I have told you about the May of three years ago, and the June of two years ago, because those two months are so dedicated in my mind to what happened then, that, while the months are running, I cannot free myself from them and live in the present year. Have you not certain such dates in your year—days on which you live, not on the day that is now passing, but on a certain day in some year long past? There is a foolish proverb that says that those people are happy who have no history. In other words, it is better to be a cow than a man. I cannot see it. But if it will not bore you, and if, in fact, my May and June are ever so little human to you, I will tell you quite shortly a little more of them. If, on the other hand, this does bore you, leave out the next four pages.

Believe me, death is not so terrible; what is{142} terrible is the thought that it is so. But learn how false that thought is, and death will not terrify you. For what lies behind? God and He who died for us. And if I am wrong, if it is not so, nothing whatever seems to me to matter, and we can look on death as on a flea-bite. But believing, as I do, that beyond death—even as on this side of it—is God, when lives have ended, as those of Margery and Dick, so utterly without reproach, when two souls have been so splendidly human as they were, it seems that God must have been knowing what He was about when He allowed that bullet—blindly illogical as it may seem to us—to end her life as surely as it ended his. I can understand the existence of a lifelong regret and bitterness if a thing had not been well done, if a man died from obvious carelessness of any kind, or from weak persistence in a bad habit. Then one might say, ‘If it had been otherwise!’ But he had done his duty, and his duty implied death. And his death—I only grope dimly after what I believe to be true—implied hers. Does this seem to you a stoical, unhuman view? Ah! believe me, it is not so. It would have been{143} very easy for one who loved them both to take another point of view, and find life dull, objectless, without interest or merriment. But—but would that have been better? Would it have been better to have turned aside from all other things, saying ‘I cannot,’ rather than to have steadfastly said ‘I can,’ until—well, until one could? Some day I know, on that day when Slam’s kitten stands between earth and heaven in the midst of the four pines, and Slam says, ‘Oh, it is nice!’ there will meet me one who died on the African uplands, and one on whose grave the sweet-peas are yearly odorous; and we shall know each other, and God will look on the greeting we give each other, well pleased. How that will be I cannot guess; I am only sure that it will be so. Atheists and dyspeptics (the two are much the same) may laugh, and if they enjoy their laugh so much the better for them.

* * * * *

So I am living now on the outskirts of the town where Margery and Dick lived together for one month of their lives, and on this morning of the 1st of July I know that May and June have ended,{144} and go back to the ordinary little daily affairs I had been telling you about up till the end of April. Many great little things have happened, and the extraordinary conduct of the Jackmanni which the cat from next door once disinterred seems to me to claim the first attention. It had been planted against a warm south-westerly wall; it had been pampered like an only child; for yards round the soil had been enriched; its dead leaves were diligently picked off. I really did all I could to make it happy. But instead of being happy, it sulked. It did not die—that would have been a regrettable incident, but, anyhow, a proper decisive line of conduct—but it sulked. It grew a little for a week, and put out several leaves; then it couldn’t be bothered, and the leaves withered again. Then it sent out a long tendril across the gravel path instead of climbing up the stick that led to the house-wall. I coaxed that tendril gently back, gave it an alternative route to the house-wall, but nothing would please it. Finally I tied it to the alternative route. So it died.

I was willing to give the thing every facility{145} for behaving itself, so I transplanted it to a different place, where it got less sun and more wind. Also I tried watering it less. For a week it appreciated this enormously, and set about growing in earnest. Then one morning, I suppose, it got bored again, and began to wither slowly from the top downwards.

Now, I could not spend my life in moving one absurd Jackmanni from place to place, though I have no doubt that if I had done so, taken it to stay in other houses, given it champagne one day, coffee the next, and perhaps some fish or pudding on the third, it would have flourished. But I was tired of being kind, and towards the end of May I took it up for the third and last time, planted it on a north wall, where it never saw the sun and was starved by a thick growth of ivy. It was further shaded by an apple-tree growing about a yard from it. Then for a month I carefully refrained from looking in its direction; it had no water, no attention, and was put in the most undesirable situation. To-day I see it has leapt across to the apple-tree, up which it is diligently climbing, and clusters of purple buds{146} are showing among its green leaves. Certainly severity is needed when you deal with Jackmanni.

