to forego, to unlace his tentacles, and from the many who push hard behind, to retire, as it were, on a never-guessed-at competency, "richer than untempted kings." He would not be a life-prisoner, in ever so charming a bower. While the tranquil Sabine Farm is his delight, well he knows that on the dark trail ahead of him, even Sabine Farms are not sequacious. Thus he learns betimes to play the guest under his own cedars, and, with disciplinary intent, goes often from them; and, hearing his heart-strings snap the third night he is away, rejoices that he is again a freedman. Where his foot is planted (though it root not anywhere), he calls that spot home. No Unitarian in locality, it follows that he is the best of travelers, tangential merely, and pleased with each new vista of the human Past. He sometimes wishes his understanding less, that he might itch deliciously with a prejudice. With cosmic congruities, great and general forces, he keeps, all along, a tacit understanding, such as one has with beloved relatives at a distance; and his finger, airily inserted in his outer pocket, is really upon the pulse of eternity. His vocation, however, is to bury himself in the minor and immediate task; and from his intent manner, he gets confounded, promptly and permanently, with the victims of commercial ambition.

The true use of the much-praised Lucius Cary, Viscount Falkland, has hardly been apprehended: he is simply the patron saint of indifférents. From first to last, almost alone in that discordant time, he seems to have heard far-off resolving harmonies, and to have been rapt away with foreknowledge. Battle, to which all knights were bred, was penitential to him. It was but a childish means: and to what end? He meanwhile--and no man carried his will in better abeyance to the scheme of the universe--wanted no diligence in camp or council. Cares sat handsomely on him who cared not at all, who won small comfort from the cause which his conscience finally espoused. He labored to be a doer, to stand well with observers; and none save his intimate friends read his agitation and profound weariness. "I am so much taken notice of," he writes, "for an impatient desire for peace, that it is necessary I should likewise make it appear how it is not out of fear for the utmost hazard of war." And so, driven from the ardor he had to the simulation of the ardor he lacked, loyally daring, a sacrifice to one of two transient opinions, and inly impartial as a star, Lord Falkland fell: the young never-to-be-forgotten martyr of Newburg field. The imminent deed he made a work of art; and the station of the moment the only post of honor. Life and death may be all one to such a man: but he will at least take the noblest pains to discriminate between Tweedledum and Tweedledee, if he has to write a book about the variations of their antennæ. And like the Carolian exemplar is the disciple. The indifférent is a good thinker, or a good fighter. He is no "immartial minion," as dear old Chapman suffers Hector to call Tydides. Nevertheless, his sign-manual is content with humble and stagnant conditions. Talk of scaling the Himalayas of life affects him, very palpably, as "tall talk." He deals not with things, but with the impressions and analogies of things. The material counts for nothing with him: he has moulted it away. Not so sure of the identity of the higher course of action as he is of his consecrating dispositions, he feels that he may make heaven again, out of sundries, as he goes. Shall not a beggarly duty, discharged with perfect temper, land him in "the out-courts of Glory," quite as successfully as a grand Sunday-school excursion to front the cruel Paynim foe? He thinks so. Experts have thought so before him. Francis Drake, with the national alarum instant in his ears, desired first to win at bowls, on the Devon sward, "and afterwards to settle with the Don." No one will claim a buccaneering hero for an indifférent, however. The Jesuit novices were ball-playing almost at that very time, three hundred years ago, when some too speculative companion, figuring the end of the world in a few moments (with just leisure enough, between, to be shriven in chapel, according to his own thrifty mind), asked Louis of Gonzaga how he, on his part, should employ the precious interval. "I should go on with the game," said the most innocent and most ascetic youth among them. But to cite the behavior of any of the saints is to step over the playful line allotted. Indifference of the mundane brand is not to be confounded with their detachment, which is emancipation wrought in the soul, and the ineffable efflorescence of the Christian spirit. Like most supernatural virtues, it has a laic shadow; the counsel to abstain, and to be unsolicitous, is one not only of perfection, but also of polity. A very little nonadhesion to common affairs, a little reserve of unconcern, and the gay spirit of sacrifice, provide the moral immunity which is the only real estate. The indifférent believes in storms: since tales of shipwreck encompass him. But once among his own kind, he wonders that folk should be circumvented by merely extraneous powers! His favorite catch, woven in among escaped dangers, rises through the roughest weather, and daunts it:

"Now strike your sailes, ye jolly mariners, For we be come into a quiet rode."

