Chapter 6

All this is very delightful; and no less delightful, too, is it, if the mood takes me, to wander off for a whole day in the country; to moon onwards entirely oblivious of time; to stop on a hill-top and survey a scene, to turn into a village church and sit long in the cool gloom; to seek out the heart of a copse, all carpeted with spring flowers, and to lie on a green bank, with the whisper of the leaves in one's ear; or to sit beside a stream, near a crystal pool, half-hidden in sedges, and to see hour by hour what goes on in the dim waterworld. I do not mean to say that it would not be pleasanter to share one's rambles with a congenial companion; but it is not easy to find one; either there are differences of opinion, or the subtle barriers of age to overleap, or one is conscious that there are regions of one's mind in which a friend will inevitably and fretfully miss his way--there are not many friends, for anyone, to whom his mind can lie perfectly and unaffectedly open; and thus, though I do not hesitate to say that I would prefer the society of the perfect friend to my loneliness, yet I prefer my loneliness to the incursions of the imperfect friend.

Then at the close of day there is a prospect of a long, quiet evening; one can go to bed when one wishes, with the thought of another unclouded and untroubled day before one. Liberty is, after all, the richest gift that life can give.

And now, having made this panegyric on solitude, I will be just and fair-minded, and I will say exactly what I have found the disadvantages to be.

In the first place, though I do not grow morbid, I find a loss of proportion creeping over me. I attach an undue importance to small things. A troublesome letter, which in a busy life one would answer and forget, rattles in the mind like a pea in a bladder. A little incident--say, for instance, that one has to find fault with a servant--assumes altogether unreal importance. In a busy life one would make up one's mind as well as one could, and act. But here it is not easy to make up one's mind. One weighs all contingencies too minutely; one is too considerate, if that is possible; and if one makes up one's mind, perhaps, to find fault, the presence in the house of a dissatisfied person is an undue weight on the mind. Or one reads an unfavourable review, and is too much occupied with its possible results on one's literary prospects. It is not depression that these things induce, but one expends too much energy and thought upon them.

But this on the whole matters little. There is time to be slow in decision; there is time to forecast possibilities. Indeed, it is an advantage for the solitary man to cultivate an over-elaborate way of considering a subject, a slow picking-up and matching of patterns, a maddening deliberation, simply by way of recreation. For a danger of solitude, if one likes one's work, is that one works too much and too hard. Then one writes too much, forgets to fill the cistern; one uses up the old phrases, the old ideas. All which is a sore temptation to a forgetful writer like myself, who re-invents and re-discovers the old sentences with a shock of pleasing novelty and originality, only to find it all written in an earlier book.

But these are all superficial material difficulties such as have to be faced in every life. The real and dark danger of solitude is the self-absorption that is bound to follow. With one like myself, to whom the meeting of a new person is a kind of momentous terror, who feels forced instinctively to use all possible arts to render a clumsy presence and a heavy manner bearable, whose only hope is to be respectfully tolerated, to whom society is not an easy recreation but an arduous game, who would always sooner write a dozen letters than have an interview, with such an one the solitary life tends to make one ghost-like and evasive before one's time. Yet it is not for nothing, I reflect, that Providence has never pushed a pawn to me in the shape of an official wife, and has markedly withheld me from nephews and nieces. It is not for nothing that relationships with others appear to me in the light of a duty, at least in the initial stages, rather than a pleasure.

And yet I reflect that I should doubtless be a better man, even with a shrewish wife and a handful of heavy, unattractive children. I should have to scheme for them, to make things easier for them, to work for them, to recommend them, to cherish them, to love them. These dear transforming burdens are denied me. And yet would the sternest and severest mentor in the world bid me marry without love, for the sake of its effect on my character? "No," he would say, "not that! but let yourself go, be rash, fall in love, marry in haste! It is your only salvation." But that is like telling a dwarf that it is his only salvation to be six feet high--it cannot be done by taking thought. No one can see more acutely and clearly, in more terrible and melancholy detail, than myself what one misses. Call it coldness, call it indifference, call it cowardice--the matter is not mended. If one is cold, one does not grow hot by pretending to perspire; if one is indifferent, one does not become enthusiastic by indulging in hollow rhetoric. If one is cowardly, one can only improve by facing a necessary danger, not by thrusting oneself into perilous situations. To marry without love, for the sake of the discipline, is as if a dizzy man should adventure himself alone upon the Matterhorn; the rashness of proved incapacity is not courage, but a detestable snobbishness. One must make the best of the hard problem of God, not add to its complexity, in order to increase one's patience. Neither men nor angels have any patience with a fool, and it is the deed of a fool to cultivate occasions of folly. One serves best by making the most of one's faculties, not by choosing a life where one's disabilities have full play, in order to correct them. I might as well tell the Pharisee, who bids me let myself go, to take to drink, in order that he may learn moral humility, or to do dishonest things for the discipline of reprobation. I do not think so ill of God as not to believe that he is trying to help me; as the old poet said, "The Gods give to each man whatever is most appropriate to him. Man is dearer to the Gods than to himself." God has sent me many gifts, both good and evil; but he has not sent me a wife, perhaps in pity for a frail creature of his hand, who might have had to bear that tedious fate! But I know what I miss, and see that loveless self-interest is the dark bane of solitude. One may call it a moral leprosy if one loves hard names; but no leper would choose to be a leper if he could avoid it. Whatever happens in this dim world, we should be tender and compassionate of one another. It is a mere stupidity, that stupidity which is of the nature of sin, to compassionate a man for being ill or poor, and not to compassionate him for being cold and lonely. The solitary man must dwell within his own shadow, and make what sport he can; and it is the saddest of all the privileges of reasoning beings, that reason can thus debar a man from wholesome experience. Even in the desolation of ruined Babylon the satyr calls to his fellow and the great owl rears her brood; but the narrow and shivering soul must sit in solitude, till perhaps on a day of joy he may see the background of his dark heart all alive with a tapestry of shining angels, bearing vials in their hands of the water of Life.

