72. In a terrible catastrophe that took place but a short time ago,[Footnote: The fire at the Bazar de la Charite in Paris.] destiny afforded yet another, and perhaps the most startling instance of what it pleases men to term her injustice, her blindness, or her irresponsibility. She seemed to have singled out for especial chastis.e.m.e.nt the solitary external virtue that reason has left us--our love for our fellow-man. There must have been some moderately righteous men amongst the victims, and it seems almost certain that there was at least one whose virtue was wholly disinterested and sincere. It is the presence of this one truly good man that warrants our asking, in all its simplicity, the terrible question that rises to our lips. Had he not been there we might have tried to believe that this act of seemingly monstrous injustice was in reality composed of particles of sovereign justice. We might have whispered to ourselves that what they termed charity, out yonder, was perhaps only the arrogant flower of permanent injustice.

We seem unwilling to recognise the blindness of the external forces, such as air, fire, water, the laws of gravity and others, with which we must deal and do battle. The need is heavy upon us to find excuses for fate; and even when blaming her, we seem to be endeavouring still to explain the causes of her past and her future action, conscious the while of a feeling of pained surprise, as though a man we valued highly had done some dreadful deed. We love to idealise destiny, and are wont to credit her with a sense of justice loftier far than our own; and however great the injustice whereof she may have been guilty, our confidence will soon flow back to her, the first feeling of dismay over; for in our heart we plead that she must have reasons we cannot fathom, that there must be laws we cannot divine. The gloom of the world would crush us were we to dissociate morality from fate. To doubt the existence of this high, protecting justice and virtue, would seem to us to be denying the existence of all justice and of all virtue.

We are no longer able to accept the narrow morality of positive religion, which entices with reward and threatens with punishment; and yet we are apt to forget that, were fate possessed of the most rudimentary sense of justice, our conception of a lofty, disinterested morality would fade into thin air. What merit in being just ourselves if we be not convinced of the absolute injustice of fate? We no longer believe in the ideals once held by saints, and we are confident that a wise G.o.d will hold of as little account the duty done through hope of recompense, as the evil done for sake of gain; and this even though the recompense hoped for be nothing but the self-ensuing peace of mind. We say that G.o.d, who must be at least as high as the highest thoughts He has implanted in the best of men, will withhold His smile from those who have desired but to please Him; and that they only who have done good for the sake of good and as though He existed not, they only who have loved virtue more than they loved G.o.d Himself, shall be allowed to stand by His side. And yet, and for all this, no sooner does the event confront us, than we discover that we still are guided by the "moral maxims" of our childhood. Of more avail would be a "List of chastised virtues." The soul that is quick with life would find its profit therein; the cause of virtue would gain in vigour and in majesty. Let us not forget that it is from the very nonmorality of destiny that a n.o.bler morality must spring into life; for here, as everywhere, man is never so strong with his own native strength as when he realises that he stands entirely alone. As we consider the crowning injustice of fate, it is the negation of high moral law that disturbs us; but from this negation there at once arises a moral law that is higher still. He who no longer believes in reward or punishment must do good for the sake of good. Even though a moral law seem on the eve of disappearing, we need have no cause for disquiet; its place will be speedily filled by a law that is greater still. To attribute morality to fate is but to lessen the purity of our ideal; to admit the injustice of fate is to throw open before us the ever-widening fields of a still loftier morality. Let us not think virtue will crumble, though G.o.d Himself seem unjust. Where shall the virtue of man find more everlasting foundation than in the seeming injustice of G.o.d?

73. Let us not cavil, therefore, at nature's indifference to the sage.

It is only because we are not yet wise enough that this indifference seems strange; for the first duty of wisdom is to throw into light the humbleness of the place in the universe that is filled by man.

Within his sphere he seems of importance, as the bee in its cell of honey; but it were idle to suppose that a single flower the more will blossom in the fields because the queen bee has proved herself a heroine in the hive. We need not fear that we depreciate ourselves when we extol the universe. Whether it be ourselves or the entire world that we consider great, still will there quicken within our soul the sense of the infinite, which is of the life-blood of virtue. What is an act of virtue that we should expect such mighty reward? It is within ourselves that reward must be found, for the law of gravitation will not swerve. They only who know not what goodness is are ever clamouring for the wage of goodness. Above all, let us never forget that an act of goodness is of itself always an act of happiness. It is the flower of a long inner life of joy and contentment; it tells of peaceful hours and days on the sunniest heights of our soul. No reward coming after the event can compare with the sweet reward that went with it. The upright man who perished in the catastrophe I mentioned was there because his soul had found a peace and strength in virtue that not happiness, love, or glory could have given him. Were the flames to retreat before such men, were the waters to open and death to hesitate, what were righteousness or heroism then? Would not the true happiness of virtue be destroyed? virtue that is happy because it is n.o.ble and pure, that is n.o.ble and pure because it desires no reward? There may be human joy in doing good with definite purpose, but they who do good expecting nothing in return know a joy that is divine. Where we do evil our reasons mostly are known to us, but our good deed becomes the purer for our ignorance of its motive. Would we know how to value the righteous man, we have but to question him as to the motives of his righteousness. He will probably be the most truly righteous who is least ready with his answer. Some may suppose that as intellect widens many a motive for heroism will be lost to the soul; but it should be borne in mind that the wider intellect brings with it an ideal of heroism loftier and more disinterested still. And this much at least is certain: he who thinks that virtue stands in need of the approval of destiny or of worlds, has not yet within him the veritable sense of virtue. Truly to act well we must do good because of our craving for good, a more intimate knowledge of goodness being all we expect in return. "With no witness save his heart alone," said St. Just. In the eyes of a G.o.d there must surely be marked distinction between the soul of the man who believes that the rays of a virtuous deed shall shine through furthest s.p.a.ce, and the soul of the other who knows they illumine his heart alone. There may be greater momentary strength in the overambitious truth, but the strength that is brought by the humble human truth is far more earnest and patient. Is it wiser to be as the soldier who imagines that each blow he strikes brings victory nearer, or as the other who knows his little account in the combat but still fights st.u.r.dily on? The upright man would scorn to deceive his neighbour, but is ever unduly inclined to regard some measure of self-deception as inseparable from his ideal.