No slave to any vicissitude, his imagination is, on the contrary, the cheerful obstinate tyrant of all that is. He lives, as Keats once said of himself, "in a thousand worlds," withdrawing at will from one to another, often curtailing his circumference to enlarge his liberty. His universe is a universe of balls, like those which the cunning Oriental carvers make out of ivory; each entire surface perforated with the same delicate pattern, each moving prettily and inextricably within the other, and all but the outer one impossible to handle. In some such innermost asylum the right sort of dare-devil sits smiling, while men rage or weep.

ON LYING AWAKE AT NIGHT

_By_ STEWART EDWARD WHITE

This is from _The Forest_--one of Stewart Edward White's many delightful volumes. A very large public has enjoyed Mr. White's writings--many of his readers, perhaps, without accurately realizing how extraordinarily good they are.

Mr. White was born in Grand Rapids, Michigan, 1873; studied at the University of Michigan; has hunted big game in Africa; served as major of field artillery, 1917-18; and is a Fellow of the Royal Geographical Society. His first book, _The Westerners_, was published in 1901, since when they have followed regularly.

_"Who hath lain alone to hear the wild goose cry?"_

About once in so often you are due to lie awake at night. Why this is so I have never been able to discover. It apparently comes from no predisposing uneasiness of indigestion, no rashness in the matter of too much tea or tobacco, no excitation of unusual incident or stimulating conversation. In fact, you turn in with the expectation of rather a good night's rest. Almost at once the little noises of the forest grow larger, blend in the hollow bigness of the first drowse; your thoughts drift idly back and forth between reality and dream; when--_snap!_--you are broad awake!

Perhaps the reservoir of your vital forces is full to the overflow of a little waste; or perhaps, more subtly, the great Mother insists thus that you enter the temple of her larger mysteries.

For, unlike mere insomnia, lying awake at night in the woods is pleasant. The eager, nervous straining for sleep gives way to a delicious indifference. You do not care. Your mind is cradled in an exquisite poppy-suspension of judgment and of thought. Impressions slip vaguely into your consciousness and as vaguely out again. Sometimes they stand stark and naked for your inspection; sometimes they lose themselves in the mist of half-sleep. Always they lay soft velvet fingers on the drowsy imagination, so that in their caressing you feel the vaster spaces from which they have come. Peaceful-brooding your faculties receive. Hearing, sight, smell--all are preternaturally keen to whatever of sound and sight and woods perfume is abroad through the night; and yet at the same time active appreciation dozes, so these things lie on it sweet and cloying like fallen rose-leaves.

In such circumstance you will hear what the _voyageurs_ call the voices of the rapids. Many people never hear them at all. They speak very soft and low and distinct beneath the steady roar and dashing, beneath even the lesser tinklings and gurglings whose quality superimposes them over the louder sounds. They are like the tear-forms swimming across the field of vision, which disappear so quickly when you concentrate your sight to look at them, and which reappear so magically when again your gaze turns vacant. In the stillness of your hazy half-consciousness they speak; when you bend your attention to listen, they are gone, and only the tumults and the tinklings remain.

