Escape, and Other Essays by Arthur Christopher Benson (ebook reader online TXT) 📕

not run to the goal, we must at least flee, with backward glances at something which threatens us.

There is an old and strange Eastern allegory of a man wandering in the desert; he draws near to a grove of trees, when he suddenly becomes aware that there is a lion on his track, hurrying and bounding along on the scent of his steps. The man flees for safety into the grove; he sees there a roughly built water-tank of stone, excavated in the ground, and built up of masonry much fringed with plants. He climbs swiftly down to where he sees a ledge close on the water; as he does this, he sees that in the water lies a great lizard, with open jaws, watching him with wicked eyes. He stops short, and he can just support himself among the stones by holding on to the branches of a plant which grows from a ledge above him. While he thus holds on, with death behind him and before, he feels the branches quivering, and sees above, out of reach, two mice, one black and one white, which are nibbling at the stems he holds and will soon sever them. He waits despairingly, and while he does so, he sees that there are drops of honey on the leaves which he holds; he puts his lips to them, licks them off, and finds them very sweet.

The mice stand, no doubt, for night and day, and the honey is the sweetness of life, which it is possible to taste and relish even when death is before and behind; and it is true that the utter precariousness of life does not, as a matter of fact, distract us from the pleasure of it, even though the strands to which we hold are slowly parting. It is all, then, an adventure and an escape; but even in the worst insecurity, we may often be surprised to find that it is somehow sweet.

It is not in the least a question of the apparent and outward adventurousness of one's life. Foolish people sometimes write and think as though one could not have had adventures unless one has hung about at bar-room doors and in billiard-saloons, worked one's passage before the mast in a sailing-ship, dug for gold among the mountains, explored savage lands, shot strange animals, fared hardly among deep-drinking and loud-swearing men. It is possible, of course, to have adventures of this kind, and, indeed, I had a near relative whose life was fuller of vicissitudes than any life I have ever known: he was a sailor, a clerk, a policeman, a soldier, a clergyman, a farmer, a verger. But the mere unsettledness of it suited him: he was an easy comrade, brave, reckless, restless; he did not mind roughness, and the one thing he could not do was to settle down to anything regular and quiet. He did not dislike life at all, even when he stood half-naked, as he once told me he did, on a board slung from the side of a ship, and dipped up pails of water to swab it, the water freezing as he flung it on the timbers. But with all this variety of life he did not learn anything particular from it all; he was much the same always, good-natured, talkative, childishly absorbed, not looking backward or forward, and fondest of telling stories with sailors in an inn. He learned to be content in most companies and to fare roughly; but he gained neither wisdom nor humour, and he was not either happy or independent, though he despised with all his heart the stay-at- home, stick-in-the-mud life.

But we are not all made like this, and it is only possible for a few people to live so by the fact that most people prefer to stay at home and do the work of the world. My cousin was not a worker, and, indeed, did no work except under compulsion and in order to live; but such people seem to belong to an older order, and are more like children playing about, and at leisure to play because others work to feed and clothe them. The world would be a wretched and miserable place if all tried to live life on those lines.

It would be impossible to me to live so, though I dare say I should be a better man if I had had a little more hardship of that kind; but I have worked hard in my own way, and though I have had few hairbreadth escapes, yet I have had sharp troubles and slow anxieties. I have been like the man in the story, between the lion and the lizard for many months together; and I have had more to bear, by temperament and fortune, than my roving cousin ever had to endure; so that because a life seems both sheltered and prosperous, it need not therefore have been without its adventures and escapes and its haunting fears.

