The sun burned in the sky, the wheat was full of a luxuriant sense of growth, the gra.s.s high, the earth giving its vigour to tree and leaf, the heaven blue. The vigour and growth, the warmth and light, the beauty and richness of it entered into me; an ecstasy of soul accompanied the delicate excitement of the senses: the soul rose with the body. Rapt in the fulness of the moment, I prayed there with all that expansion of mind and frame; no words, no definition, inexpressible desire of physical life, of soul-life, equal to and beyond the highest imagining of my heart.

These memories cannot be placed in exact chronological order. There was a time when a weary restlessness came upon me, perhaps from too-long-continued labour. It was like a drought--a moral drought--as if I had been absent for many years from the sources of life and hope.

The inner nature was faint, all was dry and tasteless; I was weary for the pure, fresh springs of thought. Some instinctive feeling uncontrollable drove me to the sea; I was so under its influence that I could not arrange the journey so as to get the longest day. I merely started, and of course had to wait and endure much inconvenience. To get to the sea at some quiet spot was my one thought; to do so I had to travel farther, and from want of prearrangement it was between two and three in the afternoon before I reached the end of my journey. Even then, being too much preoccupied to inquire the way, I missed the road and had to walk a long distance before coming to the sh.o.r.e. But I found the sea at last; I walked beside it in a trance away from the houses out into the wheat. The ripe corn stood up to the beach, the waves on one side of the shingle, and the yellow wheat on the other.

There, alone, I went down to the sea. I stood where the foam came to my feet, and looked out over the sunlit waters. The great earth bearing the richness of the harvest, and its hills golden with corn, was at my back; its strength and firmness under me. The great sun shone above, the wide sea was before me, the wind came sweet and strong from the waves. The life of the earth and the sea, the glow of the sun filled me; I touched the surge with my hand, I lifted my face to the sun, I opened my lips to the wind. I prayed aloud in the roar of the waves--my soul was strong as the sea and prayed with the sea's might.

Give me fulness of life like to the sea and the sun, to the earth and the air; give me fulness of physical life, mind equal and beyond their fulness; give me a greatness and perfection of soul higher than all things; give me my inexpressible desire which swells in me like a tide--give it to me with all the force of the sea.

Then I rested, sitting by the wheat; the bank of beach was between me and the sea, but the waves beat against it; the sea was there, the sea was present and at hand. By the dry wheat I rested, I did not think, I was inhaling the richness of the sea, all the strength and depth of meaning of the sea and earth came to me again. I rubbed out some of the wheat in my hands, I took up a piece of clod and crumbled it in my fingers--it was a joy to touch it--I held my hand so that I could see the sunlight gleam on the slightly moist surface of the skin. The earth and sun were to me like my flesh and blood, and the air of the sea life.

With all the greater existence I drew from them I prayed for a bodily life equal to it, for a soul-life beyond my thought, for my inexpressible desire of more than I could shape even into idea. There was something higher than idea, invisible to thought as air to the eye; give me bodily life equal in fulness to the strength of earth, and sun, and sea; give me the soul-life of my desire. Once more I went down to the sea, touched it, and said farewell. So deep was the inhalation of this life that day, that it seemed to remain in me for years. This was a real pilgrimage.

Time pa.s.sed away, with more labour, pleasure, and again at last, after much pain and wearinesss of mind, I came down again to the sea. The circ.u.mstances were changed--it was not a hurried glance--there were opportunities for longer thought. It mattered scarcely anything to me now whether I was alone, or whether houses and other people were near.

Nothing could disturb my inner vision. By the sea, aware of the sun overhead, and the blue heaven, I feel that there is nothing between me and s.p.a.ce. This is the verge of a gulf, and a tangent from my feet goes straight unchecked into the unknown. It is the edge of the abyss as much as if the earth were cut away in a sheer fall of eight thousand miles to the sky beneath, thence a hollow to the stars. Looking straight out is looking straight down; the eye-glance gradually departs from the sea-level, and, rising as that falls, enters the hollow of heaven. It is gazing along the face of a vast precipice into the hollow s.p.a.ce which is nameless.