To-day, on this 1st of July, a hot day full of the odours of complete summer, I sat for an hour in the big wooden shelter that now stands finished on my strip of lawn, and squared accounts. It happens to be my birthday, and I am thirty years old—no less—and as I added up profit and loss I was horribly puzzled how to make my affairs balance. For if one sits down by one’s self, with no conceivable object in the world but to see how one stands, it is probable that one is moderately honest with one’s self, for to be otherwise would be like cheating at Patience, one of the few forms of villainy which has never in the least tempted me. With regard to the big item on one page, ‘What good have you done?’ and on the other, ‘What harm have you done?’ I am bound to say I did not much concern myself, for to add up, even for one’s own information, on what rare occasions one has behaved decently is a priggishness of which, so I humbly trust, I am incapable; while to add up all the harm one has done would{147} require a great deal of time, and would be productive of no good result whatever when it was added. For, short of being wicked, the next worst way of wasting time is to devote one’s time to thinking how wicked one has been. To repent in a horror of wickedness and a burning fire of contrition is one thing; to sit down in cold blood and count missed opportunities is another. The one is on certain occasions, as when one passionately desires to break an evil habit, inevitable and salutary, but to sit at ease in Hell is worse than sitting at ease in Zion.

No, it was not with the big item that I concerned myself. I wanted to see what cash I had in hand, rather than examine the main account—the bank-book of credit or deficit. Where was the small cash of thirty years, in fine—and God in His mercy give me a big loan. Indeed I do not wish to be profane, nor in intention am I. No doubt it would have been better to have felt an agony of contrition for all the bad things I had done, and for all the good things I had left undone. Daily I have thoughts which for no sum mentionable would I reveal to anyone whose{148} respect I in the smallest degree desired to retain; daily and hourly I make some sort of brute of myself, not necessarily in deed, but anyhow in thought. Daily I say to myself, ‘If only there were not some kind of decency to be observed, social or moral, what an excellent time I could have! If only the Ten Commandments—hang them!—did not awake some glimmer of reflection in this muddy pool of my soul, I should——’ Anyone may fill in the rest according to his own shortcomings. In the same way, on the credit side, I believe I should be a better man if I lived on the bare necessities of life, and gave the rest to deserving charities. I had no earthly business, for instance, to buy the charming table at which I am writing, when that which I spent on it would have fed a starving family for months. Even the Jackmanni, which has cost me a week’s work, what with transplanting and cat-squirting, would, irrespective of this, have given several meals to a penniless man, for it was big when I bought it. All this, in my meditation, I took for granted. I did not concern myself with radical changes in my nature. I did not repent of the table and the{149} Jackmanni, nor of the dinner I ordered, nor of the wine I have drunk, nor of the hours I have spent in mere amusement. In the main it was not in the least an edifying performance; I accepted the general lines of myself as being what they were. What, in fact, I wished to examine was not my nature, but my policy, and to this effect:

Two great things have happened to me—the one a great joy, the other a great sorrow. The great joy was when Margery thanked me with her dying breath, though Dick’s name came after. The great sorrow was when she died. Had she lived—though I do not for a moment believe I should ever have been her husband, nor do I believe I should ever have asked her to be my wife—I should have had some sort of mission, some constant pursuit, namely, to see that she was as happy as it was in my power to make her. Had I been a telegraph-boy, I should have done well if I had delivered my telegrams without loitering; had Margery lived, I should have done well to have given my life to that. But she did not live, and I am too old to be a telegraph-boy.{150} But I have had a great joy, and it is great because she did not know how hardly it was earned. And that is my record. That is the sum earned, and the credit already given is thirty years. It does not look at all promising when the addition comes.

