While considering this matter, it is worthy of note that no less an authority than Havelock Ellis has conclusively shown that, not only in the moral world, where woman is and has been the acknowledged superior of man, is she at least his peer, but also in her intellectual power and physical development as concerns the evolution of the race when surrounded by equally advantageous conditions has she occupied the very van. The chivalrous and insane worship which man has bestowed upon her as an exchange for her condoning his moral crimes, has tended both to make him lax in his morality, by reason of her readily granted forgiveness, and to rob her of her rights as his equal, by keeping her in seclusion and incapacitated for self-support. Probably no one thing has worked more harm to the race as a whole than this, and it is perhaps the crowning glory of the age in which we are living that woman, in America, no longer has to accept the physical and moral derelict which the average man is when he comes to the age at which he has finished “sowing his wild oats,” and wishes to settle down to a domestic existence, as a candidate for reform under the tutelage of a pure and virtuous woman; or by refusing his proffer of marriage, become the laughing-stock of not only her suitor, but of her own sex as well, under the name of “an old maid.” As woman has become capable of self-support, man has lost his power over her, and his accountability for his actions has directly increased, just as woman has gone from under his power. That woman can have an honorable destiny to fulfill other than as a convenience or source of amusement for man is, at last, after countless ages of darkness, beginning to dawn upon the world of culture and intelligence.
Perhaps the greatest of all human limitations arises from the fact that after the gratification of physical desire, of whatsoever kind, comes satiety. The food which, to the starving man, was priceless, and which afforded him keen delight as he ate it, but nauseates him when temporarily his appetite is satisfied and try, as hard as he may, he can contain no more. How many a man has failed to realize this, and, after a youth of penury has, by the closest application, obtained a competence, and by its use, a gratification of his desires, but without consideration kept up his earning power, and hoarded his wealth, only to find, to his sorrow, that it was impossible to furnish gratifications when he no longer had the shadow of a desire! No matter how much of a gormand a man is he can eat but a certain small quantity of food per day, the amount of which varies directly with the manual labor which he does, and, as a usual thing, the more he is able to purchase, the less likely he is to do that labor which alone will make his money of value to him from a gastronomic standpoint. Should his desire be to pale “the lilies of the field” with his raiment, he is still limited to a certain quantity and character of vesture, so that in comparison with “unreasoning” vegetable life, his pride will not be greatly gratified should he possess any sense of humor at all. If prestige and prowess resulting as the outcome of any physical endeavor be his ambition, he must realize that whatever pinnacle of popularity he may attain to, it will be only a few years until he must acknowledge a successful rival.
In the constant mutation of all the conditions which surround human existence, we find another most potent limitation to life. How few of these vital conditions, from a physical standpoint, are under our control? And yet how important some of the even trivial ones really are? The extent to which we are dependent upon health, comeliness, wealth, location, the physical aspects in the lives of our friends, and all of those complex details which go to make up our routine of life, can hardly be over-estimated. Starting, as the individual does, with a complete lack of experience from which to judge, and without even the power to exercise his reason, as this develops within him after years of mistakes, until his fund of recollection of these errors constitutes a basis of experimental knowledge, he is at best upon most dangerous ground in early life. He is handicapped just in proportion as he has not some guardian who pilots him until he is able to judge for himself of the character of his actions. It is the most pathetic thought which the human mind is capable of comprehending, that nature cannot be imprecated, bribed, or frightened out of her relentless rule of exacting full and complete consequence of our every action. Ignorance is no plea for mercy before her court, and her penalties are exacted without either fear or favor. Nor is her tribunal cognizant of any plan of vicarious atonement, but in many cases partially are we visited with the penalties of our progenitors’ disobedience to her immutable laws. In view of these truths, let us not falsely be inflated with pride, because of any ephemeral successes. Let us in the moments of aggrandizement remember Massillon, as he stood at the bier of “Le Grand Monarch,” and when we consider the truth in his opening statement, in that magnificent funeral oration, “God only is Great,” we must feel our sense of importance leave us. Whoever stood erect with egotism over the corpse of a friend, even though he be as mad as Lear, raving, “O that a horse, a dog, a rat hath life, and thou no breath!”? Our control over our physical condition is worthy of mention only on account of its paucity, and we can never appreciate our true position on earth, until at times we are filled with the sentiment, so well expressed by Bryant:
“In sadness then I ponder, how quickly fleets the hour,
Of human strength and action, man’s courage and his power.”
It is not for us to be crushed with the appreciation of our real lack of importance, from a physical and moral viewpoint, but no scheme of life can be built upon a sure foundation without an understanding of what in the case of Schopenhauer, and some other brilliant intellects, formed the basis of their pessimistic philosophy. That we are not absolutely free, morally, to select our course, does not keep us from being relatively so, and, after all, the destiny of the individual is very largely within his power to shape. It is only through incessant and vigorous struggle that anything worth while is accomplished, and nature, in this and many other instances, is with us, since we become capacitated for greater endeavor through practice, and the habit, once formed, makes the effort for advancement become almost an instinct within us, so that our mental activity does not have to be continually consumed in holding our will to the course, but can be applied to fighting our way upward along it. Just as fresh recruits are unable to render the efficient service of veterans in actual warfare, so our capabilities, morally and intellectually, become augmented by constant practice. In the succeeding chapters, we shall attempt to show what is possible to be got from life by the use of all of the advantages which we have, and, in doing this, we shall elucidate a philosophy which is as consistent with the facts of life as known to us as we can make it.
In the days of the decadence of the Roman Empire, when perhaps life was as uncertain as it ever was in the history of the world, the walls of the banquet halls of a certain clique were always adorned with skulls and other tokens of death, and according to all accounts, the mirth was more furious, and the licentiousness greater, as the guests were brought to realize the shortness of the time during which they had to live. We moderns may well get an idea from these feasts, in which the sentiment of Solomon, as voiced a thousand years earlier—than the instance cited, and under similar conditions, “let us eat, drink, and be merry, for to-morrow we die,” is the dominating one, and, in considering the shortness of life, realize that every minute should be filled with effort, as time which is passed is gone forever. Even at the best, whatever we may elect to accomplish, should take all of our attention, and, although we may give it this, we will still be able to find moments in which we did not live up to our possibilities.
[CHAPTER IV]
The Purpose of Life
In the preceding chapters, we have attempted to get a view of life from a purely physical standpoint, and to show in what ways our race is connected with the terrestrial past, and how much the individual is dependent upon physical conditions, beyond his control, which constitute both the background and the framework of his existence. But as great as are these limitations, they are still not so important as they at first sight would seem, since at least a portion of each person’s environment is of his own choosing, and both his body and his mind are, to a greater or lesser degree, what he may elect to make them. Diligence and pertinacity have accomplished wonders along this line, and the poor struggling manual laborer very frequently turns out to be the great discoverer, not only in the province of geography, perhaps on the “Dark Continent,” but along all the lines of truth. Nor is even age a bar to achievement, as our own bard tells us:
“Cato learned Greek at eighty; Sophocles
Wrote his grand Œdipus, and Simonides
Bore off the prize of verse from his compeers
When each had numbered more than fourscore years;
And Theophrastus, at fourscore and ten,
Had but begun his ‘Characters of Men.’
Chaucer at Woodstock, with his nightingales,
At sixty, wrote the Canterbury Tales.
Goethe, at Weimar, toiling to the last,
Completed Faust, when eighty years were past.”