The Seaboard Parish, Complete

“It looks stormy, I think, Wynnie,” I said.

Her eye lightened, as she looked out to sea from the window.

“You seem to like the idea of it,” I added.

“You told me I was like you, papa; and you look as if you liked the idea of it too.”

“Per se, certainly, a storm is pleasant to me. I should not like a world without storms any more than I should like that Frenchman’s idea of the perfection of the earth, when all was to be smooth as a trim-shaven lawn, rocks and mountains banished, and the sea breaking on the shore only in wavelets of ginger-beer or lemonade, I forget which. But the older you grow, the more sides of a thing will present themselves to your contemplation. The storm may be grand and exciting in itself, but you cannot help thinking of the people that are in it. Think for a moment of the multitude of vessels, great and small, which are gathered within the skirts of that angry vapour out there. I fear the toils of the storm are around them. Look at the barometer in the hall, my dear, and tell me what it says.”

She went and returned.

“It was not very low, papa—only at rain; but the moment I touched it, the hand dropped an inch.”

“Yes, I thought so. All things look stormy. It may not be very bad here, however.”

“That doesn’t make much difference though, does it, papa?”

“No further than that being creatures in time and space, we must think of things from our own standpoint.”

“But I remember very well how, when we were children, you would not let nurse teach us Dr. Watts’s hymns for children, because you said they tended to encourage selfishness.”

“Yes; I remember it very well. Some of them make the contrast between the misery of others and our own comforts so immediately the apparent—mind, I only say apparent—ground of thankfulness, that they are not fit for teaching. I do think that if you could put Dr. Watts to the question, he would abjure any such intention, saying that only he meant to heighten the sense of our obligation. But it does tend to selfishness and, what is worse, self-righteousness, and is very dangerous therefore. What right have I to thank God that I am not as other men are in anything? I have to thank God for the good things he has given to me; but how dare I suppose that he is not doing the same for other people in proportion to their capacity? I don’t like to appear to condemn Dr. Watts’s hymns. Certainly he has written the very worst hymns I know; but he has likewise written the best—for public worship, I mean.”

“Well, but, papa, I have heard you say that any simple feeling that comes of itself cannot be wrong in itself. If I feel a delight in the idea of a storm, I cannot help it coming.”

“I never said you could, my dear. I only said that as we get older, other things we did not feel at first come to show themselves more to us, and impress us more.”

Thus my child and I went on, like two pendulums crossing each other in their swing, trying to reach the same dead beat of mutual intelligence.

“But,” said Wynnie, “you say everybody is in God’s hands as well as we.”

“Yes, surely, my dear; as much out in yon stormy haze as here beside the fire.”

“Then we ought not to be miserable about them, even if there comes a storm, ought we?”

“No, surely. And, besides, I think if we could help any of them, the very persons that enjoyed the storm the most would be the busiest to rescue them from it. At least, I fancy so. But isn’t the tea ready?”

“Yes, papa. I’ll just go and tell mamma.”

When she returned with her mother, and the children had joined us, Wynnie resumed the talk.

“I know what I am going to say is absurd, papa, and yet I don’t see my way out of it—logically, I suppose you would call it. What is the use of taking any trouble about them if they are in God’s hands? Why should we try to take them out of God’s hands?”

“Ah, Wynnie! at least you do not seek to hide your bad logic, or whatever you call it. Take them out of God’s hands! If you could do that, it would be perdition indeed. God’s hands is the only safe place in the universe; and the universe is in his hands. Are we not in God’s hands on the shore because we say they are in his hands who go down to the sea in ships? If we draw them on shore, surely they are not out of God’s hands.”

“I see—I see. But God could save them without us.”

“Yes; but what would become of us then? God is so good to us, that we must work our little salvation in the earth with him. Just as a father lets his little child help him a little, that the child may learn to be and to do, so God puts it in our hearts to save this life to our fellows, because we would instinctively save it to ourselves, if we could. He requires us to do our best.”

“But God may not mean to save them.”

“He may mean them to be drowned—we do not know. But we know that we must try our little salvation, for it will never interfere with God’s great and good and perfect will. Ours will be foiled if he sees that best.”

“But people always say, when anyone escapes unhurt from an accident, ‘by the mercy of God.’ They don’t say it is by the mercy of God when he is drowned.”

“But people cannot be expected, ought not, to say what they do not feel. Their own first sensation of deliverance from impending death would break out in a ‘thank God,’ and therefore they say it is God’s mercy when another is saved. If they go farther, and refuse to consider it God’s mercy when a man is drowned, that is just the sin of the world—the want of faith. But the man who creeps out of the drowning, choking billows into the glory of the new heavens and the new earth—do you think his thanksgiving for the mercy of God which has delivered him is less than that of the man who creeps, exhausted and worn, out of the waves on to the dreary, surf-beaten shore? In nothing do we show less faith than the way in which we think and speak about death. ‘O Death, where is thy sting? O Grave, where is thy victory?’ says the apostle. ‘Here, here, here,’ cry the Christian people, ‘everywhere. It is an awful sting, a fearful victory. But God keeps it away from us many a time when we ask him—to let it pierce us to the heart, at last, to be sure; but that can’t be helped.’ I mean this is how they feel in their hearts who do not believe that God is as merciful when he sends death as when he sends life; who, Christian people as they are, yet look upon death as an evil thing which cannot be avoided, and would, if they might live always, be content to live always. Death or Life—each is God’s; for he is not the God of the dead, but of the living: there are no dead, for all live to him.”