XII

I wonder if others experience a very peculiar sensation, which comes upon me at intervals unexpectedly and inexplicably in a certain kind of scene, and on reading a certain type of book--I have known it from my early childhood, as far back as I can recollect anything. It is the sensation of being quite close to some beautiful and mysterious thing which I have lost, and for which in a blind way I am searching. It contains within it a vague yet poignant happiness, a rich and unknown experience. It is the nearest I ever come to a sense of pre-existence; and I have sometimes wondered if it might not be, not perhaps my own pre-existence, but some inherited recollection of happiness in which I myself had no part, but which was part of the mind of one, or of many, from whom I derive my origin. If limbs and features, qualities and desires, are derived from one's ancestors, why should one not also derive a touch of their happy dreams, their sweet remembrances?

The first time it ever came to me was when we were taken, quite as small children, to a little cottage which stood in a clearing of a great pine-wood near Wellington College. I suppose that the cottage was really older than the wood; it was guarded by great sprawling laurels, and below the house was a privet-hedged garden, sheltered all round by the pines, with a stream at the foot. The sun lay very warm on the vegetable beds and orchard trees, and there was a row of hives--not painted cupboards such as one now sees, but big egg-shaped things made of a rope of twisted straw--round which on warm days the humming bees made a low musical note, that rose and fell as the numbers increased or diminished. I suppose my nurse went to buy honey there--we called it The Honey-woman's Cottage. I dimly remember an old, smiling, wrinkled woman opening the door to us, summoning my nurse in to a mysterious talk, and inviting us to go into the garden meanwhile. The whole proceeding was intensely mysterious and beautiful. Through the red pine stems one could see the sandy soil rising and falling in low ridges, strewn with russet needles. Down below, nearer to the stream, a tough green sword-grass grew richly; and beyond lay the deep wood, softly sighing, and containing all sorts of strange scents and haunting presences. In the garden there was a penetrating aromatic smell from the box-hedges and the hot vegetable-beds. We wandered about, and it used to seem to me, I remember, like the scenes in which some of Grimm's fairy-tales were enacted I suppose that the honey-woman was the wife of a woodman and was a simple soul enough; but there was something behind it all; she knew more than she would say. Strange guests drew nigh to the cottage at nightfall, and the very birds of the place had sad tales to tell. But it was not that I connected it with anything definite--it was just the sense of something narrowly eluding me, which was there, but which I could not quite perceive. There were other places, too, that gave me the same sense--one a big dark pool in the woods, with floating water-lilies; it was there, too, that mysterious presence; and it was to be experienced also at the edge of a particular covert, a hanging wood that fell steeply from the road, where the ferns glittered with a metallic light and the flies buzzed angrily in the thicket.

