Man and Wife - Wilkie Collins (the gingerbread man read aloud txt) 📗

“Very good,” pursued Sir Patrick. “We are all of one mind as to which way the public feeling sets. If it is a feeling to be respected and encouraged, show me the national advantage which has resulted from it. Where is the influence of this modern outburst of manly enthusiasm on the serious concerns of life? and how has it improved the character of the people at large? Are we any of us individually readier than we ever were to sacrifice our own little private interests to the public good? Are we dealing with the serious social questions of our time in a conspicuously determined, downright, and definite way? Are we becoming a visibly and indisputably purer people in our code of commercial morals? Is there a healthier and higher tone in those public amusements which faithfully reflect in all countries the public taste? Produce me affirmative answers to these questions, which rest on solid proof, and I’ll accept the present mania for athletic sports as something better than an outbreak of our insular boastfulness and our insular barbarity in a new form.”

“Question! question!” in a general cry, from One, Two, and Three.

“Question! question!” in meek reverberation, from Smith and Jones.

“That is the question,” rejoined Sir Patrick. “You admit the existence of the public feeling and I ask, what good does it do?”

“What harm does it do?” from One, Two, and Three.

“Hear! hear!” from Smith and Jones.

“That’s a fair challenge,” replied Sir Patrick. “I am bound to meet you on that new ground. I won’t point, gentlemen, by way of answer, to the coarseness which I can see growing on our national manners, or to the deterioration which appears to me to be spreading more and more widely in our national tastes. You may tell me with perfect truth that I am too old a man to be a fair judge of manners and tastes which have got beyond my standards. We will try the issue, as it now stands between us, on its abstract merits only. I assert that a state of public feeling which does practically place physical training, in its estimation, above moral and mental training, is a positively bad and dangerous state of feeling in this, that it encourages the inbred reluctance in humanity to submit to the demands which moral and mental cultivation must inevitably make on it. Which am I, as a boy, naturally most ready to do—to try how high I can jump? or to try how much I can learn? Which training comes easiest to me as a young man? The training which teaches me to handle an oar? or the training which teaches me to return good for evil, and to love my neighbor as myself? Of those two experiments, of those two trainings, which ought society in England to meet with the warmest encouragement? And which does society in England practically encourage, as a matter of fact?”

“What did you say yourself just now?” from One, Two, and Three.

“Remarkably well put!” from Smith and Jones.

“I said,” admitted Sir Patrick, “that a man will go all the better to his books for his healthy physical exercise. And I say that again—provided the physical exercise be restrained within fit limits. But when public feeling enters into the question, and directly exalts the bodily exercises above the books—then I say public feeling is in a dangerous extreme. The bodily exercises, in that case, will be uppermost in the youth’s thoughts, will have the strongest hold on his interest, will take the lion’s share of his time, and will, by those means—barring the few purely exceptional instances—slowly and surely end in leaving him, to all good moral and mental purpose, certainly an uncultivated, and, possibly, a dangerous man.”

A cry from the camp of the adversaries: “He’s got to it at last! A man who leads an out-of-door life, and uses the strength that God has given to him, is a dangerous man. Did any body ever hear the like of that?”

Cry reverberated, with variations, by the two human echoes: “No! Nobody ever heard the like of that!”

“Clear your minds of cant, gentlemen,” answered Sir Patrick. “The agricultural laborer leads an out-of-door life, and uses the strength that God has given to him. The sailor in the merchant service does the name. Both are an uncultivated, a shamefully uncultivated, class—and see the result! Look at the Map of Crime, and you will find the most hideous offenses in the calendar, committed—not in the towns, where the average man doesn’t lead an out-of-door life, doesn’t as a rule, use his strength, but is, as a rule, comparatively cultivated—not in the towns, but in the agricultural districts. As for the English sailor—except when the Royal Navy catches and cultivates him—ask Mr. Brinkworth, who has served in the merchant navy, what sort of specimen of the moral influence of out-of-door life and muscular cultivation he is.”

“In nine cases out of ten,” said Arnold, “he is as idle and vicious as ruffian as walks the earth.”

Another cry from the Opposition: “Are we agricultural laborers? Are we sailors in the merchant service?”

A smart reverberation from the human echoes: “Smith! am I a laborer?” “Jones! am I a sailor?”