If there were profit in virtue, then would the n.o.blest of men be compelled to seek happiness elsewhere; and G.o.d would destroy their main object in life were He to reward them often. Nothing is indispensable, perhaps, or even necessary; and it may be that if the joy of doing good for sake of good were taken from the soul, it would find other, purer joys; but in the meantime, it is the most beautiful joy we know, therefore let us respect it. Let us not resent the misfortunes that sometimes befall virtue, lest we at the same time disturb the limpid essence of its happiness. The soul that has this happiness dreams no more of reward, than others expect punishment because of their wickedness. They only are ever clamouring for justice who know it not in their lives.

74. There is wisdom in the Hindu saying: "Work as they work, who are ambitious. Respect life, as they respect it who desire it. Be happy, as they are happy who live for happiness alone."

And this is indeed the central point of human wisdom--to act as though each deed must bear wondrous, everlasting, fruit, and yet to realise the insignificance of a just action before the universe; to grasp the disproportion of things, and yet to march onwards as though the proportions were established by man; to keep our eyes fixed on the great sphere, and ourselves to move in the little sphere with as much confidence and earnestness, with as much a.s.surance and satisfaction, as though the great sphere were contained within it.

Is there need of illusion to keep alive our desire for good? then must this desire stand confessed as foreign to the nature of man. It is a mistake to imagine that the heart will long cherish within it the ideas that reason has banished; but within the heart there is much that reason may take to itself. And at last the heart becomes the refuge to which reason is apt to fly, ever more and more simply, each time that the night steals upon it; for it is to the heart as a young, clairvoyant girl, who still at times needs advice from her blind, but smiling, mother. There comes a moment in life when moral beauty seems more urgent, more penetrating, than intellectual beauty; when all that the mind has treasured must be bathed in the greatness of soul, lest it perish in the sandy desert, forlorn as a river that seeks in vain for the sea.

75. But let us exaggerate nothing when dealing with wisdom, though it be wisdom itself. The external forces, we know, will not yield to the righteous man; but still he is absolute lord of most of the inner powers; and these are for ever spinning the web of nearly all our happiness and sorrow. We have said elsewhere that the sage, as he pa.s.ses by, intervenes in countless dramas. Indeed his mere presence suffices to arrest most of the calamities that arise from error or evil. They cannot approach him, or even those who are near him. A chance meeting with creature endowed with simple and loving wisdom has stayed the hands of men who else had committed countless acts of folly or wickedness; for in life most characters are subordinate, and it is chance alone that determines whether the track which they are to follow shall be that of suffering or peace. The atmosphere around Jean-Jacques Rousseau was heavy with lamentation and treachery, delirium, deceit, and cunning; whereas Jean Paul moved in the midst of loyalty and n.o.bility, the centre of peace and love. We subdue that in others which we have learned to subdue in ourselves. Around the upright man there is drawn a wide circle of peace, within which the arrows of evil soon cease to fall; nor have his fellows the power to inflict moral suffering upon him. For indeed if our tears can flow because of our enemies' malice, it is only because we ourselves would fain make our enemies weep. If the shafts of envy can wound and draw blood, it is only because we ourselves have shafts that we wish to throw; if treachery can wring a groan from us, we must be disloyal ourselves, Only those weapons can wound the soul that it has not yet sacrificed on the altar of Love.

76. The dramas of virtue are played on a stage whose mysteries not even the wisest can fathom. It is only as the last word is spoken that the curtain is raised for an instant; we know nothing of all that preceded, of the brightness or gloom that enwrapped it. But of one thing at least the just man may be certain; it will be in an act of charity, or justice, that his destiny will meet him face to face. The blow must inevitably find him prepared, in a state of grace, as the Christian calls it; in other words, in a state of inner happiness. And that in itself bars the door on evil destiny within us, and closes most of the gates by which external misfortune can enter. As our conception of duty and happiness gains in dignity, so does the sway of moral suffering become the more restricted and purer. And is not moral suffering the most tyrannical weapon in the armoury of destiny? Our happiness mainly depends on the freedom that reigns within us; a freedom that widens with every good deed, and contracts beneath acts of evil. Not metaphorically, but literally, does Marcus Aurelius free himself each time he discovers a new truth in indulgence, each time that he pardons, each time he reflects. Still less of a metaphor is it to declare that Macbeth enchains himself anew with every fresh crime. And if this be true of the great crimes of kings and the virtues of heroes, it is no less true of the humblest faults and most hidden virtues of ordinary life. Many a youthful Marcus Aurelius is still about us; many a Macbeth, who never stirs from his room. However imperfect our conception of virtue, still let us cling to it; for a moment's forgetfulness exposes us to all the malignant forces from without. The simplest lie to myself, buried though it may be in the silence of my soul, may yet be as dangerous to my inner liberty as an act of treachery on the marketplace. And from the moment that my inner liberty is threatened, destiny prowls around my external liberty as stealthily as a beast of prey that has long been tracking its victim.

77. Can we conceive a situation in life wherein a man who is truly wise and n.o.ble can be made to suffer as profoundly as the man who follows evil? In this world it is far more certain that vice will be punished, than that virtue will meet with reward; yet we must bear in mind that it is the habit of crime to shriek aloud beneath its punishment, whereas virtue rewards itself in the silence that is the walled garden of its happiness. Evil drags horrid catastrophe behind it; but an act of virtue is only a silent offering to the profoundest laws of life; and therefore, doubtless, does the balance of mighty justice seem more ready to incline beneath deeds of darkness than beneath those of light.

But if we can scarcely believe that "happiness in crime" be possible, have we more warrant for faith in the "unhappiness of virtue"? We know that the executioner can stretch Spinoza on the rack, and that terrible disease will spare Antoninus Pius no more than Goneril or Regan; but pain such as this belongs to the animal, not the human, side of man.

Wisdom has indeed sent science, the youngest of her sisters, into the realm of destiny, with the mission to bring the zone of physical suffering within ever-narrowing limits; but there are inaccessible regions within that realm, where disaster ever will rule. Some stricken ones there will always be, victims to irreducible injustice; and yet will the true wisdom, in the midst of its sorrow, only be fortified thereby, only gain in self-reliance and humanity all that it, may lose in more mystic qualities. We become truly just only when it is finally borne home to us that we must search within ourselves for our model of justice. Again, it is the injustice of destiny that restores man to his place in the universe. It is not well that he should for ever be pasting anxious glances about him, like the child that has strayed from its mother's side. Nor need we believe that these disillusions must necessarily give rise to moral discouragement; for the truth that seems discouraging does in reality only transform the courage of those strong enough to accept it; and, in any event, a truth that disheartens, because it is true, is still of far more value than the most stimulating of falsehoods. But indeed no truth can discourage, whereas much that pa.s.ses as courage only bears the semblance thereof. The thing that enfeebles the weak will but help to strengthen the strong. "Do you remember the day," wrote a woman to her lover, "when we sat together by the window that looked on to the sea, and watched the meek procession of white-sailed ships as they followed each other into harbour? . . .

