Part 6

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_ 72. In a terrible catastrophe that took place but a short time ago,[Footnote: The fire at the Bazar de la Charite in Paris.] destiny afforded yet another, and perhaps the most startling instance of what it pleases men to term her injustice, her blindness, or her irresponsibility. She seemed to have singled out for especial chastisement the solitary external virtue that reason has left us--our love for our fellow-man. There must have been some moderately righteous men amongst the victims, and it seems almost certain that there was at least one whose virtue was wholly disinterested and sincere. It is the presence of this one truly good man that warrants our asking, in all its simplicity, the terrible question that rises to our lips. Had he not been there we might have tried to believe that this act of seemingly monstrous injustice was in reality composed of particles of sovereign justice. We might have whispered to ourselves that what they termed charity, out yonder, was perhaps only the arrogant flower of permanent injustice.

We seem unwilling to recognise the blindness of the external forces, such as air, fire, water, the laws of gravity and others, with which we must deal and do battle. The need is heavy upon us to find excuses for fate; and even when blaming her, we seem to be endeavouring still to explain the causes of her past and her future action, conscious the while of a feeling of pained surprise, as though a man we valued highly had done some dreadful deed. We love to idealise destiny, and are wont to credit her with a sense of justice loftier far than our own; and however great the injustice whereof she may have been guilty, our confidence will soon flow back to her, the first feeling of dismay over; for in our heart we plead that she must have reasons we cannot fathom, that there must be laws we cannot divine. The gloom of the world would crush us were we to dissociate morality from fate. To doubt the existence of this high, protecting justice and virtue, would seem to us to be denying the existence of all justice and of all virtue.

We are no longer able to accept the narrow morality of positive religion, which entices with reward and threatens with punishment; and yet we are apt to forget that, were fate possessed of the most rudimentary sense of justice, our conception of a lofty, disinterested morality would fade into thin air. What merit in being just ourselves if we be not convinced of the absolute injustice of fate? We no longer believe in the ideals once held by saints, and we are confident that a wise God will hold of as little account the duty done through hope of recompense, as the evil done for sake of gain; and this even though the recompense hoped for be nothing but the self-ensuing peace of mind. We say that God, who must be at least as high as the highest thoughts He has implanted in the best of men, will withhold His smile from those who have desired but to please Him; and that they only who have done good for the sake of good and as though He existed not, they only who have loved virtue more than they loved God Himself, shall be allowed to stand by His side. And yet, and for all this, no sooner does the event confront us, than we discover that we still are guided by the "moral maxims" of our childhood. Of more avail would be a "List of chastised virtues." The soul that is quick with life would find its profit therein; the cause of virtue would gain in vigour and in majesty. Let us not forget that it is from the very nonmorality of destiny that a nobler morality must spring into life; for here, as everywhere, man is never so strong with his own native strength as when he realises that he stands entirely alone. As we consider the crowning injustice of fate, it is the negation of high moral law that disturbs us; but from this negation there at once arises a moral law that is higher still. He who no longer believes in reward or punishment must do good for the sake of good. Even though a moral law seem on the eve of disappearing, we need have no cause for disquiet; its place will be speedily filled by a law that is greater still. To attribute morality to fate is but to lessen the purity of our ideal; to admit the injustice of fate is to throw open before us the ever-widening fields of a still loftier morality. Let us not think virtue will crumble, though God Himself seem unjust. Where shall the virtue of man find more everlasting foundation than in the seeming injustice of God?

73. Let us not cavil, therefore, at nature's indifference to the sage. It is only because we are not yet wise enough that this indifference seems strange; for the first duty of wisdom is to throw into light the humbleness of the place in the universe that is filled by man.

