A few words more, and I will bring these remarks to a close, Mr. Romanes says I represent "the phenomena of memory as occurring throughout the inorganic world." This implies that I attribute all the phenomena of memory as we see them in animals to such things as stones and gases. Mr.
Romanes knows very well that I have never said anything which could warrant his attempting to put the absurdity into my mouth which he here tries to do. The reader who wishes to see what I do maintain upon this subject will find it on pp. 216-218 of the present volume.
EXTRACTS FROM "ALPS AND SANCTUARIES OP PIEDMONT AND THE CANTON TICINO."
DALPE, PRATO, ROSSURA. (FROM CHAPTER III. OF ALPS AND SANCTUARIES.) {255}
Talking of legs, as I went through the main street of Dalpe an old lady of about sixty-five stopped me, and told me that while gathering her winter store of firewood she had had the misfortune to hurt her leg. I was very sorry, but I failed to satisfy her; the more I sympathised in general terms, the more I felt that something further was expected of me.
I went on trying to do the civil thing, when the old lady cut me short by saying it would be much better if I were to see the leg at once; so she showed it me in the street, and there, sure enough, close to the groin there was a swelling. Again I said how sorry I was, and added that perhaps she ought to show it to a medical man. "But aren"t _you_ a medical man?" said she in an alarmed manner. "Certainly not, ma"am,"
replied I. "Then why did you let me show you my leg?" said she indignantly, and pulling her clothes down, the poor old woman began to hobble off; presently two others joined her, and I heard hearty peals of laughter as she recounted her story. A stranger visiting these out-of- the-way villages is almost certain to be mistaken for a doctor. What business, they say to themselves, can any one else have there, and who in his senses would dream of visiting them for pleasure? This old lady had rushed to the usual conclusion, and had been trying to get a little advice gratis.
The little objects looking like sentry-boxes that go all round Prato Church contain rough modern frescoes representing, if I remember rightly, the events attendant upon the crucifixion. These are on a small scale what the chapels on the sacred mountain of Varallo are on a large one.
Small single oratories are scattered about all over the Canton Ticino, and indeed everywhere in North Italy, by the road-side, at all halting- places, and especially at the crest of any more marked ascent, where the tired wayfarer, probably heavy laden, might be inclined to say a naughty word or two if not checked. The people like them, and miss them when they come to England. They sometimes do what the lower animals do in confinement when precluded from habits they are accustomed to, and put up with strange makeshifts by way of subst.i.tute. I once saw a poor Ticinese woman kneeling in prayer before a dentist"s show-case in the Hampstead Road; she doubtless mistook the teeth for the relics of some saint. I am afraid she was a little like a hen sitting upon a chalk egg, but she seemed quite contented.
Which of us, indeed, does not sit contentedly enough upon chalk eggs at times? And what would life be but for the power to do so? We do not sufficiently realise the part which illusion has played in our development. One of the prime requisites for evolution is a certain power for adaptation to varying circ.u.mstances, that is to say, of plasticity, bodily and mental. But the power of adaptation is mainly dependent on the power of thinking certain new things sufficiently like certain others to which we have been accustomed for us not to be too much incommoded by the change--upon the power, in fact, of mistaking the new for the old. The power of fusing ideas (and through ideas, structures) depends upon the power of _con_fusing them; the power to confuse ideas that are not very unlike, and that are presented to us in immediate sequence, is mainly due to the fact of the impetus, so to speak, which the mind has upon it. It is this which bars a.s.sociation from sticking to the letter of its bond; for we are in a hurry to jump to a conclusion on the first show of plausible pretext, and cut a.s.sociation"s statement of claim short by taking it as read before we have got through half of it.
We "get it into our notes, in fact," as Mr. Justice Stareleigh did in Pickwick, and having got it once in, we are not going to get it out again. This breeds fusion and confusion, and from this there come new developments.
