The Shadow of Life

by Anne Douglas Sedgwick

Dear child Eppie and strange, distant boy, groping toward the present Gavan; unhappy little boy, of deep, inarticulate, passionate affections and of deep hopes and dreads. There they walked, knee-deep in heather; he smelled it, the sun warm upon it, Eppie in her white, Alice-in-Wonderland frock and her “striped” hair. And there went Robbie, plunging through the heather before them.

Robbie. Eppie had been right, then. He had not forgotten him at all. He and Eppie stood at the window looking out at the dawn; the scent of the wet pine-tree was in the air, and their eyes were heavy with weeping. How near they had been. Had any one, in all his life, ever been nearer him than Eppie?

Curious, when he had so well kept the promise never to forget, that the other promise, the promise to return, he had not been able to keep. In making it, he had not imagined, even with his foreboding, what manacles of routine and theory were to be locked upon him for the rest of his boyhood. He had soon learned that protest, pleading, rebellion, were equally vain, and that outward conformity was the preservative of inner freedom. He could not jeopardize the purpose of his life—his mother’s rescue—by a persistence that, in his uncle’s not unkind and not unhumorous eyes, was merely foolish. He was forced to swallow his own longings and to endure, as best he could, his pangs of fear lest Eppie should think him slack, or even faithless. He submitted to the treadmill of a highly organized education, that could spare no time for insignificant summers in Scotland. Every moment in Gavan’s youth was to be made significant by tangible achievement. The distilled knowledge of the past, the intellectual trophies of civilization, were to be his; if he didn’t want them, they, in the finished and effective figure of his uncle, wanted him, and, in the sense of the fulfilment of his uncle’s hopes, they got him.

During those years Gavan wrote to Eppie, tried to make her share with him in all the lonely and rather abstract interests of his life. But he found that the four years of difference, counting for nothing in the actual intercourse of word and look, counted for everything against any reality of intercourse in writing. Translated into that formality, the childish affection became as unlike itself as a pressed flower is unlike a fresh one. Eppie’s letters, punctual and very fond, were far more immature than she herself. These letters gave accounts of animals, walks, lessons, very bald and concise, and of the Grainger cousins and their doings, and then of her new relation, cousin Alicia, whose daughters, children of Eppie’s own age, soon seemed to poor Gavan, in his distant prison, to fill his place. Eppie went away with these cousins to Germany, where they all heard wonderful music, and after that they came to Kirklands for the summer. Altogether, when Gavan’s opportunity came and, with the dignity of seventeen to back his request, he had his uncle’s consent to his spending of a month in Scotland, he felt himself, even as he made it, rather silly in his determination to cling at all costs to something precious but vanishing. Then it was that Eppie had been swept away by the engulfing relative. At the very moment of his own release, she was taken to the Continent for three years of travel and study. The final effort of childhood to hold to its own meaning was frustrated. The letters, after that, soon ceased. Silence ended the first chapter.

Gavan glanced out at the rushing darkness on either side. It was like the sliding of a curtain before the first act of a drama. His cigar was done and he did not light another. His eyes on that darkness that passed and passed, he gave himself up to the long vision of the nearer years. Through them went always the link with childhood, the haunting phrase that sounded in every scene—that fear of life, that deep dread of its evil and its pain that he had tried to hide from Eppie, but that, together, they had glanced at.

In that first chapter, whose page he had just turned, he had seen himself as a very unhappy boy—unhappy from causes as apparent as a cage about a pining bird. His youth had been weighted with an over-mature understanding of wrong and sorrow. His childish faith in supreme good had shaped itself to a conception of life as a place of probation where oneself and, far worse, those one loved were burned continually in the fiery furnace of inexplicable affliction. One couldn’t say what God might not demand of one in the way of endurance. He had, helpless, seen his fragile, shrinking mother hatefully bullied and abused or more hatefully caressed. He had been parted from her to brood and tremble over her distant fate. Loved things had died; loved things had all, it seemed, been taken from him; the soulless machinery of his uncle’s system had ground and polished at his stiffening heart. No wonder that the boy of that first chapter had been very unhappy. But in the later chapters, to which he had now come, the causes for unhappiness were not so obvious, yet the gloom that overhung them deepened. He saw himself at Eton in the hedged-round world of buoyant youth, standing apart, preoccupied, indifferent. He had been oddly popular there. His selflessness, his gentle candor, his capacity for a highly keyed joy,—strung, though it was, over an incapacity for peace,—endeared him; but even to his friends he remained a veiled and ambiguous personality. He seemed to himself to stand on the confines of that artificially happy domain, listening always for the sound of sorrow in the greater world outside. History, growing before his growing mind, loomed blood-stained, cruel, disastrous. The defeat of goodness, its degradation by the triumphant forces of evil, haunted him. The dependence of mind, of soul, on body opened new and ominous vistas. For months he was pursued by morbid fears of what a jostled brain-cell or a diseased body might do to one. One might become a fiend, it seemed, or an imbecile, if one’s atoms were disarranged too much. Life was a tragic duty,—he held to that blindly, fiercely at times; but what if life’s chances made even goodness impossible? what if it were to rob one of one’s very selfhood? It became to him a thing dangerous, uncertain, like an insecurely chained wild beast that one must lie down with and rise with and that might spring at one’s throat at any moment.