Within his sphere he seems of importance, as the bee in its cell of honey; but it were idle to suppose that a single flower the more will blossom in the fields because the queen bee has proved herself a heroine in the hive. We need not fear that we depreciate ourselves when we extol the universe. Whether it be ourselves or the entire world that we consider great, still will there quicken within our soul the sense of the infinite, which is of the life-blood of virtue. What is an act of virtue that we should expect such mighty reward? It is within ourselves that reward must be found, for the law of gravitation will not swerve. They only who know not what goodness is are ever clamouring for the wage of goodness. Above all, let us never forget that an act of goodness is of itself always an act of happiness. It is the flower of a long inner life of joy and contentment; it tells of peaceful hours and days on the sunniest heights of our soul. No reward coming after the event can compare with the sweet reward that went with it. The upright man who perished in the catastrophe I mentioned was there because his soul had found a peace and strength in virtue that not happiness, love, or glory could have given him. Were the flames to retreat before such men, were the waters to open and death to hesitate, what were righteousness or heroism then? Would not the true happiness of virtue be destroyed? virtue that is happy because it is noble and pure, that is noble and pure because it desires no reward? There may be human joy in doing good with definite purpose, but they who do good expecting nothing in return know a joy that is divine. Where we do evil our reasons mostly are known to us, but our good deed becomes the purer for our ignorance of its motive. Would we know how to value the righteous man, we have but to question him as to the motives of his righteousness. He will probably be the most truly righteous who is least ready with his answer. Some may suppose that as intellect widens many a motive for heroism will be lost to the soul; but it should be borne in mind that the wider intellect brings with it an ideal of heroism loftier and more disinterested still. And this much at least is certain: he who thinks that virtue stands in need of the approval of destiny or of worlds, has not yet within him the veritable sense of virtue. Truly to act well we must do good because of our craving for good, a more intimate knowledge of goodness being all we expect in return. "With no witness save his heart alone," said St. Just. In the eyes of a God there must surely be marked distinction between the soul of the man who believes that the rays of a virtuous deed shall shine through furthest space, and the soul of the other who knows they illumine his heart alone. There may be greater momentary strength in the overambitious truth, but the strength that is brought by the humble human truth is far more earnest and patient. Is it wiser to be as the soldier who imagines that each blow he strikes brings victory nearer, or as the other who knows his little account in the combat but still fights sturdily on? The upright man would scorn to deceive his neighbour, but is ever unduly inclined to regard some measure of self-deception as inseparable from his ideal.

If there were profit in virtue, then would the noblest of men be compelled to seek happiness elsewhere; and God would destroy their main object in life were He to reward them often. Nothing is indispensable, perhaps, or even necessary; and it may be that if the joy of doing good for sake of good were taken from the soul, it would find other, purer joys; but in the meantime, it is the most beautiful joy we know, therefore let us respect it. Let us not resent the misfortunes that sometimes befall virtue, lest we at the same time disturb the limpid essence of its happiness. The soul that has this happiness dreams no more of reward, than others expect punishment because of their wickedness. They only are ever clamouring for justice who know it not in their lives.

74. There is wisdom in the Hindu saying: "Work as they work, who are ambitious. Respect life, as they respect it who desire it. Be happy, as they are happy who live for happiness alone."

And this is indeed the central point of human wisdom--to act as though each deed must bear wondrous, everlasting, fruit, and yet to realise the insignificance of a just action before the universe; to grasp the disproportion of things, and yet to march onwards as though the proportions were established by man; to keep our eyes fixed on the great sphere, and ourselves to move in the little sphere with as much confidence and earnestness, with as much assurance and satisfaction, as though the great sphere were contained within it.

Is there need of illusion to keep alive our desire for good? then must this desire stand confessed as foreign to the nature of man. It is a mistake to imagine that the heart will long cherish within it the ideas that reason has banished; but within the heart there is much that reason may take to itself. And at last the heart becomes the refuge to which reason is apt to fly, ever more and more simply, each time that the night steals upon it; for it is to the heart as a young, clairvoyant girl, who still at times needs advice from her blind, but smiling, mother. There comes a moment in life when moral beauty seems more urgent, more penetrating, than intellectual beauty; when all that the mind has treasured must be bathed in the greatness of soul, lest it perish in the sandy desert, forlorn as a river that seeks in vain for the sea.