So powerful is the impetus which the mind has continually upon it that we always, I believe, make an effort to see every new object as a repet.i.tion of the object last before us. Objects are so varied and present themselves so rapidly, that as a general rule we renounce this effort too promptly to notice it, but it is always there, and as I have just said, it is because of it that we are able to mistake, and hence to evolve new mental and bodily developments. Where the effort is successful, there is illusion; where nearly successful but not quite, there is a shock and a sense of being puzzled--more or less, as the case may be; where it so obviously impossible as not to be pursued, there is no perception of the effort at all.
Mr. Locke has been greatly praised for his essay upon human understanding. An essay on human misunderstanding should be no less interesting and important. Illusion to a small extent is one of the main causes, if indeed it is not the main cause, of progress, but it must be upon a small scale. All abortive speculation, whether commercial or philosophical, is based upon it, and much as we may abuse such speculation, we are, all of us, its debtors.
I know few things more touching in their way than the porch of Rossura Church: it is dated early in the last century, and is absolutely without ornament; the flight of steps inside it lead up to the level of the floor of the church. One lovely summer Sunday morning pa.s.sing the church betimes, I saw the people kneeling upon these steps, the church within being crammed. In the darker light of the porch, they told out against the sky that showed through the open arch beyond them; far away the eye rested on the mountains--deep blue, save where the snow still lingered. I never saw anything more beautiful--and these forsooth are the people whom so many of us think to better by distributing tracts about Protestantism among them!
I liked the porch almost best under an aspect which it no longer presents. One summer an opening was made in the west wall, which was afterwards closed because the wind blew through it too much and made the church too cold. While it was open, one could sit on the church steps and look down through it on to the bottom of the Ticino valley; and through the windows one could see the slopes about Dalpe and Cornone.
Between the two windows there is a picture of austere old S. Carlo Borromeo with his hands joined in prayer.
It was at Rossura that I made the acquaintance of a word which I have since found very largely used throughout North Italy. It is p.r.o.nounced "chow" pure and simple, but is written, if written at all, "ciau" or "ciao," the "a" being kept very broad. I believe the word is derived from "schiavo," a slave, which became corrupted into "schiao," and "ciao." It is used with two meanings, both of which, however, are deducible from the word slave. In its first and more common use it is simply a salute, either on greeting or taking leave, and means, "I am your very obedient servant." Thus, if one has been talking to a small child, its mother will tell it to say "chow" before it goes away, and will then nod her head and say "chow" herself. The other use is a kind of pious expletive, intending "I must endure it," "I am the slave of a higher power." It was in this sense I first heard it at Rossura. A woman was washing at a fountain while I was eating my lunch. She said she had lost her daughter in Paris a few weeks earlier. "She was a beautiful woman," said the bereaved mother, "but--chow. She had great talents--chow. I had her educated by the nuns of Bellinzona--chow. Her knowledge of geography was consummate--chow, chow," &c. Here "chow"
means "pazienza," "I have done and said all that I can, and must now bear it as best I may."
I tried to comfort her, but could do nothing, till at last it occurred to me to say "chow" too. I did so, and was astonished at the soothing effect it had upon her. How subtle are the laws that govern consolation!
I suppose they must ultimately be connected with reproduction--the consoling idea being a kind of small cross which _re-generates_ or _re- creates_ the sufferer. It is important, therefore, that the new ideas with which the old are to be crossed should differ from these last sufficiently to divert the attention, and yet not so much as to cause a painful shock.
There should be a little shock, or there will be no variation in the new ideas that are generated, but they will resemble those that preceded them, and grief will be continued; there must not be too great a shock or there will be no illusion--no confusion and fusion between the new set of ideas and the old, and in consequence there will be no result at all, or, if any, an increase in mental discord. We know very little, however, upon this subject, and are continually shown to be at fault by finding an unexpectedly small cross produce a wide diversion of the mental images, while in other cases a wide one will produce hardly any result. Sometimes again, a cross which we should have said was much too wide will have an excellent effect. I did not antic.i.p.ate, for example, that my saying "chow" would have done much for the poor woman who had lost her daughter: the cross did not seem wide enough: she was already, as I thought, saturated with "chow." I can only account for the effect my application of it produced by supposing the word to have derived some element of strangeness and novelty as coming from a foreigner--just as land which will give a poor crop, if planted with sets from potatoes that have been grown for three or four years on this same soil, will yet yield excellently if similar sets be brought from twenty miles off. For the potato, so far as I have studied it, is a good-tempered, frivolous plant, easily amused and easily bored, and one, moreover, which if bored, yawns horribly.
I may say in pa.s.sing that the tempers of plants have not been sufficiently studied; and what little opinion we have formed about their dispositions is for the most part ill formed. The sulkiest tree that I know is the silver beech. It never forgives a scratch.--There is a tree in Kensington gardens a little off the west side of the Serpentine with names cut upon it as long ago as 1717 and 1736, which the tree is as little able to forgive and forget as though the injury had been done not ten years since. And the tree is not an aged tree either.
CALONICO. (FROM CHAPTER V. OF ALPS AND SANCTUARIES.)
Our inventions increase in geometrical ratio. They are like living beings, each one of which may become parent of a dozen others--some good and some ne"er-do-weels; but they differ from animals and vegetables inasmuch as they not only increase in a geometrical ratio, but the period of their gestation decreases in geometrical ratio also. Take this matter of Alpine roads for example. For how many millions of years was there no approach to a road over the St. Gothard, save the untutored watercourses of the Ticino and the Reuss, and the track of the bouquetin or the chamois? For how many more ages after this was there not a mere shepherd"s or huntsman"s path by the river-side--without so much as a log thrown over so as to form a rude bridge? No one would probably have ever thought of making a bridge out of his own unaided imagination, more than any monkey that we know of has done so. But an avalanche or a flood once swept a pine into position and left it there; on this a genius, who was doubtless thought to be doing something very infamous, ventured to make use of it. Another time a pine was found nearly across the stream, but not quite; and not quite, again, in the place where it was wanted. A second genius, to the horror of his fellow-tribesmen--who declared that this time the world really would come to an end--shifted the pine a few feet so as to bring it across the stream and into the place where it was wanted. This man was the inventor of bridges--his family repudiated him, and he came to a bad end. From this to cutting down the pine and bringing it from some distance is an easy step. To avoid detail, let us come to the old Roman horse-road over the Alps. The time between the shepherd"s path and the Roman road is probably short in comparison with that between the mere chamois track and the first thing that can be called a path of men. From the Roman we go on to the mediaeval road with more frequent stone bridges, and from the mediaeval to the Napoleonic carriage-road.
The close of the last century and the first quarter of this present one was the great era for the making of carriage-roads. Fifty years have hardly pa.s.sed, and here we are already in the age of tunnelling and railroads. The first period, from the chamois track to the foot road, was one of millions of years; the second, from the first foot road to the Roman military way, was one of many thousands; the third, from the Roman to the mediaeval, was perhaps a thousand; from the mediaeval to the Napoleonic, five hundred; from the Napoleonic to the railroad, fifty.
What will come next we know not, but it should come within twenty years, and will probably have something to do with electricity.
It follows by an easy process of reasoning that after another couple of hundred years or so, great sweeping changes should be made several times in an hour, or indeed in a second, or fraction of a second, till they pa.s.s unnoticed as the revolutions we undergo in the embryonic stages, or are felt simply as vibrations. This would undoubtedly be the case but for the existence of a friction which interferes between theory and practice. This friction is caused partly by the disturbance of vested interests which every invention involves, and which will be found intolerable when men become millionaires and paupers alternately once a fortnight--living one week in a palace and the next in a workhouse, and having perpetually to be sold up, and then to buy a new house and refurnish, &c.--so that artificial means for stopping inventions will be adopted; and partly by the fact that though all inventions breed in geometrical ratio, yet some multiply more rapidly than others, and the backwardness of one art will impede the forwardness of another. At any rate, so far as I can see, the present is about the only comfortable time for a man to live in, that either ever has been or ever will be. The past was too slow, and the future will be much too fast.