Ah! how that day comes back to me! . . . Do you remember that one ship had a sail that was nearly black, and that she was the last to come in?

And do you remember, too, that the hour of separation was upon us, and that the arrival of the last boat of all was to be our signal for departure? We might perhaps have found cause for sadness in the gloomy sail that fluttered at her mast; but we who loved each other had 'accepted' life, and we only smiled as we once more recognised the kinship of our thoughts." Yes, it is thus we should act; and though we cannot always smile as the black sail heaves in sight, yet is it possible for us to find in our life something that shall absorb us to the exclusion of sadness, as her love absorbed the woman whose words I have quoted. Complaints of injustice grow less frequent as the brain and the heart expand. It is well to remind ourselves that in this world, whose fruit we are, all that concerns us must necessarily be more conformable with our existence than the most beneficent law of our imagination. The time has arrived perhaps when man must learn to place the centre of his joys and pride elsewhere than within himself. As this idea takes firmer root within us, so do we become more conscious of our helplessness beneath its overwhelming force; yet is it at the same time borne home to us that of this force we ourselves form part; and even as we writhe beneath it, we are compelled to admire, as the youthful Telemachus admired the power of his father's arm. Our own instinctive actions awaken within us an eager curiosity, an affectionate, pleased surprise: why should we not train ourselves thus to regard the instinctive actions of nature? We love to throw the dim light of our reason on to our unconsciousness: why not let it play on what we term the unconsciousness of the universe? We are no less deeply concerned with the one than the other. "After he has become acquainted with the power that is in him," said a philosopher, "one of the highest privileges of man is to realise his individual powerlessness. Out of the very disproportion between the infinite which kills us and this nothing that we are, there arises within us a sensation that is not without grandeur; we feel that we would rather be crushed by a mountain than done to death by a pebble, as in war we would rather succ.u.mb beneath the charge of thousands than fall victim to a single arm. And as our intellect lays bare to us the immensity of our helplessness, so does it rob defeat of its sting." Who knows? We are already conscious of moments when the something that has conquered us seems nearer to ourselves than the part of us that has yielded. Of all our characteristics, self-esteem is the one that most readily changes its home, for we are instinctively aware that it has never truly formed part of us. The self-esteem of the courtier who waits on the mighty king soon finds more splendid lodging in the king's boundless power; and the disgrace that may befall him will wound his pride the less for that it has descended from the height of a throne. Were nature to become less indifferent, it would no longer appear so vast. Our unfettered sense of the infinite cannot afford to dispense with one particle of the infinite, with one particle of its indifference; and there will ever remain something within our soul that would rather weep at times in a world that knows no limit, than enjoy perpetual happiness in a world that is hemmed in.

If destiny were invariably just in her dealings with the wise, then doubtless would the existence of such a law furnish sufficient proof of its excellence; but as it is wholly indifferent, it is better so, and perhaps even greater; for what the actions of the soul may lose in importance thereby does but go to swell the dignity of the universe.

And loss of grandeur to the sage there is none; for he is as profoundly sensitive to the greatness of nature as to the greatness that lurks within man. Why hara.s.s our soul with endeavour to locate the infinite?

As much of it as can be given to man will go to him who has learned to wonder.

78. Do you know a novel of Balzac, belonging to the "Celibataires"

series, called Pierrette? It is not one of Balzac's masterpieces, but it has points of much interest for us. It is the story of an orphaned Breton girl, a sweet, innocent child, who is suddenly s.n.a.t.c.hed away, by her evil star, from the grandparents who adore her, and transferred to the care of an aunt and uncle. Monsieur Rogron and his sister Sylvia. A hard, gloomy couple, these two; retired shopkeepers, who live in a dreary house in the back streets of a dreary country town. Their celibacy weighs heavily upon them; they are miserly, and absurdly vain; morose, and instinctively full of hatred.

The poor inoffensive girl has hardly set foot in the house before her martyrdom begins. There are terrible questions of money and economy, ambitions to be gratified, marriages to be prevented, inheritances to be turned aside: complications of every kind. The neighbours and friends of the Rogrons behold the long and painful sufferings of the victim with unruffled tranquillity, for their every natural instinct leads them to applaud the success of the stronger. And at last Pierrette dies, as unhappily as she has lived; while the others all triumph--the Rogrons, the detestable lawyer Vinet, and all those who had helped them; and the subsequent happiness of these wretches remains wholly untroubled. Fate would even seem to smile upon them; and Balzac, carried away in spite of himself by the reality of it all, ends his story, almost regretfully, with these words: "How the social villainies of this world would thrive under our laws if there were no G.o.d!"

We need not go to fiction for tragedies of this kind; there are many houses in which they are matters of daily occurrence. I have borrowed this instance from Balzac's pages because the story lay there ready to hand; the chronicle, day by day, of the triumph of injustice. The very highest morality is served by such instances, and a great lesson is taught; and perhaps the moralists are wrong who try to weaken this lesson by finding excuses for the iniquities of fate. Some are satisfied that G.o.d will give innocence its due reward. Others tell us that in this case it is not the victim who has the greatest claim upon our sympathy. And these are doubtless right, from many points of view; for little Pierrette, miserable though she was, and cruelly tormented, did yet experience joys that her tyrants never would know. In the midst of her sorrow, she remained gentle, and tender, and loving; and therein lies greater happiness than in hiding cruelty, hatred, and selfishness beneath a smile. It is sad to love and be unloved, but sadder still to be unable to love. And how great is the difference between the petty, sordid desires, the grotesque delights, of the Rogrons, and the mighty longing that filled the child's soul as she looked forward to the time when injustice at last should cease! Little wistful Pierrette was perhaps no wiser than those about her; but before such as must bear unmerited suffering there stretches a wide horizon, which here and again takes in the joys that only the loftiest know; even as the horizon of the earth, though not seen from the mountain peak, would appear at times to be one with the corner-stone of heaven. The injustice we commit speedily reduces us to petty, material pleasures; but, as we revel in these, we envy our victim; for our tyranny has thrown open the door to joys whereof we cannot deprive him--joys that are wholly beyond our reach, joys that are purely spiritual. And the door that opens wide to the victim is sealed in the tyrant's soul; and the sufferer breathes a purer air than he who has made him suffer. In the hearts of the persecuted there is radiance, where those who persecute have only gloom; and is it not on the light within us that the wellbeing of happiness depends? He who brings sorrow with him stifles more happiness within himself than in the man he overwhelms.

