LITMIR.BIZ

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forms—called snow-storms—those confusions confounded of infinite symmetries.

      And when the hard frost came, it brought a friend to my door. It was Mr Stoddart.

      He entered my room with something of the countenance Naaman must have borne, after his flesh had come again like unto the flesh of a little child. He did not look ashamed, but his pale face looked humble and distressed. Its somewhat self-satisfied placidity had vanished, and instead of the diffused geniality which was its usual expression, it now showed traces of feeling as well as plain signs of suffering. I gave him as warm a welcome as I could, and having seated him comfortably by the fire, and found that he would take no refreshment, began to chat about the day's news, for I had just been reading the newspaper. But he showed no interest beyond what the merest politeness required. I would try something else.

      "The cold weather, which makes so many invalids creep into bed, seems to have brought you out into the air, Mr Stoddart," I said.

      "It has revived me, certainly."

      "Indeed, one must believe that winter and cold are as beneficent, though not so genial, as summer and its warmth. Winter kills many a disease and many a noxious influence. And what is it to have the fresh green leaves of spring instead of the everlasting brown of some countries which have no winter!"

      I talked thus, hoping to rouse him to conversation, and I was successful.

      "I feel just as if I were coming out of a winter. Don't you think illness is a kind of human winter?"

      "Certainly—more or less stormy. With some a winter of snow and hail and piercing winds; with others of black frosts and creeping fogs, with now and then a glimmer of the sun."

      "The last is more like mine. I feel as if I had been in a wet hole in the earth."

      "And many a man," I went on, "the foliage of whose character had been turning brown and seared and dry, rattling rather than rustling in the faint hot wind of even fortunes, has come out of the winter of a weary illness with the fresh delicate buds of a new life bursting from the sun-dried bark."

      "I wish it would be so with me. I know you mean me. But I don't feel my green leaves coming."

      "Facts are not always indicated by feelings."

      "Indeed, I hope not; nor yet feelings indicated by facts."

      "I do not quite understand you."

      "Well, Mr Walton, I will explain myself. I have come to tell you how sorry and ashamed I am that I behaved so badly to you every time you came to see me."

      "Oh, nonsense!" I said. "It was your illness, not you."

      "At least, my dear sir, the facts of my behaviour did not really represent my feelings towards you."

      "I know that as well as you do. Don't say another word about it. You had the best excuse for being cross; I should have had none for being offended."

      "It was only the outside of me."

      "Yes, yes; I acknowledge it heartily."

      "But that does not settle the matter between me and myself, Mr Walton; although, by your goodness, it settles it between me and you. It is humiliating to think that illness should so completely 'overcrow' me, that I am no more myself—lose my hold, in fact, of what I call ME—so that I am almost driven to doubt my personal identity."

      "You are fond of theories, Mr Stoddart—perhaps a little too much so."

      "Perhaps."

      "Will you listen to one of mine?"

      "With pleasure."

      "It seems to me sometimes—I know it is a partial representation—as if life were a conflict between the inner force of the spirit, which lies in its faith in the unseen—and the outer force of the world, which lies in the pressure of everything it has to show us. The material, operating upon our senses, is always asserting its existence; and if our inner life is not equally vigorous, we shall be moved, urged, what is called actuated, from without, whereas all our activity ought to be from within. But sickness not only overwhelms the mind, but, vitiating all the channels of the senses, causes them to represent things as they are not, of which misrepresentations the presence, persistency, and iteration seduce the man to act from false suggestions instead of from what he knows and believes."

      "Well, I understand all that. But what use am I to make of your theory?"

      "I am delighted, Mr Stoddart, to hear you put the question. That is always the point.—The inward holy garrison, that of faith, which holds by the truth, by sacred facts, and not by appearances, must be strengthened and nourished and upheld, and so enabled to resist the onset of the powers without. A friend's remonstrance may appear an unkindness—a friend's jest an unfeelingness—a friend's visit an intrusion; nay, to come to higher things, during a mere headache it will appear as if there was no truth in the world, no reality but that of pain anywhere, and nothing to be desired but deliverance from it. But all such impressions caused from without—for, remember, the body and its innermost experiences are only OUTSIDE OF THE MAN—have to be met by the inner confidence of the spirit, resting in God and resisting every impulse to act according to that which APPEARS TO IT instead of that which IT BELIEVES. Hence, Faith is thus allegorically represented: but I had better give you Spenser's description of her—Here is the 'Fairy Queen':—

      'She was arrayed all in lily white,

       And in her right hand bore a cup of gold,

       With wine and water filled up to the height,

       In which a serpent did himself enfold,

       That horror made to all that did behold;

       But she no whit did change her constant mood.'

      This serpent stands for the dire perplexity of things about us, at which yet Faith will not blench, acting according to what she believes, and not what shows itself to her by impression and appearance."

      "I admit all that you say," returned Mr Stoddart. "But still the practical conclusion—which I understand to be, that the inward garrison must be fortified—is considerably incomplete unless we buttress it with the final HOW. How is it to be fortified? For,

      'I have as much of this in art as you,

       But yet my nature could not bear it so.'

      (You see I read Shakespeare as well as you, Mr Walton.) I daresay, from a certain inclination to take the opposite side, and a certain dislike to the dogmatism of the clergy—I speak generally—I may have appeared to you indifferent, but I assure you that I have laboured much to withdraw my mind from the influence of money, and ambition, and pleasure, and to turn it to the contemplation of spiritual things. Yet on the first attack of a depressing illness I cease to be a gentleman, I am rude to ladies who do their best and kindest to serve me, and I talk to the friend who comes to cheer and comfort me as if he were an idle vagrant who wanted to sell me a worthless book with the recommendation of the pretence that he wrote it himself. Now that I am in my right mind, I am ashamed of myself, ashamed that it should be possible for me to behave so, and humiliated yet besides that I have no ground of assurance that, should my illness return to-morrow, I should not behave in the same manner the day after. I want to be ALWAYS in my right mind. When I am not, I know I am not, and yet yield to the appearance of being."

      "I understand perfectly what you mean, for I fancy I know a little more of illness than you do. Shall I tell you where I think the fault of your self-training lies?"

      "That is just what I want. The things which it pleased me to contemplate when I was well, gave me no pleasure when I was ill. Nothing seemed the same."

      "If we were always in a right mood, there would be no room for the exercise of the will. We should go by our mood and inclination only. But that is by the by.—Where you have been wrong is—that you have sought to influence your feelings only by thought and argument with yourself—and not also by contact with your fellows. Besides the ladies of whom you have spoken, I think you have hardly a friend in this neighbourhood but myself. One friend cannot afford you half experience enough to teach you

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