The more one examines into life and the motives of it, the more does one perceive that the imagination, concerning itself with hopes of escape from any conditions which hamper and confine us, is the dynamic force that is transmuting the world. The child is for ever planning what it will do when it is older, and dreams of an irresponsible choice of food and an unrestrained use of money; the girl schemes to escape from the constraints of home by independence or marriage; the professional man plans to make a fortune and retire; the mother dreams ambitious dreams for her children; the politician craves for power; the writer hopes to gain the ear of the world--these are only a few casual instances of the desire that is always at work within us, projecting us into a larger and freer future out of the limited and restricted present. That is the real current of the world, and though there are sedate people who are contented with life as they see it, yet in most minds there is a fluttering of little tremulous hopes forecasting ease and freedom; and there are also many tired and dispirited people who are not content with life as they have it, but acquiesce in its dreariness; yet all who have any part in the world's development are full of schemes for themselves and others by which the clogging and detaining elements are somehow to be improved away. Sensitive people want to find life more harmonious and beautiful, healthy people desire a more continuous sort of holiday than they can attain, religious people long for a secret ecstasy of peace; there is, in fact, a constant desire at work to realise perfection.

And yet, despite it all, there is a vast preponderance of evidence which shows us that the attainment of our little dreams is not a thing to be desired, and that satisfied desire is the least contented of moods. If we realise our programme, if we succeed, marry the woman we love, make a fortune, win leisure, gain power, a whole host of further desires instantly come in sight. I once congratulated a statesman on a triumphant speech.

"Yes," he said, "I do not deny that it is a pleasure to have had for once the exact effect that one intended to have; but the shadow of it is the fear that having once reached that standard, one may not be able to keep it up."

The awful penalty of success is the haunting dread of subsequent failure, and even sadder still is the fact that in striving eagerly to attain an end, we are apt to lose the sense of the purpose which inspired us. This is more drearily true of the pursuit of money than of anything else. I could name several friends of my own who started in business with the perfectly definite and avowed intention of making a competence in order that they might live as they desired to live; that they might travel, read, write, enjoy a secure leisure. But when they had done exactly what they meant to do, the desires were all atrophied. They could not give up their work; they felt it would be safer to have a larger margin, they feared they might be bored, they had made friends, and did not wish to sever the connection, they must provide a little more for their families: the whole programme had insensibly altered. Even so they were still planning to escape from something--from some boredom or anxiety or dread.

And yet it seems very difficult for any person to realise what is the philosophical conclusion, namely, that the work of each of us matters very little to the world, but that it matters very much to ourselves that we should have some work to do. We seem to be a very feeble-minded race in this respect, that we require to be constantly bribed and tempted by illusions. I have known men of force and vigour both in youth and middle life who had a strong sense of the value and significance of their work; as age came upon them, the value of their work gradually disappeared; they were deferred to, consulted, outwardly reverenced, and perhaps all the more scrupulously and compassionately in order that they might not guess the lamentable fact that their work was done and that the forces and influences were in younger hands. But the men themselves never lost the sense of their importance. I knew an octogenarian clergyman who declared once in my presence that it was ridiculous to say that old men lost their faculty of dealing with affairs.

"Why," he said, "it is only quite in the last few years that I feel I have really mastered my work. It takes me far less time than it used to do; it is just promptly and methodically executed." The old man obviously did not know that his impression that his work consumed less time was only too correct, because it was, as a matter of fact, almost wholly performed by his colleagues, and nothing was referred to him except purely formal business.

It seems rather pitiful that we should not be able to face the truth, and that we cannot be content with discerning the principle of it all, which is that our work is given to us to do not for its intrinsic value, but because it is good for us to do it.

The secret government of the world seems, indeed, to be penetrated by a good-natured irony; it is as if the Power controlling us saw that, like children, we must be tenderly wooed into doing things which we should otherwise neglect, by a sense of high importance, as a kindly father who is doing accounts keeps his children quiet by letting one hold the blotting-paper and another the ink, so that they believe that they are helping when they are merely being kept from hindering.

And this strange sense of escape which drives us into activity and energy seems given us not that we may realise our aims, which turn out hollow and vapid enough when they are realised, but that we may drink deep of experience for the sake of its beneficent effect upon us. The failure of almost all Utopias and ideal states, designed and planned by writers and artists, lies in the absence of all power to suggest how the happy folk who have conquered all the ills and difficulties of life are to employ themselves reasonably and eagerly when there is nothing left to improve. William Morris, indeed, in his News from Nowhere, confessed through the mouth of one of his characters that there would be hardly enough pleasant work, like hay-making and bridge-building and carpentering and paving, left to go round; and the picture of life which he draws, with its