Hesitatingly, as I sat in the shelter, I put down another item to the sum earned, which is this: I still have a childlike pleasure in little things; I can play soldiers with absorbing zest; I can imagine that I am a white man in tropical forests, who has to get through with tricks that presuppose an almost pitiable stupidity on the part of my enemies; I can devote quite as much energy to the flowering of a nasturtium as Mr. Pierpont Morgan finds it necessary to give to the formation of a company with a capital of ￡30,000,000. That, with all deference to financiers, is an advantage. My nasturtium, in fact, implies as much energy as his colossal schemes, and it does not hurt anybody, except perhaps the nasturtium. Meantime, it unloads me of my force, and, considering what harm force can do, it is a great saving of suffering to expend it{151} harmlessly. If I was richer, I would have a string quartet attached to this villa, and I would spend my force in devising programmes, and reconciling the second fiddle and the viola. But I am not, and the string quartet has not yet to be engaged. I know whom I shall have, and I shall be much disappointed if they have made other engagements.

For happiness consists not in getting a thing, but in hoping that one may get it. With satisfaction walks surfeit; but to keep your ambition steadily a little ahead of your possibilities is to be constantly eager. There is nothing in the world which, if I got, would make me happy. There are a million things in the world which the desire to get and the hope of getting make me happy. And it is this which a man sets out to seek when he falls in love, which is the best form of happiness devised in the world at large, and, thank God! the commonest. If man or woman knew all of the man or woman each sought, would either be content? On the contrary, the world would be full of spinsters and bachelors. It is because one is not certain, because there are ‘silver lights{152} and darks undreamed of,’ that man seeks woman and woman man as the ultimate possible happiness. And for the same reason one plays silly games of croquet or bridge.

To want, to want! Do you know Blake’s picture of the two little men setting up a ladder on a bare headland towards a crescent moon. ‘I want, I want!’ is what the artist wrote beneath. The two little men wanted—they put a puny ladder up towards—the moon. That is the genius of the man, for through all the bad drawing and faulty perspective the ‘I want, I want!’ is clamorous. Others have attained. God help them!

Oh, I stretch out unsatisfied arms beyond the limits of the world! Whatever I get becomes in the getting of it dross. It is not dross really; it is the fact of my having got it which makes it dross to me. It is mine, therefore it is no use. Let the Great Bear tumble down from heaven, and let me find seven stars lying in my hand: what use are they when they are there? Cast them out—give them to a beggar, and make plans for Sirius. Of all the heartaches, that of{153} Alexander when he sighed for new worlds to conquer is the most human. Yet the typhoid conquered him by Tigris. And his ambition was that of all of us in our degree. The man who has bought an empire or won it wishes for more empire, and the spinster who has seen her canary hatch out one egg, and eat the other, says: ‘Oh that there had been two young ones!’ Vanity of vanities; all is vanity.’ And because this preacher is not wise, but knows what is the matter with himself and many others, he gives these lamentable reflections on his thirtieth birthday.

Pray, then, that you may continue to want, not that you may continue to get; for the getting in a manner comes of its own accord, and it is the ability to want that we must keep alive. We may feel quite certain that the world is big enough; there are plenty of things to want if only we have the power of wanting. For wanting means just this—the capacity of growth. To want no longer, means that one is old—old not only in years (indeed, such an old age may come to an unbearded lad, in which case we laugh, and say, ‘Look at that cynic of twenty’), but old in{154} fibre, inelastic, set, rigid. Nor does it, I think, much matter what one wants—again I beg the patient reader to remember that I am not talking of the great spiritual needs—as long as it is not harmful. But for any sake try to be keen about something.