There mystery has been placed, but realising the vast hollow yonder makes me feel that the mystery is here. I, who am here on the verge, standing on the margin of the sky, am in the mystery itself. If I let my eye look back upon me from the extreme opposite of heaven, then this spot where I stand is in the centre of the hollow. Alone with the sea and sky, I presently feel all the depth and wonder of the unknown come back surging up around, and touching me as the foam runs to my feet. I am in it now, not to-morrow, this moment; I cannot escape from it.

Though I may deceive myself with labour, yet still I am in it; in sleep too. There is no escape from this immensity.

Feeling this by the sea, under the sun, my life enlarges and quickens, striving to take to itself the largeness of the heaven. The frame cannot expand, but the soul is able to stand before it. No giant's body could be in proportion to the earth, but a little spirit is equal to the entire cosmos, to earth and ocean, sun and star-hollow. These are but a few acres to it. Were the cosmos twice as wide, the soul could run over it, and return to itself in a time so small, no measure exists to mete it. Therefore, I think the soul may sometimes find out an existence as superior as my mind is to the dead chalk cliff.

With the great sun burning over the foam-flaked sea, roofed with heaven--aware of myself, a consciousness forced on me by these things--I feel that thought must yet grow larger and correspond in magnitude of conception to these. But these cannot content me, these t.i.tanic things of sea, and sun, and profundity; I feel that my thought is stronger than they are. I burn life like a torch. The hot light shot back from the sea scorches my cheek--my life is burning in me.

The soul throbs like the sea for a larger life. No thought which I have ever had has satisfied my soul.

CHAPTER VII

MY strength is not enough to fulfil my desire; if I had the strength of the ocean, and of the earth, the burning vigour of the sun implanted in my limbs, it would hardly suffice to gratify the measureless desire of life which possesses me. I have often walked the day long over the sward, and, compelled to pause, at length, in my weariness, I was full of the same eagerness with which I started. The sinews would obey no longer, but the will was the same. My frame could never take the violent exertion my heart demanded. Labour of body was like meat and drink to me. Over the open hills, up the steep ascents, mile after mile, there was deep enjoyment in the long-drawn breath, the spring of the foot, in the act of rapid movement. Never have I had enough of it; I wearied long before I was satisfied, and weariness did not bring a cessation of desire; the thirst was still there.

I rowed, I used the axe, I split tree-trunks with wedges; my arms tired, but my spirit remained fresh and chafed against the physical weariness. My arms were not strong enough to satisfy me with the axe, or wedges, or oars. There was delight in the moment, but it was not enough. I swam, and what is more delicious than swimming? It is exercise and luxury at once. But I could not swim far enough; I was always dissatisfied with myself on leaving the water. Nature has not given me a great frame, and had it done so I should still have longed for more. I was out of doors all day, and often half the night; still I wanted more sunshine, more air, the hours were too short. I feel this even more now than in the violence of early youth: the hours are too short, the day should be sixty hours long. Slumber, too, is abbreviated and restricted; forty hours of night and sleep would not be too much. So little can be accomplished in the longest summer day, so little rest and new force is acc.u.mulated in a short eight hours of sleep.

I live by the sea now; I can see nothing of it in a day; why, I do but get a breath of it, and the sun sinks before I have well begun to think. Life is so little and so mean. I dream sometimes backwards of the ancient times. If I could have the bow of Ninus, and the earth full of wild bulls and lions, to hunt them down, there would be rest in that. To shoot with a gun is nothing; a mere touch discharges it.

Give me a bow, that I may enjoy the delight of feeling myself draw the string and the strong wood bending, that I may see the rush of the arrow, and the broad head bury itself deep in s.h.a.ggy hide. Give me an iron mace that I may crush the savage beast and hammer him down. A spear to thrust through with, so that I may feel the long blade enter and the push of the shaft. The unwearied strength of Ninus to hunt unceasingly in the fierce sun. Still I should desire greater strength and a stouter bow, wilder creatures to combat. The intense life of the senses, there is never enough for them. I envy Semiramis; I would have been ten times Semiramis. I envy Nero, because of the great concourse of beauty he saw. I should like to be loved by every beautiful woman on earth, from the swart Nubian to the white and divine Greek.

