"It's a trifle paradoxical," said Ellis.

"In fact," added Bartlett, "it might be called nonsense."

"I don't see why," replied Dennis; "for we haven't yet shown that the Good is dependent on the things we call good."

"No," I said, "but we did show--or at least for the time being we agreed to admit--that it must have some relation to what we call goods; that they do somehow or other, and more or less, express its nature; and indeed our whole present inquiry is based upon the hypothesis that it is by examining goods that we may get to know something about the Good. So that I do not see how we can entertain an idea of Good which flatly contradicts all our experience of goods."

"Well," said Dennis, "I ought perhaps to modify the position. Let us say that the Good consists in the activity of doing what we ought, only that activity can't exist in its true perfection unless everybody partic.i.p.ates in it at once. But if everybody partic.i.p.ated in it, there would be no more burnings; and so Leslie's difficulty would not arise."

"Well," I said, "the modification is very radical! But even so, I don't know what to make of the position. For it is very difficult to conceive a society perpetually and exclusively occupied, so to speak, in 'oughting.' Just imagine the kind of life It would be--without pleasure, without business, without knowledge, without anything at all a.n.a.logous to what we call good, purged wholly and completely of all that might taint the purity of the moral sense, of philanthropy, of friendship, of love, even, I suppose, of the love of virtue, a life simply of obligation, without anything to be obliged to except a law."

"But," he protested, "you are taking an absurd and impossible case."

"I am taking the case which you yourself put, when you said that Good consisted simply in doing what one ought, independently of all other accompaniment or condition. But perhaps that is not what you really meant?"

"No," he said; "of course, what I meant was that it is life according to the moral law that is Good; but I did not intend to separate the law from the life, and call it Good all by itself."

"But is the life the better for the law, in the sense, I mean, in which law involves constraint? Or would it not be better still if the same life were pursued freely for its own sake?"

"Perhaps so."

"But, then, in that case, the more we realized Good the less we should be aware of obligation. And would a life without conscious and felt obligation be a life specifically ethical, in the sense in which you seemed to be using the word?"

"I should think not; for 'ought' in the ethical sense does certainly seem to me to involve the idea of obligation."

"In that case it would seem to be truer to say that activity is Good, not in so far as it is ethical but precisely in so far as it is not.

At any rate, I should maintain that we come nearer to a realization of Good in the activities which we pursue without effort or friction, than in those which involve a struggle between duty and inclination."

"But the activities we pursue without effort or friction often enough are bad."

"No doubt; but some of them are good, and it is to those I should look for the best idea I could form of what Good might be."

"Well," he said, "go on! Once more I have entered my protest; and now I leave the road clear."

"The worst of you is," said Ellis, "that you always turn up in front!

When we think we have pa.s.sed you once for all, you take a short cut across the fields, and there you are in the middle of the road, with the same old story, that we're altogether on the wrong track."

"Well," said Dennis, sententiously, "I do my duty."

"And," replied Ellis, "no doubt you have your reward! Proceed!" he continued, turning to me.

"Well," I said, "I suppose I must try to go through to the end, though these tactics of Dennis make me very nervous. I shall suppose, however, that I have convinced him that it is not in ethical activity as such that we can expect to find the most perfect example of Good.

And now I propose to examine in turn some other of our activities, starting with that which seems to be the most primitive of all."

"And which is that?"

"I was thinking of the activity of our bodily senses, our direct contact, so to speak, with objects, without the intermediation of reflection, through the touch, the sight, the hearing, and the rest.

Is there anything in all this which we could call good?"

"Is there anything!" cried Ellis. "What a question to ask!" And he broke out with the lines from Browning's "Saul":

"Oh, the wild joys of living! the leaping from rock up to rock, The strong rending of boughs from the fir-tree, the cool silver shock Of the plunge in a pool's living water, the hunt of the bear, And the sultriness showing the lion is couched in his lair.

And the meal, the rich dates yellowed over with gold dust divine, And the locust-flesh steeped in the pitcher, the full draught of wine, And the sleep in the dried river-channel where bulrushes tell That the water was wont to go warbling so softly and well.

How good is man's life, the mere living! how fit to employ All the heart and the soul and the senses for ever in joy."

The quotation seemed to loosen all tongues; and there followed a flood of such talk as may be heard in almost every company of Englishmen, in praise of sport and physical exercise, touched with a sentiment not far removed from poetry--the only poetry of which they are not half-ashamed. Audubon even joined in, forgetting for the moment his customary pose, and rhapsodizing with the rest over his favourite pursuits of snipe-shooting and cricket. Much of this talk was lost upon me, for I am nothing of a sportsman; but some touches there were that recalled experiences of my own, and for that reason, I suppose, have lingered in my memory. Thus, I recollect, some one spoke of skating on Derwent.w.a.ter, the miles of black, virgin ice, the ringing and roaring of the skates, the sunset glow, and the moon rising full over the mountains; and another recalled a bathe on the sh.o.r.e of aegina, the sun on the rocks and the hot scent of the firs, as though the whole naked body were plunged in some aethereal liqueur, drinking it in with every sense and at every pore, like a great sponge of sheer sensation. After some minutes of this talk, as I still sat silent, Ellis turned to me with the appeal, "But what about you, who are supposed to be our protagonist? Here are we all rhapsodizing and you sit silent. Have you nothing to contribute to your own theme?"

