"DEAR MISS ---, It is my most painful duty to inform you that your dear aunt expired this morning comparatively easy as Hannah informs me and in so doing restored her soul to the custody of him whom she considered to be alone worthy of its care.
"The doctor had visited her about five minutes previously and had applied a blister.
"You and your sister will I am sure excuse further details at present and believe me with kindest remembrances to remain
"Yours truly, &c."
After a few days a lawyer"s letter informs the nieces that their aunt had left them the bulk of her not very considerable property, but had charged them with an annuity of 1 pound a week to be paid to Harry and Mrs. Newton so long as the dog lived.
The only other letters by Mrs. Newton are written on paper of a different and more modern size; they leave an impression of having been written a good many years later. I take them as they come.
The first is very short:--
"DEAR MISS ---, i write to say i cannot possiblely come on Wednesday as we have killed a pig. your"s truely,
"ELIZABETH NEWTON."
The second runs:--
"DEAR MISS ---, i hope you are both quite well in health & your Leg much better i am happy to say i am getting quite well again i hope Amandy has reached you safe by this time i sent a small parcle by Amandy, there was half a dozen Pats of b.u.t.ter & the Cakes was very homely and not so light as i could wish i hope by this time Sarah Ann has promised she will stay untill next monday as i think a few daies longer will not make much diferance and as her young man has been very considerate to wait so long as he has i think he would for a few days Longer dear Miss --- I wash for William and i have not got his clothes yet as it has been delayed by the carrier & i cannot possiblely get it done before Sunday and i do not Like traviling on a Sunday but to oblige you i would come but to come sooner i cannot possiblely but i hope Sarah Ann will be prevailed on once more as She has so many times i feel sure if she tells her young man he will have patient for he is a very kind young man
"i remain your sincerely
"ELIZABETH NEWTON."
The last letter in my collection seems written almost within measurable distance of the Christmas-card era. The sheet is headed by a beautifully embossed device of some holly in red and green, wishing the recipient of the letter a merry Xmas and a happy new year, while the border is crimped and edged with blue. I know not what it is, but there is something in the writer"s highly finished style that reminds me of Mendelssohn. It would almost do for the words of one of his celebrated "Lieder ohne Worte":--
"DEAR MISS MARIA,--I hasten to acknowledge the receipt of your kind note with the inclosure for which I return my best thanks.
I need scarcely say how glad I was to know that the volumes secured your approval, and that the announcement of the improvement in the condition of your Sister"s legs afforded me infinite pleasure. The gratifying news encouraged me in the hope that now the nature of the disorder is comprehended her legs will--notwithstanding the process may be gradual--ultimately get quite well. The pretty Robin Redbreast which lay ensconced in your epistle, conveyed to me, in terms more eloquent than words, how much you desired me those Compliments which the little missive he bore in his bill expressed; the emblem is sweetly pretty, and now that we are again allowed to felicitate each other on another recurrence of the season of the Christian"s rejoicing, permit me to tender to yourself, and by you to your Sister, mine and my Wife"s heartfelt congratulations and warmest wishes with respect to the coming year. It is a common belief that if we take a retrospective view of each departing year, as it behoves us annually to do, we shall find the blessings which we have received to immeasurably outnumber our causes of sorrow.
Speaking for myself I can fully subscribe to that sentiment, and doubtless neither Miss --- nor yourself are exceptions. Miss --- "s illness and consequent confinement to the house has been a severe trial, but in that trouble an opportunity was afforded you to prove a Sister"s devotion and she has been enabled to realise a larger (if possible) display of sisterly affection.
"A happy Christmas to you both, and may the new year prove a Cornucopia from which still greater blessings than even those we have hitherto received, shall issue, to benefit us all by contributing to our temporal happiness and, what is of higher importance, conducing to our felicity hereafter.
"I was sorry to hear that you were so annoyed with mice and rats, and if I should have an opportunity to obtain a nice cat I will do so and send my boy to your house with it.
"I remain,
"Yours truly."
