Essays. Benson Arthur Christopher

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СКАЧАТЬ was not in the least what we should call an ascetic: he tried some experiments in diet in early life, such as vegetarianism, which he practised for a whole year, but found it did not suit him, and came back to meat; in fact, though he usually dined in Hall, yet he absented himself on Friday, when fish was eaten, and dined in his own rooms, eating meat because he found it more wholesome; and he was not an abstainer – his regular drink was small beer, of which he uttered an enthusiastic panegyric, saying that it was a divine drink. He loved the open air; he said he would always be in it if possible; that he studied best in an arbour without his hat, so that the air might play on his temples. He was very sensitive to weather, and found that the autumn brought with it a melancholy which distressed him.

      At the age of sixty-six he wrote his last book, and returned to the quiet contemplative life which suited him so well, and he says that he never had enjoyed so long a period of serene light and inward happiness; but clouds began to gather in his mind – in reality it was the failing body, but he attributed it to the mind, and was rather unhappy about himself. He was then attacked by a kind of low fever, and fainted one evening in the Combination Room after supper: however, as a healthy man is apt to do, he paid no attention to this, but he found himself growing weaker. Once pathetically, as he sat talking in his room, he spread out his hands in the sun; they were thin and delicate with growing weakness. "My body," he said, "is strangely run out." He then began to suffer from sleeplessness; for weeks together he could get no rest. "I thought I should have died laughing," he said to Dr. Ward, "but I find myself like a fish out of its element, that lies tumbling in the dust of the street." Then, after a pause: "I am but the remains of an ordinary man." His mind began to fail him; he could no longer read or think. He said to Dr. Davies, an old friend, that some one had said to him that this, if known, might prejudice his writings; "but," he added, "I have read of a person, an excellent mathematician, who at last came to dote, but none will say that any of his former demonstrations were any the worse for that."

      At last he got very weary of the weakness and the long strain. "Never any person," he said, "ever thirsted more after his meat and drink than I do for a release from the body. Yet," he added, "I deserved greater afflictions from the hand of God than those I have met with."

      He dwelt much on the next world. "I am glad to think when I am gone," he said, "that I shall still converse with this world in my writings. But it is a greater satisfaction to me that I am going to those with whom I shall be as well acquainted in a quarter of an hour as if I had known them many years."

      The day before he died an old friend came to see him. Henry More was very silent, but at last broke out: "Doctor, I have marvellous things to tell you." "Sir," said the other, "you are full, I suppose, of Divine joy." "Full," he said, with tears in his eyes. The other saw he was so extremely weak that he forebore to question him further. When his nephew came to see him in the evening, he said that he should soon be gone. "I am going to play you no tricks," he added; "I am not going to trot and loll and hang on."

      The next morning he understood that he had only a few hours to live. "O praeclarum illum diem!" he said, quoting from Cicero. They were almost his last words. He died as the day was dawning, so quietly that the nurse who sat by him did not know when the passage was. He was laid to rest in the College Chapel, having just entered upon his seventy-third year.

      The great and singular charm of such a life is its union of mystical tendencies with such perfect sanity. For nearly half a century Henry More lived in a light which he did not invent, but found. He cannot be suspected of fanaticism or weakness; from the day that he found peace in life to the day that he entered into rest, he lived in the strength of a magnificent ideal. His great discovery burst upon him like a flash of light – the nearness and accessibility of God, whom he had been seeking so far off and at such a transcendent height; his realization of the truth that the kingdom of God does not dwell in great sublimities, and, so to speak, upon the mountain tops, but that it is within each one of us. But this very simplicity he saw was the cause of the unpopularity of the greatest ideals. Men prefer their own Abana and Pharpar to the little river rushing in desolate places. A doctrine does not recommend itself to the busy thinkers of the world unless it be huge and arduous; and thus he made up his mind to be lonely in the world, to face and support the isolation of greatness. "At first, indeed," he said, "the truth appeared so very clear, as well as glorious to me, that I fancied I should have carried all before me; but a little experience served to cure me of this vanity. I quickly perceived that I was not likely to be over-popular."

      And yet, by facing and adopting this difficulty, he gained the very thing on which he had turned his back. He made a success of life. He was not for ever dying to the world; he lived in it. Though diseased and shattered moralists may talk of the vanity of human aims and the worthlessness of this world, life surely has its meaning. We are not thrust into a pit from which our only duty is to escape. Something of the greatness and glory of the higher region dwells in the grace and beauty of the nether world. Shadows they may be of far-off transcendent realities, but the very shadows of divine things are from their origin divine. To gain a true standard; to trace the permanent elements; to fight the darkness at every inch: this is to live life to the uttermost – not to slink out of it, not to despise it, not to make light of it. These are the resources of the cynic, the disappointed man, the involuntary saint; but to live in the world and not be of it – this is the secret of the light that emanates from but is not confined to heaven.

      ANDREW MARVELL

      FEW poets are of sufficiently tough and impenetrable fibre to be able with impunity to mix with public affairs. Even though the spring of their inspiration be like the fountain in the garden of grace, "drawn from the brain of the purple mountain that stands in the distance yonder," that stream is apt to become sullied at the very source by the envious contact of the world. Poets conscious of their vocation have generally striven sedulously, by sequestering their lives somewhat austerely from the current of affairs, to cultivate the tranquillity and freshness on which the purity of their utterance depends. If it be hard to hear sermons and remain a Christian, it is harder to mix much with men and remain an idealist. And if this be true of commerce in its various forms, law, medicine, and even education, it seems to be still more fatally true of politics. Of course the temptation of politics to a philosophical mind is very great. To be at the centre of the machine, to be able perhaps to translate a high thought into a practical measure; to be able to make some closer reconciliation between law and morality, as the vertical sun draws the shadow nearer to the feet, – all this to a generous mind has an attraction almost supreme.

      And yet the strain is so great that few survive it. Sophocles was more than once elected general, and is reported to have kept his colleagues in good humour by the charm of his conversation through a short but disagreeable campaign. Dante was an ardent and uncompromising revolutionary. Goethe and Lamartine were statesmen. Among our own poets, the lives of Spenser and Addison might perhaps be quoted as fairly successful compromises; but of poets of the first rank Milton is the only one who deliberately abandoned poetry for half a lifetime, that he might take an active part in public life.

      It is perhaps to Milton's example, and probably to his advice, that we owe the loss of a great English poet. It seems to have been, if not at Milton's instigation, at any rate by his direct aid, that Andrew Marvell was introduced to public life. The acquaintance began at Rome; but Marvell was introduced into Milton's intimate society, as his assistant secretary, at a most impressionable age. He had written poetry, dealing like L'Allegro and Il Penseroso mainly with country subjects, and was inclined no doubt to hang on the words of the older poet as on an oracle of light and truth. We can imagine him piecing out his aspirations and day-dreams, while the poet of sterner stuff, yet of all men least insensible to the delights of congenial society, points out to him the more excellent way, bidding him to abjure Amaryllis for a time. He has style, despatches will give it precision; knowledge of men and life will confirm and mature his mind; the true poet must win a stubborn virility if he is to gain the world. The younger and more delicate mind complies; and we lose a great poet, Milton gains an assistant secretary, and the age a somewhat gross satirist.

      At a time СКАЧАТЬ