A Mere Accident

by George Moore

"Then I could not be held accountable, I did not know what I was saying."

"I don't think you did exactly; people in a passion don't know what they say!"

"Ah! yes, but we are answerable for sins committed in the heat of passion: we should restrain our passion; we were wrong in the first instance in giving way to passion.... But I was ill, it was not exactly passion. And I was very near death; I had a narrow escape, doctor?"

"Yes, I think I can call it a narrow escape."

The voices ceased,—five o'clock,—the curtains were rosy with lamp light, and conscience awoke in the langours of convalescent hours. "I stood on the verge of death!" The whisper died away. John was still very weak, and he had not strength to think with much insistance, but now and then remembrance surprised him suddenly like pain; it came unexpectedly, he knew not whence nor how, but he could not choose but listen. Each interval of thought grew longer; the scabs of forgetfulness were picked away, the red sore was exposed bleeding and bare. Was he responsible for those words? He could remember them all now; each like a burning arrow lacerated his bosom, and he pulled them to and fro. Remembrance in the watches of the night, dawn fills the dark spaces of a window, meditations grow more and more lucid. He could now distinguish the instantaneous sensation of wrong that had flashed on his excited mind in the moment of his sinning.... Then he could think no more, and in the twilight of contrition he dreamed vaguely of God's great goodness, of penance, of ideal atonements. Christ hung on the cross, and far away the darkness was seared with flames and demons.

And as strength returned, remembrance of his blasphemies grew stronger and fiercer, and often as he lay on his pillow, his thoughts passing in long procession, his soul would leap into intense suffering. "I stood on the verge of death with blasphemies on my tongue. I might have been called to confront my Maker with horrible blasphemies in my heart and on my tongue; but He in His Divine goodness spared me: He gave me time to repent. Am I answerable, O my God, for those dreadful words that I uttered against Thee, because I suffered a little pain, against Thee Who once died on the cross to save me! O God, Lord, in Thine infinite mercy look down on me, on me! Vouchsafe me Thy mercy, O my God, for I was weak! My sin is loathsome; I prostrate myself before Thee, I cry aloud for mercy!"

Then seeing Christ amid His white million of youths, beautiful singing saints, gold curls and gold aureoles, lifted throats, and form of harp and dulcimer, he fell prone in great bitterness on the misery of earthly life. His happinesses and ambitions appeared to him less than the scattering of a little sand on the sea-shore. Joy is passion, passion is suffering; we cannot desire what we possess, therefore desire is rebellion prolonged indefinitely against the realities of existence; when we attain the object of our desire, we must perforce neglect it in favour of something still unknown, and so we progress from illusion to illusion. The winds of folly and desolation howl about us; the sorrows of happiness are the worst to bear, and the wise soon learn that there is nothing to dream of but the end of desire.... God is the one ideal, the Church the one shelter from the misery and meanness of life. Peace is inherent in lofty arches, rapture in painted panes.... See the mitres and crosiers, the blood-stained heavenly breasts, the loin-linen hanging over orbs of light.... Listen! ah! the voices of chanting boys, and out of the cloud of incense come Latin terminations, and the organ still is swelling.

In such religious æstheticisms the soul of John Norton had long slumbered, but now it awoke in remorse and pain, and, repulsing its habitual exaltations even as if they were sins, he turned to the primal idea of the vileness of this life, and its sole utility in enabling man to gain heaven. Beauty, what was it but temptation? He winced before a conclusion so repugnant to him, but the terrors of the verge on which he had so lately stood were still upon him in all their force, and he crushed his natural feelings....

The manifestation of modern pessimism in John Norton has been described, and how its influence was checked by constitutional mysticity has also been shown. Schopenhauer, when he overstepped the line ruled by the Church, was instantly rejected. From him John Norton's faith had suffered nothing; the severest and most violent shocks had come from another side—a side which none would guess, so complex and contradictory are the involutions of the human brain. Hellenism, Greek culture and ideal; academic groves; young disciples, Plato and Socrates, the august nakedness of the Gods were equal, or almost equal, in his mind with the lacerated bodies of meagre saints; and his heart wavered between the temple of simple lines and the cathedral of a thousand arches. Once there had been a sharp struggle, but Christ, not Apollo, had been the victor, and the great cross in the bedroom of Stanton College overshadowed the beautiful slim body in which Divinity seemed to circulate like blood; and this photograph was all that now remained of much youthful anguish and much temptation.

A fact to note is that his sense of reality had always remained in a rudimentary state; it was, as it were, diffused over the world and mankind. For instance, his belief in the misery and degradation of earthly life, and the natural bestiality of man, was incurable; but of this or that individual he had no opinion; he was to John Norton a blank sheet of paper, to which he could not affix even a title. His childhood had been one of bitter tumult and passionate sorrow; the different and dissident ideals growing up in his heart and striving for the mastery, had torn and tortured him, and he had long lain as upon a mental rack. Ignorance of the material laws of existence had extended even into his sixteenth year, and when, bit by bit, the veil fell, and he understood, he was filled with loathing of life and mad desire to wash himself free of its stain; and it was this very hatred of natural flesh that precipitated a perilous worship of the deified flesh of the God. But mysticity saved him from plain paganism, and the art of the Gothic cathedral grew dear to him. It was nearer akin to him, and he assuaged his wounded soul in the ecstacies of incense and the great charms of Gregorian chant.