Ideala. Grand Sarah

You will ask me, perhaps, even you who are all charity, why parts of this book are what they are. I can only answer with another question: Why are we what we are? But I warn you that it would not be fair to take any of Ideala's opinions, here given, as final. Much of what she thought was the mere effervescence of a strong mind in a state of fermentation, a mind passing successively through the three stages of the process; the vinous, alcoholic, or excitable stage; the acetous, jaundiced, or embittered stage; and the putrefactive, or unwholesome stage; and also embodying, at different times, the characteristics of all three. But, even during its worst phase, it was an earnest mind, seeking the truth diligently, and not to be blamed for stumbling upon good and bad together by the way. It is, in fact, not a perfect, but a transitional state which I offer for your consideration, a state which has its repulsive features, but which, it may be hoped, would result in a beautiful deposit, when at last the inevitable effervescence had subsided.

But why exhibit the details of the process, you may ask. To encourage others, of course. What help is there in the contemplation of perfection ready made? It only disheartens us. We should lay down our arms, we should struggle no longer, we should be hopeless, despairing, reckless, if we never had a glimpse of growth, of those "stepping- stones of their dead selves" upon which men mount to higher things. The imperfections must be studied, because it is only from the details of the process that anything can be learned. Putting aside the people who criticise, not with a view to mending matters, but because a

… low desire

Not to seem lowest makes them level all;

the people who judge, who condemn, who have no mercy on any faults and failings but their own, and who,

… if they find

Some stain or blemish in a name of note,

Not grieving that their greatest are so small,

Inflate themselves with some insane delight,

and would ostracise a neighbour for the first offence by ruling that one mistake must mar a life—anybody's life but their own, of course; who have no peace in themselves, no habit of sweet thought; whose lives are one long agony of excitement, objection, envy, hate, and unrest; the decently clad devils of society who may be known by their eternal carping, and who are already in torment, and doing their utmost to drag others after them. Putting them aside, as any one may who has the courage to face them—for they are terrible cowards—and taking the best of us, and the best intentioned among us, we find that all are apt to make some one trait in the characters, some one trick in the manners, some one incident in the lives of people we meet the text of an objection to the whole person. And a state of objection is a miserable state, and a dangerous one, because it stops our growth by robbing us of half our power to love, in which lies all our strength, and which, with the delight of being loved, is the one thing worth living for. When we know in ourselves that love is heaven, and hate is hell, and all the intervals of like and dislike are antechambers to either, we possess the key to joy and sorrow, by which alone we can attain to the mystery that may not be mentioned

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