Wine is pleasant and meat refreshing; but though I own with absolute honesty that I like them, these are the least of all. Of these two only have I ever had enough. The vehemence of exertion, the vehemence of the spear, the vehemence of sunlight and life, the insatiate desire of insatiate Semiramis, the still more insatiate desire of love, divine and beautiful, the uncontrollable adoration of beauty, these--these: give me these in greater abundance than was ever known to man or woman.

The strength of Hercules, the fulness of the senses, the richness of life, would not in the least impair my desire of soul-life. On the reverse, with every stronger beat of the pulse my desire of soul-life would expand. So it has ever been with me; in hard exercise, in sensuous pleasure, in the embrace of the sunlight, even in the drinking of a gla.s.s of wine, my heart has been lifted the higher towards perfection of soul. Fulness of physical life causes a deeper desire of soul-life.

Let me be physically perfect, in shape, vigour, and movement. My frame, naturally slender, will not respond to labour, and increase in proportion to effort, nor will exposure harden a delicate skin. It disappoints me so far, but my spirit rises with the effort, and my thought opens. This is the only profit of frost, the pleasure of winter, to conquer cold, and to feel braced and strengthened by that whose province it is to wither and destroy, making of cold, life's enemy, life's renewer. The black north wind hardens the resolution as steel is tempered in ice-water. It is a sensual joy, as sensuous as the warm embrace of the sunlight, but fulness of physical life ever brings to me a more eager desire of soul-life.

Splendid it is to feel the boat rise to the roller, or forced through by the sail to shear the foam aside like a share; splendid to undulate as the chest lies on the wave, swimming, the br.i.m.m.i.n.g ocean round: then I know and feel its deep strong tide, its immense fulness, and the sun glowing over; splendid to climb the steep green hill: in these I feel myself, I drink the exquisite joy of the senses, and my soul lifts itself with them. It is beautiful even to watch a fine horse gallop, the long stride, the rush of the wind as he pa.s.ses--my heart beats quicker to the thud of the hoofs, and I feel his strength. Gladly would I have the strength of the Tartar stallion roaming the wild steppe; that very strength, what vehemence of soul-thought would accompany it. But I should like it, too, for itself. For I believe, with all my heart, in the body and the flesh, and believe that it should be increased and made more beautiful by every means. I believe--I do more than think--I believe it to be a sacred duty, inc.u.mbent upon every one, man and woman, to add to and encourage their physical life, by exercise, and in every manner. A sacred duty each towards himself, and each towards the whole of the human race. Each one of us should do some little part for the physical good of the race--health, strength, vigour. There is no harm therein to the soul: on the contrary, those who stunt their physical life are most certainly stunting their souls.

I believe all manner of asceticism to be the vilest blasphemy--blasphemy towards the whole of the human race. I believe in the flesh and the body, which is worthy of worship--to see a perfect human body unveiled causes a sense of worship. The ascetics are the only persons who are impure. Increase of physical beauty is attended by increase of soul beauty. The soul is the high even by gazing on beauty. Let me be fleshly perfect.

It is in myself that I desire increase, profit, and exaltation of body, mind, and soul. The surroundings, the clothes, the dwelling, the social status, the circ.u.mstances are to me utterly indifferent. Let the floor of the room be bare, let the furniture be a plank table, the bed a mere pallet. Let the house be plain and simple, but in the midst of air and light. These are enough--a cave would be enough; in a warmer climate the open air would suffice. Let me be furnished in myself with health, safety, strength, the perfection of physical existence; let my mind be furnished with highest thoughts of soul-life.

Let me be in myself myself fully. The pageantry of power, the still more foolish pageantry of wealth, the senseless precedence of place; words fail me to express my utter contempt for such pleasure or such ambitions. Let me be in myself myself fully, and those I love equally so.