"Oh," I replied, "any experiences of mine would be so trivial they would be hardly worth recording. The most that could be said of them would be that they might, perhaps, ill.u.s.trate more exactly than yours what one might call the pure Goods of sense. For, as far as I can understand, the delights you have been describing are really very complex. In addition to pleasures of mere sensation, there is clearly an aesthetic charm--you kept speaking of heather and sunrises, and colours and wide prospects; and then there is the satisfaction you evidently feel in skill, acquiring or acquired, and in the knowledge you possess of the habits of beasts and birds. All this, of course, goes beyond the delight of simple sense perception, though, no doubt, inextricably bound up with it But what I was thinking of at first was something less complex and more elementary in which, nevertheless, I think we can detect Good--Good of sheer unadulterated sensation.

Think, for example, of the joys of a cold bath when one is dusty and hot! You will laugh at me, but sometimes when I have felt the water pouring down my back I have shouted to myself in my tub 'nunc dimittis.'"

They burst out laughing, and Ellis cried:

"You gross sensualist! And to think of all this being concealed behind that masque of austere philosophy!"

Then they set off again In praise of the delights of such simple sensations, and especially of those of the palate, instancing, I remember, the famous tale about Keats--how he covered his tongue and throat with cayenne pepper that he might enjoy, as he said, "the delicious coolness of claret in all its glory." And when this had gone on for some time, "Perhaps enough has been said," I began, "to ill.u.s.trate this particular kind of Good. We have, I think, recognized to the full its merits; and we shall be equally ready, I suppose, to recognize its defects."

"I don't know about that," said Ellis. "I, for my part, at any rate, shall be very loth to dwell upon them. I sometimes think these are the only pure Goods."

"But at least," I replied, "you will admit that they are precarious.

It is only at moments, and at moments that come and go without choice of ours, that this harmonious relation becomes established between our senses and the outer world. The very same things which at such times appear to be perfectly at one with ourselves, as if they had been made for us and we for them, we see and feel to have also a nature not only distinct but even alien and hostile to our own. The water which cools our skin and quenches our thirst also drowns; the fire which warms and comforts also burns; and so on through all the chapter--I need not weary you with details. Nature, you will agree, not only ministers to our bodies, she torments and destroys them; she is our foe in ways at least as varied and efficacious as she is our friend."

"But," objected Ellis, "that is only because we don't treat her properly; we have to learn how to manage her."

"Perhaps," I replied, "though I should prefer to say, we have to learn how to fight and subdue her. But in any case we have laid our finger here upon a defect in this first kind of Goods--they are, as I said, precarious. And the discovery of that fact, one might say, was the sword of the angel that drove man out of his imaginary Eden. For at first we may suppose him, (if Wilson will permit me to romance a little,) seizing every delight as it offered itself, under an instinctive impression that there were nothing but delights to be met with, eating when he was hungry, drinking when he was thirsty, sleeping when he was tired, and so on, in unquestioning trust of his natural impulses. But then, as he learnt by experience how evil follows good, and pleasure often enough is bought by pain, he would begin, would he not, instead of simply accepting Good where it is, to endeavour to create it where it is not, sacrificing often enough the present to the future, and rejecting many immediate delights for the sake of those more remote? And this involves a complete change in his att.i.tude; for he is endeavouring now to establish by his own effort that harmony between himself and the world which he fondly hoped at first was immediately given."

"But," objected Wilson, "he never did hope anything of the kind. This reconstruction of the past is all imaginary."

"I dare say it may be," I replied, "but that is of little consequence, if it helps us to seize our point more clearly; for we are not at present writing history. Man, then, we will suppose, is thus set out upon what is, whether he knows it or not, his quest to create, since he is unable to find ready-made, a world of objects harmonious to himself. But in this quest has he been, should you say, successful?"

"More or less, I suppose," answered Parry, "for he is progressively satisfying his needs, even if they are never completely satisfied."

"Perhaps," I replied, "though I sometimes have my doubts. The relation of man to nature, I have thought, is very strange and obscure. It is as though he began with the idea that he had only to remove a few blemishes from her face to make her completely accordant with his desire. But no sooner has he gone to work than these surface blemishes, as he thought them, prove to have roots deeper than all his probings; the more he cuts away the more he exposes of an element radically alien to himself, terrible and incomprehensible, branching wide and striking deep, and throwing up from depths unknown those symptoms and symbols of itself which he mistook for mere superficial stains."

"Really," protested Parry, "I see no grounds for such a view."

"Perhaps not," I said, "but anyhow you will, I suppose, admit that a certain precariousness does attach to these Goods of sense, whether they be freely offered by nature or painfully acquired by the labour of man."

"Not necessarily," he objected, "for we are constantly reducing to order and routine what was once haphazard and uncontrolled. For the great ma.s.s of civilized men the primitive goods of life, food, shelter, clothing and the like, are practically secured against all chance."

"Are they?" cried Bartlett, "I admire your optimism!"

"And I too," I said. "But even granting that it were as you say, we are then met by this curious fact, that the Goods we really care about, in our practical activity, are never those that are secure but those that are precarious. As soon as we are safe against one risk we proceed to take another, so that there is always a margin, as it were, of precarious Goods, and those exactly the ones which we hold most precious."

"In fact," said Audubon, "as soon as you get your Good it ceases to be good. That's precisely what I am always saying."

"Then," I said, "there is the less need to labour the point. One way or other, it seems, either because they are difficult to secure, or because, when secured, they lose their specific quality. Goods of this kind are caught in the wheels of chance and change, whether they be offered to man by the free gift of Nature, or wrung from her in the sweat of his brow. In other words, they are, as I said, precarious.

And now, have they any other defects?"

"Have they any?" cried Leslie, "why they have nothing else!"