Which of us, had he to choose, but would rather be Pierrette than Rogron? The instinct of happiness within us needs no telling that he who is morally right must be happier than he who is wrong, though the wrong be done from the height of a throne. And, even though the Rogrons be unaware of their Injustice, it alters nothing; for, be we aware or unaware of the evil we commit, the air we breathe will still be heavily charged. Nay, more--to him who knows he does wrong there may come, perhaps, the desire to escape from his prison; but the other will die in his cell, without even his thoughts having travelled beyond the gloomy walls that conceal from him the true destiny of man.

79. Why seek justice where it cannot be? and where can it be, save in our soul? Its language is the natural language of the spirit of man; but this spirit must learn new words ere it can travel in the universe.

Justice is the very last thing of all wherewith the universe concerns itself. It is equilibrium that absorbs its attention; and what we term justice is truly nothing but this equilibrium transformed, as honey is nothing but a transformation of the sweetness found in the flower.

Outside man there is no justice; within him injustice cannot be. The body may revel in ill--gotten pleasure, but virtue alone can bring contentment to the soul. Our inner happiness is measured out to us by an incorruptible Judge and the mere endeavour to corrupt him still further reduces the sum of the final, veritable happiness he lets fall into the shining scale. It is lamentable enough that a Rogron should be able to torture a helpless child, and darken the few hours of life the chance of the world had given; but injustice there would be only if his wickedness procured him the inner happiness and peace, the elevation of thought and habit, that long years spent in love and meditation had procured for Spinoza and Marcus Aurelius. Some slight intellectual satisfaction there may be in the doing of evil; but none the less does each wrongful deed clip the wings of our thoughts, till at length they can only crawl amidst all that is fleeting and personal. To commit an act of injustice is to prove we have not yet attained the happiness within our grasp. And in evil--reduce things to their primal elements, and you shall find that even the wicked are seeking some measure of peace, a certain up-lifting of soul. They may think themselves happy, and rejoice for such dole as may come to them; but would it have satisfied Marcus Aurelius, who knew the lofty tranquillity, the great quickening of the soul? Show a vast lake to the child who has never beheld the sea, it will clap its hands and be glad, and think the sea is before it; but therefore none the less does the veritable sea exist.

It may be that a man will find happiness in the puny little victories that his vanity, envy, or indifference win for him day after day. Shall we begrudge him such happiness, we, whose eyes can see further? Shall we strive for his consciousness of life, for the religion that pleases his soul, for the conception of the universe that justifies his cares?

Yet out of these things are the banks made between which happiness flows; and as they are, so shall the river be, in shallowness or in depth. He may believe that there is a G.o.d, or that there is no G.o.d; that all ends in this world, or that it is prolonged into the next; that all is matter, or that all is spirit. He will believe these things much as wise men believe them; but do you think his manner of belief can be the same? To look fearlessly upon life; to accept the laws of nature, not with meek resignation, but as her sons, who dare to search and question; to have peace and confidence within our soul--these are the beliefs that make for happiness. But to believe is not enough; all depends on how we believe. I may believe that there is no G.o.d, that I am self-contained, that my brief sojourn here serves no purpose; that in the economy of this world without limit my existence counts for as little as the evanescent hue of a flower--I may believe all this, in a deeply religious spirit, with the infinite throbbing within me; you may believe in one all-powerful G.o.d, who cherishes and protects you, yet your belief may be mean, and petty, and small. I shall be happier than you, and calmer, if my doubt is greater, and n.o.bler, and more earnest than is your faith; if it has probed more deeply into my soul, traversed wider horizons, if there are more things it has loved. And if the thoughts and feelings on which my doubt reposes have become vaster and purer than those that support your faith, then shall the G.o.d of my disbelief become mightier and of supremer comfort than the G.o.d to whom you cling. For, indeed, belief and unbelief are mere empty words; not so the loyalty, the greatness and profoundness of the reasons wherefore we believe or do not believe.

80. We do not choose these reasons; they are rewards that have to be earned. Those we have chosen are only slaves we have happened to buy; and their life is but feeble; they hold themselves shyly aloof, ever watching for a chance to escape. But the reasons we have deserved stand faithfully by us; they are so many pensive Antigones, on whose help we may ever rely. Nor can such reasons as these be forcibly lodged in the soul; for indeed they must have dwelt there from earliest days, have spent their childhood there, nourished on our every thought and action; and tokens recalling a life of devotion and love must surround them on every side. And as they throw deeper root--as the mists clear away from our soul and reveal a still wider horizon, so does the horizon of happiness widen also; for it is only in the s.p.a.ce that our thoughts and our feelings enclose that our happiness can breathe in freedom. It demands no material s.p.a.ce, but finds ever too narrow the spiritual fields we throw open; wherefore we must unceasingly endeavour to enlarge its territory, until such time as, soaring up on high, it finds sufficient aliment in the s.p.a.ce which it does of itself fling open.

Then it is, and then only, that happiness truly illumines the most eternal, most human part of man; and indeed all other forms of happiness are merely unconscious fragments of this great happiness, which, as it reflects and looks before it, is conscious of no limit within itself or in all that surrounds it.

81. This s.p.a.ce must dwindle daily in those who follow evil, seeing that their thoughts and feelings must of necessity dwindle also. But the man who has risen somewhat will soon forsake the ways of evil; for look deep down enough and you shall ever find its origin in straitened feeling and stunted thought. He does evil no longer, because his thoughts are purer and higher; and now that he is incapable of evil, his thoughts will become purer still. And thus do our thoughts and actions, having won their way into the placid heaven where no barrier restrains the soul, become as inseparable as the wings of a bird; and what to the bird was only a law of equilibrium is here transformed into a law of justice.

82. Who can tell whether the satisfaction derived from evil can ever penetrate to the soul, unless there mingle with it a vague desire, a promise, a distant hope, of goodness or of pity?

