The Passion for Life. Hocking Joseph
and that the whole thing will be the talk of the countryside."
"And yet you are a trained lawyer, and have lived in London!" she laughed.
"Perhaps that is why. Lawyers get weary of hard thinking. Besides, when one comes to think of it, hard thinking is only responsible for a tithe of the discovery of truth. Far more of it is discovered by intuition than by logic."
"Do you know, you are very refreshing, Mr. Erskine. It is delightful to think of a man coming from hard, matter-of-fact London to Cornwall, and believing in the things that we simple rustics have discarded for a generation or more."
"Then you don't find life either romantic or mysterious?"
"I find it the most prosy, uninteresting thing imaginable. There is no mystery and no romance in the world; everything is hard, matter of fact, commonplace."
"Come, come, now, you cannot believe that," I laughed.
"One believes as one finds." And I thought her eyes became hard. "The other day I read what is called a romantic novel. It had gone through numberless editions, and was, I suppose, the rage of reading circles. It told of all sorts of mysterious happenings and romantic adventures. Then I reflected on what had actually happened to myself and to girls with whom I am acquainted. I went to school in France and Germany, as well as in England, and, do you know, I really cannot find one bit of romance that has ever happened to me or to the girls I have known. I can't remember anything mysterious."
"Isn't life one great mystery?"
"Yes, mystery if you like, but simply because of our ignorance. When the mystery is explained, the explanation is as prosy as that cottage." And she looked towards a cottage door, where a woman stood by her wash-tub. "Do you ever find life mysterious, Mr. Erskine?"
"Yes, it is mysterious from end to end. Sometimes, as I sit in my little wooden hut, facing the sea, at night-time, and hear the wind moan its way over the cliffs and across the waste of waters, when the solemn feeling of night broods over everything, I feel that life is one great mystery. What is behind it all? What is the meaning of everything? Is there a Creator? What lies beyond what we call death? Surely, that is mystery enough. You may say, if you like, that this feeling of mystery is because of our ignorance; nevertheless, it is there."
"Yes," she replied. "But the trouble is that, in so far as we have discovered mysteries, they turn out to be of the most prosy and commonplace nature. Things that were once unknown, and appealed to the world as romantic, now that they are known are just as prosy and uninteresting as the commonplace. Directly a thing is known it becomes humdrum. I went to a lecture one night given by a scientist – an astronomer, in fact. He was lecturing on the planet Mars. He said that he himself had examined the planet through a powerful telescope, and he had seen what to him were convincing proofs that there were canals cut through a piece of land which was similar in nature to the Isthmus of Panama. As a consequence the planet Mars was inhabited – inhabited by thinking, sentient beings, who lived in a world millions of miles from this world. It seemed very wonderful at that time, but, when I came to think of it, it was all very prosy. What if it were inhabited? It would simply mean that people somehow exist there, just as they exist here, and think and suffer, and struggle and die. Can anything be more prosy and unromantic than that?"
"Isn't the very mystery of death itself attractive – wonderful?" I asked.
"Do you think so?" And she looked at me curiously.
"Sometimes," I replied, "although I dread the thought of death, I have a kind of feverish curiosity about it, and I would like to die just to know."
"Yet it would be disappointing in the end. When that so-called mystery comes to be explained, there will be nothing but great, blank darkness."
"And that is your creed of life and death?"
"We can only argue from the known to the unknown," was her reply.
"And do you not long for something more?"
"Long!" And there was passion in her voice.
"Then, to you, religion, immortality, have no interest?"
"Yes, interest," was her reply, "but, like everything else, it is because of my ignorance. I know I am very ignorant, Mr. Erskine, and I dare say you will laugh at me for talking in the way I do; but, so far as I have read of the origins of religions, they are simply the result of a fear of the unknown. People are afraid to die, and they have evolved a sort of hope that there is a life other than this. I know it is a cheerless creed, but don't facts bear out what I have said? In different parts of the world are different religions, and each and all of them are characteristic of the people who believe in them. Wasn't Matthew Arnold right when he said that the Greeks manufactured a god with classical features and golden hair, while the negroes created a god with black skin, thick lips, and woolly hair?"
"Do you go far enough back, even then?" I asked. "You are simply dealing with the shape of the god. What is the origin of the idea?"
"I suppose man invented it," was her reply.
"Yes, but how? After all, knowledge is built upon other knowledge. Imagination is the play of the mind around ascertained facts. 'No man hath seen God at any time.' How, then, have people come to believe in Him, except through some deeper and more wonderful faculty, which conveyed it to the mind? For the mind, after all, is only the vehicle, and not the creator, of thought."
She shrugged her shoulders.
"You get beyond me there, Mr. Erskine. When you dabble in metaphysics I am lost. Still, is it not a fact that the more intellectual the race the less religious it becomes? Take France, for example. Paris is the great clearing-house of ideas, and yet the French are an unbelieving people."
"Is that altogether true?" was my reply, for I was led to take up an attitude of the soundness of which I was far from being convinced. "Is not France literally sick and tired of the atheism which surged over the nation at the time of the Revolution? France no longer glories in hard unbelief, and, as far as I know, the French people are simply longing for faith, and, for that matter, are going back to faith. Not, perhaps, the faith which the Revolution destroyed, but to something deeper, diviner."
She seemed thoughtful, and for some time neither of us spoke. Then she burst out laughing merrily.
"Don't things seem reversed?" she said. "Here are you, a scholar of Oxford, and a clever lawyer, upholding tradition, imagination, intuition, superstition, while I, an ignorant girl, am discarding it all."
"Perhaps," I replied, "that is because life is long to you, short to me. When one comes to what seems the end of things, one looks at life differently. There," I went on, for at that moment we had passed a lad with his arm round a girl's waist, "that boy lives in heaven. He is with the girl he loves. Suppose you tried to convince that boy and girl there was no such thing as romance, would they believe you?"
"Perhaps not," she replied; "but I could take you down the village yonder, and show you men and women who, twenty years ago, were just as romantic as those two cooing doves; and to-day the men loaf round the village lanes, smoking, or, perhaps, are in the public-house drinking; while the women are slatternly, discontented, standing at the wash-tub, or scrubbing out cottages. Where now is the romance, or, for that matter, the love?"
"Then you don't believe in love either?"
She was silent, and I watched her face closely, and again I was struck by her appearance. Yes, no doubt, Isabella Lethbridge was more than ordinarily handsome. Her features, without being beautiful, were fine. The flash of her eyes betokened intelligence beyond the ordinary. At that moment, too, there was a look in them which I had not seen before – a kind of longing, a sense of unsatisfaction, something wistful.
"Love?" she repeated. "No, I don't think I believe in it."
"Surely," I said, "that is going a little bit too far."
"Yes, perhaps it is," was her answer. "There is love – the love of a mother for her child. You see it everywhere. A lion will fight for her whelps, a hen will protect her chickens. But I suppose you were meaning the love which man has for a woman, and woman for man?"
"Yes," I replied, "I was. I was thinking of that lover and his lass whom we have