At Large by Arthur Christopher Benson (hot novels to read .txt) 📖

who hears an organ rolling, and voices rising in sweet harmonies inside some building, locked and barred, which he may not enter. I could not doubt that the music was there, while I knew that for some dulness or belatedness I was myself shut out; not, indeed, that I doubted of the truth of what was said, but I was in the position of the old saint who said that he believed, and prayed to One to help his unbelief. For I saw that though I projected the lines of my own experience infinitely, adding loyalty to loyalty, and admiration to admiration, it was all on a different plane. This interfusion of personality, this vital union of soul, I could not doubt it! but it made me feel my own essential isolation still more deeply, as when the streaming sunlight strikes warmth and glow out of the fire, revealing crumbling ashes where a moment before had been a heart of flame.


"Ah te meae si partem animae rapit
Maturior vis, quid moror altera?"--


"Ah, if the violence of fate snatch thee from me, thou half of my soul, how can I, the other half, still linger here?" So wrote the old cynical, worldly, Latin poet of his friend--that poet whom, for all his deftness and grace, we are apt to accuse of a certain mundane heartlessness, though once or twice there flickers up a sharp flame from the comfortable warmth of the pile. Had he the secret hidden in his heart all the time? If one could dream of a nearness like that, which doubts nothing, and questions nothing, but which teaches the soul to move in as unconscious a unison with another soul as one's two eyes move, so that the brain cannot distinguish between the impressions of each, would not that be worth the loss of all that we hold most sweet? We pay a price for our qualities; the thistle cannot become the vine, or the oak the rose, by admiration or desire. But we need not doubt of the divine alchemy that gives good gifts to others, and denies them to ourselves. And thus I can gratefully own that there are indeed these high mysteries of friendship, and I can be glad to discern them afar off, as the dweller on the high moorland, in the wind-swept farm, can see, far away in the woodland valley, the smoke go up from happy cottage-chimneys, nestled in leaves, and the spire point a hopeful finger up to heaven. Life would be a poorer thing if we had all that we desired, and it is permitted to hope that if we are faithful with our few things, we may be made rulers over many things!



IV. HUMOUR

There is a pleasant story of a Cambridge undergraduate finding it necessary to expound the four allegorical figures that crown the parapet of Trinity Library. They are the Learned Muses, as a matter of fact. "What are those figures, Jack?" said an ardent sister, labouring under the false feminine impression that men like explaining things. "Those," said Jack, observing them for the first time in his life--"those are Faith, Hope, and Charity, of course." "Oh! but there are FOUR of them," said the irrepressible fair one. "What is the other?" Jack, not to be dismayed, gave a hasty glance; and, observing what may be called philosophical instruments in the hands of the statue, said firmly, "that is Geography." It made a charming quaternion.

I have often felt myself that the time has come to raise another figure to the hierarchy of Christian Graces. Faith, Hope, and Charity, were sufficient in a more elementary and barbarous age; but, now that the world has broadened somewhat, I think an addition to the trio is demanded. A man may be faithful, hopeful, and charitable, and yet leave much to be desired. He may be useful, no doubt, with that equipment, but he may also be both tiresome, and even absurd. The fourth quality that I should like to see raised to the highest rank among Christian graces is the Grace of Humour.

I do not think that Humour has ever enjoyed its due repute in the ethical scale. The possession of it saves a man from priggishness; and the possession of faith, hope, and charity does not. Indeed, not only do these three virtues not save a man from priggishness--they sometimes even plunge him in irreclaimable depths of superiority. I suppose that when Christianity was first making itself felt in the world, the one quality needful was a deep-seated and enthusiastic earnestness. There is nothing that makes life so enjoyable as being in earnest. It is not the light, laughter-loving, jocose people who have the best time in the world. They have a chequered career. They skip at times upon the hills of merriment, but they also descend gloomily at other times into the valleys of dreariness. But the man who is in earnest is generally neither merry nor dreary. He has not time to be either. The early Christians, engaged in leavening the world, had no time for levity or listlessness. A pioneer cannot be humorous. But now that the world is leavened and Christian principles are theoretically, if not practically, taken for granted, a new range of qualities comes in sight. By humour I do not mean a taste for irresponsible merriment; for though humour is not a necessarily melancholy thing, in this imperfect world the humorist sighs as often as he smiles. What I mean by it is a keen perception of the rich incongruities and absurdities of life, its undue solemnity, its guileless pretentiousness. To be true humour, it must not be at all a cynical thing--as soon as it becomes cynical, it loses all its natural grace; it is an essentially tender-hearted quality, apt to find excuse, ready to condone, eager to forgive. The possessor of it can never be ridiculous, or heavy, or superior. Wit, of course, is a very small province of humour: wit is to humour what lightning is to the electric fluid--a vivid, bright, crackling symptom of it in certain conditions; but a man may be deeply and essentially humorous, and never say a witty thing in his life. To be witty, one has to be fanciful, intellectual, deft, light-hearted; and the humorist need be none of these things.

