“Shallow rivers, by whose falls

  Melodious birds sing madrigals.”

  If the sea is to be our ornamental water, choose an open seaboard with a heavy beat of surf; one much broken in outline, with small havens and dwarf headlands; if possible a few islets; and as a first necessity, rocks reaching out into deep water. Such a rock on a calm day is a better station than the top of Teneriffe or Chimborazo. In short, both for the desert and the water, the conjunction of many near and bold details is bold scenery for the imagination and keeps the mind alive.

  Given these two prime luxuries, the nature of the country where we are to live is, I had almost said, indifferent; after that, inside the garden, we can construct a country of our own. Several old trees, a considerable variety of level, several well-grown hedges to divide our garden into provinces, a good extent of old well-set turf, and thickets of shrubs and evergreens to be cut into and cleared at the new owner’s pleasure, are the qualities to be sought for in your chosen land. Nothing is more delightful than a succession of small lawns, opening one out of the other through tall hedges; these have all the charm of the old bowling-green repeated, do not require the labour of many trimmers, and afford a series of changes. You must have much lawn against the early summer, so as to have a great field of daisies, the year’s morning frost; as you must have a wood of lilacs, to enjoy to the full the period of their 372 blossoming. Hawthorn is another of the spring’s ingredients; but it is even best to have a rough public lane at one side of your enclosure which, at the right season, shall become an avenue of bloom and odour. The old flowers are the best and should grow carelessly in corners. Indeed, the ideal fortune is to find an old garden, once very richly cared for, since sunk into neglect, and to tend, not repair, that neglect; it will thus have a smack of nature and wildness which skilful dispositions cannot overtake. The gardener should be an idler, and have a gross partiality to the kitchen plots: an eager or toilful gardener mis-becomes the garden landscape; a tasteful gardener will be ever meddling, will keep the borders raw, and take the bloom off nature. Close adjoining, if you are in the south, an olive-yard, if in the north, a swarded apple-orchard reaching to the stream, completes your miniature domain; but this is perhaps best entered through a door in the high fruit-wall; so that you close the door behind you on your sunny plots, your hedges and evergreen jungle, when you go down to watch the apples falling in the pool. It is a golden maxim to cultivate the garden for the nose, and the eyes will take care of themselves. Nor must the ear be forgotten: without birds, a garden is a prison-yard. There is a garden near Marseilles on a steep hill-side, walking by which, upon a sunny morning, your ear will suddenly be ravished with a burst of small and very cheerful singing: some score of cages being set out there to sun the occupants. This is a heavenly surprise to any passer-by; but the price paid, to keep so many ardent and winged creatures from their liberty, will make the luxury too dear for any thoughtful pleasure-lover. There is only one sort of bird that I can tolerate caged, though even then I think it hard, and that is what is called in France the Bec-d’Argent. I once had two of these pigmies in captivity; and in the quiet, bare house upon a silent street where I was then living, their song, which was not much louder than a bee’s, but airily musical, kept me in a perpetual good humour. 373 I put the cage upon my table when I worked, carried it with me when I went for meals, and kept it by my head at night: the first thing in the morning, these maestrini would pipe up. But these, even if you can pardon their imprisonment, are for the house. In the garden the wild birds must plant a colony, a chorus of the lesser warblers that should be almost deafening, a blackbird in the lilacs, a nightingale down the lane, so that you must stroll to hear it, and yet a little farther, tree-tops populous with rooks.

  Your house should not command much outlook; it should be set deep and green, though upon rising ground, or, if possible, crowning a knoll, for the sake of drainage. Yet it must be open to the east, or you will miss the sunrise; sunset occurring so much later, you can go up a few steps and look the other way. A house of more than two stories is a mere barrack; indeed the ideal is of one story, raised upon cellars. If the rooms are large, the house may be small: a single room, lofty, spacious, and lightsome, is more palatial than a castleful of cabinets and cupboards. Yet size in a house, and some extent and intricacy of corridor, is certainly delightful to the flesh. The reception room should be, if possible, a place of many recesses, which are “petty retiring places for conference”; but it must have one long wall with a divan: for a day spent upon a divan, among a world of cushions, is as full of diversion as to travel. The eating-room, in the French mode, should be ad hoc: unfurnished, but with a buffet, the table, necessary chairs, one or two of Canaletto’s etchings, and a tile fire-place for the winter. In neither of these public places should there be anything beyond a shelf or two of books; but the passages may be one library from end to end, and the stair, if there be one, lined with volumes in old leather, very brightly carpeted, and leading half-way up, and by way of landing, to a windowed recess with a fire-place; this window, almost alone in the house, should command a handsome prospect. Husband and wife must 374 each possess a studio; on the woman’s sanctuary I hesitate to dwell, and turn to the man’s. The walls are shelved waist-high for books, and the top thus forms a continuous table running round the wall. Above are prints, a large map of the neighbourhood, a Corot and a Claude or two. The room is very spacious, and the five tables and two chairs are but as islands. One table is for actual work, one close by for references in use; one, very large, for MSS. or proofs that wait their turn; one kept clear for an occasion; and the fifth is the map table, groaning under a collection of large-scale maps and charts. Of all books these are the least wearisome to read and the richest in matter; the course of roads and rivers, the contour lines and the forests in the maps — the reefs, soundings, anchors, sailing marks and little pilot-pictures in the charts — and, in both, the bead-roll of names, make them of all printed matter the most fit to stimulate and satisfy the fancy. The chair in which you write is very low and easy, and backed into a corner; at one elbow the fire twinkles; close at the other, if you are a little inhumane, your cage of silver-bills are twittering into song.