How little what is commonly called education can do after all towards the formation of a good style, and what a delightful volume might not be ent.i.tled "Half Hours with the Worst Authors." Why, the finest word I know of in the English language was coined, not by my poor old grandfather, whose education had left little to desire, nor by any of the admirable scholars whom he in his turn educated, but by an old matron who presided over one of the halls, or houses of his school. This good lady, whose name by the way was Bromfield, had a fine high temper of her own, or thought it politic to affect one. One night when the boys were particularly noisy she burst like a hurricane into the hall, collared a youngster, and told him he was the "rampingest-scampingest-rackety-tackety-tow-row-roaringest boy in the whole school." Would Mrs. Newton have been able to set the aunt and the dog before us so vividly if she had been more highly educated? Would Mrs. Bromfield have been able to forge and hurl her thunderbolt of a word if she had been taught how to do so, or indeed been at much pains to create it at all? It came. It was her [Greek]. She did not probably know that she had done what the greatest scholar would have had to rack his brains over for many an hour before he could even approach. Tradition says that having brought down her boy she looked round the hall in triumph, and then after a moment"s lull said, "Young gentlemen, prayers are excused,"
and left them.
I have sometimes thought that, after all, the main use of a cla.s.sical education consists in the check it gives to originality, and the way in which it prevents an inconvenient number of people from using their own eyes. That we will not be at the trouble of looking at things for ourselves if we can get anyone to tell us what we ought to see goes without saying, and it is the business of schools and universities to a.s.sist us in this respect. The theory of evolution teaches that any power not worked at pretty high pressure will deteriorate: originality and freedom from affectation are all very well in their way, but we can easily have too much of them, and it is better that none should be either original or free from cant but those who insist on being so, no matter what hindrances obstruct, nor what incentives are offered them to see things through the regulation medium. To insist on seeing things for oneself is to be an [Greek], or in plain English, an idiot; nor do I see any safer check against general vigour and clearness of thought, with consequent terseness of expression, than that provided by the curricula of our universities and schools of public instruction. If a young man, in spite of every effort to fit him with blinkers, will insist on getting rid of them, he must do so at his own risk. He will not be long in finding out his mistake. Our public schools and universities play the beneficent part in our social scheme that cattle do in forests: they browse the seedlings down and prevent the growth of all but the luckiest and st.u.r.diest.
Of course, if there are too many either cattle or schools, they browse so effectually that they find no more food, and starve till equilibrium is restored; but it seems to be a provision of nature that there should always be these alternate periods, during which either the cattle or the trees are getting the best of it; and, indeed, without such provision we should have neither the one nor the other. At this moment the cattle, doubtless, are in the ascendant, and if university extension proceeds much farther, we shall a.s.suredly have no more Mrs. Newtons and Mrs. Bromfields; but whatever is is best, and, on the whole, I should propose to let things find pretty much their own level.
However this may be, who can question that the treasures hidden in many a country house contain sleeping beauties even fairer than those that I have endeavoured to waken from long sleep in the foregoing article? How many Mrs. Quicklys are there not living in London at this present moment? For that Mrs. Quickly was an invention of Shakespeare"s I will not believe. The old woman from whom he drew said every word that he put into Mrs. Quickly"s mouth, and a great deal more which he did not and perhaps could not make use of. This question, however, would again lead me far from my subject, which I should mar were I to dwell upon it longer, and therefore leave with the hope that it may give my readers absolutely no food whatever for reflection.
How to Make the Best of Life {142}
I have been asked to speak on the question how to make the best of life, but may as well confess at once that I know nothing about it.
I cannot think that I have made the best of my own life, nor is it likely that I shall make much better of what may or may not remain to me. I do not even know how to make the best of the twenty minutes that your committee has placed at my disposal, and as for life as a whole, who ever yet made the best of such a colossal opportunity by conscious effort and deliberation? In little things no doubt deliberate and conscious effort will help us, but we are speaking of large issues, and such kingdoms of heaven as the making the best of these come not by observation.
The question, therefore, on which I have undertaken to address you is, as you must all know, fatuous, if it be faced seriously. Life is like playing a violin solo in public and learning the instrument as one goes on. One cannot make the best of such impossibilities, and the question is doubly fatuous until we are told which of our two lives--the conscious or the unconscious--is held by the asker to be the truer life. Which does the question contemplate--the life we know, or the life which others may know, but which we know not?