“Pray let us not be personal, gentlemen,” said Sir Patrick. “I am speaking generally, and I can only meet extreme objections by pushing my argument to extreme limits. The laborer and the sailor have served my purpose. If the laborer and the sailor offend you, by all means let them walk off the stage! I hold to the position which I advanced just now. A man may be well born, well off, well dressed, well fed—but if he is an uncultivated man, he is (in spite of all those advantages) a man with special capacities for evil in him, on that very account. Don’t mistake me! I am far from saving that the present rage for exclusively muscular accomplishments must lead inevitably downward to the lowest deep of depravity. Fortunately for society, all special depravity is more or less certainly the result, in the first instance, of special temptation. The ordinary mass of us, thank God, pass through life without being exposed to other than ordinary temptations. Thousands of the young gentlemen, devoted to the favorite pursuits of the present time, will get through existence with no worse consequences to themselves than a coarse tone of mind and manners, and a lamentable incapability of feeling any of those higher and gentler influences which sweeten and purify the lives of more cultivated men. But take the other case (which may occur to any body), the case of a special temptation trying a modern young man of your prosperous class and of mine. And let me beg Mr. Delamayn to honor with his attention what I have now to say, because it refers to the opinion which I did really express—as distinguished from the opinion which he affects to agree with, and which I never advanced.”

Geoffrey’s indifference showed no signs of giving way. “Go on!” he said—and still sat looking straight before him, with heavy eyes, which noticed nothing, and expressed nothing.

“Take the example which we have now in view,” pursued Sir Patrick—“the example of an average young gentleman of our time, blest with every advantage that physical cultivation can bestow on him. Let this man be tried by a temptation which insidiously calls into action, in his own interests, the savage instincts latent in humanity—the instincts of self-seeking and cruelty which are at the bottom of all crime. Let this man be placed toward some other person, guiltless of injuring him, in a position which demands one of two sacrifices: the sacrifice of the other person, or the sacrifice of his own interests and his own desires. His neighbor’s happiness, or his neighbor’s life, stands, let us say, between him and the attainment of something that he wants. He can wreck the happiness, or strike down the life, without, to his knowledge, any fear of suffering for it himself. What is to prevent him, being the man he is, from going straight to his end, on those conditions? Will the skill in rowing, the swiftness in running, the admirable capacity and endurance in other physical exercises, which he has attained, by a strenuous cultivation in this kind that has excluded any similarly strenuous cultivation in other kinds—will these physical attainments help him to win a purely moral victory over his own selfishness and his own cruelty? They won’t even help him to see that it is selfishness, and that it is cruelty. The essential principle of his rowing and racing (a harmless principle enough, if you can be sure of applying it to rowing and racing only) has taught him to take every advantage of another man that his superior strength and superior cunning can suggest. There has been nothing in his training to soften the barbarous hardness in his heart, and to enlighten the barbarous darkness in his mind. Temptation finds this man defenseless, when temptation passes his way. I don’t care who he is, or how high he stands accidentally in the social scale—he is, to all moral intents and purposes, an Animal, and nothing more. If my happiness stands in his way—and if he can do it with impunity to himself—he will trample down my happiness. If my life happens to be the next obstacle he encounters—and if he can do it with impunity to himself—he will trample down my life. Not, Mr. Delamayn, in the character of a victim to irresistible fatality, or to blind chance; but in the character of a man who has sown the seed, and reaps the harvest. That, Sir, is the case which I put as an extreme case only, when this discussion began. As an extreme case only—but as a perfectly possible case, at the same time—I restate it now.”

Before the advocates of the other side of the question could open their lips to reply, Geoffrey suddenly flung off his indifference, and started to his feet.

“Stop!” he cried, threatening the others, in his fierce impatience to answer for himself, with his clenched fist.

There was a general silence.

Geoffrey turned and looked at Sir Patrick, as if Sir Patrick had personally insulted him.

“Who is this anonymous man, who finds his way to his own ends, and pities nobody and sticks at nothing?” he asked. “Give him a name!”

“I am quoting an example,” said Sir Patrick. “I am not attacking a man.”

“What right have you,” cried Geoffrey—utterly forgetful, in the strange exasperation that had seized on him, of the interest that he had in controlling himself before Sir Patrick—“what right have you to pick out an example of a rowing man who is an infernal scoundrel—when it’s quite as likely that a rowing man may be a good fellow: ay! and a better fellow, if you come to that, than ever stood in your shoes!”

“If the one case is quite as likely to occur as the other (which I readily admit),” answered Sir Patrick, “I have surely a right to choose which case I please for illustration. (Wait, Mr. Delamayn! These are the last words I have to say and I mean to say them.) I have taken the example—not of a specially depraved man, as you erroneously suppose—but of an average man, with his average share of the mean, cruel, and dangerous qualities, which are part and parcel of unreformed human nature—as your religion tells you, and as you may see for yourself, if you choose to look at your untaught fellow-creatures any where. I suppose that man to be tried by a temptation to wickedness, out of the common; and I show, to the best