Pre-Raphaelite and other Poets

by Lafcadio Hearn

It may seem strange to you to hear such a prediction from an English poet, though the thought of the poem is very ancient in Indian philosophy. Yet Meredith did not reach this thought through the study of any Oriental teaching. He obtained it from the evolutional philosophy of the present century, adding, indeed, a little fancy of his own, but nothing at all in antagonism to the opinions of science, so far as fact is concerned.

What is the teaching of science in regard to the future and the past of the present universe? It is that in the course of enormous periods of time this universe passes away into a nebulous condition, and out of that condition is reformed again. Mathematically it has been calculated that the forces regulating the universe must have in the past formed the same kind of universes millions of times, and will do the same thing in the future, millions of times. Every modern astronomer recognizes the studies upon which these calculations are based. It is certainly curious that when science tells us how the universe with its hundreds of millions of suns, and its trillions of worlds, regularly evolves and devolves alternately--it is curious, I repeat, that this science is telling us the very same thing that Indian philosophers were teaching thousands of years ago, before there was any science. They taught that all worlds appear and disappear by turns in the infinite void, and they compared these worlds to the shadows of the dream of a god. When the Supreme awakens from his sleep, then all the worlds disappear, because they were only the shapes of his dream. Herbert Spencer would not go quite so far as that. But he would confirm Indian philosophy as to the apparition and disparition of the universes. There is another point upon which any Western man of science would also confirm the Oriental teaching--that the essence of life does not cease and cannot cease with the destruction of our world. Only the form dies. The forces that make life cannot die; they are the same forces that spin the suns. Remember that I am not talking about a soul or a ghost or anything of that kind; I am saying only that it is quite scientific to believe that all the life which has been in this world will be again in some future world, lighted by another sun. Meredith suggests perhaps more than this—only suggests. Take his poem, however, as it stands, and you will find it a very noble utterance of optimism, inspiring ideas astonishingly like the ideas of Eastern metaphysicians.

I am going to conclude this lecture upon Meredith with one more example of his philosophy of social life. It is a poem treating especially of the questions of love and marriage, and it shows us how he looks at matters which are much closer to us than problems about suns and souls and universes.

The name of the poem is "The Three Singers to Young Blood"—that is to say, the three voices of the world that speak to youth. In order to understand this composition rightly, you must first know that in Western countries generally and in England particularly, the most important action of a man's early life is marriage. A man's marriage is likely to decide, not only his future happiness or misery, but his social position, his success in his profession, his ultimate place even in politics, if he happens to enter the service of the state. I am speaking of marriage among the upper classes, the educated classes, the professional classes. Among the working people, the tradesmen and mechanics, most of whom marry quite young, marriage has not very much social significance. But among the moneyed classes it is all important, and a mistake in choosing a wife may ruin the whole career of the most; gifted and clever man. This is what Meredith has in mind, when he speaks of the three voices that address youth. The first voice, simply urges the young man to seek happiness by making a home for himself. The second voice is that of society, of worldly wisdom and calculating selfishness. The third voice is the voice of reckless passion, caring nothing about consequences. Which of the three shall the young man listen to? Let us hear the first voice.

As the birds do, so do we,
Bill our mate, and choose our tree.
Swift to building work addressed,
Any straw will help a nest.
Mates are warm, and this is truth,
Glad the young that come of youth.
They have bloom i' the blood and sap
Chilling at no thunder-clap.
Man and woman on the thorn,
Trust not Earth, and have her scorn.
They who in her lead confide,
Wither me if they spread not wide!
Look for aid to little things,
You will get them quick as wings,
Thick as feathers; would you feed,
Take the leap that springs the need.

In other words, the advice of this first voice is, Do not be afraid. Choose your companion as the bird does; make a home for yourself; do not be afraid to try, simply because you have no money. Do not wait to become rich. If you know how to be contented with little, you will find that you can make a small home very easily. A wife makes life more comfortable, and the children of young parents are the strongest and the happiest. Such children are healthy, and they grow up brave and energetic. You must confide in Nature. Men and women who are afraid to trust to Nature, because they happen to be poor, lose all chance of ever finding real happiness. Nature turns from them in scorn. But those who trust to Nature—how they increase and multiply and prosper! Do not wait for somebody to help you. Watch for opportunities; and you will find them, quickly, and in multitude. If you want anything in this world, do not wait for it to come to you; spring for it, as the bird springs from the tree to seize its food.

There is nothing very bad about this advice, though it is opposed to the rules of social success. The majority of young people act pretty much in the way indicated, and it is interesting to observe in this connection that both Mr. Galton and Mr. Spencer have declared that if it were required to act otherwise, the consequences would be very unfortunate for the nation. It is not from cautious and long delayed marriages that a nation multiplies; on the contrary, it is from improvident marriages by young people. Yet there is something to be said on the other side of the question. No doubt a great deal of unhappiness might be avoided if young men and women were somewhat less rash than they now are about entering into marriage.

But let us listen to the second voice. Each of the three speaks in exactly the same number of lines—sixteen.

Contemplate the rutted road;
Life is both a lure and goad.
Each to hold in measure just,
Trample appetite to dust.
Mark the fool and wanton spin:
Keep to harness as a skin.
Ere you follow nature's lead,
Of her powers in you have heed;
Else a shiverer you will find
You have challenged humankind.
Mates are chosen marketwise:
Coolest bargainer best buys.
Leap not, nor let leap the heart:
Trot your track, and drag your cart.
So your end may be in wool,
Honoured, and with manger full.

This is the voice of worldly wisdom, of hard selfishness, and, I am sorry to say, of cunning hypocrisy; but it sounds very sensible indeed, and thousands of very successful men act upon the principles here laid down. Let us paraphrase: