Soliloquies in England, and Later Soliloquies. George Santayana

body in order and guide it prudently over the earth's surface. For such a purpose the direct rays of the sun are blinding, and those of the moon and stars fit only to breed lunatics. To mother Psyche it seems a blessing that the view of the infinite from the earth is so often intercepted; else it might have sunk into her heart (for she has watched through many a night in her long vegetative career), and might have stretched her comfortable industrious sanity into a sort of divine madness or reason, very disconcerting in her business. Indeed, she would never have consented to look or to see at all, except for this circumstance, that the rays coming from heavenly bodies are reflected by earthly bodies upon one another; so that by becoming sensitive to light the Psyche could receive a most useful warning of what to seek or to avoid. Instead of merely stretching or poking or sniffing through the world, she could now map it at a glance, and turn instinct into foresight.

      This was a great turn in her career, wonderful in its tragic possibilities, and something like falling in love; for her new art brought her a new pleasure and a new unrest, purer and more continual than those drowsy and terrible ones which she knew before. Reflected light is beautiful. The direct downpour of light through space leaves space wonderfully dark, and it falls on the earth indiscriminately upon the wise and the foolish, to warm or to scorch them; but the few rays caught by solid matter or drifting vapour become prismatic, soft, and infinitely varied; not only reporting truly the position and material diversity of things, but adding to them an orchestration in design and colour bewitching to the senses. It was not the stars but the terrestrial atmosphere that the eyes of the flesh were made to see; even mother Psyche can love the light, when it clothes or betrays something else that matters; and the fleshly-spiritual Goethe said most truly: Am farbigen Abglanz haben wir das Leben.

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      AVERSION FROM PLATONISM

      Repetition is the only form of permanence that nature can achieve, and in those Mediterranean regions that nurtured the classic mind, by continually repeating the same definite scenes, nature forced it to fix its ideas. Every one learned to think that the earth and the gods were more permanent than himself; he perused them, he returned to them, he studied them at arm's length, and he recognized their external divinity. But where the Atlantic mists envelop everything, though we must repeatedly use the same names for new-born things, as we continue to christen children John and Mary, yet we feel that the facts, like the persons, are never really alike; everything is so fused, merged, and continuous, that whatever element we may choose to say is repeated seems but a mental abstraction and a creature of language. The weather has got into our bones; there is a fog in the brain; the limits of our own being become uncertain to us. Yet what is the harm, if only we move and change inwardly in harmony with the ambient flux? Why this mania for naming and measuring and mastering what is carrying us so merrily along? Why shouldn't the intellect be vague while the heart is comfortable?

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      CLOUD CASTLES

      The heavens are the most constant thing we know, the skies the most inconstant. Even the Olympian expanse, when blue and cloudless, is an aspect of terrestrial atmosphere in a holiday mood, a sort of gay parasol which the Earth holds up when she walks in the sun, and takes down again when she walks in the shadow; while clouds are veils wrapped more closely about her, and even more friendly to her frailty. Nor are these feminine trappings less lovely for being easily blown about, and always fresh and in the latest fashion. It is a prejudice to suppose that instability must be sad or must be trivial. A new cloud castle is probably well worth an old one; any one of them may equal in beauty the monotonous gold and black vault which it conceals from us, and all of them together certainly surpass that tragic decoration in spiritual suggestion. Something in us no doubt regrets that these airy visions vanish so quickly and are irrecoverable; but this is a sort of fleshly sentimentality of ours and not reasonable. In nature, what disappears never narrows the range of what is yet to be. If we were immortally young, like the atmosphere, the lapse of things would not grieve us, nor would inconstancy be a vice in ourselves. Nobody's future would be blighted by his past; and this perhaps explains the morals of the gods. Change to us is an omen of death, and only in the timeless can we feel secure; but if we were safe in our plastic existence, like nature and the gods of nature, fidelity to a single love might seem foolish in us; being and possessing any one thing would not then be incompatible with sooner or later being and possessing everything else. Nature and substance are like the absolute actor with an equal affinity for every part, and changing sex, age, and station with perfect good grace.

      A great principle of charity in morals is not to blame the fishes for their bad taste in liking to live under water. Yet many philosophers seem to have sinned against this reasonable law, since they have blamed life and nature for liking to change, which is as much as to say for liking to live. Certainly life and nature, when they produce thought, turn from themselves towards the eternal, but it is by a glance, itself momentary, that they turn to it; for if they were themselves converted into something changeless, they could neither live, think, nor turn. In the realm of existence it is not sinful to be fugitive nor in bad taste to be new. Accordingly cloud castles have nothing to blush for; if they have a weak hold on existence, so has everything good. We are warned that the day of judgement will be full of surprises: perhaps one of them may be that in heaven things are even more unstable than on earth, and that the mansions reserved for us there are not only many but insecure. Cloud castles are hints to us that eternity has nothing to do with duration, nor beauty with substantial existence, and that even in heaven our bliss would have to be founded on a smiling renunciation. Did Mohammed, I wonder, misunderstand the archangel Gabriel in gathering that celestial beauties (unlike the lights and voices of Dante's paradise) could be embraced as well as admired? And in promising that our heavenly brides would daily recover their virginity, did he simply clothe in a congenial metaphor the fact that they would be different brides every day, and that if we wished to dwell in a true paradise, and not in a quarrelsome and sordid harem, we must never dream of seeing any of them a second time?

      Fidelity is a virtue akin to habit and rooted in the inertia of animal life, which would run amok without trusty allies and familiar signals. We have an inveterate love of The Same, because our mortal condition obliges us to reconsider facts and to accumulate possessions; by instinct both the heart and the intellect hug everything they touch, and to let anything go is a sort of death to them. This spirit of pathetic fidelity in us would certainly reproach those ethereal visions for being ephemeral, and Cupid for having wings and no heart; but might not the visiting angels in turn reproach us for clownishness in wishing to detain them? They are not made of flesh and blood; they are not condemned to bear children. Their smile, their voice, and the joy they bring us are the only life they have. They are fertile only like the clouds, in that by dissolving they give place to some other form, no less lovely and elusive than themselves; and perhaps if we took a long view we should not feel that our own passage through existence had a very different quality. We last as a strain of music lasts, and we go where it goes. Is it not enough that matter should illustrate each ideal possibility only once and for a moment, and that Caesar or Shakespeare should figure once in this world? To repeat them would not intensify their reality, while it would impoverish and make ridiculous the pageant of time, like a stage army running round behind the scenes in order to reappear. To come to an end is a virtue when one has had one's day, seeing that in the womb of the infinite there are always other essences no less deserving of existence.

      Even cloud castles, however, have a double lien on permanence. A flash of lightning is soon over, yet so long as the earth is wrapped in its present atmosphere, flashes will recur from time to time so very like this one that the mind will make the same comment upon them, and its pronouncements on its past experience will remain applicable to its experience to come. Fleeting things in this way, when they are repeated, survive and are united in the wisdom which they teach us in common. At the same time they inwardly contain something positively eternal, since the essences they manifest are immutable in character, and from their platonic heaven laugh at this inconstant world, into which they peep for a moment, when a chance collocation of atoms suggests one or another of them to our minds. To these essences mind is constitutionally addressed, and into them it likes to sink in its self-forgetfulness.