  Joined along by a passage, you may reach the great sunny, glass-roofed, and tiled gymnasium, at the far end of which, lined with bright marble, is your plunge and swimming bath, fitted with a capacious boiler.

  The whole loft of the house from end to end makes one undivided chamber; here are set forth tables on which to model imaginary or actual countries in putty or plaster, with tools and hardy pigments; a carpenter’s bench; and a spared corner for photography, while at the far end a space is kept clear for playing soldiers. Two boxes contain the two armies of some five hundred horse and foot; two others the ammunition of each side, and a fifth the foot-rules and the three colours of chalk, with which you lay down, or, after a day’s play, refresh the outlines of the country; red or white for the two kinds of road (according as they are suitable or not for the passage of ordnance), 375 and blue for the course of the obstructing rivers. Here I foresee that you may pass much happy time; against a good adversary a game may well continue for a month; for with armies so considerable three moves will occupy an hour. It will be found to set an excellent edge on this diversion if one of the players shall, every day or so, write a report of the operations in the character of army correspondent.

  I have left to the last the little room for winter evenings. This should be furnished in warm positive colours, and sofas and floor thick with rich furs. The hearth, where you burn wood of aromatic quality on silver dogs, tiled round about with Bible pictures; the seats deep and easy; a single Titian in a gold frame; a white bust or so upon a bracket; a rack for the journals of the week; a table for the books of the year; and close in a corner the three shelves full of eternal books that never weary: Shakespeare, Molière, Montaigne, Lamb, Sterne, De Musset’s comedies (the one volume open at Carmosine and the other at Fantasio); the “Arabian Nights,” and kindred stories, in Weber’s solemn volumes; Borrow’s “Bible in Spain,” the “Pilgrim’s Progress,” “Guy Mannering,” and “Rob Roy,” “Monte Cristo,” and the “Vicomte de Bragelonne,” immortal Boswell sole among biographers, Chaucer, Herrick, and the “State Trials.”

  The bedrooms are large, airy, with almost no furniture, floors of varnished wood, and at the bed-head, in case of insomnia, one shelf of books of a particular and dippable order, such as “Pepys,” the “Paston Letters,” Burt’s “Letters from the Highlands,” or the “Newgate Calendar.” ...

  LAY MORALS

  The following chapters of a projected treatise on Ethics were drafted at Edinburgh in the spring of 1879. They are unrevised, and must not be taken as representing, either as to matter or form, their author’s final thoughts; but they contain much that is essentially characteristic of his mind.

  CONTENTS

  CHAPTER I

  CHAPTER II

  CHAPTER III

  CHAPTER IV

  CHAPTER I

  The problem of education is twofold: first to know, and then to utter. Every one who lives any semblance of an inner life thinks more nobly and profoundly than he speaks; and the best of teachers can impart only broken images of the truth which they perceive. Speech which goes from one to another between two natures, and, what is worse, between two experiences, is doubly relative. The speaker buries his meaning; it is for the hearer to dig it up again; and all speech, written or spoken, is in a dead language until it finds a willing and prepared hearer. Such, moreover, is the complexity of life, that when we condescend upon details in our advice, we may be sure we condescend on error; and the best of education is to throw out some magnanimous hints. No man was ever so poor that he could express all he has in him by words, looks, or actions; his true knowledge is eternally incommunicable, for it is a knowledge of himself; and his best wisdom comes to him by no process of the mind, but in a supreme self-dictation, which keeps varying from hour to hour in its dictates with the variation of events and circumstances.

  A few men of picked nature, full of faith, courage, and contempt for others, try earnestly to set forth as much as they can grasp of this inner law; but the vast majority, when they come to advise the young, must be content to retail certain doctrines which have been already retailed to them in their own youth. Every generation has to educate another which it has brought upon the stage. 380 People who readily accept the responsibility of parentship, having very different matters in their eye, are apt to feel rueful when their responsibility falls due. What are they to tell the child about life and conduct, subjects on which they have themselves so few and such confused opinions? Indeed, I do not know; the least said, perhaps, the soonest mended; and yet the child keeps asking, and the parent must find some words to say in his own defence. Where does he find them? and what are they when found?