Death gives a life to some men and women compared with which their so-called existence here is as nothing. Which is the truer life of Shakespeare, Handel, that divine woman who wrote the Odyssey, and of Jane Austen--the life which palpitated with sensible warm motion within their own bodies, or that in virtue of which they are still palpitating in ours? In whose consciousness does their truest life consist--their own, or ours? Can Shakespeare be said to have begun his true life till a hundred years or so after he was dead and buried? His physical life was but as an embryonic stage, a coming up out of darkness, a twilight and dawn before the sunrise of that life of the world to come which he was to enjoy hereafter. We all live for a while after we are gone hence, but we are for the most part stillborn, or at any rate die in infancy, as regards that life which every age and country has recognized as higher and truer than the one of which we are now sentient. As the life of the race is larger, longer, and in all respects more to be considered than that of the individual, so is the life we live in others larger and more important than the one we live in ourselves. This appears nowhere perhaps more plainly than in the case of great teachers, who often in the lives of their pupils produce an effect that reaches far beyond anything produced while their single lives were yet unsupplemented by those other lives into which they infused their own.
Death to such people is the ending of a short life, but it does not touch the life they are already living in those whom they have taught; and happily, as none can know when he shall die, so none can make sure that he too shall not live long beyond the grave; for the life after death is like money before it--no one can be sure that it may not fall to him or her even at the eleventh hour. Money and immortality come in such odd unaccountable ways that no one is cut off from hope. We may not have made either of them for ourselves, but yet another may give them to us in virtue of his or her love, which shall illumine us for ever, and establish us in some heavenly mansion whereof we neither dreamed nor shall ever dream. Look at the Doge Loredano Loredani, the old man"s smile upon whose face has been reproduced so faithfully in so many lands that it can never henceforth be forgotten--would he have had one hundredth part of the life he now lives had he not been linked awhile with one of those heaven-sent men who know che cosa e amor? Look at Rembrandt"s old woman in our National Gallery; had she died before she was eighty- three years old she would not have been living now. Then, when she was eighty-three, immortality perched upon her as a bird on a withered bough.
I seem to hear someone say that this is a mockery, a piece of special pleading, a giving of stones to those that ask for bread.
Life is not life unless we can feel it, and a life limited to a knowledge of such fraction of our work as may happen to survive us is no true life in other people; salve it as we may, death is not life any more than black is white.
The objection is not so true as it sounds. I do not deny that we had rather not die, nor do I pretend that much even in the case of the most favoured few can survive them beyond the grave. It is only because this is so that our own life is possible; others have made room for us, and we should make room for others in our turn without undue repining. What I maintain is that a not inconsiderable number of people do actually attain to a life beyond the grave which we can all feel forcibly enough, whether they can do so or not--that this life tends with increasing civilization to become more and more potent, and that it is better worth considering, in spite of its being unfelt by ourselves, than any which we have felt or can ever feel in our own persons.
Take an extreme case. A group of people are photographed by Edison"s new process--say t.i.tiens, Trebelli, and Jenny Lind, with any two of the finest men singers the age has known--let them be photographed incessantly for half an hour while they perform a scene in Lohengrin; let all be done stereoscopically. Let them be phonographed at the same time so that their minutest shades of intonation are preserved, let the slides be coloured by a competent artist, and then let the scene be called suddenly into sight and sound, say a hundred years hence. Are those people dead or alive?
Dead to themselves they are, but while they live so powerfully and so livingly in us, which is the greater paradox--to say that they are alive or that they are dead? To myself it seems that their life in others would be more truly life than their death to themselves is death. Granted that they do not present all the phenomena of life-- who ever does so even when he is held to be alive? We are held to be alive because we present a sufficient number of living phenomena to let the others go without saying; those who see us take the part for the whole here as in everything else, and surely, in the case supposed above, the phenomena of life predominate so powerfully over those of death, that the people themselves must be held to be more alive than dead. Our living personality is, as the word implies, only our mask, and those who still own such a mask as I have supposed have a living personality. Granted again that the case just put is an extreme one; still many a man and many a woman has so stamped him or herself on his work that, though we would gladly have the aid of such accessories as we doubtless presently shall have to the livingness of our great dead, we can see them very sufficiently through the masterpieces they have left us.
As for their own unconsciousness I do not deny it. The life of the embryo was unconscious before birth, and so is the life--I am speaking only of the life revealed to us by natural religion--after death. But as the embryonic and infant life of which we were unconscious was the most potent factor in our after life of consciousness, so the effect which we may unconsciously produce in others after death, and it may be even before it on those who have never seen us, is in all sober seriousness our truer and more abiding life, and the one which those who would make the best of their sojourn here will take most into their consideration.