It is enough to lie on the sward in the shadow of green boughs, to listen to the songs of summer, to drink in the sunlight, the air, the flowers, the sky, the beauty of all. Or upon the hill-tops to watch the white clouds rising over the curved hill-lines, their shadows descending the slope. Or on the beach to listen to the sweet sigh as the smooth sea runs up and recedes. It is lying beside the immortals, in-drawing the life of the ocean, the earth, and the sun.

I want to be always in company with these, with earth, and sun, and sea, and stars by night. The pettiness of house-life--chairs and tables--and the pettiness of observances, the petty necessity of useless labour, useless because productive of nothing, chafe me the year through. I want to be always in company with the sun, and sea, and earth. These, and the stars by night, are my natural companions.

My heart looks back and sympathises with all the joy and life of ancient time. With the circling dance burned in still att.i.tude on the vase; with the chase and the hunter eagerly pursuing, whose javelin trembles to be thrown; with the extreme fury of feeling, the whirl of joy in the warriors from Marathon to the last battle of Rome, not with the slaughter, but with the pa.s.sion--the life in the pa.s.sion; with the garlands and the flowers; with all the breathing busts that have panted beneath the sun. O beautiful human life! Tears come in my eyes as I think of it. So beautiful, so inexpressibly beautiful!

So deep is the pa.s.sion of life that, if it were possible to live again, it must be exquisite to die pushing the eager breast against the sword.

In the flush of strength to face the sharp pain joyously, and laugh in the last glance of the sun--if only to live again, now on earth, were possible. So subtle is the chord of life that sometimes to watch troops marching in rhythmic order, undulating along the column as the feet are lifted, brings tears in my eyes. Yet could I have in my own heart all the pa.s.sion, the love and joy, burned in the b.r.e.a.s.t.s that have panted, breathing deeply, since the hour of Ilion, yet still I should desire more. How willingly I would strew the paths of all with flowers; how beautiful a delight to make the world joyous! The song should never be silent, the dance never still, the laugh should sound like water which runs for ever.

I would submit to a severe discipline, and to go without many things cheerfully, for the good and happiness of the human race in the future.

Each one of us should do something, however small, towards that great end. At the present time the labour of our predecessors in this country, in all other countries of the earth, is entirely wasted. We live--that is, we s.n.a.t.c.h an existence--and our works become nothing.

The piling up of fortunes, the building of cities, the establishment of immense commerce, ends in a cipher. These objects are so outside my idea that I cannot understand them, and look upon the struggle in amazement. Not even the pressure of poverty can force upon me an understanding of, and sympathy with, these things. It is the human being as the human being of whom I think. That the human being as the human being, nude--apart altogether from money, clothing, houses, properties--should enjoy greater health, strength, safety, beauty, and happiness, I would gladly agree to a discipline like that of Sparta.

The Spartan method did produce the finest race of men, and Sparta was famous in antiquity for the most beautiful women. So far, therefore, it fits exactly to my ideas.

No science of modern times has yet discovered a plan to meet the requirements of the millions who live now, no plan by which they might attain similar physical proportion. Some increase of longevity, some slight improvement in the general health is promised, and these are great things, but far, far beneath the ideal. Probably the whole mode of thought of the nations must be altered before physical progress is possible. Not while money, furniture, affected show and the pageantry of wealth are the ambitions of the mult.i.tude can the mult.i.tude become ideal in form. When the ambition of the mult.i.tude is fixed on the ideal of form and beauty, then that ideal will become immediately possible, and a marked advance towards it could be made in three generations. Glad, indeed, should I be to discover something that would help towards this end.

How pleasant it would be each day to think, To-day I have done something that will tend to render future generations more happy. The very thought would make this hour sweeter. It is absolutely necessary that something of this kind should be discovered. First, we must lay down the axiom that as yet nothing has been found; we have nothing to start with; all has to be begun afresh. All courses or methods of human life have hitherto been failures. Some course of life is needed based on things that are, irrespective of tradition. The physical ideal must be kept steadily in view.