At this point my reflections, to tell the truth, touched me somewhat on the raw, for what have I wanted every day for the last two years? That which I cannot get—Margery. And yet how shall I say that I cannot get her, when, if I knew all, I might know that these silent daily longings of mine have brought me, perhaps, a little nearer to that dear spirit, that without them I should have been a little more ill-tempered, a little nastier, than I am. Anyhow, I want to want. For I do not yet acquiesce, I cannot yet believe, that the world holds nothing for me but that. Here am I walking along this road of life. All down it I meet every day new faces, new people, new factors. One sees but a few yards ahead; then there is a corner, and round that corner will come others, looking like myself for that which their soul needs. Oh, hurrying footsteps, coming ever{155} nearer, is there not one among you all that will stop when you reach me, and go no further in your quest? Is there not one which shall, while still a great way off, strike on my ear as distinct and utterly different from all others—one which I recognise, though I have never yet seen her to whom that step belongs. Among these miles of eager human eyes, shall not some day mine eyes seek other eyes, and find there that which has been predestined for me by God? O Margery, my dear friend, how you will welcome her (should I find her), for her sake and for mine, when we meet in the everlasting habitations!

Another train of birthday reflections led to this conclusion: ‘Give up the pursuit of anything which seems to you of doubtful gain.’ For there are so many indisputably good and real pursuits in the world, that it cannot possibly be worth while pursuing what may not be wholly good, and may possibly be not wholly real. Here I have a certain small right to speak, for in the last year I have given up something which seemed to me of possibly doubtful gain, and I have found that it was a wise step. That which I have given up is{156} singularly known as ‘the world.’ I once thought that it was a good thing to see hundreds of people, to multiply acquaintances, to be able to say, ‘Charming party! —— was there, and ——, and ——,’ naming people who really concerned me as little as I really concerned them; telling myself—even then, I think, I had some secret notion of conscience-salving—that to live in the bubble and roar of the world was stimulating. So no doubt it is, but a stimulant is not necessarily healthy. Thus it seemed to me (one can only speak for one’s self) to come under the head of ‘doubtful gain.’ But it is a quite certain gain to study the habits of the ill-content Jackmanni—I am sorry for introducing that again, but I cannot get over it—it is a quite certain gain to read a good book; to try to learn the Fugues and Preludes—provided, of course, the incidental pain to others is not more than they should be reasonably asked to bear; to be in the open air, and, above all, to do your work, whatever it is. If you have none, get some. It hardly matters at all what it is, so long as it is harmless. But merely to go from dinner to dance{157} is a doubtful gain. You would do better—at least, I should—to talk to a friend for half an hour, and then, if you wish for the crowd merely, as I often do, walk for ten minutes up and down Piccadilly. For if that does not give you the food you want, you may be sure you will not find it anywhere else.

Another most fascinating hobby, though I expect it is extremely easy to give too much time to it, is the pursuit of health. Certainly it is more easy of accomplishment to most people than the pursuit of happiness, and the one, to a very large extent, implies the other. For the pursuers of happiness, for the most part, are Hedonists. They think—and herein err very greatly—that to multiply pleasure tends to make one happy. In point of fact, it does nothing of the kind, for pleasures are to some extent obtainable by most people, whereas happiness is almost completely a matter of temperament. And the happy temperament cannot possibly have anything to do with pleasures. No amount of pleasure will foster it at all; whereas, if you have got the happy temperament, almost everything by that mysterious{158} alchemy is turned into pleasure—even as a rose-tree turns that which its root-fibres suck from the earth into blossom. And certainly health is a great help to happiness, for to be well—really well—makes ‘the mere living,’ as Browning says, a joy, and at times it seems enough to be alive. For which would you rather be—a bilious man, with all the pleasures of the world at his disposal, or well, with ‘the book of verses underneath the bough,’ and a thrush, maybe, singing of what should be above you?

Keenness of perception, in fact, I soberly believe to be the greatest cause of happiness (and so, necessarily, of pleasure, since happiness turns the most trivial incidents and sensations of the moment into pleasure) that is within our reach. And so inextricably is the mind and soul bound up with the body, that—apart from great spiritual enthusiasm or ecstasy—this keenness of perception can scarcely be reached except through a certain cleanly healthiness. In fact, it presupposes a temperament of almost divine serenity to enjoy a day on which one has influenza; whereas there is a sort of health, which is probably within the reach{159} of most people, in which, from the heightened keenness of perception it brings with it, the smallest things are causes of joy or laughter.

