The Feast of St. Friend by Arnold Bennett (book series for 10 year olds .TXT) 📖

one really has something to celebrate. The occasion has a basis, if it had no basis for one before; and if a basis previously existed, then it is widened and strengthened. The festival becomes a public culmination to a private enterprise. One is not reminded by Christmas of goodwill, because the enterprise of imaginative sympathy has been a daily affair throughout the year; but Christmas provides an excuse for taking satisfaction in the success of the enterprise and new enthusiasm to correct its failures. The symbolism of the situation of Christmas, at the turn of the year, develops an added impressiveness, and all the Christmas customs, apt to produce annoyance in the breasts of the unsentimental, are accepted with indulgence, even with eagerness, because their symbolism also is shown in a clearer light. Christmas becomes as personal as a birthday. One eats and drinks to excess, not because it is the custom to eat and drink to excess, but from sheer effervescent faith in an idea. And as one sits with one's friends, possessing them in the privacy of one's heart, permeated by a sense of the value of sympathetic comprehension in this formidable adventure of existence on a planet that rushes eternally through the night of space; assured indeed that companionship and mutual understanding alone make the adventure agreeable,--one sees in a flash that Christmas, whatever else it may be, is and must be the Feast of St. Friend, and a day on that account supreme among the days of the year.

* * * * *


The third and greatest consequence of the systematic cultivation of goodwill now grows blindingly apparent. To state it earlier in all its crudity would have been ill-advised; and I purposely refrained from doing so. It is the augmentation of one's own happiness. The increase of amity, the diminution of resentment and annoyance, the regular maintenance of an attitude mildly benevolent towards mankind,--these things are the surest way to happiness. And it is because they are the surest way to happiness, that the most enlightened go after them. All real motives are selfish motives; were it otherwise humanity would be utterly different from what it is. A man may perform some act which will benefit another while working some striking injury to himself. But his reason for doing it is that he prefers the evil of the injury to the deeper evil of the fundamental dissatisfaction which would torment him if he did not perform the act. Nobody yet sought the good of another save as a means to his own good. And it is in accordance with common sense that this should be so. There is, however, a lower egotism and a higher. It is the latter which we call unselfishness. And it is the latter of which Christmas is the celebration. We shall legitimately bear in mind, therefore, that Christmas, in addition to being the Feast of St. Friend, is even more profoundly the feast of one's own welfare.


NINE


THE REACTION

A reaction sets in between Christmas and the New Year. It is inevitable; and I should be writing basely if I did not devote to it a full chapter. In those few dark days of inactivity, between a fete and the resumption of the implacable daily round, when the weather is usually cynical, and we are paying in our tissues the fair price of excess, we see life and the world in a grey and sinister light, which we imagine to be the only true light. Take the case of the average successful man of thirty-five. What is he thinking as he lounges about on the day after Christmas?

His thoughts probably run thus: "Even if I live to a good old age, which is improbable, as many years lie behind me as before me. I have lived half my life, and perhaps more than half my life. I have realised part of my worldly ambition. I have made many good resolutions, and kept one or two of them in k more or less imperfect manner. I cannot, as a commonsense person, hope to keep a larger proportion of good resolutions in the future than I have kept in the past. I have tried to understand and sympathise with my fellow creatures, and though I have not entirely failed to do so, I have nearly failed. I am not happy and I am not content. And if, after all these years, I am neither happy nor content, what chance is there of my being happy and content in the second half of my life? The realisation of part of my worldly ambition has not made me any happier, and, therefore, it is unlikely that the realisation of the whole of my ambition will make me any happier. My strength cannot improve; it can only weaken; and my health likewise. I in my turn am coming to believe--what as a youth I rejected with disdain--namely, that happiness is what one is not, and content is what one has not. Why, then, should I go on striving after the impossible? Why should I not let things slide?"

Thus reflects the average successful man, and there is not one of us, successful or unsuccessful, ambitious or unambitious, whose reflections have not often led him to a conclusion equally dissatisfied. Why should I or anybody pretend that this is not so?