Unconsciousness is no bar to livingness. Our conscious actions are a drop in the sea as compared with our unconscious ones. Could we know all the life that is in us by way of circulation, nutrition, breathing, waste and repair, we should learn what an infinitesimally small part consciousness plays in our present existence; yet our unconscious life is as truly life as our conscious life, and though it is unconscious to itself it emerges into an indirect and vicarious consciousness in our other and conscious self, which exists but in virtue of our unconscious self. So we have also a vicarious consciousness in others. The unconscious life of those that have gone before us has in great part moulded us into such men and women as we are, and our own unconscious lives will in like manner have a vicarious consciousness in others, though we be dead enough to it in ourselves.
If it is again urged that it matters not to us how much we may be alive in others, if we are to know nothing about it, I reply that the common instinct of all who are worth considering gives the lie to such cynicism. I see here present some who have achieved, and others who no doubt will achieve, success in literature. Will one of them hesitate to admit that it is a lively pleasure to her to feel that on the other side of the world someone may be smiling happily over her work, and that she is thus living in that person though she knows nothing about it? Here it seems to me that true faith comes in. Faith does not consist, as the Sunday School pupil said, "in the power of believing that which we know to be untrue."
It consists in holding fast that which the healthiest and most kindly instincts of the best and most sensible men and women are intuitively possessed of, without caring to require much evidence further than the fact that such people are so convinced; and for my own part I find the best men and women I know unanimous in feeling that life in others, even though we know nothing about it, is nevertheless a thing to be desired and gratefully accepted if we can get it either before death or after. I observe also that a large number of men and women do actually attain to such life, and in some cases continue so to live, if not for ever, yet to what is practically much the same thing. Our life then in this world is, to natural religion as much as to revealed, a period of probation. The use we make of it is to settle how far we are to enter into another, and whether that other is to be a heaven of just affection or a h.e.l.l of righteous condemnation.
Who, then, are the most likely so to run that they may obtain this veritable prize of our high calling? Setting aside such lucky numbers, drawn as it were in the lottery of immortality, which I have referred to casually above, and setting aside also the chances and changes from which even immortality is not exempt, who on the whole are most likely to live anew in the affectionate thoughts of those who never so much as saw them in the flesh, and know not even their names? There is a nisus, a straining in the dull dumb economy of things, in virtue of which some, whether they will it and know it or no, are more likely to live after death than others, and who are these? Those who aimed at it as by some great thing that they would do to make them famous? Those who have lived most in themselves and for themselves, or those who have been most ensouled consciously, but perhaps better unconsciously, directly but more often indirectly, by the most living souls past and present that have flitted near them? Can we think of a man or woman who grips us firmly, at the thought of whom we kindle when we are alone in our honest daw"s plumes, with none to admire or shrug his shoulders, can we think of one such, the secret of whose power does not lie in the charm of his or her personality--that is to say, in the wideness of his or her sympathy with, and therefore life in and communion with other people? In the wreckage that comes ash.o.r.e from the sea of time there is much tinsel stuff that we must preserve and study if we would know our own times and people; granted that many a dead charlatan lives long and enters largely and necessarily into our own lives; we use them and throw them away when we have done with them.
I do not speak of these, I do not speak of the Virgils and Alexander Popes, and who can say how many more whose names I dare not mention for fear of offending. They are as stuffed birds or beasts in a museum; serviceable no doubt from a scientific standpoint, but with no vivid or vivifying hold upon us. They seem to be alive, but are not. I am speaking of those who do actually live in us, and move us to higher achievements though they be long dead, whose life thrusts out our own and overrides it. I speak of those who draw us ever more towards them from youth to age, and to think of whom is to feel at once that we are in the hands of those we love, and whom we would most wish to resemble. What is the secret of the hold that these people have upon us? Is it not that while, conventionally speaking, alive, they most merged their lives in, and were in fullest communion with those among whom they lived? They found their lives in losing them. We never love the memory of anyone unless we feel that he or she was himself or herself a lover.
I have seen it urged, again, in querulous accents, that the so- called immortality even of the most immortal is not for ever. I see a pa.s.sage to this effect in a book that is making a stir as I write.