In religion, the absence of a due sense of humour has been the cause of some of our worst disasters. All rational people know that what has done most to depress and discount religion is ecclesiasticism. The spirit of ecclesiasticism is the spirit that confuses proportions, that loves what is unimportant, that hides great principles under minute rules, that sacrifices simplicity to complexity, that adores dogma, and definition, and labels of every kind, that substitutes the letter for the spirit. The greatest misfortune that can befall religion is that it should become logical, that it should evolve a reasoned system from insufficient data; but humour abhors logic, and cannot pin its faith on insecure deductions. The heaviest burden which religion can have to bear is the burden of tradition, and humour is the determined foe of everything that is conventional and traditional. The Pharisaical spirit loves precedent and authority; the humorous spirit loves all that is swift and shifting and subversive and fresh. One of the reasons why the orthodox heaven is so depressing a place is that there seems to be no room in it for laughter; it is all harmony and meekness, sanctified by nothing but the gravest of smiles. What wonder that humanity is dejected at the thought of an existence from which all possibility of innocent absurdity and kindly mirth is subtracted--the only things which have persistently lightened and beguiled the earthly pilgrimage! That is why the death of a humorous person has so deep an added tinge of melancholy about it, because it is apt to seem indecorous to think of what was his most congenial and charming trait still finding scope for its exercise. We are never likely to be able to tolerate the thought of Death, while we continue to think of it as a thing which will rob humanity of some of its richest and most salient characteristics.

Even the ghastly humour of Milton is a shade better than this. It will be remembered that he makes the archangel say to Adam that astronomy has been made by the Creator a complicated subject, in order that the bewilderment of scientific men may be a matter of entertainment to Him!


"He His fabric of the Heavens
Hath left to their disputes, perhaps to move
His laughter at their quaint opinions wide."


Or, again, we may remember the harsh contortions of dry cachinnation indulged in by the rebel spirits, when they have succeeded in toppling over with their artillery the armed hosts of Seraphim. Milton certainly did not intend to subtract all humour from the celestial regions. The only pity was that he had not himself emerged beyond the childish stage, which finds its deepest amusement in the disasters and catastrophes of stately persons.

It may be asked whether we have any warrant in the Gospel for the Christian exercise of humour. I have no doubt of it myself. The image of the children in the market-place who cannot get their peevish companions to join in games, whether merry or mournful, as illustrating the attitude of the Pharisees who blamed John the Baptist for asceticism and Christ for sociability, is a touch of real humour; and the story of the importunate widow with the unjust judge, who betrayed so naively his principle of judicial action by saying "Though I fear not God, neither regard men, yet will I avenge this widow, lest by her continual coming she weary me," must--I cannot believe otherwise--have been intended to provoke the hearers' mirth. There is not, of course, any superabundance of such instances, but Christ's reporters were not likely to be on the look-out for sayings of this type. Yet I find it impossible to believe that One who touched all the stops of the human heart, and whose stories are among the most beautiful and vivid things ever said in the world, can have exercised His unequalled power over human nature without allowing His hearers to be charmed by many humorous and incisive touches, as well as by more poetical and emotional images. No one has ever swayed the human mind in so unique a fashion, without holding in his hand all the strings that move and stir the faculties of delighted apprehension; and of these faculties humour is one of the foremost. The amazing lightness of Christ's touch upon life, the way in which His words plumbed the depths of personality, make me feel abundantly sure that there was no dreary sense of overwhelming seriousness in His relations with His friends and disciples. Believing as we do that He was Perfect Man, we surely cannot conceive of one of the sweetest and most enlivening of all human qualities as being foreign to His character.

Otherwise there is little trace of humour in the New Testament. St. Paul, one would think, would have had little sympathy with humorists. He was too fiery, too militant, too much preoccupied with the working out of his ideas, to have the leisure or the inclination to take stock of humanity. Indeed I have sometimes thought that if he had had some touch of the quality, he might have given a different bias to the faith; his application of the method which he had inherited from the Jewish school of theology, coupled with his own fervid rhetoric, was the first step, I have often thought, in disengaging the Christian development from the simplicity and emotion of the first