Memoirs of Arthur Hamilton, B. A. Of Trinity College, Cambridge - Arthur Christopher Benson (best ebook reader for surface pro TXT) 📗

the first page of a manuscript, so as to spare their brother publishers the trouble of looking through a manuscript which is below market value. I have never had a manuscript accepted which has been once refused; and I now eagerly scan the first page, to see if I can discover a wriggling mark in the margin or among the lines which is to tell Smith and Co. that Brown and Son has a very poor opinion of the book now under his consideration."

And again, quite as forcible is a little anecdote with which he begins an unfinished paper on "Genius." The story is, I now believe, his own; though, at the time, I fancied it was adopted:

"There was once a king who sat to listen to the sermon of a great preacher. From minute to minute the great words flowed on, consoling, wounding, helping, condemning, dividing the marrow from the bones; and the king wept and smiled.

"And at the end he sent for the preacher, and said, 'Sir, Christ is the only king; yet let me look at the book from which you made your discourse. The written words, though half despoiled of their grace, may perhaps strike an echo in my soul, which rings yet.'

"And for some time the preacher was unwilling, and parleyed with the king; but at the last he drew out a little pale book with faded characters traced in ink; and he opened it at a well-worn page, and held it out before the king.

"And the king looked, and saw nothing except the crabbed printed lines.

"So he said, 'Not your text-book, sir, but the book from which your arguments are rehearsed.'

"'Sire,' said the preacher, 'look but once more upon the book.' And he showed him that four of the words upon the page had a thin line drawn in ink below them. 'That was the writing of my discourse,' he said."

Neither, it must be remembered, was Arthur a first-rate conversationalist. He did not steer a conversation; he could keep the ball going creditably when it was once started; but he never communicated to the circle in which he was that indefinable interest which is so intangible and yet so unmistakable.

The two points that I spoke of that he is always trying to work out in his books are:

(1) the strength of temperament, and the difficulty, almost impossibility, of altering it. "The most we can do is to register change," are the first words of his novel. In this book, the situation of which is not a very unusual one, the hero falls in love with one of two sisters, of rare personal beauty and attractiveness, but no particular intellect. He soon wearies of her, being of that fantastic, weak, discontented spirit which Arthur invariably portrayed in his heroes—drawing it I can not conceive whence—and then falls in love with the other, as he ought to have done all along, being, as she is, fully his match in intellect, and far above him in heart and strength of character. The wife at the crisis of this other love, is killed in a street accident, and remorse ensues. But the book is a weary one; it bears upon its face the burden of sorrow. "How could this have been otherwise?" is the keynote of the story.

Along with this, and indeed as a development of this central principle, is the tendency to treat and write of "sin" so called, wrong-doing, failure of ideal, as variations of spiritual health, as diseases, the ravages of which it is possible for the skilful hand to palliate, but not to cure; to think of and treat sin as a hideous contagion, which has power for a season, perhaps inherently, to drag souls within its grasp, involve and overwhelm them; and consequently to regard the sinner with the deepest sympathy and pity, but with hardly any anger: in fact, I have known him very seriously offend the company he has been in, I have even heard him stigmatized as of loose principles, from his readiness, even anxiety, to condone a sensual offence in a man of high intellect and brilliant gifts.

"He went wrong," he said very sternly, "through having too much passion; and that we can judge him, proves that we have not enough. Well, we shall both of us have to become different: he to be brought down to the harmonious mean, we to be screwed up to it. It is easy to see which will be the most painful process: as soon as _he_ gets an idea of whither he is being led, how thankful he will be for every pang that teaches him restraint, and purifies; while we—we shall suffer blind wrench after wrench, _stung_ into feeling at any cost, and not till we painfully overtop the barrier shall we guess whither we are going."

I do not mean from this that he thought lightly of sin—far from it. I have seen him give all the physical signs of shrinking and repulsion, at the mention or sight of it. He loathed it with all the agonized disgust of a high, pure, fastidious nature. Its phenomena were without the lurid interest for him which it often possesses even for the sternest moralist.

This loathing had its physical antitype in his horror of the sight or description of bodily disease. I have seen him several times go off into a dead faint at even the bare description of bodily suffering. I went with him once, at his own request, to a seaman's hospital, where there was a poor fellow who had fallen from a mast and been terribly smashed. His legs had both been amputated, and he lay looking terribly white and emaciated with a cradle over the stumps.

