Man and Wife Wilkie Collins (read 50 shades of grey .TXT) 📖

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 anybody 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 anybody), 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