The fact is (but it is so obvious that I am ashamed to say anything about it) that science is rapidly reducing time and s.p.a.ce to a very undifferentiated condition. Take lamb: we can get lamb all the year round. This is perpetual spring; but perpetual spring is no spring at all; it is not a season; there are no more seasons, and being no seasons, there is no time. Take rhubarb, again. Rhubarb to the philosopher is the beginning of autumn, if indeed the philosopher can see anything as the beginning of anything. If any one asks why, I suppose the philosopher would say that rhubarb is the beginning of the fruit season, which is clearly autumnal, according to our present cla.s.sification. From rhubarb to the green gooseberry the step is so small as to require no bridging--with one"s eyes shut, and plenty of cream and sugar, they are almost indistinguishable--but the gooseberry is quite an autumnal fruit, and only a little earlier than apples and plums, which last are almost winter; clearly, therefore, for scientific purposes rhubarb is autumnal.
As soon as we can find gradations, or a sufficient number of uniting links between two things, they become united or made one thing, and any cla.s.sification of them must be illusory. Cla.s.sification is only possible where there is a shock given to the senses by reason of a perceived difference, which, if it is considerable, can be expressed in words. When the world was younger and less experienced, people were shocked at what appeared great differences between living forms; but species, whether of animals or plants, are now seen to be so united, either inferentially or by actual finding of the links, that all cla.s.sification is felt to be arbitrary. The seasons are like species--they were at one time thought to be clearly marked, and capable of being cla.s.sified with some approach to satisfaction. It is now seen that they blend either in the present or the past insensibly into one another, much as Mr. Herbert Spencer shows us that geology and astronomy blend into one another, {265} and cannot be cla.s.sified except by cutting Gordian knots in a way which none but plain sensible people can tolerate. Strictly speaking, there is only one place, one time, one action, and one individual or thing; of this thing or individual each one of us is a part. It is perplexing, but it is philosophy; and modern philosophy, like modern music, is nothing if it is not perplexing.
A simple verification of the autumnal character of rhubarb may, at first sight, appear to be found in Covent Garden Market, where we can actually see the rhubarb towards the end of October. But this way of looking at the matter argues a fatal inept.i.tude for the pursuit of true philosophy.
It would be "the most serious error" to regard the rhubarb that will appear in Covent Garden Market next October as belonging to the autumn then supposed to be current. Practically, no doubt, it does so, but theoretically it must be considered as the first-fruits of the autumn (if any) of the following year, which begins before the preceding summer (or, perhaps, more strictly, the preceding summer but one--and hence, but any number), has well ended. Whether this, however, is so or no, the rhubarb can be seen in Covent Garden, and I am afraid it must be admitted that to the philosophically minded there lurks within it a theory of evolution, and even Pantheism, as surely as Theism was lurking in Bishop Berkeley"s tar-water.
To return, however, to Calonico. The _curato_ was very kind to me. We had long talks together. I could see it pained him that I was not a Catholic. He could never quite get over this, but he was very good and tolerant. He was anxious to be a.s.sured that I was not one of those English who went about distributing tracts, and trying to convert people.
This of course was the last thing I should have wished to do; and when I told him so, he viewed me with sorrow but henceforth without alarm.
All the time I was with him I felt how much I wished I could be a Catholic in Catholic countries, and a Protestant in Protestant ones.
Surely there are some things which like politics are too serious to be taken quite seriously. _Surtout point de zele_ is not the saying of a cynic, but the conclusion of a sensible man; and the more deep our feeling is about any matter, the more occasion have we to be on our guard against _zele_ in this particular respect. There is but one step from the "earnest" to the "intense." When St. Paul told us to be all things to all men he let in the thin end of the wedge, nor did he mark it to say how far it was to be driven.
I have Italian friends whom I greatly value, and who tell me they think I flirt just a trifle too much with "_il part.i.to nero_," when I am in Italy, for they know that in the main I think as they do. "These people," they say, "make themselves very agreeable to you, and show you their smooth side; we, who see more of them, know their rough one.