75. But let us exaggerate nothing when dealing with wisdom, though it be wisdom itself. The external forces, we know, will not yield to the righteous man; but still he is absolute lord of most of the inner powers; and these are for ever spinning the web of nearly all our happiness and sorrow. We have said elsewhere that the sage, as he passes by, intervenes in countless dramas. Indeed his mere presence suffices to arrest most of the calamities that arise from error or evil. They cannot approach him, or even those who are near him. A chance meeting with creature endowed with simple and loving wisdom has stayed the hands of men who else had committed countless acts of folly or wickedness; for in life most characters are subordinate, and it is chance alone that determines whether the track which they are to follow shall be that of suffering or peace. The atmosphere around Jean-Jacques Rousseau was heavy with lamentation and treachery, delirium, deceit, and cunning; whereas Jean Paul moved in the midst of loyalty and nobility, the centre of peace and love. We subdue that in others which we have learned to subdue in ourselves. Around the upright man there is drawn a wide circle of peace, within which the arrows of evil soon cease to fall; nor have his fellows the power to inflict moral suffering upon him. For indeed if our tears can flow because of our enemies' malice, it is only because we ourselves would fain make our enemies weep. If the shafts of envy can wound and draw blood, it is only because we ourselves have shafts that we wish to throw; if treachery can wring a groan from us, we must be disloyal ourselves, Only those weapons can wound the soul that it has not yet sacrificed on the altar of Love.

76. The dramas of virtue are played on a stage whose mysteries not even the wisest can fathom. It is only as the last word is spoken that the curtain is raised for an instant; we know nothing of all that preceded, of the brightness or gloom that enwrapped it. But of one thing at least the just man may be certain; it will be in an act of charity, or justice, that his destiny will meet him face to face. The blow must inevitably find him prepared, in a state of grace, as the Christian calls it; in other words, in a state of inner happiness. And that in itself bars the door on evil destiny within us, and closes most of the gates by which external misfortune can enter. As our conception of duty and happiness gains in dignity, so does the sway of moral suffering become the more restricted and purer. And is not moral suffering the most tyrannical weapon in the armoury of destiny? Our happiness mainly depends on the freedom that reigns within us; a freedom that widens with every good deed, and contracts beneath acts of evil. Not metaphorically, but literally, does Marcus Aurelius free himself each time he discovers a new truth in indulgence, each time that he pardons, each time he reflects. Still less of a metaphor is it to declare that Macbeth enchains himself anew with every fresh crime. And if this be true of the great crimes of kings and the virtues of heroes, it is no less true of the humblest faults and most hidden virtues of ordinary life. Many a youthful Marcus Aurelius is still about us; many a Macbeth, who never stirs from his room. However imperfect our conception of virtue, still let us cling to it; for a moment's forgetfulness exposes us to all the malignant forces from without. The simplest lie to myself, buried though it may be in the silence of my soul, may yet be as dangerous to my inner liberty as an act of treachery on the marketplace. And from the moment that my inner liberty is threatened, destiny prowls around my external liberty as stealthily as a beast of prey that has long been tracking its victim.