The joy of the wretch whose victim lies in his power is perhaps unredeemed in its gloom and futility, save by the thought of mercy that flashes across him. Evil at times would seem compelled to beg a ray of light from virtue, to shed l.u.s.tre on its triumph. Is it possible for a man to smile in his hatred and not borrow the smile of love? But the smile will be short-lived, for here, as everywhere, there is no inner injustice. Within the soul the high-water mark of happiness is always level with that of justice or charity--which words I use here indifferently, for indeed what is charity or love but justice with naught to do but count its jewels? The man who goes forth to seek his happiness in evil does merely prove thereby that he is less happy than the other who watches, and disapproves. And yet his object is identical with that of the upright man. He too is in search of happiness, of some sort of peace and certainty. Of what avail to punish him? We do not blame the poor because their home is not a palace; it is sad enough to be compelled to live in a hovel. He whose eyes can see the invisible, knows that in the soul of the most unjust man there is justice still: justice, with all her attributes, her stainless garments and holy activity. He knows that the soul of the sinner is ever balancing peace and love, and the consciousness of life, no less scrupulously than the soul of philosopher, saint, or hero; that it watches the smiles of earth--and sky, and is no less aware of all whereby those smiles are destroyed, degraded, and poisoned. We are not wrong, perhaps, to be heedful of justice in the midst of a universe that heeds not at all; as the bee is not wrong to make honey in a world that itself can make none. But we are wrong to desire an external justice, since we know that it does not exist. Let that which is in us suffice. All is for ever being weighed and judged in our soul. It is we who shall judge ourselves; or rather, our happiness is our judge.

83. It may be urged that virtue is subject to defeat and disappointment, no less than vice; but the defeats and disappointments of virtue bring with them no gloom or distress, for they do but tend to soothe and enlighten our thoughts. An act of virtue may sink into the void, but it is then, most of all, that we learn to gauge the depths of life and of soul; and often will it fall into these depths like a radiant stone, beside which our thoughts loom pale. With every vicious scheme that fails before the innocence of Pierrette, Madame Rogron's soul shrivels anew; whereas the clemency of t.i.tus, falling on thankless soil, docs but induce him to lift his eyes on high, far beyond love or pardon. There is no gain in shutting out the world, though it be with walls of righteousness. The last gesture of virtue should be that of an angel flinging open the door. We should welcome our disillusions; for were it the will of destiny that our pardon should always transform an enemy into a brother, then should we go to our grave still unaware of all that springs to light within us beneath the act of unwise clemency, whose unwisdom we never regret. We should die without once having matched all that is best in our soul against the forces that hedge life around. The kindly deed that is wasted, the lofty or only loyal thought that falls on barren ground--these too have their value, for the light they throw differs far from the radiance triumphant virtue suffuses; and thus may we see many things in their differing aspect. There were surely much joy in the thought that love must invariably triumph; but greater joy is there still in tearing aside this illusion, am marching straight on to the truth. "Man has been but too p.r.o.ne," said a philosopher, whom death carried off too soon--"man has been but too p.r.o.ne, through all the course of his history, to lodge his dignity within his errors, and to look upon truth as a thing that depreciated himself. It may sometimes seem less glorious than illusion, but it has the advantage of being true. In the whole domain of thought there is nothing loftier than truth." And there is no bitterness herein, for indeed to the sage truth can never be bitter. He, too, has had his longings in the past, has conceived that truth might move mountains, that a loving act might for ever soften the hearts of men; but to-day he has learned to prefer that this should not be so. Nor is it overweening pride that thus has changed him; he does not think himself more virtuous than the universe; it is his insignificance in the universe that has been made clear to him. It is no longer for the spiritual fruit it bears that he tends the love of justice he has found implanted in his soul, but for the living flowers that spring up within him, and because of his deep respect for all created things. He has no curses for the ungrateful friend, nor even for ingrat.i.tude itself. He does not say, "I am better than that man," or "I shall not fall into that vice." But he is taught by ingrat.i.tude that benevolence contains joys that are greater than those that grat.i.tude can bestow; joys that are less personal, but more in harmony with life as a whole. He finds more pleasure in the attempt to understand that which is, than in the struggle to believe that which he desires. For a long time he has been like the beggar who was suddenly borne away from his hut and lodged in a magnificent palace. He awoke and threw uneasy glances about him, seeking, in that immense hall, for the squalid things he remembered to have had in his tiny room. Where were the hearth, the bed, the table, stool, and basin? The humble torch of his vigils still trembled by his side, but its light could not reach the lofty ceiling. The little wings of flame threw their feeble flicker on to a pillar close by, which was all that stood out from the darkness. But little by little his eyes grew accustomed to his new abode. He wandered through room after room, and rejoiced as profoundly at all that his torch left in darkness as at all that it threw into light. At first he could have wished in his heart that the doors had been somewhat less lofty, the staircases not quite so ample, the galleries less lost in gloom; but as he went straight before him, he felt all the beauty and grandeur of that which was yet so unlike the home of his dream. He rejoiced to discover that here bed and table were not the centre round which all revolved, as it had been with him in his hut. He was glad that the palace had not been built to conform with the humble habits his misery had forced upon him.

He even learned to admire the things that defeated his hopes, for they enabled his eyes to see deeper. The sage is consoled and fortified by everything that exists, for indeed it is of the essence of wisdom to seek out all that exists, and to admit it within its circle.

