agreed about the middling and indifferent parts of knowledge and morality; even the most soaring spirits too often take them tamely upon trust. But the man, the philosopher or the moralist, does not stand upon these chance adhesions; and the purpose of any system looks towards those extreme points where it steps valiantly beyond tradition and returns with some covert hint of things outside. Then only can you be certain that the words are not words of course, nor mere echoes of the past; then only are you sure that if he be indicating anything at all, it is a star and not a street-lamp; then only do you touch the heart of the mystery, since it was for these that the author wrote his book.
Now, every now and then, and indeed surprisingly often, Christ finds a word that transcends all common-place morality; every now and then he quits the beaten track to pioneer the unexpressed, and throws out a pregnant and magnanimous hyperbole; for it is only by some bold poetry of thought that men can be strung up above the level of everyday conceptions to take a broader look upon experience or accept some higher principle of conduct. To a man who is of the same mind that was in Christ, who stands at some centre not too far from his, and looks at the world and conduct from some not dissimilar or, at least, not opposing attitude – or, shortly, to a man who is of Christ’s philosophy – every such saying should come home with a thrill of joy and corroboration; he should feel each one below his feet as another sure foundation in the flux of time and chance; each should be another proof that in the torrent of the years and generations, where doctrines and great armaments and empires are swept away and swallowed, he stands immovable, holding by the eternal stars. But alas! at this juncture of the ages it is not so with us; on each and every such occasion our whole fellowship of Christians falls back in disapproving wonder and implicitly denies the saying. Christians! the farce is impudently broad. Let us stand up in the sight of heaven and confess. The ethics that we hold are those of Benjamin Franklin. Honesty is the best policy, is perhaps a hard saying; it is certainly one by which a wise man of these days will not too curiously direct his steps; but I think it shows a glimmer of meaning to even our most dimmed intelligences; I think we perceive a principle behind it; I think, without hyperbole, we are of the same mind that was in Benjamin Franklin.
CHAPTER II
But, I may be told, we teach the ten commandments, where a world of morals lies condensed, the very pith and epitome of all ethics and religion; and a young man with these precepts engraved upon his mind must follow after profit with some conscience and Christianity of method. A man cannot go very far astray who neither dishonours his parents, nor kills, nor commits adultery, nor steals, nor bears false witness; for these things, rightly thought out, cover a vast field of duty.
Alas! what is a precept? It is at best an illustration; it is case law at the best which can be learned by precept. The letter is not only dead, but killing; the spirit which underlies, and cannot be uttered, alone is true and helpful. This is trite to sickness; but familiarity has a cunning disenchantment; in a day or two she can steal all beauty from the mountain tops; and the most startling words begin to fall dead upon the ear after several repetitions. If you see a thing too often, you no longer see it; if you hear a thing too often, you no longer hear it. Our attention requires to be surprised; and to carry a fort by assault, or to gain a thoughtful hearing from the ruck of mankind, are feats of about an equal difficulty and must be tried by not dissimilar means. The whole Bible has thus lost its message for the common run of hearers; it has become mere words of course; and the parson may bawl himself scarlet and beat the pulpit like a thing possessed, but his hearers will continue to nod; they are strangely at peace, they know all he has to say; ring the old bell as you choose, it is still the old bell and it cannot startle their composure. And so with this byword about the letter and the spirit. It is quite true, no doubt; but it has no meaning in the world to any man of us. Alas! it has just this meaning, and neither more nor less: that while the spirit is true, the letter is eternally false.
The shadow of a great oak lies abroad upon the ground at noon, perfect, clear, and stable like the earth. But let a man set himself to mark out the boundary with cords and pegs, and were he never so nimble and never so exact, what with the multiplicity of the leaves and the progression of the shadow as it flees before the travelling sun, long ere he has made the circuit the whole figure will have changed. Life may be compared, not to a single tree, but to a great and complicated forest; circumstance is more swiftly changing than a shadow, language much more inexact than the tools of a surveyor; from day to day the trees fall and are renewed; the very essences are fleeting as we look; and the whole world of leaves is swinging tempest-tossed among the winds of time. Look now for your shadows. O man of formulæ, is this a place for you? Have you fitted the spirit to a single case? Alas, in the cycle of the ages when shall such another be proposed for the judgment of man? Now when the sun shines and the winds blow, the wood is filled with an innumerable multitude of shadows, tumultuously tossed and changing; and at every gust the whole carpet leaps and becomes new. Can you or your heart say more?
Look back now, for a moment, on your own brief experience of life; and although you lived it feelingly in your own person, and had every step of conduct burned in by pains and joys upon your memory, tell me what definite lesson does experience hand on from youth to manhood, or from both to age? The settled tenor which first strikes the eye is but the shadow of a delusion. This is gone; that never truly was; and you yourself are altered beyond recognition. Times and men and circumstances change about your changing character, with a speed of which no earthly hurricane affords an image. What was the best yesterday, is it still the best in this changed theatre of a to-morrow? Will your own Past truly guide you in your own violent and unexpected Future? And if this be questionable, with what humble, with what hopeless eyes, should we not watch other men driving beside us on their unknown careers, seeing with unlike eyes, impelled by different gales, doing and suffering in another sphere of things?
And as the authentic clue to such a labyrinth and change of scene, do you offer me these two score words? these five bald prohibitions? For the moral precepts are no more than five; the first four deal rather with matters of observance than of conduct; the tenth, Thou shalt not covet, stands upon another basis, and shall be spoken of ere long. The Jews, to whom they were first given, in the course of years began to find these precepts insufficient; and made an addition of no less than six hundred and fifty others! They hoped to make a pocket-book of reference on morals, which should stand to life in some such relation, say, as Hoyle stands in to the scientific game of whist. The comparison is just, and condemns the design; for those who play by rule will never be more than tolerable players; and you and I would like to play our game in life to the noblest and the most divine advantage. Yet if the Jews took a petty and huckstering view of conduct, what view do we take ourselves, who callously leave youth to go forth into the enchanted forest, full of spells and dire chimeras, with no guidance more complete than is afforded by these five precepts?
Honour thy father and thy mother. Yes, but does that mean to obey? and if so, how long and how far? Thou shall not kill. Yet the very intention and purport of the prohibition may be best fulfilled by killing. Thou shall not commit adultery. But some of the ugliest adulteries are committed in the bed of marriage and under the sanction of religion and law. Thou shalt not bear false witness. How? by speech or by silence also? or even by a smile? Thou shalt not steal. Ah, that indeed! But what is to steal?
To steal? It is another word to be construed; and who is to be our guide? The police will give us one construction, leaving the word only that least minimum of meaning without which society would fall in pieces; but surely we must take some higher sense than this; surely we hope more than a bare subsistence for mankind; surely we wish mankind to prosper and go on from strength to strength, and ourselves to live rightly in the eye of some more exacting potentate than a policeman. The approval or the disapproval of the police must be eternally indifferent to a man who is both valorous and good. There is extreme discomfort, but no shame, in the condemnation of the law. The law represents that modicum of morality which can be squeezed out of the ruck of mankind; but what is that to me, who aim higher and seek to be my own more stringent judge? I observe with pleasure that no brave man has ever given a rush for such considerations. The Japanese have a nobler and more sentimental feeling for this social bond
