"I do not ask to see
The distant scene; one step enough for me."
And, lastly, I have a reason which will perhaps seem a far-fetched one. Travel is essentially a distraction, and I do not want to be distracted any more. One of the mistakes that people make, in these Western latitudes, is to be possessed by an inordinate desire to drown thought. The aim of many men whom I know seems to me to be occupied in some absolutely definite way, so that they may be as far as possible unaware of their own existence. Anything to avoid reflection! A normal Englishman does not care very much what the work and value of his occupation is, as long as he is occupied; and I am not at all sure that we came into the world to be occupied. Christ, in the Gospel story, rebuked the busy Martha for her bustling anxieties, her elaborate attentions to her guests, and praised the leisurely Mary for desiring to sit and hear Him talk. Socrates spent his life in conversation. I do not say that contemplation is a duty, but I cannot help thinking that we are not forbidden to scrutinise life, to wonder what it is all about, to study its problems, to apprehend its beauty and significance. We admire a man who goes on making money long after he has made far more than he needs; we think a life honourably spent in editing Greek books. Socrates in one of Plato's dialogues quotes the opinion of a philosopher to the effect that when a man has made enough to live upon, he should begin to practise virtue. "I think he should begin even earlier," says the interlocutor; and I am wholly in agreement with him. Travel is one of the expedients to which busy men resort, in order that they may forget their existence. I do not venture to think this exactly culpable, but I feel sure that it is a pity that people do not do less and think more. If a man asks what good comes from thinking, I can only retort by asking what good comes from the multiplication of unnecessary activity. I am quite as much at a loss as any one else to say what is the object of life, but I do not feel any doubt that we are not sent into the world to be in a fuss. Like the lobster in The Water-Babies, I cry, "Let me alone; I want to think!" because I believe that that occupation is at least as profitable as many others.
And then, too, without travelling more than a few miles from my door, I can see things fully as enchanting as I can see by ranging Europe. I went to-day along a well-known road; just where the descent begins to fall into a quiet valley, there stands a windmill—not one of the ugly black circular towers that one sometimes sees, but one of the old crazy boarded sort, standing on a kind of stalk; out of the little loopholes of the mill the flour had dusted itself prettily over the weather-boarding. From a mysterious hatch half-way up leaned the miller, drawing up a sack of grain with a little pulley. There is nothing so enchanting as to see a man leaning out of a dark doorway high up in the air. He drew the sack in, he closed the panel. The sails whirled, flapping and creaking; and I loved to think of him in the dusty gloom, with the gear grumbling among the rafters, tipping the golden grain into its funnel, while the rattling hopper below poured out its soft stream of flour. Beyond the mill, the ground sank to a valley; the roofs clustered round a great church tower, the belfry windows blinking solemnly. Hard by the ancient Hall peeped out from its avenue of elms. That was a picture as sweet as anything I have ever seen abroad, as perfect a piece of art as could be framed, and more perfect than anything that could be painted, because it was a piece out of the old kindly, quiet life of the world. One ought to learn, as the years flow on, to love such scenes as that, and not to need to have the blood and the brain stirred by romantic prospects, peaked hills, well-furnished galleries, magnificent buildings: mutare animum, that is the secret, to grow more hopeful, more alive to delicate beauties, more tender, less exacting. Nothing, it is true, can give us peace; but we get nearer it by loving the familiar scene, the old homestead, the tiny valley, the wayside copse, than we do by racing over Europe on the track of Giorgione, or over Asia in pursuit of local colour. After all, everything has its appointed time. It is good to range in youth, to rub elbows with humanity, and then, as the days go on, to take stock, to remember, to wonder, "To be content with little, to serve beauty well."
VI. SPECIALISM
It is a very curious thing to reflect how often an old platitude or axiom retains its vitality, long after the conditions which gave it birth have altered, and it no longer represents a truth. It would not matter if such platitudes only lived on dustily in vapid and ill-furnished minds, like the vases of milky-green opaque glass decorated with golden stars, that were the joy of Early Victorian chimney-pieces, and now hold spills in the second-best spare bedroom. But like the psalmist's enemies, platitudes live and are mighty. They remain, and, alas! they have the force of arguments in the minds of sturdy unreflective men, who describe themselves as plain, straightforward people, and whose opinions carry weight in a community whose feelings are swayed by the statements of successful men rather than by the conclusions of reasonable men.
One of these pernicious platitudes is the statement that every one ought to know something about everything and everything about something. It has a speciously epigrammatic air about it, dazzling enough to persuade the common-sense person that it is an intellectual judgment.
As a matter of fact, under present conditions, it represents an impossible and even undesirable ideal. A man who tried to know something about everything would end in knowing very little about anything; and the most exhaustive programme that could be laid down for the most erudite of savants nowadays would be that he should know anything about anything, while the most resolute of specialists must be content with knowing something about something.
A well-informed friend told me, the other day, the name and date of a man who, he said, could be described as the last person who knew practically everything at his date that was worth knowing. I have forgotten both the name and the date and the friend who told me, but I believe that the learned man in question was a cardinal in the sixteenth century. At the present time, the problem of the accumulation of knowledge and the multiplication of books is a very serious one indeed. It is, however, morbid to allow it to trouble the mind. Like all insoluble problems, it will settle itself in a way so obvious that the people who solve it will wonder that any one could ever have doubted what the solution would be, just as the problem of the depletion of the world's stock of coal will no doubt be solved in some perfectly simple fashion.
The dictum in question is generally quoted as an educational formula in favour of giving every one what is called a sound general education. And it is probably one of the contributory causes which account for the present chaos of curricula. All subjects are held to be so important, and each subject is thought by its professors to be so peculiarly adapted for educational stimulus, that a resolute selection of subjects, which is the only remedy, is not attempted; and accordingly the victim of educational theories is in the predicament of the man described by Dr. Johnson who could not make up his mind which leg of his breeches he would put his foot into first. Meanwhile, said the Doctor, with a directness of speech which requires to be palliated, the process of investiture is suspended.