Knuckle under to them, and they will perhaps condescend to patronise you; have any individuality of your own, and they know neither scruple nor remorse in their attempts to get you out of their way. "_Il prete_" they say, with a significant look, "_e sempre prete_." For the future let us have professors and men of science instead of priests."
I smile to myself at this last, and reply, that I am a foreigner come among them for recreation, and anxious to keep clear of their internal discords. I do not wish to cut myself off from one side of their national character--a side which, in some respects, is no less interesting than the one with which I suppose I am on the whole more sympathetic. If I were an Italian, I should feel bound to take a side; as it is, I wish to leave all quarrelling behind me, having as much of that in England as suffices to keep me in good health and temper.
In old times people gave their spiritual and intellectual sop to Nemesis.
Even when most positive, they admitted a percentage of doubt. Mr.
Tennyson has said well, "There lives more doubt"--I quote from memory--"in honest faith, believe me, than in half the" systems of philosophy, or words to that effect. The victor had a slave at his ear during his triumph; the slaves during the Roman Saturnalia, dressed in their masters" clothes, sat at meat with them, told them of their faults, and blacked their faces for them. They made their masters wait upon them. In the ages of faith, an a.s.s dressed in sacerdotal robes was gravely conducted to the cathedral choir at a certain season, and ma.s.s was said before him, and hymns chanted discordantly. The elder D"Israeli, from whom I am quoting, writes: "On other occasions, they put burnt old shoes to fume in the censors: ran about the church leaping, singing, dancing, and playing at dice upon the altar, while a _boy bishop_ or _pope of fools_ burlesqued the divine service;" and later on he says: "So late as 1645, a pupil of Ga.s.sendi, writing to his master what he himself witnessed at Aix on the Feast of Innocents, says--"I have seen in some monasteries in this province extravagances solemnised which pagans would not have practised. Neither the clergy nor the guardians indeed go to the choir on this day, but all is given up to the lay brethren, the cabbage-cutters, errand boys, cooks, scullions, and gardeners; in a word, all the menials fill their places in the church, and insist that they perform the offices proper for the day. They dress themselves with all the sacerdotal ornaments, but torn to rags, or wear them inside out: they hold in their hands the books reversed or sideways, which they pretend to read with large spectacles without gla.s.ses, and to which they fix the rinds of scooped oranges . . . ! particularly while dangling the censers they keep shaking them in derision, and letting the ashes fly about their heads and faces, one against the other. In this equipage they neither sing hymns nor psalms nor ma.s.ses, but mumble a certain gibberish as shrill and squeaking as a herd of pigs whipped on to market. The nonsense verses they chant are singularly barbarous:--
""Haec est clara dies, clararum clara dierum, Haec est festa dies festarum festa dierum."" {269}
Faith was far more a.s.sured in the times when the spiritual saturnalia were allowed than now. The irreverence which was not dangerous then, is now intolerable. It is a bad sign for a man"s peace in his own convictions when he cannot stand turning the canvas of his life occasionally upside down, or reversing it in a mirror, as painters do with their pictures that they may judge the better concerning them. I would persuade all Jews, Mohammedans, Comtists, and freethinkers to turn high Anglicans, or better still, downright Catholics for a week in every year, and I would send people like Mr. Gladstone to attend Mr.
Bradlaugh"s lectures in the forenoon, and the Grecian pantomime in the evening, two or three times every winter. I should perhaps tell them that the Grecian pantomime has nothing to do with Greek plays. They little know how much more keenly they would relish their normal opinions during the rest of the year for the little spiritual outing which I would prescribe for them, which, after all, is but another phase of the wise saying--"_Surtout point de zele_." St. Paul attempted an obviously hopeless task (as the Church of Rome very well understands) when he tried to put down seasonarianism. People must and will go to church to be a little better, to the theatre to be a little naughtier, to the Royal Inst.i.tution to be a little more scientific, than they are in actual life.
It is only by pulsations of goodness, naughtiness, and whatever else we affect that we can get on at all. I grant that when in his office, a man should be exact and precise, but our holidays are our garden, and too much precision here is a mistake.