This may sound a mere vain piece of optimism, but the truth of the matter is that three-quarters of the world are not nearly so well as they can and should be. Almost everybody, in fact, is greedy and lazy, and laziness and greed are more certain progenitors of discontent than any other ancestors I can think of. To eat rather more than one wants, to drink rather more than one should, is to feel disinclined for one’s work or one’s pleasure. And to be disinclined for a thing means, with most of us, to miss the pleasure of the doing. But to be inclined for work or pleasure implies that we find a nugget of happiness therein, for it is this alchemy of inclination which turns trivial incidents to gold, for the keenness turns the dross of mere achievement into happiness.

It is thus that the happy temperament may most readily be cultivated by those who have not naturally got it. Some have it, a royal birthright, worth more to its possessor than the piled crowns of the Great Powers; but by others it{160} has to be cultivated. And to cultivate keenness of perception by means of health is the simplest and most practicable method. And the organ in which ill-health mainly resides is, to put the matter frankly, the liver, because, as a rule, we eat and drink too much, avoid air as if it was strychnine, and do not take enough exercise. Thus my prescription is worth trying: Eat and drink less, open your windows more, and, if your work permits of it, be out-of-doors more. It may, of course, be easily possible that, to do your work properly, you have to sit in a stuffy room, and neglect your health somewhat; if so, let your health take care of itself by all means, and get through with your work. But short of that, let your health receive the attention it deserves. It is a very sound investment, and will yield you excellent returns.

Dear God, in spite of May and June, how happy You allow me to be! How You have allowed me, in consideration of my foolishness, to find in life so much happiness! To-day, for instance, a golden sun was swung in a blue sky when I awoke, and only half-dressed I breakfasted in this shelter in the garden where I am writing{161} now. Three yards off was the Jackmanni with its purple buds, a little beyond a Crimson Rambler climbing up an apple-tree. On the grass stood two green tubs briming with nasturtiums; up the garden bed ran the row of sweet-peas. All breakfast-time a thrush sat on the apple-bough and sang the song that can never be learned, and which no one ever taught it. Then, still out-of-doors, I sat and worked, and about twelve came a great bunch of lilac from a neighbour. Lunch-time brought two friends, and after lunch we hit little silly golfballs over the great back of the down with matchless enthusiasm. And now I sit here again, as evening is beginning to fall, and the birds which were mute in the heat of the day are tuning up for evensong; again the thrush is on the apple-bough, and an occasional silver flute of a note tells me that mating-time is not yet over with the nightingales. The bees still hunt in the drowsy and closing flowers, and swifts still race with shrill whistlings through the divided air, but every moment the stillness of evening gains on the beautiful noises of life, like a waveless tide creeping up the wrinkled sand of the sea-shore.{162} Already the sun is low, and soon the lengthening shadows will cease to be shadows, and the velvet blue of the night will darken in the turquoise-coloured skies. Already the night-flowering stocks and the tobacco-plant are opening, and, as they open, spread sweet webs of incense, low-lying from their heaviness, over the grass, and the pale moths begin to hover over the flowers. Dusk comes, and its cool benediction rests and recuperates the day—wearied earth, and it and its little inhabitants rest with bowed heads a moment, like some child at its mother’s knee, drinking in quiet. The pause has come, day is over, it is not yet quite time to sleep; be still, then, cease to move or worry or think. Lie open to the air and the stars, let your life pause, breathe deep, make no effort, and the thrush and the stars and the green things will communicate with that which is within you by direct ways.

Then as dusk deepens into night thought comes back; but thought, too, is driven inwards, going home to roost, and for a little while, as I walk in this dewy grass by the sweet-peas, Margery will be leaning on my arm, talking to me of the days{163} that were—talking, too, in a way I do not yet fully understand, of the days that will be. Outside on the road I can hear unknown footsteps passing up and down, and every now and then she seems to say to me, ‘Hush! Listen!’ But the steps pass on. It is not yet.