84. Wisdom even admits the Rogrons; for she holds life of profounder interest than even justice or virtue; and where her attention is disputed by a virtue lost in abstraction, and by a humble, walled-in life, she will incline to the humble life, and not to the magnificent virtue that holds itself proudly aloof. It is of the nature of wisdom to despise nothing; indeed, in this world there is perhaps only one thing truly contemptible, and that thing is contempt itself. Thinkers too often are apt to despise those who go through life without thinking. Thought is doubtless of high value; our first endeavour should be to think as often and as well as we can; but, for all that, it is somewhat beside the mark to believe that the possession, or lack, of a certain faculty for handling general ideas can interpose an actual barrier between men. After all, the difference between the greatest thinker and the smallest provincial burgher is often only the difference between a truth that can sometimes express itself and a truth that can never crystallise into form. The difference is considerable--a gap, but not a chasm. The higher our thoughts ascend, the vainer and the more arbitrary seems the distinction between him who is thinking always and him who thinks not yet. The little burgher is full of prejudice and of pa.s.sions at which we smile; his ideas are small and petty, and sometimes contemptible enough; and yet, place him side by side with the sage, before essential circ.u.mstance of life, before love, grief, death, before something that calls for true heroism, and it shall happen more than once that the sage will turn to his humble companion as to the guardian of a truth no less profound, no less deeply human, than his own. There are moments when the sage realises, that his spiritual treasures are naught; that it is only a few words, or habits, that divide him from other men; there are moments when he even doubts the value of those words. Those are the moments when wisdom flowers and sends forth blossom. Thought may sometimes deceive; and the thinker who goes astray must often retrace his footsteps to the spot whence those who think not have never moved away, where they still remain faithfully seated round the silent, essential truth. They are the guardians of the watch-fires of the tribe; the others take lighted torches and go wandering abroad; but when the air grows heavy and threatens the feeble flame, then is it well to turn back and draw close to the watch-fires once more. These fires seem never to stir from the spot where they always have been; but in truth they ever are moving, keeping time with the worlds; and their flame marks the hour of humanity on the dial of the universe. We know exactly how much the inert forces owe to the thinker; we forget the deep indebtedness of the thinker to inert force. In a world where all were thinkers, more than one indispensable truth might perhaps for ever be lost. For indeed the thinker must never lose touch with those who do not think, as his thoughts would then quickly cease to be just or profound. To disdain is only too easy, not so to understand; but in him who is truly wise there pa.s.ses no thought of disdain, but it will, sooner or later, evolve into full comprehension. The thought that can travel scornfully over the heads of that great silent throng without recognising its myriad brothers and sisters that are slumbering there in its midst, is only too often merely a sterile, vicious dream. We do well to remind ourselves at times that the spiritual, no less than the physical, atmosphere demands more nitrogen than oxygen for the air to be breathed by man.

85. It need not surprise us that thinkers like Balzac should have loved to dwell on these humble lives. Eternal sameness runs through them, and yet does each century mark profoundest change in the atmosphere that enwraps them. The sky above has altered, but these simple lives have ever the self-same gestures; and it is these unchanging gestures that tell of the altered sky. A great deed of heroism fascinates us; our eye cannot travel beyond the act itself; but insignificant thoughts and deeds lead us on to the horizon beyond them; and is not the shining star of human wisdom always situate on the horizon? If we could see these things as nature sees them, with her thoughts and feelings, we should realise that the uniform mediocrity that runs through these lives cannot truly be mediocre, from the mere fact of its uniformity.

And indeed this matters but little; we can never judge another soul above the high-water mark of our own; and however insignificant a creature may seem to us at first, as our own soul emerges from shadow, so does the shadow lift from him. There is nothing our eyes behold that is too small to deserve our love; and there where we cannot love, we have only to raise our lamp till it reaches the level of love, and then throw its light around. Let only one ray of this light go forth every day from our soul, we may then be content. It matters not where the light falls. There is not a thing in this world whereupon your glance or your thought can rest but contains within it more treasure than either of these can fathom; nor is there a thing so small but it has a vastness within that the light that a soul can spare can, at best, but faintly illumine.

86. Is not the very essence of human destiny, stripped of the details that bewilder us, to be found in the most ordinary lives? The mighty struggle of morality on the heights is glorious to witness; but so will a keen observer profoundly admire a magnificent tree that stands alone in a desert, and, his contemplation over, once more go back to the forest, where there are no marvellous trees, but trees in countless abundance. The immense forest is doubtless made up of ordinary branches and stems; but is it not vast, is it not as it should be, seeing that it is the forest? Not by the exceptional shall the last word ever be spoken; and indeed what we call the sublime should be only a clearer, profounder insight into all that is perfectly normal. It is of service, often, to watch those on the peaks who do battle; but it is well, too, not to forget those in the valley below, who fight not at all. As we see all that happens to these whose life knows no struggle; as we realise how much must be conquered in us before we can rightly distinguish their narrower joys from the joy known to them who are striving on high, then perhaps does the struggle itself appear to become less important; but, for all that, we love it the more. And the reward is the sweeter to us for the silence that enwraps its coming; nor is this from a desire to keep our happiness secret--such as a crafty courtier might feel who hugs fortune's favours to him--but, perhaps, because it is only when happiness thus whispers low in our ear, and no other men know, that it is not according us joys that are filched from our brother's share. Then do we no longer say to ourselves, as we look on those brothers: "How great is the distance between such as these and myself," but in all simplicity do we murmur at last to ourselves: "The loftier my thoughts become, the less is there to divide me from the humblest of my fellow-creatures, from those who are most plentiful on earth; and every step that I take towards an uncertain ideal, is a step that brings me the nearer to those whom I once despised, in the vanity and ignorance of my earliest days."

After all, what is a humble life? It is thus we choose to term the life that ignores itself, that drains itself dry in the place of its birth--a life whose feelings and thoughts, whose desires and pa.s.sions, entwine themselves around the most insignificant things. But it suffices to look at a life for that life to seem great. A life in itself can be neither great nor small; the largeness is all in the eye that surveys it; and an existence that all men hold to be lofty and vast, is one that has long been accustomed to look loftily on itself from within. If you have never done this, your life must be narrow; but the man who watches you live will discern, in the very obscurity of the corner you fill, an element of horizon, a foothold to cling to, whence his thoughts will rise with surer and more human strength. There is not an existence about us but at first seems colourless, dreary, lethargic: what can our soul have in common with that of an elderly spinster, a slow-witted ploughman, a miser who worships his gold? Can any connection exist between such as these and a deep-rooted feeling, a boundless love for humanity, an interest time cannot stale? But let a Balzac step forward and stand in the midst of them, with his eyes and ears on the watch; and the emotion that lived and died in an old-fashioned country parlour shall as mightily stir our heart, shall as unerringly find its way to the deepest sources of life, as the majestic pa.s.sion that ruled the life of a king and shed its triumphant l.u.s.tre from the dazzling height of a throne. "There are certain little agitations," says Balzac in the Cure de Tours, the most admirable of all his studies of humble life--"there are certain little agitations that are capable of generating as much pa.s.sion within the soul as would suffice to direct the most important social interests. Is it not a mistake to imagine that time only flies swiftly with those whose hearts are devoured by mighty schemes, which fret and fever their life? Not an hour sped past the Abbe Troubert but was as animated, as laden with its burden of anxious thought, as lined with pleading hope and deep despair, as could be the most desperate hour of gambler, plotter, or lover. G.o.d alone can tell how much energy is consumed in the triumphs we achieve over men, and things, and ourselves. We may not be always aware whither our steps are leading, but are only too fully conscious of the wearisomeness of the Journey. And yet--if the historian may be permitted to lay aside, for one moment, the story he is telling, and to a.s.sume the role of the critic--as you cast your eyes on the lives of these old maids and these two priests, seeking to learn the cause of the sorrow which twisted their heartstrings, it will be revealed to you, perhaps, that certain pa.s.sions must be experienced by man for there to develop within him the qualities that make a life n.o.ble, that widen its area, and stifle the egoism natural to all."