* * * * *


And yet, in the very moment of his discouragement and of his blackest vision of things, that man knows quite well that he will go on striving. He knows that his instinct to strive will be stronger than his genuine conviction that the desired end cannot be achieved. Positive though he may be that a worldly ambition realised will produce the same dissatisfaction as Dead Sea fruit in the mouth, he will still continue to struggle. * * * Now you cannot argue against facts, and this is a fact. It must be accepted. Conduct must be adjusted to it. The struggle being inevitable, it must be carried through as well as it can be carried through. It will not end brilliantly, but precautions can be taken against it ending disgracefully. These precautions consist in the devising of a plan of campaign, and the plan of campaign is defined by a series of resolutions: which resolutions are generally made at or immediately before the beginning of a New Year. Without these the struggle would be formless, confused, blind and even more futile than it is with them. Organised effort is bound to be less ineffective than unorganised effort.

* * * * *


A worldly ambition can be, frequently is, realised: but an ideal cannot be attained--if it could, it would not be an ideal. The virtue of an ideal is its unattainability. It seems, when it is first formed, just as attainable as a worldly ambition which indeed is often schemed as a means to it. After twenty-four hours, the ideal is all but attained. After forty-eight, it is a little farther off. After a week, it has receded still further. After a month it is far away; and towards the end of a year even the keen eye of hope has almost lost sight of it; it is definitely withdrawn from the practical sphere. And then, such is the divine obstinacy of humanity, the turn of the year gives us an excuse for starting afresh, and forming a new ideal, and forgetting our shame in yet another organised effort. Such is the annual circle of the ideal, the effort, the failure and the shame. A rather pitiful history it may appear! And yet it is also rather a splendid history! For the failure and the shame are due to the splendour of our ideal and to the audacity of our faith in ourselves. It is only in comparison with our ideal that we have fallen low. We are higher, in our failure and our shame, than we should have been if we had not attempted to rise.

* * * * *


There are those who will say: "At any rate, we might moderate somewhat the splendour of our ideal and the audacity of our self-conceit, so that there should be a less grotesque disparity between the aim and the achievement. Surely such moderation would be more in accord with common sense! Surely it would lessen the spiritual fatigue and disappointment caused by sterile endeavour!" It would. But just try to moderate the ideal and the self-conceit! And you will find, in spite of all your sad experiences, that you cannot. If there is the stuff of a man in you, you simply cannot! The truth, is that, in the supreme things, a man does not act under the rules of earthly common sense. He transcends them, because there is a quality in him which compels him to do so. Common sense may persuade him to attempt to keep down the ideal, and self-conceit may pretend to agree. But all the time, self-conceit will be whispering: "I can go one better than that." And lo! the ideal is furtively raised again.

A man really has little scientific control over the height of his ideal and the intensity of his belief in himself. He is born with them, as he is born with a certain pulse and a certain reflex action. He can neglect the ideal, so that it almost dissolves, but he cannot change its height. He can maim his belief in himself by persistent abandonment to folly, but he cannot lower its flame by an effort of the will, as he might lower the flame of a gas by a calculated turn of the hand. In the secret and inmost constitution of humanity it is ordained that the disparity between the aim and the achievement shall seem grotesque; it is ordained that there shall be an enormous fuss about pretty nearly nothing; it is ordained that the mountain shall bring forth a mouse. But it is also ordained that men shall go blithely on just the same, ignoring in practice the ridiculousness which they admit in theory, and drawing renewed hope and conceit from some magic, exhaustless source. And this is the whole philosophy of the New Year's resolution.


TEN


ON THE LAST DAY OF THE YEAR

There are few people who arrive at a true understanding of life, even in the calm and disillusioned hours of reflection that come between the end of one annual period and the beginning of another. Nearly everybody has an idea at the back of his head that if only he could conquer certain difficulties and embarrassments, he might really start to live properly, in the full sense of living. And if he has pluck he says to himself: "I _will_ smooth things out, and then I'll really live." In the same way, nearly everybody, regarding the spectacle of the world, sees therein a principle which he calls Evil; and he thinks: "If only we could get rid of this Evil, if only we could set things