What's Mine's Mine, George MacDonald [pride and prejudice read txt] 📗

was no protecting the deer without uprooting and expelling the peasantry!

The village of the Clanruadh was on Mr. Brander's land, and was dependent in part on the produce of small pieces of ground, the cultivators of which were mostly men with other employment as well. Some made shoes of the hides, others cloth and clothes of the wool of the country. Some were hinds on neighbouring farms, but most were shepherds, for there was now very little tillage. Almost all the land formerly cultivated had been given up to grass and sheep, and not a little of it was steadily returning to that state of nature from which it had been reclaimed, producing heather, ling, blueberries, cnowperts, and cranberries. The hamlet was too far from the sea for much fishing, but some of its inhabitants would join relatives on the coast and go fishing with them, when there was nothing else to be done. But many of those who looked to the sea for help had lately come through a hard time, in which they would have died but for the sea-weed and shellfish the shore afforded them; yet such was their spirit of independence that a commission appointed to inquire into their necessity, found scarcely one willing to acknowledge any want: such was the class of men and women now doomed, at the will of two common-minded, greedy men, to expulsion from the houses and land they had held for generations, and loved with a love unintelligible to their mean-souled oppressors.

Ian, having himself learned the lesson that, so long as a man is dependent on anything earthly, he is not a free man, was very desirous to have his brother free also. He could not be satisfied to leave the matter where, on their way home that night from THE TOMB, as they called their cave-house, their talk had left it. Alister's love of the material world, of the soil of his ancestral acres, was, Ian plainly saw, not yet one with the meaning and will of God: he was not yet content that the home of his fathers should fare as the father of fathers pleased. He was therefore on the outlook for the right opportunity of having another talk with him on the subject.

That those who are trying to be good are more continuously troubled than the indifferent, has for ages been a puzzle. "I saw the wicked spreading like a green bay tree," says king David; and he was far from having fathomed the mystery when he got his mind at rest about it. Is it not simply that the righteous are worth troubling? that they are capable of receiving good from being troubled? As a man advances, more and more is required of him. A wrong thing in the good man becomes more and more wrong as he draws nearer to freedom from it. His friends may say how seldom he offends; but every time he offends, he is the more to blame. Some are allowed to go on because it would be of no use to stop them yet; nothing would yet make them listen to wisdom. There must be many who, like Dives, need the bitter contrast between the good things of this life and the evil things of the next, to wake them up. In this life they are not only fools, and insist on being treated as fools, but would have God consent to treat them as if he too had no wisdom! The laird was one in whom was no guile, but he was far from perfect: any man is far from perfect whose sense of well-being could be altered by any change of circumstance. A man unable to do without this thing or that, is not yet in sight of his perfection, therefore not out of sight of suffering. They who do not know suffering, may well doubt if they have yet started on the way TO BE. If clouds were gathering to burst in fierce hail on the head of the chief, it was that he might be set free from yet another of the cords that bound him. He was like a soaring eagle from whose foot hung, trailing on the earth, the line by which his tyrant could at his will pull him back to his inglorious perch.

To worship truly is to treat according to indwelling worth. The highest worship of Nature is to worship toward it, as David and Daniel worshipped toward the holy place. But even the worship of Nature herself might be an ennobling idolatry, so much is the divine present in her. There is an intense, almost sensuous love of Nature, such as the chief confessed to his brother, which is not only one with love to the soul of Nature, but tends to lift the soul of man up to the lord of Nature. To love the soul of Nature, however, does not secure a man from loving the body of Nature in the low Mammon-way of possession. A man who loves the earth even as the meek love it, may also love it in a way hostile to such possession of it as is theirs. The love of possessing as property, must, unchecked, come in time to annihilate in a man the inheritance of the meek.

A few acres of good valley-land, with a small upland pasturage, and a space of barren hill-country, had developed in the chief a greater love of the land as a possession than would have come of entrance upon an undiminished inheritance. He clave to the ground remaining to him, as to the last remnant of a vanishing good.

One day the brothers were lying on the westward slope of the ridge, in front of the cottage. A few sheep, small, active, black-faced, were feeding around them: it was no use running away, for the chief's colley was lying beside him! The laird every now and then buried his face in the short sweet mountain-grass-like that of the clowns in England, not like the rich sown grass on the cultivated bank of the burn.