77. Can we conceive a situation in life wherein a man who is truly wise and noble can be made to suffer as profoundly as the man who follows evil? In this world it is far more certain that vice will be punished, than that virtue will meet with reward; yet we must bear in mind that it is the habit of crime to shriek aloud beneath its punishment, whereas virtue rewards itself in the silence that is the walled garden of its happiness. Evil drags horrid catastrophe behind it; but an act of virtue is only a silent offering to the profoundest laws of life; and therefore, doubtless, does the balance of mighty justice seem more ready to incline beneath deeds of darkness than beneath those of light. But if we can scarcely believe that "happiness in crime" be possible, have we more warrant for faith in the "unhappiness of virtue"? We know that the executioner can stretch Spinoza on the rack, and that terrible disease will spare Antoninus Pius no more than Goneril or Regan; but pain such as this belongs to the animal, not the human, side of man. Wisdom has indeed sent science, the youngest of her sisters, into the realm of destiny, with the mission to bring the zone of physical suffering within ever-narrowing limits; but there are inaccessible regions within that realm, where disaster ever will rule. Some stricken ones there will always be, victims to irreducible injustice; and yet will the true wisdom, in the midst of its sorrow, only be fortified thereby, only gain in self-reliance and humanity all that it, may lose in more mystic qualities. We become truly just only when it is finally borne home to us that we must search within ourselves for our model of justice. Again, it is the injustice of destiny that restores man to his place in the universe. It is not well that he should for ever be pasting anxious glances about him, like the child that has strayed from its mother's side. Nor need we believe that these disillusions must necessarily give rise to moral discouragement; for the truth that seems discouraging does in reality only transform the courage of those strong enough to accept it; and, in any event, a truth that disheartens, because it is true, is still of far more value than the most stimulating of falsehoods. But indeed no truth can discourage, whereas much that passes as courage only bears the semblance thereof. The thing that enfeebles the weak will but help to strengthen the strong. "Do you remember the day," wrote a woman to her lover, "when we sat together by the window that looked on to the sea, and watched the meek procession of white-sailed ships as they followed each other into harbour? . . . Ah! how that day comes back to me! . . . Do you remember that one ship had a sail that was nearly black, and that she was the last to come in? And do you remember, too, that the hour of separation was upon us, and that the arrival of the last boat of all was to be our signal for departure? We might perhaps have found cause for sadness in the gloomy sail that fluttered at her mast; but we who loved each other had 'accepted' life, and we only smiled as we once more recognised the kinship of our thoughts." Yes, it is thus we should act; and though we cannot always smile as the black sail heaves in sight, yet is it possible for us to find in our life something that shall absorb us to the exclusion of sadness, as her love absorbed the woman whose words I have quoted. Complaints of injustice grow less frequent as the brain and the heart expand. It is well to remind ourselves that in this world, whose fruit we are, all that concerns us must necessarily be more conformable with our existence than the most beneficent law of our imagination. The time has arrived perhaps when man must learn to place the centre of his joys and pride elsewhere than within himself. As this idea takes firmer root within us, so do we become more conscious of our helplessness beneath its overwhelming force; yet is it at the same time borne home to us that of this force we ourselves form part; and even as we writhe beneath it, we are compelled to admire, as the youthful Telemachus admired the power of his father's arm. Our own instinctive actions awaken within us an eager curiosity, an affectionate, pleased surprise: why should we not train ourselves thus to regard the instinctive actions of nature? We love to throw the dim light of our reason on to our unconsciousness: why not let it play on what we term the unconsciousness of the universe? We are no less deeply concerned with the one than the other. "After he has become acquainted with the power that is in him," said a philosopher, "one of the highest privileges of man is to realise his individual powerlessness. Out of the very disproportion between the infinite which kills us and this nothing that we are, there arises within us a sensation that is not without grandeur; we feel that we would rather be crushed by a mountain than done to death by a pebble, as in war we would rather succumb beneath the charge of thousands than fall victim to a single arm. And as our intellect lays bare to us the immensity of our helplessness, so does it rob defeat of its sting." Who knows? We are already conscious of moments when the something that has conquered us seems nearer to ourselves than the part of us that has yielded. Of all our characteristics, self-esteem is the one that most readily changes its home, for we are instinctively aware that it has never truly formed part of us. The self-esteem of the courtier who waits on the mighty king soon finds more splendid lodging in the king's boundless power; and the disgrace that may befall him will wound his pride the less for that it has descended from the height of a throne. Were nature to become less indifferent, it would no longer appear so vast. Our unfettered sense of the infinite cannot afford to dispense with one particle of the infinite, with one particle of its indifference; and there will ever remain something within our soul that would rather weep at times in a world that knows no limit, than enjoy perpetual happiness in a world that is hemmed in.