I will quote it. The writer says:--
"So, it seems to me, is the immortality we so glibly predicate of departed artists. If they survive at all, it is but a shadowy life they live, moving on through the gradations of slow decay to distant but inevitable death. They can no longer, as heretofore, speak directly to the hearts of their fellow-men, evoking their tears or laughter, and all the pleasures, be they sad or merry, of which imagination holds the secret. Driven from the market- place they become first the companions of the student, then the victims of the specialist. He who would still hold familiar intercourse with them must train himself to penetrate the veil which in ever-thickening folds conceals them from the ordinary gaze; he must catch the tone of a vanished society, he must move in a circle of alien a.s.sociations, he must think in a language not his own." {150}
This is crying for the moon, or rather pretending to cry for it, for the writer is obviously insincere. I see the Sat.u.r.day Review says the pa.s.sage I have just quoted "reaches almost to poetry," and indeed I find many blank verses in it, some of them very aggressive.
No prose is free from an occasional blank verse, and a good writer will not go hunting over his work to rout them out, but nine or ten in little more than as many lines is indeed reaching too near to poetry for good prose. This, however, is a trifle, and might pa.s.s if the tone of the writer was not so obviously that of cheap pessimism. I know not which is cheapest, pessimism or optimism.
One forces lights, the other darks; both are equally untrue to good art, and equally sure of their effect with the groundlings. The one extenuates, the other sets down in malice. The first is the more amiable lie, but both are lies, and are known to be so by those who utter them. Talk about catching the tone of a vanished society to understand Rembrandt or Giovanni Bellini! It is nonsense--the folds do not thicken in front of these men; we understand them as well as those among whom they went about in the flesh, and perhaps better.
Homer and Shakespeare speak to us probably far more effectually than they did to the men of their own time, and most likely we have them at their best. I cannot think that Shakespeare talked better than we hear him now in Hamlet or Henry the Fourth; like enough he would have been found a very disappointing person in a drawing-room.
People stamp themselves on their work; if they have not done so they are naught, if they have we have them; and for the most part they stamp themselves deeper on their work than on their talk. No doubt Shakespeare and Handel will be one day clean forgotten, as though they had never been born. The world will in the end die; mortality therefore itself is not immortal, and when death dies the life of these men will die with it--but not sooner. It is enough that they should live within us and move us for many ages as they have and will. Such immortality, therefore, as some men and women are born to achieve, or have thrust upon them, is a practical if not a technical immortality, and he who would have more let him have nothing.
I see I have drifted into speaking rather of how to make the best of death than of life, but who can speak of life without his thoughts turning instantly to that which is beyond it? He or she who has made the best of the life after death has made the best of the life before it; who cares one straw for any such chances and changes as will commonly befall him here if he is upheld by the full and certain hope of everlasting life in the affections of those that shall come after? If the life after death is happy in the hearts of others, it matters little how unhappy was the life before it.
And now I leave my subject, not without misgiving that I shall have disappointed you. But for the great attention which is being paid to the work from which I have quoted above, I should not have thought it well to insist on points with which you are, I doubt not, as fully impressed as I am: but that book weakens the sanctions of natural religion, and minimizes the comfort which it affords us, while it does more to undermine than to support the foundations of what is commonly called belief. Therefore I was glad to embrace this opportunity of protesting. Otherwise I should not have been so serious on a matter that transcends all seriousness. Lord Beaconsfield cut it shorter with more effect. When asked to give a rule of life for the son of a friend he said, "Do not let him try and find out who wrote the letters of Junius." Pressed for further counsel, he added, "Nor yet who was the man in the iron mask"--and he would say no more. Don"t bore people. And yet I am by no means sure that a good many people do not think themselves ill-used unless he who addresses them has thoroughly well bored them--especially if they have paid any money for hearing him. My great namesake said, "Surely the pleasure is as great of being cheated as to cheat," and great as the pleasure both of cheating and boring undoubtedly is, I believe he was right. So I remember a poem which came out some thirty years ago in Punch, about a young lady who went forth in quest to "Some burden make or burden bear, but which she did not greatly care, oh Miserie." So, again, all the holy men and women who in the Middle Ages professed to have discovered how to make the best of life took care that being bored, if not cheated, should have a large place in their programme. Still there are limits, and I close not without fear that I may have exceeded them.
The Sanctuary of Montrigone {153a}