At Large, Arthur Christopher Benson [buy e reader TXT] 📗

some medicine for his tortured spirit. I walked with a holy awe along the leafy lanes to Alfoxden, where the beautiful house nestles in the green combe among its oaks, thinking how here, and here, Wordsworth and Coleridge had walked together in the glad days of youth, and planned, in obscurity and secluded joy, the fresh and lovely lyrics of their matin-prime.

I turn, I confess, more eagerly to scenes like these than to scenes of historical and political tradition, because there hangs for me a glory about the scene of the conception and genesis of beautiful imaginative work that is unlike any glory that the earth holds. The natural joy of the youthful spirit receiving the impact of mighty thoughts, of poignant impressions, has for me a liberty and a grace which no historical or political associations could ever possess. I could not glow to see the room in which a statesman worked out the details of a Bill for the extension of the franchise, or a modification of the duties upon imports and exports, though I respect the growing powers of democracy and the extinction of privilege and monopoly; but these measures are dimmed and tainted with intrigue and manoeuvre and statecraft. I do not deny their importance, their worth, their nobleness. But not by committees and legislation does humanity triumph. In the vanguard go the blessed adventurous spirits that quicken the moral temperature, and uplift the banner of simplicity and sincerity. The host marches heavily behind, and the commissariat rolls grumbling in the rear of all; and though my place may be with the work-a-day herd, I will send my fancy afar among the leafy valleys and the far-off hills of hope.

But I would not here quarrel with the taste of any man. If a mortal chooses to travel in search of comfortable rooms, new cookery and wines, the livelier gossip of unknown people, in heaven's name let him do so. If another wishes to study economic conditions, standards of life, rates of wages, he has my gracious leave for his pilgrimage. If another desires to amass historical and archaeological facts, measurements of hypaethral temples, modes of burial, folk-lore, fortification, God forbid that I should throw cold water on the quest. But the only traveller whom I recognise as a kindred spirit is the man who goes in search of impressions and effects, of tone and atmosphere, of rare and curious beauty, of uplifting association. Nothing that has ever moved the interest, or the anxiety, or the care, or the wonder, of human beings can ever wholly lose its charm. I have felt my skin prickle and creep at the sight of that amazing thing in the Dublin museum, a section dug bodily out of a claypit, and showing the rough-hewn stones of a cist, deep in the earth, the gravel over it and around it, the roots of the withered grass forming a crust many feet above, and, inside the cist, the rude urn, reversed over a heap of charred ashes; it was not the curiosity of the sight that moved me, but the thought of the old dark life revealed, the dim and savage world, that was yet shot through and pierced, even as now, with sorrow for death, and care for the beloved ashes of a friend and chieftain. Such a sight sets a viewless network of emotion, which seems to interlace far back into the ages, all pulsating and stirring. One sees in a flash that humanity lived, carelessly and brutally perhaps, as we too live, and were confronted, as we are confronted, with the horror of the gap, the intolerable mystery of life lapsing into the dark. Ah, the relentless record, the impenetrable mystery! I care very little, I fear, for the historical development of funereal rites, and hardly more for the light that such things throw on the evolution of society. I leave that gratefully enough to the philosophers. What I care for is the touch of nature that shows me my ancient brethren of the dim past--who would have mocked and ridiculed me, I doubt not, if I had fallen into their hands, and killed me as carelessly as one throws aside the rind of a squeezed fruit--yet I am one of them, and perhaps even something of their blood flows in my veins yet.

As I grow older, I tend to travel less and less, and I do not care if I never cross the Channel again. Is there a right and a wrong in the matter, an advisability or an inadvisability, an expediency or an inexpediency? I do not think so. Travelling is a pleasure, if it is anything, and a pleasure pursued from a sense of duty is a very fatuous thing. I have no good reason to give, only an accumulation of small reasons. Dr. Johnson once said that any number of insufficient reasons did not make a sufficient one, just as a number of rabbits did not make a horse. A lively but misleading illustration: he might as well have said that any number of sovereigns did not make a cheque for a hundred pounds. I suppose that I do not like the trouble, to start with; and then I do not like being adrift from my own beloved country. Then I cannot converse in any foreign language, and half the pleasure of travelling comes from being able to lay oneself alongside of a new point of view. Then, too, I realise, as I grow older, how little I have really seen of my own incomparably beautiful and delightful land, so that, like the hero of Newman's hymn,


"I do not ask to see
The distant scene; one step enough for me."