  As a matter of experience, and in nine hundred and ninety-nine cases out of a thousand, he will instil into his wide-eyed brat three bad things; the terror of public opinion, and, flowing from that as a fountain, the desire of wealth and applause. Besides these, or what might be deduced as corollaries from these, he will teach not much else of any effective value: some dim notions of divinity, perhaps, and book-keeping, and how to walk through a quadrille.

  But, you may tell me, the young people are taught to be Christians. It may be want of penetration, but I have not yet been able to perceive it. As an honest man, whatever we teach, and be it good or evil, it is not the doctrine of Christ. What He taught (and in this He is like all other teachers worthy of the name) was not a code of rules, but a ruling spirit; not truths, but a spirit of truth; not views, but a view. What He showed us was an attitude of mind. Towards the many considerations on which conduct is built, each man stands in a certain relation. He takes life on a certain principle. He has a compass in his spirit which points in a certain direction. It is the attitude, the relation, the point of the compass, that is the whole body and gist of what he has to teach us; in this, the details are comprehended; out of this the specific precepts issue, and by this, and this only, can they be explained and applied. And thus, to learn aright from any teacher, we must first of all, like a historical artist, think ourselves into sympathy 381 with his position and, in the technical phrase, create his character. A historian confronted with some ambiguous politician, or an actor charged with a part, have but one pre-occupation; they must search all round and upon every side, and grope for some central conception which is to explain and justify the most extreme details; until that is found, the politician is an enigma, or perhaps a quack, and the part a tissue of fustian sentiment and big words; but once that is found, all enters into a plan, a human nature appears, the politician or the stage-king is understood from point to point, from end to end. This is a degree of trouble which will be gladly taken by a very humble artist; but not even the terror of eternal fire can teach a business man to bend his imagination to such athletic efforts. Yet without this, all is vain; until we understand the whole, we shall understand none of the parts; and otherwise we have no more than broken images and scattered words; the meaning remains buried; and the language in which our prophet speaks to us is a dead language in our ears.

  Take a few of Christ’s sayings and compare them with our current doctrines.

  “Ye cannot,” He says, “serve God and Mammon.” Cannot? And our whole system is to teach us how we can!

  “The children of this world are wiser in their generation than the children of light.” Are they? I had been led to understand the reverse: that the Christian merchant, for example, prospered exceedingly in his affairs; that honesty was the best policy; that an author of repute had written a conclusive treatise “How to make the best of both worlds.” Of both worlds indeed! Which am I to believe then — Christ or the author of repute?

  “Take no thought for the morrow.” Ask the Successful Merchant; interrogate your own heart; and you will have to admit that this is not only a silly but an immoral position. All we believe, all we hope, all we honour in ourselves or 382 our contemporaries, stands condemned in this one sentence, or, if you take the other view, condemns the sentence as unwise and inhumane. We are not then of the “same mind that was in Christ.” We disagree with Christ. Either Christ meant nothing, or else He or we must be in the wrong. Well says Thoreau, speaking of some texts from the New Testament, and finding a strange echo of another style which the reader may recognise: “Let but one of these sentences be rightly read from any pulpit in the land, and there would not be left one stone of that meeting-house upon another.”

  It may be objected that these are what are called “hard sayings”; and that a man, or an education, may be very sufficiently Christian although it leave some of these sayings upon one side. But this is a very gross delusion. Although truth is difficult to state, it is both easy and agreeable to receive, and the mind runs out to meet it ere the phrase be done. The universe, in relation to what any man can say of it, is plain, patent, and staringly comprehensible. In itself, it is a great and travailing ocean, unsounded, unvoyageable, an eternal mystery to man; or, let us say, it is a monstrous and impassable mountain, one side of which, and a few near slopes and foothills, we can dimly study with these mortal eyes. But what any man can say of it, even in his highest utterance, must have relation to this little and plain corner, which is no less visible to us than to him. We are looking on the same map; it will go hard if we cannot follow the demonstration. The longest and most abstruse flight of a philosopher becomes clear and shallow, in the flash of a moment, when we suddenly perceive the aspect and drift of his intention. The longest argument is but a finger pointed; once we get our own finger rightly parallel, and we see what the man meant, whether it be a new star or an old street-lamp. And briefly, if a saying is hard to understand, it is because we are thinking of something else.

  But to be a true disciple is to think of the same things 383 as our prophet, and to think of different things in the same order. To be of the same mind with another is to see all things in the same perspective; it is not to agree in a few indifferent matters near at hand and not much debated; it is to follow him in his farthest flights, to see the force of his hyperboles, to stand so exactly in the centre of his vision that whatever he may express, your eyes will light at once on the original, that whatever he may see to declare, your mind will at once accept. You do not belong to the school of any philosopher, because you agree with him that theft is, on the whole, objectionable, or that the sun is overhead at noon. It is by the hard sayings that discipleship is tested. We are all 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 commonplace 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 384 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.