The Child of the Dawn. Benson Arthur Christopher

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СКАЧАТЬ of the saddest effects of what is practically a widespread disbelief in immortality, which affects many people who would nominally disclaim it, is that we think of the soul after death as a thing so altered as to be practically unrecognisable—as a meek and pious emanation, without qualities or aims or passions or traits—as a sort of amiable and weak-kneed sacristan in the temple of God; and this is the unhappy result of our so often making religion a pursuit apart from life—an occupation, not an atmosphere; so that it seems impious to think of the departed spirit as interested in anything but a vague species of liturgical exercise.

      I read the other day the account of the death-bed of a great statesman, which was written from what I may call a somewhat clerical point of view. It was recorded with much gusto that the dying politician took no interest in his schemes of government and cares of State, but found perpetual solace in the repetition of childish hymns. This fact had, or might have had, a certain beauty of its own, if it had been expressly stated that it was a proof that the tired and broken mind fell back upon old, simple, and dear recollections of bygone love. But there was manifest in the record a kind of sanctimonious triumph in the extinction of all the great man's insight and wisdom. It seemed to me that the right treatment of the episode was rather to insist that those great qualities, won by brave experience and unselfish effort, were only temporarily obscured, and belonged actually and essentially to the spirit of the man; and that if heaven is indeed, as we may thankfully believe, a place of work and progress, those qualities would be actively and energetically employed as soon as the soul was freed from the trammels of the failing body.

      Another point may also be mentioned. The idea of transmigration and reincarnation is here used as a possible solution for the extreme difficulties which beset the question of the apparently fortuitous brevity of some human lives. I do not, of course, propound it as literally and precisely as it is here set down—it is not a forecast of the future, so much as a symbolising of the forces of life—but the renewal of conscious experience, in some form or other, seems to be the only way out of the difficulty, and it is that which is here indicated. If life is a probation for those who have to face experience and temptation, how can it be a probation for infants and children, who die before the faculty of moral choice is developed? Again, I find it very hard to believe in any multiplication of human souls. It is even more difficult for me to believe in the creation of new souls than in the creation of new matter. Science has shown us that there is no actual addition made to the sum of matter, and that the apparent creation of new forms of plants or animals is nothing more than a rearrangement of existing particles—that if a new form appears in one place, it merely means that so much matter is transferred thither from another place. I find it, I say, hard to believe that the sum total of life is actually increased. To put it very simply for the sake of clearness, and accepting the assumption that human life had some time a beginning on this planet, it seems impossible to think that when, let us say, the two first progenitors of the race died, there were but two souls in heaven; that when the next generation died there were, let us say, ten souls in heaven; and that this number has been added to by thousands and millions, until the unseen world is peopled, as it must be now, if no reincarnation is possible, by myriads of human identities, who, after a single brief taste of incarnate life, join some vast community of spirits in which they eternally reside. I do not say that this latter belief may not be true; I only say that in default of evidence, it seems to me a difficult faith to hold; while a reincarnation of spirits, if one could believe it, would seem to me both to equalise the inequalities of human experience, and give one a lively belief in the virtue and worth of human endeavour. But all this is set down, as I say, in a tentative and not in a philosophical form.

      And I have also in these pages kept advisedly clear of Christian doctrines and beliefs; not because I do not believe wholeheartedly in the divine origin and unexhausted vitality of the Christian revelation, but because I do not intend to lay rash and profane hands upon the highest and holiest of mysteries.

      I will add one word about the genesis of the book. Some time ago I wrote a number of short tales of an allegorical type. It was a curious experience. I seemed to have come upon them in my mind, as one comes upon a covey of birds in a field. One by one they took wings and flew; and when I had finished, though I was anxious to write more tales, I could not discover any more, though I beat the covert patiently to dislodge them.

      This particular tale rose unbidden in my mind. I was never conscious of creating any of its incidents. It seemed to be all there from the beginning; and I felt throughout like a man making his way along a road, and describing what he sees as he goes. The road stretched ahead of me; I could not see beyond the next turn at any moment; it just unrolled itself inevitably and, I will add, very swiftly to my view, and was thus a strange and momentous experience.

      I will only add that the book is all based upon an intense belief in God, and a no less intense conviction of personal immortality and personal responsibility. It aims at bringing out the fact that our life is a very real pilgrimage to high and far-off things from mean and sordid beginnings, and that the key of the mystery lies in the frank facing of experience, as a blessed process by which the secret purpose of God is made known to us; and, even more, in a passionate belief in Love, the love of friend and neighbour, and the love of God; and in the absolute faith that we are all of us, from the lowest and most degraded human soul to the loftiest and wisest, knit together with chains of infinite nearness and dearness, under God, and in Him, and through Him, now and hereafter and for evermore.

      A.C.B.

      THE OLD LODGE, MAGDALENE COLLEGE, CAMBRIDGE, January, 1912.

      I

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      Certainly the last few moments of my former material, worn-out life, as I must still call it, were made horrible enough for me. I came to, after the operation, in a deadly sickness and ghastly confusion of thought. I was just dimly conscious of the trim, bare room, the white bed, a figure or two, but everything else was swallowed up in the pain, which filled all my senses at once. Yet surely, I thought, it is all something outside me? … my brain began to wander, and the pain became a thing. It was a tower of stone, high and blank, with a little sinister window high up, from which something was every now and then waved above the house-roofs. … The tower was gone in a moment, and there was a heap piled up on the floor of a great room with open beams—a granary, perhaps. The heap was of curved sharp steel things like sickles: something moved and muttered underneath it, and blood ran out on the floor. Then I was instantly myself, and the pain was with me again; and then there fell on me a sense of faintness, so that the cold sweat-drops ran suddenly out on my brow. There came a smell of drugs, sharp and pungent, on the air. I heard a door open softly, and a voice said, "He is sinking fast—they must be sent for at once." Then there were more people in the room, people whom I thought I had known once, long ago; but I was buried and crushed under the pain, like the thing beneath the heap of sickles. There swept over me a dreadful fear; and I could see that the fear was reflected in the faces above me; but now they were strangely distorted and elongated, so that I could have laughed, if only I had had the time; but I had to move the weight off me, which was crushing me. Then a roaring sound began to come and go upon the air, louder and louder, faster and faster; the strange pungent scent came again; and then I was thrust down under the weight, monstrous, insupportable; further and further down; and there came a sharp bright streak, like a blade severing the strands of a rope drawn taut and tense; another and another; one was left, and the blade drew near. …

      I fell suddenly out of the sound and scent and pain into the most incredible and blessed peace and silence. It would have been like a sleep, but I was still perfectly conscious, with a sense of unutterable and blissful fatigue; a picture passed before me, of a calm sea, of vast depth and clearness. There were cliffs at a little distance, great headlands and rocky spires. I seemed to myself to have left them, to have come down through them, to have embarked. СКАЧАТЬ