If destiny were invariably just in her dealings with the wise, then doubtless would the existence of such a law furnish sufficient proof of its excellence; but as it is wholly indifferent, it is better so, and perhaps even greater; for what the actions of the soul may lose in importance thereby does but go to swell the dignity of the universe. And loss of grandeur to the sage there is none; for he is as profoundly sensitive to the greatness of nature as to the greatness that lurks within man. Why harass our soul with endeavour to locate the infinite? As much of it as can be given to man will go to him who has learned to wonder.

78. Do you know a novel of Balzac, belonging to the "Celibataires" series, called Pierrette? It is not one of Balzac's masterpieces, but it has points of much interest for us. It is the story of an orphaned Breton girl, a sweet, innocent child, who is suddenly snatched away, by her evil star, from the grandparents who adore her, and transferred to the care of an aunt and uncle. Monsieur Rogron and his sister Sylvia. A hard, gloomy couple, these two; retired shopkeepers, who live in a dreary house in the back streets of a dreary country town. Their celibacy weighs heavily upon them; they are miserly, and absurdly vain; morose, and instinctively full of hatred.

The poor inoffensive girl has hardly set foot in the house before her martyrdom begins. There are terrible questions of money and economy, ambitions to be gratified, marriages to be prevented, inheritances to be turned aside: complications of every kind. The neighbours and friends of the Rogrons behold the long and painful sufferings of the victim with unruffled tranquillity, for their every natural instinct leads them to applaud the success of the stronger. And at last Pierrette dies, as unhappily as she has lived; while the others all triumph--the Rogrons, the detestable lawyer Vinet, and all those who had helped them; and the subsequent happiness of these wretches remains wholly untroubled. Fate would even seem to smile upon them; and Balzac, carried away in spite of himself by the reality of it all, ends his story, almost regretfully, with these words: "How the social villainies of this world would thrive under our laws if there were no God!"

We need not go to fiction for tragedies of this kind; there are many houses in which they are matters of daily occurrence. I have borrowed this instance from Balzac's pages because the story lay there ready to hand; the chronicle, day by day, of the triumph of injustice. The very highest morality is served by such instances, and a great lesson is taught; and perhaps the moralists are wrong who try to weaken this lesson by finding excuses for the iniquities of fate. Some are satisfied that God will give innocence its due reward. Others tell us that in this case it is not the victim who has the greatest claim upon our sympathy. And these are doubtless right, from many points of view; for little Pierrette, miserable though she was, and cruelly tormented, did yet experience joys that her tyrants never would know. In the midst of her sorrow, she remained gentle, and tender, and loving; and therein lies greater happiness than in hiding cruelty, hatred, and selfishness beneath a smile. It is sad to love and be unloved, but sadder still to be unable to love. And how great is the difference between the petty, sordid desires, the grotesque delights, of the Rogrons, and the mighty longing that filled the child's soul as she looked forward to the time when injustice at last should cease! Little wistful Pierrette was perhaps no wiser than those about her; but before such as must bear unmerited suffering there stretches a wide horizon, which here and again takes in the joys that only the loftiest know; even as the horizon of the earth, though not seen from the mountain peak, would appear at times to be one with the corner-stone of heaven. The injustice we commit speedily reduces us to petty, material pleasures; but, as we revel in these, we envy our victim; for our tyranny has thrown open the door to joys whereof we cannot deprive him--joys that are wholly beyond our reach, joys that are purely spiritual. And the door that opens wide to the victim is sealed in the tyrant's soul; and the sufferer breathes a purer air than he who has made him suffer. In the hearts of the persecuted there is radiance, where those who persecute have only gloom; and is it not on the light within us that the wellbeing of happiness depends? He who brings sorrow with him stifles more happiness within himself than in the man he overwhelms. Which of us, had he to choose, but would rather be Pierrette than Rogron? The instinct of happiness within us needs no telling that he who is morally right must be happier than he who is wrong, though the wrong be done from the height of a throne. And, even though the Rogrons be unaware of their Injustice, it alters nothing; for, be we aware or unaware of the evil we commit, the air we breathe will still be heavily charged. Nay, more--to him who knows he does wrong there may come, perhaps, the desire to escape from his prison; but the other will die in his cell, without even his thoughts having travelled beyond the gloomy walls that conceal from him the true destiny of man.

