DORA (obeys). How horrid! As if we meant anything like that!
L. You don't seem to me to know in the least what you do mean,
children. What practical difference is there between "that," and
what you are talking about? The Samaritan children had no voice of
their own in the business, it is true; but neither had Iphigenia:
the Greek girl was certainly neither boiled, nor eaten; but that
only makes a difference in the dramatic effect; not in the
principle.
DORA (biting her lip). Well, then, tell us what we ought to mean.
As if you didn't teach it all to us, and mean it yourself, at this
moment, more than we do, if you wouldn't be tiresome!
L. I mean, and always have meant, simply this, Dora;--that the
will of God respecting us is that we shall live by each other's
happiness, and life; not by each other's misery, or death. I made
you read that verse which so shocked you just now, because the
relations of parent and child are typical of all beautiful human
help. A child may have to die for its parents; but the purpose of
Heaven is that it shall rather live for them;--that, not by its
sacrifice, but by its strength, its joy, its force of being, it
shall be to them renewal of strength; and as the arrow in the hand
of the giant. So it is in all other right relations. Men help each
other by their joy, not by their sorrow. They are not intended to
slay themselves for each other, but to strengthen themselves for
each other. And among the many apparently beautiful things which
turn, through mistaken use, to utter evil, I am not sure but that
the thoughtlessly meek and self-sacrificing spirit of good men
must be named as one of the fatalest. They have so often been
taught that there is a virtue in mere suffering, as such; and
foolishly to hope that good may be brought by Heaven out of all on
which Heaven itself has set the stamp of evil, that we may avoid
it,--that they accept pain and defeat as if these were their
appointed portion; never understanding that their defeat is not
the less to be mourned because it is more fatal to their enemies
than to them. The one thing that a good man has to do, and to see
done, is justice; he is neither to slay himself nor others
causelessly: so far from denying himself, since he is pleased by
good, he is to do his utmost to get his pleasure accomplished. And
I only wish there were strength, fidelity, and sense enough, among
the good Englishmen of this day, to render it possible for them to
band together in a vowed brotherhood, to enforce, by strength of
heart and hand, the doing of human justice among all who came
within their sphere. And finally, for your own teaching, observe,
although there may be need for much self-sacrifice and self-denial
in the correction of faults of character, the moment the character
is formed, the self-denial ceases. Nothing is really well done,
which it costs you pain to do.
VIOLET. But surely, sir, you are always pleased with us when we
try to please others, and not ourselves?
L. My dear child, in the daily course and discipline of right
life, we must continually and reciprocally submit and surrender in
all kind and courteous and affectionate ways: and these
submissions and ministries to each other, of which you all know
(none better) the practice and the preciousness, are as good for
the yielder as the receiver: they strengthen and perfect as much
as they soften and refine. But the real sacrifice of all our
strength, or life, or happiness to others (though it may be
needed, and though all brave creatures hold their lives in their
hand, to be given, when such need comes, as frankly as a soldier
gives his life in battle), is yet always a mournful and momentary
necessity; not the fulfillment of the continuous law of being.
Self-sacrifice which is sought after, and triumphed in, is usually
foolish; and calamitous in its issue: and by the sentimental
proclamation and pursuit of it, good people have not only made
most of their own lives useless, but the whole framework of their
religion so hollow, that at this moment, while the English nation,
with its lips, pretends to teach every man to "love his neighbor
as himself," with its hands and feet it clutches and tramples like
a wild beast; and practically lives, every soul of it that can, on
other people's labor. Briefly, the constant duty of every man to
his fellows is to ascertain his own powers and special gifts; and
to strengthen them for the help of others. Do you think Titian
would have helped the world better by denying himself, and not
painting; or Casella by denying himself, and not singing! The real
virtue is to be ready to sing the moment people ask us; as he was,
even in purgatory. The very word "virtue" means not "conduct" but
"strength," vital energy in the heart. Were not you reading about
that group of words beginning with V,--vital, virtuous, vigorous,
and so on,--in Max Muller, the other day, Sibyl? Can't you tell
the others about it?
SIBYL. No, I can't; will you tell us, please?
L. Not now, it is too late. Come to me some idle time to-morrow,
and I'll tell you about it, if all's well. But the gist of it is,
children, that you should at least know two Latin words; recollect
that "mors" means death and delaying; and "vita" means life and
growing: and try always, not to mortify yourselves, but to vivify
yourselves.
VIOLET. But, then, are we not to mortify our earthly affections?
and surely we are to sacrifice ourselves, at least in God's
service, if not in man's?
L. Really, Violet, we are getting too serious. I've given you
enough ethics for one talk, I think! Do let us have a little play.
Lily, what were you so busy about, at the ant-hill in the wood,
this morning?
LILY. Oh, it was the ants who were busy, not I; I was only trying
to help them a little.