great rapturous stir of the air; a drowsy thunder in the roof of nave and choir; the grim saints stirred and rattled ill their leaded casements, while the melodious roar died away as softly as it had begun, sinking to silence with many a murmurous pulsation, many a throb of sighing sound."
Organ-playing, organ music, was the one subject on which I have heard him wax enthusiastic. His talk and his letters always become rhetorical when he deals with music; his musical metaphors are always carefully worked out; he compares a man of settled purpose, in whose life the "motive was very apparent," to "the great lazy horns, that you can always hear in the orchestra pouring out their notes hollow and sweet, however loud the violins shiver or the trumpets cry." He often went up to London to hear music. The St. James's Hall Concerts were his especial delight. I find later a description of the effect produced on him by Wagner.
"I have just come back from the Albert Hall, from hearing the 'Meistersänger,' Wagner himself conducting. I may safely say I think that I never experienced such absolute artistic rapture before as at certain parts of this; for instance, in the overture, at one place where the strings suddenly cease and there comes a peculiar chromatic waft of wind instruments, like a ghostly voice rushing across. I have never felt anything like it; it swept one right away, and gave one a sense of deep ineffable satisfaction. I shall always feel for the future that there is an existent region, into which I have now actually penetrated, in which that entire satisfaction is possible, a fact which I have always hitherto doubted. It is like an initiation.
"But I can not bear the 'Tannhäuser;' it seems to paint with a fatal fascination the beauty of wickedness, the rightness, so to speak, of sensuality. I feel after it as if I had been yielding to a luscious temptation; unnerved, not inspired."
In another letter he writes, "Music is the most hopeful of the arts; she does not hint only, like other expressions of beauty—she takes you straight into a world of peace, a world where law and beauty are the same, and where an ordered discord, that is discord working by definite laws, is the origin of the keenest pleasure."
I remember, during the one London season which he subsequently went through, his settling himself at a Richter concert next me with an air of delight upon his face. "Now," he said, "let us try and remember for an hour or two that we have souls."
CHAPTER III
I must here record one curious circumstance which I have never explained even to my own satisfaction.
He had been at Cambridge about two years, when, in the common consent of all his friends, his habits and behaviour seemed to undergo a complete and radical change.
I have never discovered what the incident was that occasioned this change; all I know is that suddenly, for several weeks, his geniality of manner and speech, his hilarity, his cheerfulness, entirely disappeared; a curious look of haunting sadness, not defined, but vague, came over his face; and though he gradually returned to his old ways, yet I am conscious myself, and others would support me in this, that he was never quite the same again; he was no longer young.
The only two traces that I can discover in his journals, or letters, or elsewhere, of the facts are these.
He always in later diaries vaguely alludes to a certain event which changed his view of things in general; "ever since," "since that November," "for now nearly five years I have felt." These and similar phrases constantly occur in his diary. I will speak in a moment of what nature I should conjecture it to have been.
A packet of letters in his desk were marked "to be burnt unopened;" but at the same time carefully docketed with dates: these dates were all immediately after that time, extending over ten days.
The exact day was November 8, 1872. It is engraved in a small silver locket that hung on his watch-chain, where he was accustomed to have important days in his life marked, such as the day he adopted his boy, his mother's death. It is preceded by the Greek letters ΒΠ, which from a certain entry in his diary I conceive to be βάπτισμα πυρὸς, "the baptism of fire."
Lastly, in a diary for that year, kept with fair regularity up till November 8, there here intervenes a long blank, the only entry being November 9: "Salvum me fac, Dne."
I took the trouble, incidentally, to hunt up the files of a Cambridge journal of that date, to see if I could link it on to any event, and I found there recorded, in the course of that week, what I at first imagined to be the explanation of the incidents, and own I was a good deal surprised.
I found recorded some Revivalist Mission Services, which were then held in Cambridge with great success. I at once concluded that he underwent some remarkable spiritual experience, some religious fright, some so-called conversion, the effects of which only gradually disappeared. The contagion of a Revivalist meeting is a very mysterious thing. Like a man going to a mesmerist, an individual may go, announcing his firm intention not to be influenced in the smallest degree by anything said or done. Nay more, he may think himself, and have the reputation of being, a strong, unyielding character, and yet these are the very men who are often most hopelessly mesmerized, the very men whom the Revival most absolutely—for the occasion—enslaves. And thus, knowing that one could form no prima facie judgments on the probabilities in such a matter, I came to the conclusion that he had fallen, in some degree, under the influence of these meetings.
But in revising this book, and carefully recalling my own and studying others' impressions, I came to the conclusion that it was impossible that this should be the case.
1. In the first place, he was more free than any man I ever saw from the influence of contagious emotions; he dissembled his own emotions, and contemned the public display of them in other people.
2. He had, I remember, a strange repugnance, even abhorrence, to public meetings in the later days at Cambridge. I can now recall that he would accompany people to the door, but never be induced to enter. A passage which I will quote from one of his letters illustrates this.
"The presence of a large number of people has a strange, repulsive physical effect on me. I feel crushed and overwhelmed, not stimulated and vivified, as is so often described. I can't listen to a concert comfortably if there is a great throng, unless the music is so good as to wrap one altogether away. There is undoubtedly a force abroad among large masses of people, the force which forms the basis of the principle of public prayer, and I am conscious of it too, only it distresses me; moreover, the worst and most afflicting nightmare I have is the sensation of standing sightless and motionless, but with all the other senses alert and apprehensive, in the presence of a vast and hostile crowd."
3. He never showed the least sign of being influenced in the direction of spiritual or even religious life by this crisis. He certainly spoke very little at all for some time to any one on any subject; he was distrait and absent-minded in society—for the alteration was much observed from its suddenness—but when he gradually began to converse as usual, he did not, as is so often the case in similar circumstances, do what is called "bearing witness to the truth." His attitude toward all enthusiastic forms of religion had been one, in old days, of good-natured, even amused tolerance. He was now not so good-natured in his criticisms, and less sparing of them, though his religious-mindedness, his seriousness, was undoubtedly increased by the experience, whatever it was.
On the whole, then, I should say that the coincidence of the revival is merely fortuitous. It remains to seek what the cause was.
We must look for it, in a character so dignified as Arthur's, in some worthy cause, some emotional failure,