And there have been places since where the same sense has come strongly upon me. One was a glade in Windsor Forest, just to be reached by a rapid walk from Eton on a half-holiday afternoon; it was a wide grassy place, with a few old oaks in it, gnarled and withered; and over the tree-tops was a glimpse of distant blue swelling hills. Even now the same sensation comes back to me, more rarely but not less keenly, at smoke going up from the chimney of an unseen house surrounded by woods, and certain effects of sunset upon lonely woodsides and far-off bright waters. It comes with a sudden yearning, and a sense, too, of some personal presence close at hand, a presence that feels and loves and would manifest itself if it could--one with whom I have shared happiness and peace, one in whose eyes I have looked and in whose arms I have been folded. But the thing is so utterly removed from any sense of desire or passion that I can hardly describe it. It gives a sense of long summer days spent in innocent experience, with no need of word or sign. There is no sense of stirring adventure, of exultation, or pride about it--it is just an infinite untroubled calm, of beautiful things perceived in a serenity untroubled by memory or hope, by sorrow or fear. Its quality lies in its eternity; there is no beginning or end about it, no opening or closing door. There seems nothing to explain or reconcile in it; the heart is content to wonder, and has no desire to understand. There is in it none of the shadow of happy days, past and gone, embalmed in memory; no breath of the world comes near it, no thought of care or anxiety, no ugly shadows of death or silence. It seems when it comes like the only true thing in the world, the only perfectly pure thing, like light or sweet sound. And yet it has always the sense that it is not yet quite found, that it is there waiting for a moment to declare itself, within reach of the hand and yet unattained. It is so real that it makes me doubt the reality of everything else in the world, and it removes for an instant all sense of the jarring and inharmonious elements of life, the pitiful desires, the angers and coldnesses of fellow-mortals, the selfish claims of one's own timid heart and mind.

It came to me for a moment to-day in my little orchard deep in high-seeded grass: a breeze came and went, stirring the leaves of the trees and bowing the tall grasses with its flying footsteps; a bird broke out in a bush into a jocund trill of song, as if triumphing in the joyful sight of something that was hidden from my eyes. If I could but have caught and held the secret, how easily it would have solved my own perplexities, how faithfully would I have whispered it in men's ears; but while I wondered, it was gone like the viewless passage of an angel, and left me with my longing unfulfilled, my yearning unsatisfied.

XIII

I have been spending some days in town, on business; I have been sitting on two committees, I have given a lecture, I have attended a public dinner; and now I have come back gratefully to my hermitage. I got home in the evening; it is winter, but unusually warm; and the birds were fluting in the bushes, as I walked round the garden in the twilight, as though they had an inkling of the Spring; to hear them gave me a sort of delicious pain, I hardly know why. They seemed to speak to me of old happy hours that have long folded their wings, of bright pleasant days, lightly regarded, easily spent, shut into the volumes of the past. "I see," as the Psalmist said, "that all things come to an end." There is something artificial about the soft sadness that one feels, and yet it is perfectly natural and instinctive; it is not as if I were melancholy or unhappy; my life is full of active enjoyment, and I am in that mood of delightful tranquillity which comes of having finished a tiresome series of engagements which I had anticipated without pleasure. It is not the sense only of vanished days; nor is it the sense of not having realised their joyfulness at the time; it is a deeper regret than that; it is the shadow of the uncertainty as to what will ultimately become of our individuality. If one was assured of immortality, of permanence, of growth, of progress, these regrets would fall off from one as gently as withered leaves float from a tree; or rather, one would never think of them; but now one has the sense of a certain number of beautiful days dealt out to one by God, and the knowledge that they are spent one by one. Another strange thing about the retrospective sadness of the vanished past is that it is not the memorable days of life, as a rule, whose passing one regrets. One would not, I think, wish to have one's days of triumph, of success, or even the days when one was conscious of an extreme personal happiness, back again. Partly it is that one seems to have appreciated their quality and crushed out their sweetness--partly, too, there mingles with days of extreme and conscious bliss a certain fever of the spirit, a certain strain of excitement, that is not wholly pleasurable. No, the days that one rather desires to have again are the days of tranquil and easy contentment, when the old home-circle was complete, and when one hardly guessed that one was happy at all, and did not perceive--how could one?--as life rose serenely and strongly to its zenith, what the pains and shadows of the declining life might be. And yet more strange is it that the memory, by some subtle alchemy, has the power of involving in a delicate golden mist days of childhood and boyhood which one knows as a matter of fact not to have been happy. For instance, my own memory continues to clothe my early schooldays with a kind of sunlit happiness, though I was not only not consciously happy, but distinctly and consciously unhappy. But memory refuses to retain the elements of unhappiness, the constant apprehension, that hung over one like a cloud, of punishment, and even ill-usage. I was not unduly punished at school, and I was certainly never ill-used. But one saw others suffer, and my own sensitive and timid nature perpetually foreboded disaster. Day after day as a little boy I longed for home surroundings and home affections as eagerly as the hart desires the water-brooks. But memory pushes all that aside, and obstinately insists on regarding the whole period in an idyllic and buoyant light.

I walk round the borders, which are all full of the little glossy spikes of snowdrops pushing up, struggling through the crusted earth. The sad hero of _Maud_ walked "in a ghastly glimmer," and found "the shining daffodil dead." I walk in the soft twilight, that is infinitely tender, soothing, and sweet, and find the daffodil taking on his new life; and there rises in my heart an uplifted yearning, not so much for the good days that are dead, but that I may somehow come to possess the peace that underlies the memory of them all--not handle it for a moment and lay it down, but possess it or be possessed by it for ever.

