But doth, suffer a sea-change Into something rich and strange.
Poets and seers feel the richness and strangeness of the life that is passing under their very eyes. With Maeterlinck it is the mystery, with Stevenson the colour, with Wordsworth the divinity. To see the glamour of the contemporary is the note of your modern. Whitman spent his life trying to see it in the most unpromising materials. The wondering perception of steamships and electric-cables has already grown dulled to us: it requires a Kipling to revivify it. The new photographic process which enables one to carry out Sydney Smith's desire on a hot day, to take off one's flesh and sit in one's bones, alone seems wonderful to us; though to see through a window is just as marvellous as to see through a brick wall. For if nil admirari be the motto of the sage, omne admirari is that of the poet, and the poetry which wafts from the past to the soul of the most commonplace person is seen in the present by him who hath eyes. The pathos of that which must pass away is no less great than the pathos of that which has passed away. And what produces the art-feeling in both cases is the same-the fresh, intense perception of things for themselves alone: only the ordinary man finds it easier to detach his own interests from the past than from the present of which he is part. Romance is not in things, but in the souls that observe. Every place, however enchanted, is inhabited by prosaic persons who earn their living there. My chambermaid was born in Padua-Padua, outside which Donatello could not achieve perfection; Padua, ever dear to us because Portia feigned to have studied law at its University. Alas! alas! the two gentlemen of Verona go down to business in tram-cars, and the
Magic casements opening on the foam
Of faery lands in perilous seas forlorn
are cleaned and repaired by some one who sends in the bill. Yet, since believing is seeing, let us behold, not the chambermaid and the window-cleaner, but the magic casement and the moonrise. And if to the commonplace our own age is commonplace, yet our age, like youth, is a fault that will mend with time. Our politics, and philosophies too, will crumble and decay, the dust will gather on our books and newspapers, archaeologists will prize our coins, the fashion of our ugly garments will grow picturesque, and samples of our streets will be rebuilt in exhibitions. What is then left to console us for the eternal flux? Only that posterity shall grow old-fashioned too, while we, like antiquity, shall have enjoyed that which never grows old-the sunshine and the stars, love and friendship, the smiles of little children, and the freshness of flowers, aspiration and achievement, thought and worship, struggle and self-sacrifice.
These, these are the eternal things-that persist in every age, in every environment, in old Etruscan villages as in the Paris of to-day: these are the realities to which "the latest scientific conveniences" are but padding, and in which we have had no superiority over our ancestors, even as we shall have no inferiority to our successors, though they riot in "Vril" and balloons, and go on Cooks' Tours to the constellations. The network of nerves in which we live and move and have our being is only capable of a certain quota of sensations, and no invention will really enlarge our enjoyments except it be of a new set of nerves. Persons whose lives have known strange vicissitudes have been astonished to find pleasure and pain about equally distributed in all; and I am optimist enough to think that no age will be really less unhappy than the present. Reformers who imagine they improve on the past age do but alter old institutions to fit new feelings. Reformers are necessary because otherwise the new feelings would be cramped by the old institutions. But there is no addition to the sum of pleasure. Progress really means not lagging behind; and however far we march, the same sunshine will throw the same shadow of pain across our path. The notion of progress, said Spinoza, is a futility, because God, of whom the universe is a manifestation, is always perfect. Later philosophers have found this doctrine a barren blind-alley, and craved for the notion of a more energising God. But both notions seem perfectly compatible. Progress may be just the way perfection manifests itself. The universe moves-and at each point is perfect. It is as good as it could be-at the moment: it could not be any better. For if it could have been, it would have been: it has no interest in being otherwise. That it is not perfect in our sense of the word matters little to the metaphysician. We have such limited experiences of universes that we cannot judge what a really good one should be like; and to say that ours is bad is to foul our own nest.