“But don’t you think we naturally shrink from death, Harry?” said my wife.

“There can be no doubt about that, my dear.”

“Then, if it be natural, God must have meant that it should be so.”

“Doubtless, to begin with, but not to continue or end with. A child’s sole desire is for food—the very best possible to begin with. But how would it be if the child should reach, say, two years of age, and refuse to share this same food with his little brother? Or what comes of the man who never so far rises above the desire for food that nothing could make him forget his dinner-hour? Just so the life of Christians should be strong enough to overcome the fear of death. We ought to love and believe him so much, that when he says we shall not die, we should at least believe that death must be something very different from what it looks to us to be—so different, that what we mean by the word does not apply to the reality at all; and so Jesus cannot use the word, because it would seem to us that he meant what we mean by it, which he, seeing it all round, cannot mean.”

“That does seem quite reasonable,” said Ethelwyn.

Turner had taken no part in the conversation. He, too, had just come in from a walk over the hills. He was now standing looking out at the sea.

“She looks uneasy, does she not?” I said.

“You mean the Atlantic?” he returned, looking round. “Yes, I think so. I am glad she is not a patient of mine. I fear she is going to be very feverish, probably delirious before morning. She won’t sleep much, and will talk rather loud when the tide comes in.”

“Disease has often an ebb and flow like the tide, has it not?”

“Often. Some diseases are like a plant that has its time to grow and blossom, then dies; others, as you say, ebb and flow again and again before they vanish.”

“It seems to me, however, that the ebb and flow does not belong to the disease, but to Nature, which works through the disease. It seems to me that my life has its tides, just like the ocean, only a little more regularly. It is high water with me always in the morning and the evening; in the afternoon life is at its lowest; and I believe it is lowest again while we sleep, and hence it comes that to work the brain at night has such an injurious effect on the system. But this is perhaps all a fancy.”

“There may be some truth in it. But I was just thinking when you spoke to me what a happy thing it is that the tide does not vary by an even six hours, but has the odd minutes; whence we see endless changes in the relation of the water to the times of the day. And then the spring-tides and the neap-tides! What a provision there is in the world for change!”

“Yes. Change is one of the forms that infinitude takes for the use of us human immortals. But come and have some tea, Turner. You will not care to go out again. What shall we do this evening? Shall we all go to Connie’s room and have some Shakspere?”

“I could wish nothing better. What play shall we have?”

“Let us have the Midsummer Night’s Dream,” said Ethelwyn.

“You like to go by contraries, apparently, Ethel. But you’re quite right. It is in the winter of the year that art must give us its summer. I suspect that most of the poetry about spring and summer is written in the winter. It is generally when we do not possess that we lay full value upon what we lack.”

“There is one reason,” said Wynnie with a roguish look, “why I like that play.”

“I should think there might be more than one, Wynnie.”

“But one reason is enough for a woman at once; isn’t it, papa?”

“I’m not sure of that. But what is your reason?”

“That the fairies are not allowed to play any tricks with the women. They are true throughout.”

“I might choose to say that was because they were not tried.”

“And I might venture to answer that Shakspere—being true to nature always, as you say, papa—knew very well how absurd it would be to represent a woman’s feelings as under the influence of the juice of a paltry flower.”

“Capital, Wynnie!” said her mother; and Turner and I chimed in with our approbation.

“Shall I tell you what I like best in the play?” said Turner. “It is the common sense of Theseus in accounting for all the bewilderments of the night.”

“But,” said Ethelwyn, “he was wrong after all. What is the use of common sense if it leads you wrong? The common sense of Theseus simply amounted to this, that he would only believe his own eyes.”

“I think Mrs. Walton is right, Turner,” I said. “For my part, I have more admired the open-mindedness of Hippolyta, who would yield more weight to the consistency of the various testimony than could be altogether counterbalanced by the negation of her own experience. Now I will tell you what I most admire in the play: it is the reconciling power of the poet. He brings together such marvellous contrasts, without a single shock or jar to your feeling of the artistic harmony of the conjunction. Think for a moment—the ordinary commonplace courtiers; the lovers, men and women in the condition of all conditions in which fairy-powers might get a hold of them; the quarrelling king and queen of Fairyland, with their courtiers, Blossom, Cobweb, and the rest, and the court-jester, Puck; the ignorant, clownish artisans, rehearsing their play,—fairies and clowns, lovers and courtiers, are all mingled in one exquisite harmony, clothed with a night of early summer, rounded in by the wedding of the king and queen. But I have talked enough about it. Let us get our books.”

As we sat in Connie’s room, delighting ourselves with the reflex of the poet’s fancy, the sound of the rising tide kept mingling with the fairy-talk and the foolish rehearsal. “Musk roses,” said Titania; and the first of the blast, going round by south to west, rattled the window. “Good hay, sweet hay, hath no fellow,” said Bottom; and the roar of the waters was in our ears. “So doth the woodbine the sweet honeysuckle Gently entwist,” said Titania; and the blast poured the rain in a spout against the window. “Slow in pursuit, but matched in mouth like bells,” said Theseus; and the wind whistled shrill through the chinks of the bark-house opening from the room. We drew the curtains closer, made up the fire higher, and read on. It was time for supper ere we had done; and when we left Connie to have hers and go to sleep, it was with the hope that, through all the rising storm, she would dream of breeze-haunted summer woods.