He speaks truly. Not for its own sake, always, should we love the light, but for the sake of what it illumines. The fire on the mountain shines brightly, but there are few men on the mountain; and more service may often be rendered by the torchlight, there where the crowd is. It is in the humble lives that is found the substance of great lives; and by watching the narrowest feelings does enlargement come to our own. Nor is this from any repugnance these feelings inspire, but because they no longer accord with the majestic truth that controls us.

It is well to have visions of a better life than that of every day, but it is the life of every day from which elements of a better life must come. We are told we should fix our eyes on high, far above life; but perhaps it is better still that our soul should look straight before it, and that the heights whereupon it should yearn to lay all its hopes and its dreams should be the mountain peaks that stand clearly out from the clouds that gild the horizon.

87. This brings us back once again to external destiny; but the tears that external suffering wrings from us are not the only tears known to man. The sage whom we love must dwell in the midst of all human pa.s.sions, for only on the pa.s.sions known to the heart can his wisdom safely be nourished. They are nature's artisans, sent by her to help us construct the palace of our consciousness--of our happiness, in other words; and he who rejects these workers, deeming that he is able, unaided, to raise all the stones of life, will be compelled for ever to lodge his soul in a bare and gloomy cell. The wise man learns to purify his pa.s.sions; to stifle them can never be proof of wisdom. And, indeed, these things are all governed by the position we take as we stand on the stairs of time. To some of us moral infirmities are so many stairs tending downwards; to others they represent steps that lead us on high.

The wise man perchance may do things that are done by the unwise man also; but the latter is forced by his pa.s.sions to become the abject slave of his instincts, whereas the sage's pa.s.sions will end by illumining much that was vague in his consciousness. To love madly, perhaps, is not wise; still, should he love madly, more wisdom will doubtless come to him than if he had always loved wisely. It is not wisdom, but the most useless form of pride that can flourish in vacancy and inertia. It is not enough to know what should be done, not though we can unerringly declare what saint or hero would do. Such things a book can teach in a day. It is not enough to intend to live a n.o.ble life and then retire to a cell, there to brood over this intention. No wisdom thus acquired can truly guide or beautify the soul; it is of as little avail as the counsels that others can offer. "It is in the silence that follows the storm," says a Hindu proverb, "and not in the silence before it, that we should search for the budding flower."

88. The earnest wayfarer along the paths of life does but become the more deeply convinced, as his travels extend, of the beauty, the wisdom, and truth of the simplest and humblest laws of existence. Their uniformity, the mere fact of their being so general, such matter of every day, are in themselves enough to compel his admiration. And little by little he holds the abnormal ever less highly, and neither seeks nor desires it; for it is soon borne home to him, as he reflects on the vastness of nature, with her slow, monotonous movement, that the ridiculous pretensions our ignorance and vanity put forth are the most truly abnormal of all. He no longer vexes the hours as they pa.s.s with prayer for strange or marvellous adventure; for these come only to such as have not yet learned to have faith in life and themselves. He no longer awaits, with folded arms, the chance for superhuman effort; for he feels that he exists in every act that is human. He no longer requires that death, or friendship, or love should come to him decked out with garlands illusion has woven, or escorted by omen, coincidence, presage; but they come in their bareness and simpleness, and are always sure of his welcome. He believes that all that the weak, and the idle, and thoughtless consider sublime and exceptional, that the fall equivalent for the most heroic deed, can be found in the simple life that is bravely and wholly faced. He no longer considers himself the chosen son of the universe; but his happiness, consciousness, peace of mind, have gained all that his pride has lost. And, this point once attained, then will the miraculous adventures of a St. Theresa or Jean-de-la-Croix, the ecstasy of the mystics, the supernatural incidents of legendary loves, the star of an Alexander or a Napoleon--then will all these seem the merest childish illusions compared with the healthy wisdom of a loyal, earnest man, who has no craving to soar above his fellows so as to feel what they cannot feel, but whose heart and brain find the light that they need in the unchanging feelings of all. The truest man will never be he who desires to be other than man. How many there are that thus waste their lives, scouring the heavens for sight of the comet that never will come; but disdaining to look at the stars, because these can be seen by all, and, moreover, are countless in number! This craving for the extraordinary is often the special weakness of ordinary men, who fail to perceive that the more normal, and ordinary, and uniform events may appear to us, the more are we able to appreciate the profound happiness that this uniformity enfolds, and the nearer are we drawn to the truth and tranquillity of the great force by which we have being. What can be less abnormal than the ocean, which covers two-thirds of the globe; and yet, what is there more vast? There is not a thought or a feeling, not an act of beauty or n.o.bility, whereof man is capable, but can find complete expression in the simplest, most ordinary life; and all that cannot be expressed therein must of necessity belong to the falsehoods of vanity, ignorance, or sloth.

