Is Life Worth Living?, William Hurrell Mallock [if you give a mouse a cookie read aloud txt] 📗

volume that opinions never before possessed. They are the first beginnings, not of natural, or of social, but of human opinion—an œcumenical self-consciousness on the part of man as to his own prospects and his own position. The great question is, what shape finally will this dawning self-consciousness take? Will it contain in it that negation of the supernatural which our positive assertions are at present supposed to necessitate? If so, then it is not possible to conceive that this last development of humanity, this stupendous break from the past which is being accomplished by our understanding of it, will not be the sort of break which takes place when a man awakes from a dream, and finds all that he most prized vanished from him. It is impossible to conceive that this awakening, this discovery by man of himself, will not be the beginning of his decadence; that it will not be the discovery on his part that he is a lesser and a lower thing than he thought he was, and that his condition will not sink till it tallies with his own opinion of it.

If this be really the case, we shall not be able to dispose of pessimism by calling it a disease; for the disease will be real and universal, and pessimism will be nothing but the scientific description of it. The pessimist is only silenced by being called diseased, when it is meant that the disease imputed to him is either hypochondriacal or peculiar to himself. But in the present case the disease is real, deep-seated, and extending steadily. The only question for us is, is it curable or incurable? This the event alone can answer: but as no future can be produced but through the agency of the present, the event, to a certain extent, must be in our own hands. For us, at any rate, the first thing to be done is to face boldly our own present condition, and the causes that are producing it. To become alive to our danger is the one way to escape from it. But the danger is at present felt rather than known. The class of men we are considering are conscious, as Mr. Matthew Arnold says, 'of a void that mines the breast;' but each thinks that this is a fancy only, and hardly dares communicate it to his fellows. Here and there, however, by accident, it is already finding unintended expression; and signs come to the surface of the vague distrust and misgiving that are working under it. The form it takes amongst the general masses that are affected by it is, as might be expected, practical rather than analytical. They are conscious of the loss that the loss of faith is to them; and more or less coherently they long for its recovery. Outwardly, indeed, they may often sneer at it; but outward signs in such matters are very deceiving. Much of the bitter and arrogant certitude to be found about us in the expression of unbelief, is really like the bitterness of a woman against her lover, which has not been the cause of her resolving to leave him, but which has been caused by his having left her. In estimating what is really the state of feeling about us, we must not look only at the surface. We must remember that deep feeling often expresses itself by contradicting itself; also that it often exists where it is not expressed at all, or where it betrays rather than expresses itself; and, further, that during the hours of common intercourse, it tends, for the time being, to disappear. People cannot be always exclaiming in drawing-rooms that they have lost their Lord; and the fact may be temporarily forgotten because they have lost their portmanteau. All serious reflections are like reflections in water—a pebble will disturb them, and make a dull pond sparkle. But the sparkle dies, and the reflection comes again. And there are many about us, though they never confess their pain, and perhaps themselves hardly like to acknowledge it, whose hearts are aching for the religion that they can no longer believe in. Their lonely hours, between the intervals of gaiety, are passed with barren and sombre thoughts; and a cry rises to their lips but never passes them.

Amongst such a class it is somehow startling to find the most unlikely people at times placing themselves. Professor Clifford, for instance, who of all our present positivists is most uproarious in his optimism, has yet admitted that the religion he invites us to trample on is, under certain forms, an ennobling and sustaining thing; and for such theism as that of Charles Kingsley's he has expressed his deepest reverence. Again, there is Professor Huxley. He denies with the most dogmatic and unbending severity any right to man to any supernatural faith; and he 'will not for a moment admit' that our higher life will suffer in consequence.29 And yet 'the lover of moral beauty,' he says wistfully, 'struggling through a world of sorrow and sin, is surely as much the stronger for believing that sooner or later a vision of perfect peace and goodness will burst upon him, as the toiler up a mountain for the belief that beyond crag and snow lie home and rest.' And he adds, as we have seen already, that could a faith like what he here indicates be placed upon a firm basis, mankind would cling to it as 'tenaciously as ever a drowning sailor did to a hen-coop.' But all this wide-spread and increasing feeling is felt at present to be of no avail. The wish to believe is there; but the belief is as far off as ever. There is a power in the air around us by which man's faith seems paralysed. The intellect, we were thinking but now, had acquired a new vigour and a clearer vision; but the result of this growth is, with many, to have made it an incubus, and it lies upon all their deepest hopes and wishes