He had no doubt of the perfection of the universe, that gentle old Franciscan who lives with his twenty-nine brethren on the islet of St. Francesco del Deserto, a rarely visited spot off Venice, that somehow reminded me of the island in Mr. H. A. Jones' "Michael and his Lost Angel." He had never been to Assisi, where his tutelary saint was born. "Have you no wish to see it?" I asked. "My only wish is to obey." Dear old man! He had stopped all his life; but thinking-ah! that is another matter. It was in this island that St. Francis preached to the birds. He was saying the Office when all the birds stopped to listen, and St. Francis took advantage of the opportunity. It was his disciple St. Antony who preached to the fishes, and there is a delicious picture in Padua showing all the fishes perking their heads out of the water and listening in devout dumbness, the very oysters open to conviction. Poor dear fishes! What a delightful change to receive from the upper world something else than hooks! What a sweet simple cloister hath this lonely monastery-a plain stone walk under a red-tiled arcade supported by rough brick pillars, the walls lined by quaint black-and-white engravings of saints engaged in miracles. There is a well in the centre which used to be of sea-water, but St. Bernard of Siena blessed it and it turned sweet. I have drunk of the water, so I can vouch the story is true. And there is a beautiful cypress walk. What a tranquil retreat!
O Beata Solitudo!
O Sola Beatitudo!
as the inscription over the lintel hath it. I do not wonder that St. Francis came here when he was greatly fatigued, "after converting the Sultan of Egypt," as the old Franciscan naively explained.'tisthe sort of sanatorium Tolstoi would need, after converting the German Emperor! And despite St. Francis, and his doctrine of brotherhood with birds and fishes, we go on with our cannibal cookery, and even his own Church still teaches that animals have no souls, though that is perhaps because they have no soldi. And despite Tolstoi and his tracts, the people who stop will not think and the people who think will not stop. For to convert the world is the one miracle that the saints have never compassed. Yet is the sunshine of these sweet souls never lost, and the gentle mien of the old Franciscan made me feel at peace even with my sandolier when I found him sound asleep in his boat, wrapped up in my cloak.
And these are the types of character Nietzsche would destroy. They are degenerative, forsooth! They make against life and the joy thereof. Ah, but the joy of life is not only the joy of self-assertion: there is the joy of self-effacement, which is only another form of self-expression, the assertion of a higher self. That was the secret of Jesus, of Buddha. Whereas the doctrine of Nietzsche-c'est le secret de Polichinelle. The man in the street needs no encouragement to enjoyment. It is only by the travail of the centuries that he has been taught to prefer to his own pleasure somebody else's absence of pain. Human nature is like Venice or Holland-a province slowly wrested from the sea, and secured by dams and dykes. Woe to him who makes a breach in the sea-walls! And yet Nietzsche is to be read, though'tisa pity he is to be translated into English for the seduction of unripe minds. The desuetude of Latin as a common language for scholars is to be regretted; it kept the thinkers of Europe in touch, and kept out the profanum vulgus. As I have often pointed out, a truth grows so stale that it is almost a lie, and to invert any conventionality is to produce what is almost a truth. Truth is convex as well as concave.
This method of inversion is Nietzsche's main weapon: as earnest as any of our pulpiteering Puritans, he wears his morality inside out. He denies the copy-book, as Luther denied the infallibility of the Pope. He transposes all moral values, finds virtue often weakness and vice often strength, girds at all the
cloud-spinning philosophers, and is one of the most brilliant and suggestive of modern writers, full of epigram and whimsy, and wielding the clumsy German tongue with rare grace and dexterity. But, as might be expected of the son of a parson, he pursues his reaction against conventional cant beyond the bounds of legitimate paradox, replacing the narrow by the narrower. Nietzsche was necessary; some one had to call a spade a spade. The great forces of modern thought, which have been gathering for centuries, had to find shameless expression; and Nietzsche's scorn for those who have tried to patch up hollow truces with bygone beliefs, and dress up new heresies in old Sunday clothes, is amply justified. But what is not justified is his admiration of himself-an admiration so pronounced that it has landed him in a lunatic asylum. Our systems of chronology ought to be recast, cries he; and even as men have dated from A.D., so are they to date from A.N., the year of Nietzsche. Not that he expects immediate recognition: "Erst das Uebermorgen gehort mir. Einige werden posthum geboren." But the bulk of what he tells us is really involved in all modern conceptions of the cosmus-it could have been found long ago in Herbert Spencer.