CHAPTER VIII

AN enumeration of the useless would almost be an enumeration of everything hitherto pursued. For instance, to go back as far as possible, the study and labour expended on Egyptian inscriptions and papyri, which contain nothing but doubtful, because laudatory history, invocations to idols, and similar matters: all these labours are in vain. Take a broom and sweep the papyri away into the dust. The a.s.syrian terra-cotta tablets, some recording fables, and some even sadder--contracts between men whose bodies were dust twenty centuries since--take a hammer and demolish them. Set a battery to beat down the pyramids, and a mind-battery to destroy the deadening influence of tradition. The Greek statue lives to this day, and has the highest use of all, the use of true beauty. The Greek and Roman philosophers have the value of furnishing the mind with material to think from. Egyptian and a.s.syrian, mediaeval and eighteenth-century culture, miscalled, are all alike mere dust, and absolutely useless.

There is a ma.s.s of knowledge so called at the present day equally useless, and nothing but an enc.u.mbrance. We are forced by circ.u.mstances to become familiar with it, but the time expended on it is lost. No physical ideal--far less any soul-ideal--will ever be reached by it. In a recent generation erudition in the text of the cla.s.sics was considered the most honourable of pursuits; certainly nothing could be less valuable. In our own generation, another species of erudition is lauded--erudition in the laws of matter--which, in itself, is but one degree better. The study of matter for matter's sake is despicable; if any can turn that study to advance the ideal of life, it immediately becomes most valuable. But not without the human ideal. It is nothing to me if the planets revolve around the sun, or the sun around the earth, unless I can thereby gather an increase of body or mind. As the conception of the planets revolving around the sun, the present astronomical conception of the heavens, is distinctly grander than that of Ptolemy, it is therefore superior, and a gain to the human mind. So with other sciences, not immediately useful, yet if they furnish the mind with material of thought, they are an advance.

But not in themselves--only in conjunction with the human ideal. Once let that slip out of the thought, and science is of no more use than the invocations in the Egyptian papyri. The world would be the gainer if the Nile rose and swept away pyramid and tomb, sarcophagus, papyri, and inscription; for it seems as if most of the superst.i.tions which still to this hour, in our own country, hold minds in their sway, originated in Egypt. The world would be the gainer if a Nile flood of new thought arose and swept away the past, concentrating the effort of all the races of the earth upon man's body, that it might reach an ideal of shape, and health, and happiness.

Nothing is of any use unless it gives me a stronger body and mind, a more beautiful body, a happy existence, and a soul-life now. The last phase of philosophy is equally useless with the rest. The belief that the human mind was evolved, in the process of unnumbered years, from a fragment of palpitating slime through a thousand gradations, is a modern superst.i.tion, and proceeds upon a.s.sumption alone.

Nothing is evolved, no evolution takes place, there is no record of such an event; it is pure a.s.sertion. The theory fascinates many, because they find, upon study of physiology, that the gradations between animal and vegetable are so fine and so close together, as if a common web bound them together. But although they stand so near they never change places. They are like the figures on the face of a clock; there are minute dots between, apparently connecting each with the other, and the hands move round over all. Yet ten never becomes twelve, and each second even is parted from the next, as you may hear by listening to the beat. So the gradations of life, past and present, though standing close together never change places. Nothing is evolved. There is no evolution any more than there is any design in nature. By standing face to face with nature, and not from books, I have convinced myself that there is no design and no evolution. What there is, what was the cause, how and why, is not yet known; certainly it was neither of these.

But it may be argued the world must have been created, or it must have been made of existing things, or it must have been evolved, or it must have existed for ever, through all eternity. I think not. I do not think that either of these are "musts," nor that any "must" has yet been discovered; not even that there "must" be a first cause. There may be other things--other physical forces even--of which we know nothing. I strongly suspect there are. There may be other ideas altogether from any we have hitherto had the use of. For many ages our ideas have been confined to two or three. We have conceived the idea of creation, which is the highest and grandest of all, if not historically true; we have conceived the idea of design, that is of an intelligence making order and revolution of chaos; and we have conceived the idea of evolution by physical laws of matter, which, though now so much insisted on, is as ancient as the Greek philosophers. But there may be another alternative; I think there are other alternatives.