Surely truces, without even an _arriere pensee_ of difference of opinion, between those who are compelled to take widely different sides during the greater part of their lives, must be of infinite service to those who can enter on them. There are few merely spiritual pleasures comparable to that derived from the temporary laying down of a quarrel, even though we may know that it must be renewed shortly. It is a great grief to me that there is no place where I can go among Mr. Darwin, Professors Huxley, Tyndal, and Ray Lankester, Miss Buckley, Mr. Romanes, Mr. Grant Allen and others whom I cannot call to mind at this moment, as I can go among the Italian priests. I remember in one monastery (but this was not in the Canton Ticino) the novice taught me how to make sacramental wafers, and I played him Handel on the organ as well as I could. I told him that Handel was a Catholic; he said he could tell that by his music at once.
There is no chance of getting among our scientists in this way.
Some friends say I was telling a lie when I told the novice Handel was a Catholic, and ought not to have done so. I make it a rule to swallow a few gnats a day, lest I should come to strain at them, and so bolt camels; but the whole question of lying is difficult. What _is_ "lying"?
Turning for moral guidance to my cousins the lower animals, whose unsophisticated nature proclaims what G.o.d has taught them with a directness we may sometimes study, I find the plover lying when she lures us from her young ones under the fiction of a broken wing. Is G.o.d angry, think you, with this pretty deviation from the letter of strict accuracy?
or was it not He who whispered to her to tell the falsehood--to tell it with a circ.u.mstance, without conscientious scruple, not once only, but to make a practice of it so as to be a plausible, habitual, and professional liar for some six weeks or so in the year? I imagine so. When I was young I used to read in good books that it was G.o.d who taught the bird to make her nest, and if so He probably taught each species the other domestic arrangements best suited to it. Or did the nest-building information come from G.o.d, and was there an evil one among the birds also who taught them at any rate to steer clear of priggishness?
Think of the spider again--an ugly creature, but I suppose G.o.d likes it.
What a mean and odious lie is that web which naturalists extol as such a marvel of ingenuity!
Once on a summer afternoon in a far country I met one of those orchids who make it their business to imitate a fly with their petals. This lie they dispose so cunningly that real flies, thinking the honey is being already plundered, pa.s.s them without molesting them. Watching intently and keeping very still, methought I heard this orchid speaking to the offspring which she felt within her, though I saw them not. "My children," she exclaimed, "I must soon leave you; think upon the fly, my loved ones, for this is truth; cling to this great thought in your pa.s.sage through life, for it is the one thing needful; once lose sight of it and you are lost!" Over and over again she sang this burden in a small still voice, and so I left her. Then straightway I came upon some b.u.t.terflies whose profession it was to pretend to believe in all manner of vital truths which in their inner practice they rejected; thus, a.s.serting themselves to be certain other and hateful b.u.t.terflies which no bird will eat by reason of their abominable smell, these cunning ones conceal their own sweetness, and live long in the land and see good days.
No: lying is so deeply rooted in nature that we may expel it with a fork, and yet it will always come back again: it is like the poor, we must have it always with us. We must all eat a peck of moral dirt before we die.
All depends upon who it is that is lying. One man may steal a horse when another may not look over a hedge. The good man who tells no lies wittingly to himself and is never unkindly, may lie and lie and lie whenever he chooses to other people, and he will not be false to any man: his lies become truths as they pa.s.s into the hearers" ear. If a man deceives himself and is unkind, the truth is not in him; it turns to falsehood while yet in his mouth, like the quails in the Wilderness of Sinai. How this is so or why, I know not, but that the Lord hath mercy on whom He will have mercy and whom He willeth He hardeneth. My Italian friends are doubtless in the main right about the priests, but there are many exceptions, as they themselves gladly admit. For my own part I have found the _curato_ in the small subalpine villages of North Italy to be more often than not a kindly excellent man to whom I am attracted by sympathies deeper than any mere superficial differences of opinion can counteract. With monks, however, as a general rule, I am less able to get on: nevertheless I have received much courtesy at the hands of some.