If we take stock of the world’s actual achievements—intellectual, moral, and artistic—in the six thousand years during which we know anything about it, it is impossible not to be struck with the extreme smallness of the sum of the acquisitions and attainments of the human race which can bear any comparison with its desires and apparent possibilities. If those desires and possibilities had in no instances been fulfilled, the entire absence of attainment would have been less startling than is its actual paucity. It would not have been nearly so wonderful if none had reached the high table-lands of excellence in any department of human activity, as it is that those heights have been reached by some and by so few. And the marvel of this paucity becomes yet further increased when it is considered that not only is it all that mankind has done, but in all likelihood nearly as{26} much as it could have done had it tried ever so hard. For it is a peculiarity of the very highest work in every kind, that it is not the result of painful labour, but that it is easier to do it than not to do it, when it can be done at all. So that humanity must not be allowed to cover its enormous shortcomings with an “I could an’ I would.” How many philosophers has philosophy produced? If Aristotle be the type, where is the other specimen of the species? How many statesmen have there been whose faculties and characters, nearly inspected, do not provoke the exclamation, “With how little wisdom the world is governed!” In how many Christians has Christianity flowered, as in the souls of St. John and St. Francis? Greek architecture and Greek sculpture mean little more than the Parthenon and its friezes. What survives of Greek poetry will scarcely fill one bookshelf, and English poetry, which forms the greater part of the rest of the poetry of the human race, would rest easily on three. The building of the Middle Ages is nothing but the repetition of one inspiration, which would remain transmitted to us almost in its entirety were the Cathedral of Freiburg the only specimen left to us. A single gallery of the Vatican would provide wall-room sufficient for all the paintings of the world that{27} are able to fill with satisfying peace the eye which has been educated by Botticelli, Luini, and Raphael. An ordinary life affords abundant leisure to take in all that two hundred generations of mankind have so done as to fill the craving for what all men feel to be alone satisfyingly human. That is to say, one man in twenty millions or so has been able, during some—often very small—proportion of his life, to be and to do that which all men, when they behold such being and doing, feel to be their natural though utterly unattainable prerogative. Thousands and thousands climb, with praiseworthy struggles and integrity of purpose and with shouts of “Excelsior!” the minor peaks of life; while two or three in a generation are seen walking with easy breath about those great and tranquil table-lands for which all of us, on beholding them, feel that we were born. It is not that, in a world of inequalities, some two or three in a generation must naturally stand higher than all the rest, as only one among many competitors can be Senior Wrangler. That fuller excellence is a region, and not a pinnacle; and those who reach it are all upon a great and facile equality, their altitude being simply that of right and unhindered human faculty.

Every individual of the human race is, in this regard, an image of the race itself. Only for a{28} few hours, perhaps, of the million which is about the sum of the longest lifetime, has each one easily and unaccountably found himself to be living indeed. Some accident, some passing occasion which has called upon him to be more than himself, some glimpse of grace in nature or in woman, some lucky disaster even, or some mere wayward tide of existence, has caused the black walls of his prison-house to vanish; and he has breathed in a realm of vision, generosity, and gracious peace, “too transient for delight and too divine.” These prophetic moments—one in a million—pass; but, unless he has despised and denied them, they leave him capable, more or less, of understanding prophecy; and he knows that in him also there is a potentiality, realisable perhaps under other than present conditions, of becoming one in that great society in which such states of life appear to be not momentary crises but habits. The wider and the deeper his personal experience of beauty and felicity, the more readily will a man confess that life contains scarcely anything for fruition but abundance for hope; and the better he is acquainted with that which has been best done and said in all ages, the less he will be inclined to believe that the world is making any advances towards the realisation of the promise which every age repeats. An enigma for{29} which science has no key is the certain fact, that if the world be not a prophecy of good things which it shows no likelihood of providing, then it is all nothing but a purposeless and badly conceived tragedy, upon which the sooner the black curtain drops the better. For if the world be not such a prophecy, then the best of men are of all men the most miserable; to these is given beyond others the “transitory gleam” which shows the dulness of their ordinary life for the lingering death it really is; but, knowing little or nothing of life as it is known to such, the stupid and “the wicked have no bonds in their death,” and can only feel the comparatively tolerable evils of external and accidental adversity.

There never was a time in which the “higher life,” “high art,” etc., were less known than in the present, when every goose is gabbling about them. The proof is in the way these names are constantly associated with that of “progress”; whereas progress, as respects the realities, is, if it exists at all, most certainly a progress backwards. The rejoicings of Lord Macaulay and his like over the recent advances of mankind are exactly those of a prosperous shopman over the increase of his business; and the hallelujahs of science are mainly over the elaboration of mighty means for petty ends and of theories which explain away{30} God and exhibit all that past ages have called wisdom as folly. It is too absurd! Yet we must not allow the present eclipse of the electric lights of true learning by the flaring tar-barrels of jubilant ignorance to discourage us in the belief that there is, on the whole, no cessation of the work for which the world goes on. The conscience of mankind, though occasionally confused and obscured, will always cry “Amen” to the great word of St. Augustine, “What ought to be must be;” and the rare achievements of genius and sanctity and the few and far-between glimpses of the life that is indeed life, which are accorded to all, will continue to be accepted as “the substance of things hoped for, the evidence of things not seen.”