Anti-Christ he calls himself, and beats the drum and invites you to inspect the greatest philosophy on earth. "Now hold your breath with awe," he has the air of saying, "or if you are not strong enough to hear this fearsome truth, go home to the nursery and read Hegel." And after this fanfaronade, lo! some commonplace that you shall find in a hundred modern poets or philosophers.'tislike the clown in the circus who works himself up with a mighty pother to mount the bare-backed steed, and then hangs on to the tail. No, no, good Herr Nietzsche, we want our Saints Francis as well as our Napoleons. The one kind is as much in the uorder of nature" as the other; and pity and humility, if they are the virtues of "nations in their decline," are preferable to the vices of nations at their zenith. And, good Count Tolstoi, a universe of Saints Francis would be an intolerable bore. The cowl does not cover all the virtues, nor the dress-coat all the sins. 'T is a world we live in, not a monastery; and it is amid the clash of mighty opposites that the music of the spheres is beaten out.
"Everything in Venice is delivered up to the Evil One now," writes John Buskin to Father Jacopo of the Armenian monastery; and such has been the immemorial language of prophets. I sometimes suspect the Evil One deserves more gratitude than he gets. Where would be the play without the villain of the piece? No, the devil is not so black as he is painted, nor the angel so white. And hence these incessant swings of the philosophical pendulum as one truth or the other is perceived. The true ethics of the future will give the devil his due, and deduct a discount from the angel.
The Armenian monastery which has posted up Ruskin's letter is paradoxically proud of its association with Lord Byron, who studied Armenian there; and visitors come there in consequence, and buy books that the monks print. So that Satan has his uses, and Scripture can quote the devil for its own purposes. The book I bought was a charming collection of Armenian folk-songs, and it contains one delicious poem whose refrain has haunted me ever since:
ON THE PARTRIDGE.
The sun boats from the mountain's top,
Pretty, pretty.
The partridge comes from her nest:
She was saluted by the flowers,
She flew and came from the mountain's top,
Ah! pretty, pretty,
Ah! dear little partridge!
Only the highest genius-and what is higher than the folk-genius?-would dare to be so naive:
Ah! pretty, pretty,
Ah! dear little partridge!
VENTNOR
I did not get to Ventnor without a struggle. Everybody that I met held up hands of horror. "What! Going to Ventnor? You will be roasted before your time." My friends grieved, my very publishers wrung their hands, my newsvendor took me aside and besought me to live on a high hill. Yet through the whole of August I sat coolly writing on a low terrace. There is a superstition about Ventnor, and none of the people who talk glibly about its temperature have ever been there. But I think I have discovered the origin of the great Ventnor myth. The place is a winter resort of consumptives; and Mr. Frederick Greenwood, who was the chief charm of Ventnor, told me that you may take coffee on your lawn in November. The town, then, is warm in winter. The popular mind, with its hasty logic, thinks that this is tantamount to saying it is broiling hot in summer. I fancy there is a similar fiction about Bournemouth. But as a rule the British climate pays no heed to guide-books. By the natives, Ventnor, though as beautiful as a little Italian town, seems to be regarded as a good place to go away from, for every other man keeps a coaching establishment (I don't mean a school), and you cannot walk two yards without being accosted by a tout, who resents your walking the next two. Its regatta is a puerile affair, its own boating crews going off by preference to rival regattas. But in illuminations it comes out far better than Cowes, whose loyal inhabitants throw all the burden of fireworks upon the royal and other yachts anchored in the bay. And besides, Ventnor has a carnival, which I saw in the shop-windows in the shape of comic masks.
