A Dish of Orts : Chiefly Papers on the Imagination, and on Shakespeare. George MacDonald

representing how the deed would appear to others, and so representing its true nature to himself, was his great impediment on the path to crime. Nor would he have succeeded in reaching it, had he not gone to his wife for help—sought refuge from his troublesome imagination with her. She, possessing far less of the faculty, and having dealt more destructively with what she had, took his hand, and led him to the deed. From her imagination, again, she for her part takes refuge in unbelief and denial, declaring to herself and her husband that there is no reality in its representations; that there is no reality in anything beyond the present effect it produces on the mind upon which it operates; that intellect and courage are equal to any, even an evil emergency; and that no harm will come to those who can rule themselves according to their own will. Still, however, finding her imagination, and yet more that of her husband, troublesome, she effects a marvellous combination of materialism and idealism, and asserts that things are not, cannot be, and shall not be more or other than people choose to think them. She says—

      “These deeds must not be thought

       After these ways; so, it will make us mad.”

       “The sleeping and the dead

       Are but as pictures.”

      But she had over-estimated the power of her will, and under-estimated that of her imagination. Her will was the one thing in her that was bad, without root or support in the universe, while her imagination was the voice of God himself out of her own unknown being. The choice of no man or woman can long determine how or what he or she shall think of things. Lady Macbeth’s imagination would not be repressed beyond its appointed period—a time determined by laws of her being over which she had no control. It arose, at length, as from the dead, overshadowing her with all the blackness of her crime. The woman who drank strong drink that she might murder, dared not sleep without a light by her bed; rose and walked in the night, a sleepless spirit in a sleeping body, rubbing the spotted hand of her dreams, which, often as water had cleared it of the deed, yet smelt so in her sleeping nostrils, that all the perfumes of Arabia would not sweeten it. Thus her long down-trodden imagination rose and took vengeance, even through those senses which she had thought to subordinate to her wicked will.

      But all this is of the imagination itself, and fitter, therefore, for illustration than for argument. Let us come to facts.—Dr. Pritchard, lately executed for murder, had no lack of that invention, which is, as it were, the intellect of the imagination—its lowest form. One of the clergymen who, at his own request, attended the prisoner, went through indescribable horrors in the vain endeavour to induce the man simply to cease from lying: one invention after another followed the most earnest asseverations of truth. The effect produced upon us by this clergyman’s report of his experience was a moral dismay, such as we had never felt with regard to human being, and drew from us the exclamation, “The man could have had no imagination.” The reply was, “None whatever.” Never seeking true or high things, caring only for appearances, and, therefore, for inventions, he had left his imagination all undeveloped, and when it represented his own inner condition to him, had repressed it until it was nearly destroyed, and what remained of it was set on fire of hell. [Footnote: One of the best weekly papers in London, evidently as much in ignorance of the man as of the facts of the case, spoke of Dr. MacLeod as having been engaged in “white-washing the murderer for heaven.” So far is this from a true representation, that Dr. MacLeod actually refused to pray with him, telling him that if there was a hell to go to, he must go to it.]

      Man is “the roof and crown of things.” He is the world, and more. Therefore the chief scope of his imagination, next to God who made him, will he the world in relation to his own life therein. Will he do better or worse in it if this imagination, touched to fine issues and having free scope, present him with noble pictures of relationship and duty, of possible elevation of character and attainable justice of behaviour, of friendship and of love; and, above all, of all these in that life to understand which as a whole, must ever be the loftiest aspiration of this noblest power of humanity? Will a woman lead a more or a less troubled life that the sights and sounds of nature break through the crust of gathering anxiety, and remind her of the peace of the lilies and the well-being of the birds of the air? Or will life be less interesting to her, that the lives of her neighbours, instead of passing like shadows upon a wall, assume a consistent wholeness, forming themselves into stories and phases of life? Will she not hereby love more and talk less? Or will she be more unlikely to make a good match——? But here we arrest ourselves in bewilderment over the word good, and seek to re-arrange our thoughts. If what mothers mean by a good match, is the alliance of a man of position and means—or let them throw intellect, manners, and personal advantages into the same scale—if this be all, then we grant the daughter of cultivated imagination may not be manageable, will probably be obstinate. “We hope she will be obstinate enough. [Footnote: Let women who feel the wrongs of their kind teach women to be high-minded in their relation to men, and they will do more for the social elevation of women, and the establishment of their rights, whatever those rights may be, than by any amount of intellectual development or assertion of equality. Nor, if they are other than mere partisans, will they refuse the attempt because in its success men will, after all, be equal, if not greater gainers, if only thereby they should be “feelingly persuaded” what they are.] But will the girl be less likely to marry a gentleman, in the grand old meaning of the sixteenth century? when it was no irreverence to call our Lord

      “The first true gentleman that ever breathed;”

      or in that of the fourteenth?—when Chaucer teaching “whom is worthy to be called gentill,” writes thus:—

      “The first stocke was full of rightwisnes,

       Trewe of his worde, sober, pitous and free,

       Clene of his goste, and loved besinesse,

       Against the vice of slouth in honeste;

       And but his heire love vertue as did he,

       He is not gentill though he rich seme,

       All weare he miter, crowne, or diademe.”

      Will she be less likely to marry one who honours women, and for their sakes, as well as his own, honours himself? Or to speak from what many would regard as the mother’s side of the question—will the girl be more likely, because of such a culture of her imagination, to refuse the wise, true-hearted, generous rich man, and fall in love with the talking, verse-making fool, because he is poor, as if that were a virtue for which he had striven? The highest imagination and the lowliest common sense are always on one side.

      For the end of imagination is harmony. A right imagination, being the reflex of the creation, will fall in with the divine order of things as the highest form of its own operation; “will tune its instrument here at the door” to the divine harmonies within; will be content alone with growth towards the divine idea, which includes all that is beautiful in the imperfect imaginations of men; will know that every deviation from that growth is downward; and will therefore send the man forth from its loftiest representations to do the commonest duty of the most wearisome calling in a hearty and hopeful spirit. This is the work of the right imagination; and towards this work every imagination, in proportion to the rightness that is in it, will tend. The reveries even of the wise man will make him stronger for his work; his dreaming as well as his thinking will render him sorry for past failure, and hopeful of future success.

      To come now to the culture of the imagination. Its development is one of the main ends of the divine education of life with all its efforts and experiences. Therefore the first and essential means for its culture must be an ordering of our life towards harmony with its ideal in the mind of God. As he that is willing to do the will of the Father, shall know of the doctrine, so, we doubt not, he that will do the will of THE POET, shall behold the Beautiful. For all is God’s; and the man who is growing into harmony with His will, is growing into harmony with himself; all the hidden glories of his being are coming out into the light of humble consciousness; so that at the last he shall be a pure microcosm, faithfully reflecting, after his manner, the mighty macrocosm. We believe, therefore, that nothing will do so much for the intellect or the imagination as being good—we do not mean after any formula or any creed, but simply after the faith