He gave us, with great eagerness, an account of the accident, as people in the lower classes always will. In the middle, Arthur stepped suddenly to the door and went out. I was not aware at the time of this failing of his, and the move was executed with such deliberate directness that I thought he must have forgotten something. When I went out to the open air I found Arthur, deadly pale, sitting on the grassy paving-stones of the little yard. He insisted, as soon as he was restored, in going in to wish good-bye to the man, which he accomplished with great difficulty.

But I have already digressed too far, and must return to the main issue.

I am not aware that he ever attempted any theoretical explanation of the intrusion of sin and disorder into the world. He certainly regarded them as emanating practically, in some way that he did not comprehend, from God.

"I can not for a moment believe that these apparent disorders, physical suffering, and the deeper diseases of the will are the manifestation of some inimical power, and not under God's direct control. I have had so much experience of even the immediate blessing of suffering, that I am content to take the rest on trust. If I thought there was some ghastly enemy at work all the time, I should go mad. The power displayed is so calm, so far-reaching, and so divine, that I should feel that even if some of us were finally emancipated from it by the working of some superior power, the contest would be so long and terrible and the issues so dire, that the limited human mind could not possibly contemplate it, that hope would be practically eliminated by despair."

In the same connection, he wrote a letter to a friend whose wild and wayward life had injured his health, and wrote in the greatest agony of mind:

"Words are such wretched things, my dear friend, in crises like this. I can only beg of you, with all my heart, to resolutely set your face against thinking what might have been. Try to feel, I will not say happy, but stronger in the thought that your punishment is atoning for your past every hour. Throw remorse and fear down, if you can; they are only keeping you from God. Many, too many souls are in a far worse case. Some have more to reproach themselves with. On some it has come with what appears to be fearful injustice. Accept your present condition; brace yourself to bear it. I know how much can be borne. Give your sufferings to God nobly. Your patience is none the less noble because you have brought this on yourself; nay, it makes it even nobler....

"Don't say that many worse sinners go unpunished. How can you tell? How do you know they are not suffering? There are only, I suppose, two men in the world, besides yourself, who know that you are suffering now, and why. God visited me with suffering once; He has brought me through, and I have never ceased to thank Him for it; and He will bring you through, too, dear friend, I know. 'Pro jucundis aptissima quæque dabunt di; carior est illis homo quam sibi.' That thought has left me patient, if not glad, in many a bitter hour.... You are never out of my thoughts."

And this letter leads me naturally to the second great principle that pervaded all his writings—"the education of individuals."

"One is inclined to believe that there is a great deal of hopeless irremediable suffering in the world—suffering of a kind that seems wantonly inflicted, purposeless anguish.... That 'regret must hurt and may not heal' is a terrible thought, which, when we get our first glimpse of human anguish, seems almost sickeningly true. But I have seen a great deal lately of such suffering, and it amazes me to discover how _extraordinarily_ rare it is to find the victim taking this view of his case. Either it seems to be a due reward for past action—that 'invita religio' which wells up in the blackest heart, or the sufferer gains a kind of onlook into sweet plains beyond, into which the troubled passage is taking him, and which can only thus be reached....

"Of animal suffering, unconscious tortures, it is harder to speak—of the innocent, for so they are, victims of lust and brutality in Babylon here, whose sense of suffering is almost gone, and is succeeded by nothing but the desire for rest; all this seems so meaningless, so futile....

"It is one of the problems I take up and let drop—take up and let drop a thousand times; but all sacrifice seems essentially good, and I do not throw the enigma aside in anger; I will wait for it to be explained to me.

"Ah, death, death, if we are enlightened enough by that time, what a storehouse of secrets, dear secrets you will have to tell us! I thrill all through, in moments like these, to think of it."

"Of course," he said to me once, "there are times when we can only wait and hope; changing our posture, like a sick man, from time to time, to win a little ease; but when we reach a fresh standpoint, a fresh basis—which, thank God, one does from month to month—we are inclined to say with Albert Dürer, 'It could not be better done.'"

He was very fond of the doctrine of Special Providences.

"Every now and then I have—I suppose it is common—what may be called a run of luck in ordinary things; I get out of scrapes in a way I don't deserve; I find letters I have mislaid; annoyances are mysteriously shunted aside; money flows in; days of extraordinary happiness succeed one another; little events save vast complications of trouble, so that I long to turn round and grasp by the hand or kiss the cheek of the