"I believe I love the grass," he said, "as much, Ian, as your Chaucer loved the daisy!"

"Hardly so much, I should think!" returned Ian.

"Why do you think so?"

"I doubt if grass can be loved so much as a flower."

"Why not?"

"Because the one is a mass, the other an individual."

"I understand."

"I have a fear, Alister, that you are in danger of avarice," said Ian, after a pause.

"Avarice, Ian! What can you mean?"

"You are as free, Alister, from the love of money, as any man I ever knew, but that is not enough. Did you ever think of the origin of the word AVARICE?"

"No."

"It comes-at least it seems to me to come-from the same root as the verb HAVE. It is the desire to call THINGS ours-the desire of company which is not of our kind-company such as, if small enough, you would put in your pocket and carry about with you. We call the holding in the hand, or the house, or the pocket, or the power, HAVING; but things so held cannot really be HAD; HAVING is but an illusion in regard to THINGS. It is only what we can be WITH that we can really possess-that is, what is of our kind, from God to the lowest animal partaking of humanity. A love can never be lost; it is a possession; but who can take his diamond ring into the somewhere beyond?-it is not a possession. God only can be ours perfectly; nothing called property can be ours at all."

"I know it-with my head at least," said Alister; "but I am not sure how you apply it to me."

"You love your country-don't you, Alister?"

"I do."

"What do you mean by LOVING YOUR COUNTRY?"

"It is hard to say all at once. The first thing that comes to me is, that I would rather live in it than in any other."

"Would you care to vaunt your country at the expense of any other?"

"Not if it did not plainly excel-and even then it might be neither modest nor polite!"

"Would you feel bound to love a man more because he was a fellow-countryman?"

"Other things being equal, I could not help it."

"Other things not being equal,-?"

"I should love the best man best-Scotsman or negro."

"That is as I thought of you. For my part, my love for my own people has taught me to love every man, be his colour or country what it may. The man whose patriotism is not leading him in that direction has not yet begun to be a true patriot. Let him go to St. Paul and learn, or stay in his own cellar and be an idiot.-But now, from loving our country, let us go down the other way:-Do you love the highlands or the lowlands best? You love the highlands, of course, you say. And what district do you like best? Our own. What parish? Your father's. What part of the parish? Why this, where at this moment we are lying. Now let me ask, have you, by your love for this piece of the world, which you will allow me to call ours, learned to love the whole world in like fashion?"

"I cannot say so. I do not think we can love the whole world in the same way as our own part of it-the part where we were born and bred! It is a portion of our very being."

"If your love to what we call our own land is a love that cannot spread, it seems to me of a questionable kind-of a kind involving the false notion of HAVING? The love that is eternal is alone true, and that is the love of the essential, which is the universal. We love indeed individuals, even to their peculiarities, but only BECAUSE of what lies under and is the life of them-what they share with every other, the eternal God-born humanity WHICH IS THE PERSON. Without this humanity where were your friend? Mind, I mean no abstraction, but the live individual humanity. Do you see what I am driving at? I would extend my love of the world to all the worlds; my love of humanity to all that inhabit them. I want, from being a Scotsman, to be a Briton, then a European, then a cosmopolitan, then a dweller of the universe, a lover of all the worlds I see, and shall one day know. In the face of such a hope, I find my love for this ground of my father's-not indeed less than before, but very small. It has served its purpose in having begun in me love of the revelation of God. Wherever I see the beauty of the Lord, that shall be to me his holy temple. Our Lord was sent first to the lost sheep of the house of Israel:-how would you bear to be told that he loved them more than Africans or Scotsmen?"

"I could not bear it."

"Then, Alister, do you not see that the love of our mother earth is meant to be but a beginning; and that such love as yours for the land belongs to that love of things which must perish? You seem to me not to allow it to blossom, but to keep it a hard bud; and a bud that will not blossom is a coffin. A flower is a completed idea, a thought of God, a creature whose body is most perishable, bat whose soul, its idea, cannot die. With the idea of it in you, the withering of the