Whenever the mind obtains a wider view we may find that origin. For instance, is not always due to what is understood by cause. At this moment the mind is unable to conceive of anything happening, or of anything coming into existence, without a cause. From cause to effect is the sequence of our ideas. But I think that if at some time we should obtain an altogether different and broader sequence of ideas, we may discover that there are various other alternatives. As the world, and the universe at large, was not constructed according to plan, so it is clear that the sequence or circle of ideas which includes plan, and cause, and effect, are not in the circle of ideas which would correctly explain it. Put aside the plan-circle of ideas, and it will at once be evident that there is no inherent necessity or "must." There is no inherent necessity for a first cause, or that the world and the universe was created, or that it was shaped of existing matter, or that it evolved itself and its inhabitants, or that the cosmos has existed in varying forms for ever. There may be other alternatives altogether.

The only idea I can give is the idea that there is another idea.

In this "must"--"it must follow"--lies my objection to the logic of science. The arguments proceed from premises to conclusions, and end with the a.s.sumption "it therefore follows." But I say that, however carefully the argument be built up, even though apparently flawless, there is no such thing at present as "it must follow." Human ideas at present naturally form a plan, and a balanced design; they might be indicated by a geometrical figure, an upright straight line in the centre, and branching from that straight line curves on either hand exactly equal to each other. In drawing that is how we are taught, to balance the outline or curves on one side with the curves on the other.

In nature and in fact there is no such thing. The stem of a tree represents the upright line, but the branches do not balance; those on one side are larger or longer than those on the other. Nothing is straight, but all things curved, crooked, and unequal.

The human body is the most remarkable instance of inequality, lack of balance, and want of plan. The exterior is beautiful in its lines, but the two hands, the two feet, the two sides of the face, the two sides of the profile, are not precisely equal. The very nails of the fingers are set ajar, as it were, to the lines of the hand, and not quite straight. Examination of the interior organs shows a total absence of balance. The heart is not in the centre, nor do the organs correspond in any way. The viscera are wholly opposed to plan. Coming, lastly, to the bones, these have no humanity, as it were, of shape; they are neither round nor square; the first sight of them causes a sense of horror, so extra-human are they in shape; there is no balance of design in them. These are very brief examples, but the whole universe, so far as it can be investigated, is equally unequal. No straight line runs through it, with balanced curves each side.

Let this thought now be carried into the realms of thought. The mind, or circle, or sequence of ideas, acts, or thinks, or exists in a balance, or what seems a balance to it. A straight line of thought is set in the centre, with equal branches each side, and with a generally rounded outline. But this corresponds to nothing in tangible fact.

Hence I think, by a.n.a.logy, we may suppose that neither does it correspond to the circle of ideas which caused us and all things to be, or, at all events, to the circle of ideas which accurately understand us and all things. There are other ideas altogether. From standing face to face so long with the real earth, the real sun, and the real sea, I am firmly convinced that there is an immense range of thought quite unknown to us yet.

The problem of my own existence also convinces me that there is much more. The questions are: Did my soul exist before my body was formed?

Or did it come into life with my body, as a product, like a flame, of combustion? What will become of it after death? Will it simply go out like a flame and become non-existent, or will it live for ever in one or other mode? To these questions I am unable to find any answer whatsoever. In our present range of ideas there is no reply to them.

I may have previously existed; I may not have previously existed. I may be a product of combustion; I may exist on after physical life is suspended, or I may not. No demonstration is possible. But what I want to say is that the alternatives of extinction or immortality may not be the only alternatives. There may be something else, more wonderful than immortality, and far beyond and above that idea. There may be something immeasurably superior to it. As our ideas have run in circles for centuries, it is difficult to find words to express the idea that there are other ideas. For myself, though I cannot fully express myself, I feel fully convinced that there is a vast immensity of thought, of existence, and of other things beyond even immortal existence.