89. Does this mean that the wise man should expect no more from life than other men; that he should love mediocrity and limit his desires; content himself with little and restrict the horizon of his happiness, because of the fear lest happiness escape him? By no means; for the wisdom is halting and sickly that can too freely renounce a legitimate human hope. Many desires in man may be legitimate still, notwithstanding the disapproval of reason, sometimes unduly severe. But the fact that our happiness does not seem extraordinary to those about us by no means warrants our thinking that we are not happy. The wiser we are, the more readily do we perceive that happiness lies in our grasp; that it has no more enviable gift than the uneventful moments it brings. The sage has learnt to quicken and love the silent substance of life. In this silent substance only can faithful joys be found, for abnormal happiness never ventures to go with us to the tomb. The day that comes and goes without special whisper of hope or happiness should be as dear to us, and as welcome, as any one of its brothers. On its way to us it has traversed the same worlds and the self-same s.p.a.ce as the day that finds us on a throne or enthralled by a mighty love. The hours are less dazzling, perhaps, that its mantle conceals; but at least we may rely more fully on their humble devotion. There are as many eternal minutes in the week that goes by in silence, as in the one that tomes boldly towards us with mighty shout and clamour. And indeed it is we who tell ourselves all that the hour would seem to say; for the hour that abides with us is ever a timid and nervous guest, that will smile if its host be smiling, or weep if his eyes be wet. It has been charged with no mission to bring happiness to us; it is we who should comfort the hour that has sought refuge within our soul. And he is wise who always finds words of peace that he can whisper low to his guest on the threshold. We should let no opportunity for happiness escape us, and the simplest causes of happiness should be ever stored in our soul. It is well, at first, to know happiness as men conceive it, so that, later, we may have good reason for preferring the happiness of our choice. For, herein, it is not unlike what we are told of love. To know what real love should be we must have loved profoundly, and that first love must have fled. It is well to know moments of material happiness, since they teach us where to look for loftier joys; and all that we gain, perhaps, from listening to the hours that babble aloud in their wantonness is that we are slowly learning the language of the hours whose voice is hushed. And of these there are many; they come in battalions, so close on the heels of each other that treachery and flight cannot be; wherefore it is on them alone that the sage should depend. For he will be happy whose eyes have learned to detect the hidden smile and mysterious jewels of the myriad, nameless hours; and where are these jewels to be found, if not in ourselves?

90. But there is a kind of ign.o.ble discretion that has least in common, of all things, with the wisdom we speak of here; for we had far better spend our energy round even fruitless happiness, than slumber by the fireside awaiting joys that never may come. Only the joys that have been offered to all, and none have accepted, will knock at his door who refuses himself to stir forth. Nor is the other man wise who holds the reins too tight on his feelings, and halts them when reason commands, or experience whispers. The friend is not wise who will not confide in his friend, remembering always that friendships may come to an end; nor the lover, who draws back for fear lest he may find shipwreck in love.

For here, were we twenty times unfortunate, it is still only the perishable portion of our energy for happiness that suffers; and what is wisdom after all but this same energy for happiness cleansed of all that is impure? To be wise we must first learn to be happy, that we may attach ever smaller importance to what happiness may be in itself. We should be as happy as possible, and our happiness should last as long as is possible; for those who can finally issue forth from self by the portal of happiness, know infinitely wider freedom than those who pa.s.s through the gate of sadness. The joy of the sage illumines his heart and his soul alike, whereas sadness most often throws light on the heart alone. One might almost compare the man who had never been happy with a traveller whose every journey had been taken by night. Moreover, there is in happiness a humility deeper and n.o.bler, purer and wider, than sorrow can ever procure. There is a certain humility that ranks with parasitic virtues, such as sterile self-sacrifice, arbitrary chast.i.ty, blind submission, fanatic renouncement, penitence, false shame, and many others, which have from time immemorial turned aside from their course the waters of human morality, and forced them into a stagnant pool, around which our memory still lingers. Nor do I speak of a cunning humility that is often mere calculation, or, taken at its best, a timidity that has its root in pride--a loan at usury that our vanity of to-day extends to our vanity of to-morrow. And even the sage at times conceives it well to lower himself in his own self-esteem, and to deny superior merits that are his when comparing himself with other men. Humility of this kind may throw a charm around our ways of life, but yet, sincere as it doubtless may be, it nevertheless attacks the loyalty due to ourselves, which we should value high above all. And it surely implies a certain timidity of conscience; whereas the conscience of the sage should harbour neither timidity nor shame. But by the side of this too personal humility there exists another humility that extends to all things, that is lofty and strong, that has fed on all that is best in our brain and our heart and our soul. It is a humility that defines the limit of the hopes and adventures of men; that lessens us only to add to the grandeur of all we behold; that teaches us where we should look for the true importance of man, which lies not in that which he is, but in that which his eyes can take in, which he strives to accept and to grasp. It is true that sorrow will also bring us to the realm of this humility; but it hastens us through, branching off on the road to a mysterious gate of hope, on whose threshold we lose many days; whereas happiness, that after the first few hours has nothing else left to do, will lead us in silence through path after path till we reach the most unforeseen, inaccessible places of all. It is when the sage knows he possesses at last all man is allowed to possess, that he begins to perceive that it is his manner of regarding what man may never possess, that determines the value of such things as he truly may call his own. And therefore must we long have sunned ourselves in the rays of happiness before we can truly conceive an independent view of life. We must be happy, not for happiness' sake, but so that we may learn to see distinctly that which vain expectation of happiness would for ever hide from our gaze.

91. Economy avails us nothing in the region of the heart, for it is there that men gather the harvest of life's very substance, it were better that nothing were done there than that things should be done by halves; and that which we have not dared to risk is most surely lost of all. To limit our pa.s.sions is only to limit ourselves, and we are the losers by just so much as we hoped to gain. There are certain fastnesses within our soul that lie buried so deep that love alone dare venture down; and it returns laden with undreamed-of jewels, whose l.u.s.tre can only be seen as they pa.s.s from our open hand to the hand of one we love. And indeed it would seem that so clear a light springs from our hands as they open thus to give, that it penetrates substance too opaque to yield to the mysterious rays just discovered.

92. It avails us nothing unduly to bemoan our errors or losses. For happen what may to the man of simple faith, still, at the last minute of the sorrow-laden hour, at the end of the week or year, still will he find some cause for gladness as he turns his eyes within. Little by little he has learned to regret without tears. He is as a father might be who returns to his home in the evening, his day's work done. He may find his children in tears perhaps, or playing dangerous, forbidden games; the furniture scattered, gla.s.ses broken, a lamp overturned; but shall he therefore despair? It would certainly have been better had the children been more obedient, had they quietly learned their lessons---this would have been more in keeping with every moral theory; but how unreasonable the father who, in the midst of his harsh rebuke, could withhold a smile as he turned his head away! The children have acted unwisely, perhaps, in their exuberance of life; but why should this distress him? All is well, so long as he return home at night, so long as he ever keep about him the key of the guardian dwelling. As we look into ourselves, and pa.s.s in review what our heart, and brain, and soul have attempted and carried through while we were away, the benefit lies far more in the searching glance itself than in the actual inspection. And if the hours have not once let fall their mysterious girdle on their way past our threshold; if the rooms be as empty as on