Soliloquies in England, and Later Soliloquies. George Santayana

conduct us; for when the most dire events have assumed their punctiform places in the history of our lives, where they will stand eternally, what are they but absurd episodes in a once tormenting dream? And when our despised night-dreams are regarded and respected as they deserve to be (since all their troubles are actual and all their tints evident), do they prove more arbitrary or less significant than our waking thoughts, or than those more studious daylight fictions which we call history or philosophy? The human mind at best is a sort of song; the music of it runs away with the words, and even the words, which pass for the names of things, are but poor wild symbols for their unfathomed objects. So are these Soliloquies compared with their occasions; and I should be the first to hate their verbiage, if a certain spiritual happiness did not seem to breathe through it, and redeem its irrelevance. Their very abstraction from the time in which they were written may commend them to a free mind. Spirit refuses to be caught in a vice; it triumphs over the existence which begets it. The moving world which feeds it is not its adequate theme. Spirit hates its father and its mother. It spreads from its burning focus into the infinite, careless whether that focus burns to ashes or not. From its pinnacle of earthly time it pours its little life into spheres not temporal nor earthly, and half in playfulness, half in sacrifice, it finds its joy in the irony of eternal things, which know nothing of it.

      Spirit, however, cannot fly from matter without material wings; the most abstract art is compacted of images, the most mystical renunciation obeys some passion of the heart. Images and passion, even if they are not easily recognizable in these Soliloquies as now coldly written down, were not absent from them when inwardly spoken. The images were English images, the passion was the love of England and, behind England, of Greece. What I love in Greece and in England is contentment in finitude, fair outward ways, manly perfection and simplicity. Admiration for England, of a certain sort, was instilled into me in my youth. My father (who read the language with ease although he did not speak it) had a profound respect for British polity and British power. In this admiration there was no touch of sentiment nor even of sympathy; behind it lay something like an ulterior contempt, such as we feel for the strong man exhibiting at a fair. The performance may be astonishing but the achievement is mean. So in the middle of the nineteenth century an intelligent foreigner, the native of a country materially impoverished, could look to England for a model of that irresistible energy and public discipline which afterwards were even more conspicuous in Bismarckian Germany and in the United States. It was admiration for material progress, for wealth, for the inimitable gift of success; and it was not free, perhaps, from the poor man's illusion, who jealously sets his heart on prosperity, and lets it blind him to the subtler sources of greatness. We should none of us admire England to-day, if we had to admire it only for its conquering commerce, its pompous noblemen, or its parliamentary government. I feel no great reverence even for the British Navy, which may be in the junk-shop to-morrow; but I heartily like the British sailor, with his clear-cut and dogged way of facing the world. It is health, not policy nor wilfulness, that gives true strength in the moral world, as in the animal kingdom; nature and fortune in the end are on the side of health. There is, or was, a beautifully healthy England hidden from most foreigners; the England of the countryside and of the poets, domestic, sporting, gallant, boyish, of a sure and delicate heart, which it has been mine to feel beating, though not so early in my life as I could have wished. In childhood I saw only Cardiff on a Sunday, and the docks of Liverpool; but books and prints soon opened to me more important vistas. I read the poets; and although British painting, when it tries to idealize human subjects, has always made me laugh, I was quick to discern an ethereal beauty in the landscapes of Turner. Furgueson's Cathedrals of England, too, and the great mansions in the Italian style depicted in the eighth edition of the Encyclopaedia Britannica, revealed to me even when a boy the rare charm that can envelop the most conventional things when they are associated with tender thoughts or with noble ways of living.

      It was with a premonition of things noble and tender, and yet conventional, that after a term at the University of Berlin I went to spend my first holidays in England. Those were the great free days of my youth. I had lived familiarly in Spain and in the United States; I had had a glimpse of France and of Germany, and French literature had been my daily bread: it had taught me how to think, but had not given me much to think about. I was not mistaken in surmising that in England I should find a tertium quid, something soberer and juster than anything I yet knew, and at the same time greener and richer. I felt at once that here was a distinctive society, a way of living fundamentally foreign to me, but deeply attractive. At first all gates seemed shut and bristling with incommunication; but soon in some embowered corner I found the stile I might climb over, and the ancient right of way. Those peaceful parks, and those minds no less retired, seemed positively to welcome me; and though I was still divided from them by inevitable partitions, these were in places so thin and yielding, that the separation seemed hardly greater than is requisite for union and sympathy between autonomous minds. Indeed, I was soon satisfied that no climate, no manners, no comrades on earth (where nothing is perfect) could be more congenial to my complexion. Not that I ever had the least desire or tendency to become an Englishman. Nationality and religion are like oar love and loyalty towards women: things too radically intertwined with oar moral essence to be changed honourably, and too accidental to the free mind to be worth changing. My own origins were living within me; by their light I could see clearly that this England was pre-eminently the home of decent happiness and a quiet pleasure in being oneself. I found here the same sort of manliness which I had learned to love in America, yet softer, and not at all obstreperous; a manliness which when refined a little creates the gentleman, since its instinct is to hide its strength for an adequate occasion and for the service of others. It is self-reliant, but with a saving touch of practicality and humour; for there is a becoming self-confidence, based on actual performance, like the confidence of the athlete, and free from any exorbitant estimate of what that performance is worth. Such modesty in strength is entirely absent from the effusive temperament of the Latin, who is cocky and punctilious so long as his conceit holds out, and then utterly humbled and easily corrupted; entirely absent also from the doctrinaire of the German school, in his dense vanity and officiousness, that nothing can put to shame. So much had I come to count on this sort of manliness in the friends of my youth, that without it the most admirable and gifted persons seemed to me hardly men: they fell rather into an ambiguous retinue, the camp followers of man, cleverer but meaner than himself—the priests, politicians, actors, pedagogues, and shopkeepers. The man is he who lives and relies directly on nature, not on the needs or weaknesses of other people. These self-sufficing Englishmen, in their reserve and decision, seemed to me truly men, creatures of fixed rational habit, people in whose somewhat inarticulate society one might feel safe and at home. The low pressure at which their minds seemed to work showed how little they were alarmed about anything: things would all be managed somehow. They were good company even when they said nothing. Their aspect, their habits, their invincible likes and dislikes seemed like an anchor to me in the currents of this turbid age. They were a gift of the gods, like the sunshine or the fresh air or the memory of the Greeks: they were superior beings, and yet more animal than the rest of us, calmer, with a different scale of consciousness and a slower pace of thought. There were glints in them sometimes of a mystical oddity; they loved the wilds; and yet ordinarily they were wonderfully sane and human, and responsive to the right touch. Moreover, these semi-divine animals could talk like men of the world. If some of them, and not the least charming, said little but "Oh, really," and "How stupid of me," I soon discovered how far others could carry scholarly distinction, rich humour, and refinement of diction. I confess, however, that when they were very exquisite or subtle they seemed to me like cut flowers; the finer they were the frailer, and the cleverer the more wrong-headed. Delicacy did not come to them, as to Latin minds, as an added ornament, a finer means of being passionate, a trill in a song that flows full-chested from the whole man; their purity was Puritanism, it came by exclusion of what they thought lower. It impoverished their sympathies, it severed them from their national roots, it turned to affectation or fanaticism, it rendered them acrid and fussy and eccentric and sad. It is truly English, in one sense, to fume against England, individuality tearing its own nest; and often these frantic poses neutralize one another and do no harm on the whole. Nevertheless it is the full-bodied Englishman who has so far ballasted the ship, he who, like Shakespeare, can wear gracefully the fashion of the hour, can play with fancy, and remain a man. When he ceases to be sensual and national, adventurous and