Where No Fear Was by Arthur Christopher Benson (top inspirational books .txt) 📖

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I believe that we ought to have recourse to very homely remedies indeed for combating shyness. It is of no use to try to console and distract ourselves with lofty thoughts, and to try to keep eternity and the hopes of man in mind. We so become only more self-conscious and superior than ever. The fact remains that the shyness of youth causes agonies both of anticipation and retrospect; if one really wishes to get rid of it, the only way is to determine to get used somehow to society, and not to endeavour to avoid it; and as a practical rule to make up one's mind, if possible, to ask people questions, rather than to meditate impressive answers. Asking other people questions about things to which they are likely to know the answers is one of the shortest cuts to popularity and esteem. It is wonderful to reflect how much distress personal bashfulness causes people, how much they would give to be rid of it, and yet how very little trouble they ever take to acquiring any method of dealing with the difficulty. I see a good deal of undergraduates, and am often aware that they are friendly and responsive, but without any power of giving expression to it. I sometimes see them suffering acutely from shyness before my eyes. But a young man who can bring himself to ask a perfectly simple question about some small matter of common interest is comparatively rare; and yet it is generally the simplest way out of the difficulty.


IX


FEARS OF MIDDLE AGE

Now with all the tremors, reactions, glooms, shadows, and despairs of youth--it is easy enough to forget them, but they were there--goes a power of lifting and lighting up in a moment at a chord of music, a glance, a word, the song of a bird, the scent of a flower, a flying sunburst, which fills life up like a cup with bubbling and sparkling liquor.


"My soul, be patient! Thou shalt find
A little matter mend all this!"


And that is the part of youth which we remember, till on looking back it seems like a time of wandering with like-hearted comrades down some sweet-scented avenue of golden sun and green shade. Our memory plays us beautifully false--splendide mendax--till one wishes sometimes that old and wise men, retelling the story of their life, could recall for the comfort of youth some part of its languors and mischances, its bitter jealousies, its intense and poignant sense of failure.

And then in a moment the door of life opens. One day I was an irresponsible, pleasure-loving, fantastic youth, and a week later I was, or it seemed to me that I was, a professional man with all the cares of a pedagogue upon my back. It filled me at first, I remember, with a gleeful amazement, to find myself in the desk, holding forth, instead of on the form listening. It seemed delicious at first to have the power of correcting and slashing exercises, and placing boys in order, instead of being corrected and examined, and competing for a place. It was a solemn game at the outset. Then came the other side of the picture. One's pupils were troublesome, they did badly in examinations, they failed unaccountably; and one had a glimpse too of some of the tragedies of school life. Almost insensibly I became aware that I had a task to perform, that my mistakes involved boys in disaster, that I had the anxious care of other destinies; and thus, almost before I knew it, came a new cloud on the horizon, the cloud of anxiety. I could not help seeing that I had mismanaged this boy and misdirected that; that one could not treat them as ingenuous and lively playthings, but that what one said and did set a mark which perhaps could not be effaced. Gradually other doubts and problems made themselves felt. I had to administer a system of education in which I did not wholly believe; I saw little by little that the rigid old system of education was a machine which, if it made a highly accomplished product out of the best material, wasted an enormous amount of boyish interest and liveliness, and stultified the feebler sort of mind. Then came the care of a boarding-house, close relations with parents, a more real knowledge of the infinite levity of boy nature. I became mixed up with the politics of the place, the chance of more ambitious positions floated before me; the need for tact, discretion, judiciousness, moderation, tolerance emphasized itself. I am here outlining my own experience, but it is only one of many similar experiences. I became a citizen without knowing it, and my place in the world, my status, success, all became definite things which I had to secure.