79. Why seek justice where it cannot be? and where can it be, save in our soul? Its language is the natural language of the spirit of man; but this spirit must learn new words ere it can travel in the universe. Justice is the very last thing of all wherewith the universe concerns itself. It is equilibrium that absorbs its attention; and what we term justice is truly nothing but this equilibrium transformed, as honey is nothing but a transformation of the sweetness found in the flower. Outside man there is no justice; within him injustice cannot be. The body may revel in ill--gotten pleasure, but virtue alone can bring contentment to the soul. Our inner happiness is measured out to us by an incorruptible Judge and the mere endeavour to corrupt him still further reduces the sum of the final, veritable happiness he lets fall into the shining scale. It is lamentable enough that a Rogron should be able to torture a helpless child, and darken the few hours of life the chance of the world had given; but injustice there would be only if his wickedness procured him the inner happiness and peace, the elevation of thought and habit, that long years spent in love and meditation had procured for Spinoza and Marcus Aurelius. Some slight intellectual satisfaction there may be in the doing of evil; but none the less does each wrongful deed clip the wings of our thoughts, till at length they can only crawl amidst all that is fleeting and personal. To commit an act of injustice is to prove we have not yet attained the happiness within our grasp. And in evil--reduce things to their primal elements, and you shall find that even the wicked are seeking some measure of peace, a certain up-lifting of soul. They may think themselves happy, and rejoice for such dole as may come to them; but would it have satisfied Marcus Aurelius, who knew the lofty tranquillity, the great quickening of the soul? Show a vast lake to the child who has never beheld the sea, it will clap its hands and be glad, and think the sea is before it; but therefore none the less does the veritable sea exist.

It may be that a man will find happiness in the puny little victories that his vanity, envy, or indifference win for him day after day. Shall we begrudge him such happiness, we, whose eyes can see further? Shall we strive for his consciousness of life, for the religion that pleases his soul, for the conception of the universe that justifies his cares? Yet out of these things are the banks made between which happiness flows; and as they are, so shall the river be, in shallowness or in depth. He may believe that there is a God, or that there is no God; that all ends in this world, or that it is prolonged into the next; that all is matter, or that all is spirit. He will believe these things much as wise men believe them; but do you think his manner of belief can be the same? To look fearlessly upon life; to accept the laws of nature, not with meek resignation, but as her sons, who dare to search and question; to have peace and confidence within our soul--these are the beliefs that make for happiness. But to believe is not enough; all depends on how we believe. I may believe that there is no God, that I am self-contained, that my brief sojourn here serves no purpose; that in the economy of this world without limit my existence counts for as little as the evanescent hue of a flower--I may believe all this, in a deeply religious spirit, with the infinite throbbing within me; you may believe in one all-powerful God, who cherishes and protects you, yet your belief may be mean, and petty, and small. I shall be happier than you, and calmer, if my doubt is greater, and nobler, and more earnest than is your faith; if it has probed more deeply into my soul, traversed wider horizons, if there are more things it has loved. And if the thoughts and feelings on which my doubt reposes have become vaster and purer than those that support your faith, then shall the God of my disbelief become mightier and of supremer comfort than the God to whom you cling. For, indeed, belief and unbelief are mere empty words; not so the loyalty, the greatness and profoundness of the reasons wherefore we believe or do not believe. _

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