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Beside Still Waters, a fiction by Arthur C. Benson |
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Chapter 26. Activity--Work--Isolation |
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_ Chapter XXVI. Activity--Work--Isolation Hugh went once to spend a few days with an old friend who had held an important living in a big country town. It was a somewhat bewildering experience. His friend was what would be called a practical person, and loved organisation--the word was often on his lips--with a consuming passion. Hugh saw that he was a very happy man; he was a big fellow, with a sanguine complexion and a resonant voice. He was always in high spirits: he banged doors behind him, and when he hurried upstairs, the whole house seemed to shake. Every moment of his day was full to the brim of occupation. He could be heard shouting directions in the garden and stables at an early hour; he received and wrote a great many letters; he attended many committees and meetings. He hurried about the country, he made speeches, he preached. Hugh heard one of his sermons, which was delivered with abundant geniality. It consisted of a somewhat obvious paraphrase of a Scripture scene--the slaughter of the prophets of Baal by Elijah. The preacher described the ugly carnage with much gusto. He then invited his hearers to stamp out evil with similar vigour, and ended with drawing a highly optimistic picture of the world, representing evil and sin as a kind of skulking and lingering contagion, which God was doing His best to get rid of, and which was indeed only kept alive by the foolish perversity of a few abandoned persons, and would soon be extirpated altogether if only enough committees would meet and take the thing up in a businesslike way. It was in a sense a vigorous performance, and Hugh thought that though there was little attempt to bind up the broken-hearted, yet he could conceive its having an inspiriting effect on people who felt themselves on the right side. His friend found time one evening, as they sat smoking together, to inquire into Hugh's occupations, and read him a friendly lecture on the subject of making himself more useful. Hugh felt that it was useless to argue the question; but when he came away, somewhat dizzied and wearied by the tumultuous energy of his friend's life, he found himself wondering exactly how much resulted from this buzzing and humming organisation. There was not a marked difference between his friend's parish and other parishes, except that there were certainly more meetings. Hugh had indeed an uneasy sense that a man with less taste for organisation, and more leisure for pastoral intercourse with his flock, might have effected more. The vicar's chief concern indeed seemed to be with the prosperous and healthy members of his parish; if there was a case of destitution, of illness, of sorrow, it was certainly inquired into; some hard-featured lady, with a strong sense of rectitude and usefulness, would be commissioned to go and look into the matter. She generally returned saying cheerfully that she had put things straight, and that it turned out to be all their own fault. But Hugh found his reflections taking a still more sceptical turn. The vicar's theory was that we were all put into the world to be of use to other people. But his idea of helping other people was not to help them to what they desired, but to what he thought it was right that they should desire. He had very little compassion, Hugh saw, for failure and error. If a parishioner was in trouble, the vicar tended to say he had no one to blame but himself for it. Hugh felt that he did not wish to be in his friend's parish. If one was able-bodied and sensible, one was put on a committee or two; if one was unfortunate or obscure, one was invaded by a district visitor. If one was a Dissenter, one would be treated with a kind of gloomy courtesy--for the vicar was great on not alienating Dissenters, but bringing them in, as he phrased it; and if a Dissenter became an Anglican, the vicar rejoiced with what he believed to be the joy of the angels over a repentant sinner, and made him a parish worker at once. Then Hugh went further and deeper, and tried to ascertain what he really felt on the subject of usefulness. Tracing back the constitution of society to its origin, he saw that it was clear that every one owed a certain duty of work to the community. A society could not exist in idleness; and every one who was capable of work must work to support himself; and then a certain amount of work must be done by the able-bodied to support those who were either too old or too young to support themselves. But the labouring class, the producers, were forced by the constitution of things to work even more than that; because there were a certain number of persons in the community, capitalists and leisurely people, who lived in idleness on the labour of the workers. He put aside the great majority of simple workers, the labouring classes, because there was no doubt about their position. If a man did his work honestly, and supported himself and his family, living virtuously, and endeavouring to bring up his children virtuously, that was a fine simple life. Then came the professional classes, who were necessary too, doctors, lawyers, priests, soldiers, sailors, merchants, even writers and artists; all of them had a work to do in the world. This then seemed the law of one's being: that men were put into the world, and the one thing that was clear was that they were meant to work; did duty stop there? had a man, when his work was done, a right to amuse and employ himself as he liked, so long as he did not interfere with or annoy other people? or had he an imperative duty laid upon him to devote his energies, if any were left, to helping other people? What in fact _was_ the obscure purpose for which people were sent into the world? It was a pleasant place on the whole for healthy persons, but there was still a large number of individuals to whom it was by no means a pleasant place. No choice was given us, so far as we knew, as to whether we would enter the world or not, nor about the circumstances which were to surround us. Our lives indeed were strangely conditioned by an abundance of causes which lay entirely outside our control, such as heredity, temperament, environment. One supposed oneself to be free, but in reality one was intolerably hampered and bound. The only theory that could satisfactorily account for life as we found it was, that either it was an educational progress, and that we were being prepared for some further existence, for which in some mysterious way our experience, however mean, miserable, and ungentle, must be intended to fit us; or else it was all a hopeless mystery, the work of some prodigious power who neither loved or hated, but just chose to act so. In any case it was a very slow process; the world was bound with innumerable heavy chains. There was much cruelty, stupidity, selfishness, meanness abroad; all those ugly things decreased very slowly, if indeed they decreased at all. Yet there seemed, too, to be a species of development at work. But the real mystery lay in the fact that, while our hopes and intuitions pointed to there being a great and glorious scheme in the background, our reason and experience alike tended to contradict that hope. How little one changed as the years went on! How ineradicable our faults seemed! how ineffectual our efforts! God indeed seemed to implant in us a wish to improve, and then very often seemed steadily and deliberately to thwart that wish. And then, too, how difficult it seemed really to draw near to other people; in what a terrible isolation one's life was spent; even in the midst of a cheerful and merry company, how the secrets of one's heart hung like an invisible veil between us and our dearest and nearest. The most one could hope for was to be a pleasant and kindly influence in the lives of other people, and, when one was gone, one might live a little while in their memories. The fact that some few healthily organised people contrived to live simply and straightforwardly in the activities of the moment, without questioning or speculating on the causes of things, did not make things simpler for those on whom these questions hourly and daily pressed. The people whom one accounted best, did indeed spend their time in helping the happiness of others; but did one perhaps only tend to think them so, because they ministered to one's own contentment? The only conclusion for Hugh seemed to be this: that one must have a work to be faithfully and resolutely fulfilled; and that, outside of that, one must live tenderly, simply, and kindly, adding so far as one might to the happiness of others; and that one might resolutely eschew all the busy multiplication of activities, which produced such scanty results, and were indeed mainly originated in order that so-called active people might feel themselves to be righteously employed. _ |
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