Bonchurch, the suburb of Ventnor, which plumes itself upon a very artificial pond, furnished in the best style with sycamores, Scotch firs, elms and swans, is more interesting for containing the old churchyard by the sea which received the bones of John Sterling and inspired the best poem of Philip Bourke Marston:-
Do they hear, through the glad April weather,
The green grasses waving above them?
Do they think there are none left to love them,
They have lain for so long there together?
Do they hear the note of the cuckoo,
The cry of gulls on the wing,
The laughter of winds and waters,
The feet of the dancing Spring?
I was married in Ventnor. At least so I gather from the local newspapers, in whose visitors' lists there figures the entry, "Mr. and Mrs. Zangwill." I do not care to correct it, because, the lady being my mother, it is perfectly accurate and leads to charming misconceptions. "There, that's he," loudly whispered a young man, nudging his sweetheart, "and there's his wife with him." "That! why, she looks old enough to be his mother," replied the young lady. "Ah!" said her lover, with an air of conscious virtue and a better bargain, "they're awfully mercenary, these literary chaps." The reverse of this happened to a young friend of mine. He married an old lady who possessed a very large fortune. During the honeymoon his solicitous attentions to her excited the admiration of another old lady, who passed her life in a Bath-chair. "Dear me!" she thought: "how delightful in these degenerate days to see a young man so attentive to his mother!" and, dying soon after, left him another large fortune.
SOMEWHERE ELSE
Before I chanced on the great discovery which has made all my holidays real boons, and pleasure trips quite a pleasure, I used to go through all the horrors of preliminary indecision, which are still, alas! the lot of the vast majority. I would travel for weeks in Bradshaw, and end by sticking a pin at random between the leaves as if it were a Bible, vowing to go where destiny pointed. Once the pin stuck at London, and so I had to stick there too, and was defrauded of my holiday. But even when the pin sent me to Putney, or Coventry, I was invariably disappointed. Like the inquisitive and precocious infant of the poem, I was always asking for the address of Peace, but whenever I called I was told that she was not in, while the mocking refrain seemed to ring in my ears: "Not there, not there, my child." And at last I asked angrily of the rocks and caves: "Will no one tell me where Peace may be found? Wherever I go I find she is somewhere else." Then, at last, one nymph's soft heart grew tender and pitiful towards me, and Echo, hardly waiting till I had completed my sentence, answered: "Somewhere Else."
A wild thrill of joy ran through me. At last I had found the solution of the haunting puzzle. Somewhere Else. That was it. Not Scotland, nor Switzerland, nor Japan. None of the common places of travel. But Somewhere Else. Wherever I went, I wished I had gone Somewhere Else. Then, why not go there at first? Wh
at was the good of repining when it was too late? In future, I would make a bee-line for the abode of Peace-not hesitate and shilly-shally, and then go to Bournemouth, or Norway, or Ceylon, only to be sorry I had not gone to Somewhere Else direct. In a flash, all the glories of the discovery crowded upon me-the gain of time, temper, money, everything. "A thousand thanks, sweet Echo," I cried. "My obedience to thy advice shall prove that I am not ungrateful." Echo, with cynical candour, shouted "Great fool," but I cannot follow her in her end-of-the-century philosophy. And I have taken her advice. I went Somewhere Else immediately, and since then I have gone there every year regularly. My relatives do not care for it, and suggest all sorts of conventional places, such as Monte Carlo and Southend, but wherever they go, be it the most beautiful spot on earth, I remain faithful to my discovery, and go to Somewhere Else, where Peace never fails to greet me with the special welcome accorded to an annual visitor. The place grows upon me with every season. Sometimes, I think I should like to stay on and die there. No other spot in the wide universe has half such charm for me, and even when I do die, I don't think I shall go to where all the other happy idlers go. I shall go to Somewhere Else.
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