A Trip to Venus: A Novel by John Munro (best feel good books .txt) 📗

each day. Their end in education is to produce noble men and women; that is to say, physical, moral, and intellectual beauty by assisting the natural growth. They hold it a sin to falsify or distort the mind, as well as the soul or body of a child. They seem to be as careful to cultivate the genius and temperament as the heart and conscience. Their object is to train and form the pupil according to the intention of Nature without forcing him beyond his strength, or into an artificial mould. Studious to preserve the harmony and unity of mind, soul, and body, they never foster one to the detriment of the others, but seek to develop the whole person.

It is not so much words as things, not so much facts, dates, and figures, as principles, ideas, and sentiments, which they endeavour to teach. The scholar is made familiar with what he is told by observation and experience whenever it is possible, for that is how Nature teaches. Precept, they say, is good, and example is better; but an ideal of perfection is best of all.

At first more attention is paid to the cultivation of the body than the mind. Not only are the boys and girls trained in open-air gymnasia, or contend in games, but they also work in the gardens, and during the holidays are sent into the wilderness under the guidance of their elders, especially their elder brothers, to rough it there in primitive freedom.

The first lessons of the pupil are very short and simple, but as his mind ripens they become longer and more difficult. The education of the soul precedes that of the mind. They wish to make their children good before they make them clever; and good by the feelings of the heart rather than the instruction of the head. Every care is taken to refine and strengthen the sentiments and instincts, the conscience, good sense and taste, as well as the affections, filial piety, friendship, and the love of Nature. Spiritual and moral ideals are inculcated by means of innocent and simple tales or narratives. Children are taught to obey the authority placed over them, or in their own breast, and to sacrifice all to their duty. The conduct of the teacher must be irreproachable, because he is a model to them; but while they look upon him as their friend and guide, he leaves them free to choose their own companions and amuse themselves in their own way.

In the cultivation of the mind they give the first and foremost place to the imagination. The reason, they say, is mechanical, and cannot rise above the known; that is to say, the real; whereas the imagination is creative and attains to the unknown, the ideal. Its highest work is the creation of beauty. Because it is unruly, and precarious in its action, however, the imagination requires the most careful guidance, and the assistance of the reason. Students are taught to idealise and invent, as well as to analyse and reason, but without disturbing the equilibrium of the faculties by acquiring a pronounced habit of one or the other. It is better, they say, to be reasonable than a reasoner; to be imaginative than a dreamer; and to have discernment or insight than mere knowledge.

The most important study of all is the art of living, or in other words the art of leading a simple, noble, and beautiful life. It finishes their education, and consists in the reduction of their highest precepts and ideals to practice. The reasons for every lesson are given so far as they are known, and they are always founded in the nature of things. A pupil is taught to act in a particular way, not in the hope of a reward or in the fear of punishment, but because it would be contrary to the laws of matter and spirit to act otherwise; in short, because it is right. They hold that life is its own end as well as its own reward. According as it is good or bad, so it achieves or fails of its purpose, and is happy or miserable. We are happy by our emotions or feelings, and through these by our actions. Happiness comes from goodness, but is not perfect without health, beauty, and fitness: hence the pupils are taught self-regulation, practical hygiene, and a graceful manner. Indeed, their passion for beauty is such that they regard nothing as perfect until it is beautiful.

As beauty of mind, soul, and body, is their aim, a beautiful person is held in the highest honour. Prizes are offered for beauty, and statues are erected to the winners. Many are called after some particular trait; for example, "Timāré of the lovely toes," and a pretty eyelash is a title to public fame. Beauty they say is twice blessed, since it pleases the possessor as well as others.

The sense of existence, apart from what they do or gain, is their chief happiness. Their "ealo," or the height of felicity, is a passive rather than an active state. It is (if I am not mistaken) a kind of serene rapture or tranquil ecstasy of the soul, which is born doubtless from a perfect harmony between the person and his environment. In it, they say, the illusion of the world is complete, and life is another name for music and love.

As far as I could learn, this condition, though independent of sexual love, is enhanced by it. On the one hand it is spoiled by too much thought, and on the other by too much passion. They cherish it as they cherish all the natural illusions (which are sacred in their eyes), but being a state of repose it is transient, and only to be enjoyed from time to time.

Since an unfit employment is a mistake, and a source of unhappiness, everyone is free to choose the work that suits his nature. Parents and teachers only help him to discover himself. One is called to his work by a love for it, and the pleasure he takes in doing it easily and well. If his bent is vague or tardy, he is allowed to change, and feel his way to it by trial. Since the work or vocation is not a means of living, there is no compulsion in it. Their aim is to do right in carrying out the true intentions of Nature.