But in the moments of their audibility they are very distinct. Just as often an odor will wake all a vanished memory, so these voices, by the force of a large impressionism, suggest whole scenes. Far off are the cling-clang-cling of chimes and the swell-and-fall murmur of a multitude _en fête_, so that subtly you feel the gray old town, with its walls, the crowded market-place, the decent peasant crowd, the booths, the mellow church building with its bells, the warm, dust-moted sun. Or, in the pauses between the swish-dash-dashings of the waters, sound faint and clear voices singing intermittently, calls, distant notes of laughter, as though many canoes were working against the current--only the flotilla never gets any nearer, nor the voices louder. The _voyageurs_ call these mist people the Huntsmen; and look frightened. To each is his vision, according to his experience. The nations of the earth whisper to their exiled sons through the voices of the rapids. Curiously enough, by all reports, they suggest always peaceful scenes--a harvest-field, a street fair, a Sunday morning in a cathedral town, careless travelers--never the turmoils and struggles. Perhaps this is the great Mother's compensation in a harsh mode of life.

Nothing is more fantastically unreal to tell about, nothing more concretely real to experience, than this undernote of the quick water. And when you do lie awake at night, it is always making its unobtrusive appeal. Gradually its hypnotic spell works. The distant chimes ring louder and nearer as you cross the borderland of sleep. And then outside the tent some little woods noise snaps the thread. An owl hoots, a whippoorwill cries, a twig cracks beneath the cautious prowl of some night creature--at once the yellow sunlit French meadows puff away--you are staring at the blurred image of the moon spraying through the texture of your tent.

The voices of the rapids have dropped into the background, as have the dashing noises of the stream. Through the forest is a great silence, but no stillness at all. The whippoorwill swings down and up the short curve of his regular song; over and over an owl says his rapid _whoo, whoo, whoo_. These, with the ceaseless dash of the rapids, are the web on which the night traces her more delicate embroideries of the unexpected. Distant crashes, single and impressive; stealthy footsteps near at hand; the subdued scratching of claws; a faint _sniff! sniff! sniff!_ of inquiry; the sudden clear tin-horn _ko-ko-ko-óh_ of the little owl; the mournful, long-drawn-out cry of the loon, instinct with the spirit of loneliness; the ethereal call-note of the birds of passage high in the air; a _patter, patter, patter_, among the dead leaves, immediately stilled; and then at the last, from the thicket close at hand, the beautiful silver purity of the white-throated sparrow--the nightingale of the North--trembling with the ecstasy of beauty, as though a shimmering moonbeam had turned to sound; and all the while the blurred figure of the moon mounting to the ridge-line of your tent--these things combine subtly, until at last the great Silence of which they are a part overarches the night and draws you forth to contemplation.

No beverage is more grateful than the cup of spring water you drink at such a time; no moment more refreshing than that in which you look about you at the darkened forest. You have cast from you with the warm blanket the drowsiness of dreams. A coolness, physical and spiritual, bathes you from head to foot. All your senses are keyed to the last vibrations. You hear the littler night prowlers; you glimpse the greater. A faint, searching woods perfume of dampness greets your nostrils. And somehow, mysteriously, in a manner not to be understood, the forces of the world seem in suspense, as though a touch might crystallize infinite possibilities into infinite power and motion. But the touch lacks. The forces hover on the edge of action, unheeding the little noises. In all humbleness and awe, you are a dweller of the Silent Places.

At such a time you will meet with adventures. One night we put fourteen inquisitive porcupines out of camp. Near McGregor's Bay I discovered in the large grass park of my camp-site nine deer, cropping the herbage like so many beautiful ghosts. A friend tells me of a fawn that every night used to sleep outside his tent and within a foot of his head, probably by way of protection against wolves. Its mother had in all likelihood been killed. The instant my friend moved toward the tent opening the little creature would disappear, and it was always gone by earliest daylight. Nocturnal bears in search of pork are not uncommon. But even though your interest meets nothing but the bats and the woods shadows and the stars, that few moments of the sleeping world forces is a psychical experience to be gained in no other way. You cannot know the night by sitting up; she will sit up with you. Only by coming into her presence from the borders of sleep can you meet her face to face in her intimate mood.