And, lastly, I have a reason which will perhaps seem a far-fetched one. Travel is essentially a distraction, and I do not want to be distracted any more. One of the mistakes that people make, in these Western latitudes, is to be possessed by an inordinate desire to drown thought. The aim of many men whom I know seems to me to be occupied in some absolutely definite way, so that they may be as far as possible unaware of their own existence. Anything to avoid reflection! A normal Englishman does not care very much what the work and value of his occupation is, as long as he is occupied; and I am not at all sure that we came into the world to be occupied. Christ, in the Gospel story, rebuked the busy Martha for her bustling anxieties, her elaborate attentions to her guests, and praised the leisurely Mary for desiring to sit and hear Him talk. Socrates spent his life in conversation. I do not say that contemplation is a duty, but I cannot help thinking that we are not forbidden to scrutinise life, to wonder what it is all about, to study its problems, to apprehend its beauty and significance. We admire a man who goes on making money long after he has made far more than he needs; we think a life honourably spent in editing Greek books. Socrates in one of Plato's dialogues quotes the opinion of a philosopher to the effect that when a man has made enough to live upon, he should begin to practise virtue. "I think he should begin even earlier," says the interlocutor; and I am wholly in agreement with him. Travel is one of the expedients to which busy men resort, in order that they may forget their existence. I do not venture to think this exactly culpable, but I feel sure that it is a pity that people do not do less and think more. If a man asks what good comes from thinking, I can only retort by asking what good comes from the multiplication of unnecessary activity. I am quite as much at a loss as any one else to say what is the object of life, but I do not feel any doubt that we are not sent into the world to be in a fuss. Like the lobster in The Water-Babies, I cry, "Let me alone; I want to think!" because I believe that that occupation is at least as profitable as many others.

And then, too, without travelling more than a few miles from my door, I can see things fully as enchanting as I can see by ranging Europe. I went to-day along a well-known road; just where the descent begins to fall into a quiet valley, there stands a windmill--not one of the ugly black circular towers that one sometimes sees, but one of the old crazy boarded sort, standing on a kind of stalk; out of the little loopholes of the mill the flour had dusted itself prettily over the weather-boarding. From a mysterious hatch half-way up leaned the miller, drawing up a sack of grain with a little pulley. There is nothing so enchanting as to see a man leaning out of a dark doorway high up in the air. He drew the sack in, he closed the panel. The sails whirled, flapping and creaking; and I loved to think of him in the dusty gloom, with the gear grumbling among the rafters, tipping the golden grain into its funnel, while the rattling hopper below poured out its soft stream of flour. Beyond the mill, the ground sank to a valley; the roofs clustered round a great church tower, the belfry windows blinking solemnly. Hard by the ancient Hall peeped out from its avenue of elms. That was a picture as sweet as anything I have ever seen abroad, as perfect a piece of art as could be framed, and more perfect than anything that could be painted, because it was a piece out of the old kindly, quiet life of the world. One ought to learn, as the years flow on, to love such scenes as that, and not to need to have the blood and the brain stirred by romantic prospects, peaked hills, well-furnished galleries, magnificent buildings: mutare animum, that is the secret, to grow more hopeful, more alive to delicate beauties, more tender, less exacting. Nothing, it is true, can give us peace; but we get nearer it by loving the familiar scene, the old homestead, the tiny valley, the wayside copse, than we do by racing over Europe on the track of Giorgione, or over Asia in pursuit of local colour. After all, everything has its appointed time. It is good to range in youth, to rub elbows with humanity, and then, as the days go on, to take stock, to remember, to wonder, "To be content with little, to serve beauty well."



VI. SPECIALISM

It is a very curious thing to reflect how often an old platitude or axiom retains its vitality, long after the conditions which gave it birth have altered, and it no longer represents a truth. It would not matter if such platitudes only lived on dustily in vapid and ill-furnished minds, like the vases of milky-green opaque glass decorated with golden stars, that were the joy of Early Victorian chimney-pieces, and now hold spills in the second-best spare bedroom. But like the psalmist's enemies, platitudes live and are mighty. They remain, and, alas! they have the force of arguments in the minds of sturdy unreflective men, who describe themselves as plain, straightforward people, and whose opinions carry weight in a community whose feelings are swayed by the statements of successful men rather than by the conclusions of reasonable men.

One of these pernicious platitudes is the statement that every one ought to know something about everything and everything about something. It has a speciously epigrammatic air about it, dazzling enough to persuade the common-sense person that it is an intellectual judgment.

As a matter of fact, under