LITMIR.BIZ

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of the spirit is stupidity and unimaginativeness. On the one hand are the stolid and placid, and on the other are the brutal and cruel and selfish and unrestrained."

      "You confuse me greatly," I said; "surely you do not mean that spiritual life and progress are a matter of intellectual energy?"

      "No, not at all," said he; "the so-called intellectual people are often the most stupid and youngest of all. The intellect counts for nothing: that is only a kind of dexterity, a pretty game. The imagination is what matters."

      "Worse and worse!" I said. "Does salvation belong to poets and novelists?"

      "No, no," said Amroth, "that is a game too! The imagination I speak of is the power of entering into other people's minds and hearts, of putting yourself in their place—of loving them, in fact. The more you know of people, the better chance there is of loving them; and you can only find your way into their minds by imaginative sympathy. I will tell you a story which will show you what I mean. There was once a famous writer on earth, of whose wisdom people spoke with bated breath. Men went to see him with fear and reverence, and came away, saying, 'How wonderful!' And this man, in his age, was waited upon by a little maid, an ugly, tired, tiny creature. People used to say that they wondered he had not a better servant. But she knew all that he liked and wanted, where his books and papers were, what was good for him to do. She did not understand a word of what he said, but she knew both when he had talked too much, and when he had not talked enough, so that his mind was pent up in itself, and he became cross and fractious. Now, in reality, the little maid was one of the oldest and most beautiful of spirits. She had lived many lives, each apparently humbler than the last. She never grumbled about her work, or wanted to amuse herself. She loved the silly flies that darted about her kitchen, or brushed their black heads on the ceiling; she loved the ivy tendrils that tapped on her window in the breeze. She did not go to church, she had no time for that; or if she had gone, she would not have understood what was said, though she would have loved all the people there, and noticed how they looked and sang. But the wise man himself was one of the youngest and stupidest of spirits, so young and stupid that he had to have a very old and wise spirit to look after him. He was eaten up with ideas and vanity, so that he had no time to look at any one or think of anybody, unless they praised him. He has a very long pilgrimage before him, though he wrote pretty songs enough, and his mortal body, or one of them, lies in the Poets' Corner of the Abbey, and people come and put wreaths there with tears in their eyes."

      "It is very bewildering," I said, "but I see a little more than I did. It is all a matter of feeling, then? But it seems hard on people that they should be so dull and stupid about it all—that the truth should lie so close to their hand and yet be so carefully concealed."

      "Oh, they grow out of dulness!" he said, with a movement of his hand; "that is what experience does for us—it is always going on; we get widened and deepened. Why," he added, "I have seen a great man, as they called him, clever and alert, who held a high position in the State. He was laid aside by a long and painful illness, so that all his work was put away. He was brave about it, too, I remember; but he used to think to himself how sad and wasteful it was, that when he was most energetic and capable he should be put on the shelf—all the fine work he might have done interrupted; all the great speeches he would have made unuttered. But as a matter of fact, he was then for the first time growing fast, because he had to look into the minds and hearts of all sorrowful and disappointed people, and to learn that what we do matters so little, and that what we are matters so much. When he did at last get back to the world, people said, 'What a sad pity to see so fine a career spoilt!' But out of all the years of all his lives, those years had been his very best and richest, when he sat half the day feeble in the sun, and could not even look at the papers which lay beside him, or when he woke in the grey mornings, with the thought of another miserable day of idleness and pain before him."

      I said, "Then is it a bad thing to be busy in the world, because it takes off your mind from the things which matter?"

      "No," said Amroth, "not a bad thing at all: because two things are going on. Partly the framework of society and life is being made, so that men are not ground down into that sordid struggle, when little experience is possible because of the drudgery which clouds all the mind. Though even that has its opportunities! And all depends, for the individual, upon how he is doing his work. If he has other people in mind all the time, and does his work for them, and not to be praised for it, then all is well. But if he is thinking of his credit and his position, then he does not grow at all; that is pomposity—a very youthful thing indeed; but the worst case of all is if a man sees that the world must be helped and made, and that one can win credit thus, and so engages in work of that kind, and deals in all the jargon of it, about using influence and living for others, when he is really thinking of himself all the time, and trying to keep the eyes of the world upon him. But it is all growth really, though sometimes, as on the beach when the tide is coming in, the waves seem to draw backward from the land, and poise themselves in a crest of troubled water."

      "But is a great position in the world," I said, "whether inherited or attained, a dangerous thing?"

      "Nothing is dangerous, child," he said. "You must put all that out of your mind. But men in high posts and stations are often not progressing evenly, only in great jogs and starts. They learn very often, with a sudden surprise, which is not always painful, and sometimes is very beautiful and sweet, that all the ceremony and pomp, the great house, the bows and the smiles, mean nothing at all—absolutely nothing, except the chance, the opportunity of not being taken in by them. That is the use of all pleasures and all satisfactions—the frame of mind which made the old king say, 'Is not this great Babylon, which I have builded?'—they are nothing but the work of another class in the great school of life. A great many people are put to school with self-satisfaction, that they may know the fine joy of humiliation, the delight of learning that it is not effectiveness and applause that matters, but love and peacefulness. And the great thing is that we should feel that we are growing, not in hardness or indifference, nor necessarily even in courage or patience, but in our power to feel and our power to suffer. As love multiplies, suffering must multiply too. The very Heart of God is full of infinite, joyful, hopeful suffering; the whole thing is so vast, so slow, so quiet, that the end of suffering is yet far off. But when we suffer, we climb fast; the spirit grows old and wise in faith and love; and suffering is the one thing we cannot dispense with, because it is the condition of our fullest and purest life."

V

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      I said suddenly, "The joy of this place is not the security of it, but the fact that one has not to think about security. I am not afraid of anything that may happen, and there is no weariness of thought. One does not think till one is tired, but till one has finished thinking."

      "Yes," said Amroth, "that was the misery of the poor body!"

      "And yet I used to think," I said, "in the old days that I was grateful to the body for many pleasant things it gave me—breathing the air, feeling the sun, eating and drinking, games and exercise, and the strange thing one called love."

      "Yes," said Amroth, "all those things have to be made pleasant, or to appear so; otherwise no one could submit to the discipline at all; but of course the pleasure only got in the way of the thought and of the happiness; it was not what one saw, tasted, smelt, felt, that one desired, but the real thing behind it; even the purest thing of all, the sight and contact of one whom one loved, let us say, with no sensual passion at all, but with a perfectly pure love; what a torment that was—desiring something which one could not get, the real fusion of feeling and thought! But the poor body was always in the way then, saying, 'Here am I—please me, amuse me.'"

      "But then," I said, "what is the use of all that? Why should the pure, clear, joyful, sleepless life I now feel be tainted and hampered and drugged by the body? I don't feel that I am losing anything by losing the body."

      "No, not losing," said Amroth, "but, happy though you are, you are not gaining things as fast now—it is your time of rest and refreshment—but we shall go back, both of us, to the other

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