Under the pressure of this new knowledge, crude enough in its materialistic forms, and keen, new thought, already subtle, already passing from youthful crudity, the skeptical crash of his religious faith came at last upon him. Religion had meant too much to him for its loss to be the merely disturbing epoch of readjustment that it is in much young development. He found himself in a reeling horror of darkness where the only lights were the dim beacons of science and the fantastic will-o’-the-wisps of estheticism. In the midst of the chaos he saw his mother again. He dreaded the longed-for meeting. How could he see her and hide from her the inner desolation? And when she came, at last, after all these years, a desperate pity nerved him to act a part. She was changed; the years had told on her more than even his imagination had feared. She drooped like a tired, fading flower. She was fading, that he saw at the first glance. Mentally as well as physically, there was an air of withering about her, and the look of sorrow was stamped ineffaceably upon her aging features. To know that he had lost his faith, his hold on life, his trust in good, would have been, he thought, to kill her. He kept from her a whisper of his desolation; and to a fundamental skepticism like his, acting was facile. But when she was gone, back to her parched life, he knew that to her, as well as to him, something essential had lacked. Her love, again and again, must have fluttered, however blindly, against that barrier between them. The years of separation had been sad, but, in looking back at it, the summer of meeting was saddest of all.

The experience put an edge to his hardening strength. He must fail her in essentials; they could never meet in the blessed nearness of shared hopes; but he wouldn’t fail her in all the lesser things of life. The time of her deliverance was near. Love and beauty would soon be about her. He worked at Oxford with the inner passion of a larger purpose than mere scholarship that is the soul of true scholarship. He felt the sharp, cold joy of high achievement, the Alpine, precipitous scaling of the mind. And here he embarked upon the conscious quest for truth, his skepticism grown to a doubt of its own premises.

Gavan looked quietly back upon the turmoil of that quest.

He watched himself in those young years pressing restlessly, eagerly, pursued by the phantoms of death and nothingness, through spiral after spiral of human thought: through Spinoza’s horror of the meaninglessness of life and through Spinoza’s barren peace; through Kant’s skepticism that would not let him rest in Kant’s super-rational assurance; precipitated from Hegel’s dialectics—building their pyramid of paradox to the apex of an impersonal Absolute—into Schopenhauer’s petulant despair. And more and more clearly he saw, through all the forms of thought, that the finite self dissolved like mist in the one all-embracing, all-transcending Subject. Science, philosophy, religion, seemed, in their final development, to merge in a Monism that conceived reality as spirit, but as impersonal spirit, a conception that, if in western thought it did not reduce to illusion every phase of experience, yet reduced the finite self to a contradiction and its sense of moral freedom, upon which were built all the valuations of life and all its sanctions, to a self-deception. His own dual life deepened his abiding intuition of unreality. There was the Gavan of the river, the debate, the dinner, popular among his fellows, gentle, debonair; already the man of the world through the fineness of his perception, his instinct for the fitting, his perfection of mannerless manner that was the flower of selflessness. And there was the Gavan of the inner thought, fixed, always, in its knot of torturing perplexity. To the inner Gavan, the Gavan of human relations was a wraith-like figure. Now began for him the strange experience at which childish terrors had hinted. It was in the exhaustions that followed a long wrench of thought, or after an illness, a shock of sorrow that left one pulseless and inert, that these pauses of an awful peace would come to him. One faced, then, the dread vision, and it seized one, as when, in the deep stillness of the night, the world drops from one and only a consciousness, dispassionate and contemplative, seeing all life as dream, remains. It was when life was thus stilled, its desires quenched by weakness or great sorrow, that this peace stole into the empty chambers, and whispered that all pain, all evil, all life were dreams and that the dreams were made by the strife and restlessness of the fragmentary self in its endless discord. See oneself as discord, as part of the whole, every thought, every act, every feeling determined by it, and one entered, as it were, into the unwilling redemption. Desire, striving, hope, and fear fell from one. One found the secret of the Eternal Now, holding in its timelessness the vast vision of a world of change. But to Gavan, in these moments, the sorrow, the striving, the agony of life was sweet and desirable; for, to the finite life that strove, and hoped, and suffered the vision became the sightless gaze of death, and nothingness was the guerdon of such attainment. To turn, with an almost physical sickness of horror, from the hypnotic spell, to forcibly forget thought, to clasp life about him like a loved Nessus-robe, was a frequent solution during these years of struggle; to reënter the place of joy and sorrow, taking it, so to speak, at its own terms. But the specter was never far from the inner Gavan, who more and more suspected that the longing for reality, for significance, that flamed up in him with each renewal of personal force and energy, was the mere result of life, not its sanction. And more and more, when, in such renewals, his nature turned with a desperate trust to action, as a possible test of worth, he saw that it was not action, not faith, that created life and the trust in life, but life, the force and will incarnated in one, that created faith and action. The very will to act was the will to live, and the will to live was the will of the Whole that the particular discord of one’s personal self should continue to strive and suffer.