Yet these busy days through which I have been passing are good for me, I believe. I have seen and talked to a number of people; and so far from finding that my solitary life makes me unfit for society, I think that it gives me a good-humoured contentment in the interchange of talk and argument, which I lacked in old days when I was fighting for my position. The things seem to matter so little to me now. I do not care in the least what impression I make, so long as people are kind and friendly. Life is no longer a race, where I wish to get ahead of others; it is a pilgrimage in which we are all alike bound. But it is good for me to be in the middle of it all, not only because of the contrast which it presents to the life I have chosen, but because it is like the strong scour of a current sweeping through the mind and leaving it clean and sweet. The danger of the quiet life is that one gets too comfortable, too indolent. It does me good to have to mix with people, to smile and bow, to try and say the right thing, to argue a point courteously, to weigh an opponent's arguments, to make efforts, to go where I do not desire to go; and I have no longer an axe of my own to grind; I only desire that the right conclusion should be reached.

But the things which people consider amusing and entertaining bewilder me more and more. I went to an evening party on one of the evenings I spent in town. There was a suite of fine rooms, hung with beautiful pictures and full of works of art. A courteous host and hostess received us, said a few amiable words to each, and passed us on into the rooms: we circulated, stood, sate, looked, talked. I suppose it is a question of temperament, but I felt that every single element of social, intellectual, and aesthetic pleasure was absent from the scene. One had no time to look at the beautiful things that leaned and beckoned from the walls. There was no chance of quiet, reasonable talk; one pumped up a few inanities to person after person. I suppose that most of the guests would not have come if they did not at all events think it amused them; but what was the charm? I suppose that to most of the guests it was the stir, the light, the moving figures--for there were many beautiful and stately women and distinguished men present--the sense of company, warmth, success, about it all. To me it was merely distracting--a score of sources of pleasure, and all of them preventing the enjoyment of each. I think I am probably more and not less sensitive to all these fine and rare things than perhaps most people; and I suppose it is this very sensitiveness that makes me averse to them all _in mass_. It is to me like the jangling of all the strings of some musical instrument. I felt that I could have lingered alone in these fine rooms, wandering from picture to picture with a lively pleasure. There were many people present with whom I should have deeply enjoyed a _tête-à-tête_. But the whole effect was like over-eating oneself, like having to taste a hundred exquisite dishes in a single meal. I do not protest against such gatherings on principle; if they give the guests a sense of pleasure and well-being, I have not a word to say against it all. But I believe in my heart that there are many people who do not really enjoy it, or enjoy it only in a purely conventional way; and what I should like to do is to assist the people whose enjoyment of it is conventional, to find out simpler and more real sources of happiness; because to make these great houses possible there is a vast amount of patient and unpraised human labour wasted. I do not think labour is wasted in producing beautiful things, so long as they can have an effect; but a superabundance of beauty has no effect--no effect, at least, that could not be produced by things less costly of effort and skill. The very refreshments, which hardly any one touched, stand for an amount of wasted labour which might have given pleasure to the poor toilers who produced them. Think of the ransacking of different climates, of the ships speeding over the sea, the toil of gatherers, porters, cooks, servers, that went to fit out that sparkling buffet. I suppose that it is easy for me, who do not value the result, to be mildly socialistic about these things; the pathos is not in the work, but in the waste of the work, not in the delicate things collected for our use and however fitfully enjoyed, but in the things made and collected by unknown toilers, and then either not used at all or not consciously enjoyed.

And so it is with a heightened relish for the serener simplicities of life, that I return to my quiet rooms, my old trees, my carelessly ordered garden, as a sailor floats into the calm waters of the well-known haven out of the plunge and surf of the sea. There is no strain here to torment me, no waste to afflict me. I do not have to spend reluctant hours in enjoyments which I do not enjoy; I am not overshadowed by the sense of engagements which I am bound to keep. Moreover, I can return to the beloved work which is unwillingly suspended in the bustle of town. I do not know why it is that I have so deep a sense of the value of time, when what I do matters so little to any one. But at least I have here the sense of doing work that may conceivably minister something to the service of others, while in town I have the sense of spending hours in occupations that cannot in any way benefit others, while they are certainly no satisfaction to myself,

"In hoc portu quiescit Si quis aquas timet inquietas,"

says the wistful poet; and the tossing on the waves of the world thus gives me the tonic sense of contrast to my peaceful life which it would otherwise lack. It is the sail and vinegar of the banquet, lending a brisk and wholesome savour to what might otherwise tend to become vapid and dull.

XIV