The cares, the fears, the anxieties of middle life lie for most men and women in this region; if people are healthy and active, they generally arrive at a considerable degree of equanimity; they do not anticipate evil, and they take the problems of life cheerfully enough as they come; but yet come they do, and too many men and women are tempted to throw overboard scornfully and disdainfully the dreams of youth as a luxury which they cannot afford to indulge, and to immerse themselves in practical cares, month after month, with perhaps the hope of a fairly careless and idle holiday at intervals. What I think tends to counteract this for many people is love and marriage, the wonder and amazement of having children of their own, and all the offices of tenderness that grow up naturally beside their path. But this again brings a whole host of fears and anxieties as well--arrangements, ways and means, household cares, illnesses, the homely stuff of life, much of it enjoyed, much of it cheerfully borne, and often very bravely and gallantly endured. It is out of this simple material that life has to be constructed. But there is a twofold danger in all this. There is a danger of cynicism, the frame of mind in which a man comes to face little worries as one might put up an umbrella in a shower--"Thou know'st 'tis common!" Out of that grows up a rude dreariness, a philosophy which has nothing dignified about it, but is merely a recognition of the fact that life is a poor affair, and that one cannot hope to have things to one's mind. Or there is a dull frame of mind which implies a meek resignation, a sense of disappointment about life, borne with a mournful patience, a sense of one's sphere having somehow fallen short of one's deserts. This produces the grumpy paterfamilias who drowses over a paper or grumbles over a pipe; such a man is inimitably depicted by Mr. Wells in Marriage. That sort of ugly disillusionment, that publicity of disappointment, that frank disregard of all concerns except one's own, is one of the most hideous features of middle-class life, and it is rather characteristically English. It sometimes conceals a robust good sense and even kindliness; but it is a base thing at best, and seems to be the shadow of commercial prosperity. Yet it at least implies a certain sturdiness of character, and a stubborn belief in one's own merits which is quite impervious to the lessons of experience. On sensitive and imaginative people the result of the professional struggle with life, the essence of which is often social pretentiousness, is different. It ends in a mournful and distracted kind of fatigue, a tired sort of padding along after life, a timid bewilderment at conditions which one cannot alter, and which yet have no dignity or seemliness.

What is there that is wrong with all this? The cause is easy enough to analyse. It is the result of a system which develops conventional, short-sighted, complicated households, averse to effort, fond of pleasure, and with tastes which are expensive without being refined. The only cure would seem to be that men and women should be born different, with simple active generous natures; it is easy to say that! But the worst of the situation is that the sordid banality and ugly tragedy of their lot do not dawn on the people concerned. Greedy vanity in the more robust, lack of moral courage and firmness in the more sensitive, with a social organisation that aims at a surface dignity and a cheap showiness, are the ingredients of this devil's cauldron. The worst of it is that it has no fine elements at all. There is a nobility about real tragedy which evokes a quality of passionate and sincere emotion. There is something essentially exalted about a fierce resistance, a desperate failure. But this abject, listless dreariness, which can hardly be altered or expressed, this miserable floating down the muddy current, where there is no sharp repentance or fiery battling, nothing but a mean abandonment to a meaningless and unintelligible destiny, seems to have in it no seed of recovery at all.

The dark shadow of professional anxiety is that it has no tragic quality; it is like ploughing on day by day through endless mud-flats. One does not feel, in the presence of sharp suffering or bitter loss, that they ought not to exist. They are there, stern, implacable, august; stately enemies, great combatants. There is a significance about their very awfulness. One may fall before them, but they pass like a great express train, roaring, flashing, things deliberately and intently designed; but these dull failures which seem not the outgrowth of anyone's fierce longing or wilful passion, but of everyone's laziness and greediness and stupidity, how is one to face them? It is the helpless death of the quagmire, not the death of the fight or the mountain-top. Is there, we ask ourselves, anything in the mind of God which corresponds to comfort-loving vulgarity, if so strong and yet so stagnant a stream can overflow the world? The bourgeois ideal! One would rather have tyranny or savagery than anything so gross and smug.

And yet we see high-spirited and ardent husbands drawn into this by obstinate and vulgar-minded wives. We see fine-natured and sensitive women engulfed in it by selfish and ambitious husbands. The tendency is awfully and horribly strong, and it wins, not by open combat, but by secret and dull persistence. And one sees too--I have seen it many times--children of delicate and eager natures, who would have flourished and expanded in more generous air, become conventional and commonplace and petty, concerned about knowing the right people and doing the right things, and making the same stupid and paltry show, which deceives no one.

There is nothing for it but independence and simplicity and, perhaps best of all, a love of beauty. William Morris asserted passionately enough that art was the only cure for all this dreariness--the love of beautiful sounds and sights and words; and I think that is true, if it be further extended to a perception of the quality of beauty in the conduct and relations of life. For those are the cheap and reasonable pleasures of life, accessible to all; and if men and women cared for work first and the decent simplicities of wholesome living, and could further find their pleasure in art, in whatever form, then I believe that many of these fears and anxieties, so maiming and impairing to all that is fine in life, would vanish quietly out of being. The thing seems both beautiful and possible, because one knows of households where it is so, and where it grows up naturally and easily enough. I know households of both kinds--where on the one hand the standard is ambitious and mean, where the inmates calculate everything with a view to success, or