For the same reason everyone is free to choose the partner of his life. They are monogamists, and believe that nothing can justify marriage but love on both sides. The rite is very simple, and consists in the elected pair sipping from the same dish of sacred water. It is called "drinking of the cup."

Most of them die gradually of old age, and they do not seem to share our fear and horror of death, but to regard it with a sad and pleasing melancholy. The body is reduced to ashes on a pyre of fragrant wood, and the songs they sing around it only breathe a tender regret for their loss, mingled with a joyful hope of meeting again. They neither preserve the dust as a memento, nor wear any kind of mourning; but they cherish the memory of the absent in their hearts.

They believe that labour like virtue is a necessity, and its own reward; but it is moderate labour of the right sort, which is a blessing and not a curse. They all seem happy at their work, which is often cheered by music, songs, or tales. Everyone enjoys his task, and tries to attain the perfection of skill and grace. Those who excel are honoured, and sometimes commemorated with statues.

They seem artists in all, and above all. They hold that every beautiful thing has a use, and they never make a useful thing without beauty. Apart from portraits, their pictures and statuary are mostly historical, or else ideal representations. Many of these are typical of life; for example, a boy at play, a pair of lovers, a mother weaning her child, and the parting of friends. The ideal of art is to them not merely a show to please the eye for a while, but a model to be realised in their own lives; and I daresay it has helped to make them such a fine people. They are clever architects and gardeners. Indeed, the whole country may be described as a vast ornamental garden. In the middle zone, which borders on the wilderness, their wonderful art of beautifying natural scenery is at its best. They have a good many simple machines and implements, but I should not call them a scientific people. Gazen, who enquired into the matter, was told by Otāré, himself an artist, by the way, that science in their opinion had a tendency to destroy the illusion of Nature and impair the finer sentiments and spontaneity of the soul; hence they left the systematic study of it to the few who possess a decided bias for it. As a rule they are content to admire.

They have many books of various kinds, either printed or finely written and illustrated by hand. I should say their favourite reading was history and travels, or else poetry and fiction; anything having a human interest, more especially of a pathetic order. Everyone is taught to read aloud, and if he possess the voice and talent, to recite. Poets are highly esteemed, and not only read their poems to the people, but also teach elocution. They have dramatic performances on certain days, and seem to prefer tragedies or affecting plays, perhaps because these awaken feelings which their happy lot in general permits to sleep. They are very fond of music, and can all sing or play on some musical instrument. Their favourite melodies are mostly in a minor key, and they dislike noisy music; indeed, noise of any sort. Gesture and the dance are fine arts, and they can imitate almost any action without words. A favourite amusement is to gather in the dusk of the evening, crowned with flowers, or wearing fanciful dresses, and sing or dance together by the light of the fire-flies.

The inhabitants of the whole island live as one happy family. Recognising their kinship by intermarriage, and their isolation in the world, they never forget that the good or ill of a part is the good or ill of the whole, and their object is to secure the happiness of one and all. It is considered right to help another in trouble before thinking of oneself.

When Gazen explained the doctrine of "the struggle for existence ending in the survival of the fittest" to Otāré, he replied that it was an excellent principle for snakes; but he considered it beneath the dignity and wisdom of men to struggle for a life which could be maintained by the labour of love, and ought to be devoted to rational or spiritual enjoyment.

Thanks to the helpful spirit which animates them, and the bounty of Nature, nobody is ever in want. As a rule, the garden around each home provides for the family, and any surplus goes to the public stores, or rather free tables, where anyone takes what he may require.

As I have already hinted, personal merit of every kind is honoured amongst them.

Dinus, the gentleman who received us on the night of our arrival, is the chief man or head of the community, and was appointed to the post for his wisdom, character, and age. He is assisted in the government by a council of a hundred men, and there are district officers in various parts of the country.

They have no laws, or at all events their old laws have become a dead letter. Custom and public opinion take their place. Crime is practically unknown amongst them, and when a misdemeanour is committed the culprit is in general sufficiently punished by his own shame and remorse. However, they have certain humane penalties, such as fines or restitution of stolen goods; but they never resort to violence or take life, and only in extreme cases of depravity and madness do they infringe on the liberty of an individual.

Quarrels and sickness of mind or body are almost unknown amongst them. The care and cure of the person is a portion of the art of life as it is taught in the schools.

An account of this remarkable people would not be complete without some reference to their religion; but owing to their reticence on sacred subjects, and the shortness of our visit, I was unable to learn much about it. They believe, however, in a Supreme Being, whom they only name by epithets such as "The Giver" or "The Divine Artist." They also believe in the immortality of the soul. One of their proverbs, "Life is good, and good is life," implies that goodness means life, and badness death. They hold that every thought, word, and deed, is by the