Chapter II (6)

Perhaps the reservoir of your vital forces is full to the overflow of a little waste; or perhaps, more subtly, the great Mother insists thus that you enter the temple of her larger mysteries.

For, unlike mere insomnia, lying awake at night in the woods is pleasant. The eager, nervous straining for sleep gives way to a delicious indifference. You do not care. Your mind is cradled in an exquisite poppy-suspension of judgment and of thought. Impressions slip vaguely into your consciousness and as vaguely out again. Sometimes they stand stark and naked for your inspection; sometimes they lose themselves in the mist of half-sleep. Always they lay soft velvet fingers on the drowsy imagination, so that in their caressing you feel the vaster spaces from which they have come. Peaceful-brooding your faculties receive. Hearing, sight, smell--all are preternaturally keen to whatever of sound and sight and woods perfume is abroad through the night; and yet at the same time active appreciation dozes, so these things lie on it sweet and cloying like fallen rose-leaves.

In such circumstance you will hear what the _voyageurs_ call the voices of the rapids. Many people never hear them at all. They speak very soft and low and distinct beneath the steady roar and dashing, beneath even the lesser tinklings and gurglings whose quality superimposes them over the louder sounds. They are like the tear-forms swimming across the field of vision, which disappear so quickly when you concentrate your sight to look at them, and which reappear so magically when again your gaze turns vacant. In the stillness of your hazy half-consciousness they speak; when you bend your attention to listen, they are gone, and only the tumults and the tinklings remain.

But in the moments of their audibility they are very distinct. Just as often an odor will wake all a vanished memory, so these voices, by the force of a large impressionism, suggest whole scenes. Far off are the cling-clang-cling of chimes and the swell-and-fall murmur of a multitude _en fête_, so that subtly you feel the gray old town, with its walls, the crowded market-place, the decent peasant crowd, the booths, the mellow church building with its bells, the warm, dust-moted sun. Or, in the pauses between the swish-dash-dashings of the waters, sound faint and clear voices singing intermittently, calls, distant notes of laughter, as though many canoes were working against the current--only the flotilla never gets any nearer, nor the voices louder. The _voyageurs_ call these mist people the Huntsmen; and look frightened. To each is his vision, according to his experience. The nations of the earth whisper to their exiled sons through the voices of the rapids. Curiously enough, by all reports, they suggest always peaceful scenes--a harvest-field, a street fair, a Sunday morning in a cathedral town, careless travelers--never the turmoils and struggles. Perhaps this is the great Mother's compensation in a harsh mode of life.

Nothing is more fantastically unreal to tell about, nothing more concretely real to experience, than this undernote of the quick water. And when you do lie awake at night, it is always making its unobtrusive appeal. Gradually its hypnotic spell works. The distant chimes ring louder and nearer as you cross the borderland of sleep. And then outside the tent some little woods noise snaps the thread. An owl hoots, a whippoorwill cries, a twig cracks beneath the cautious prowl of some night creature--at once the yellow sunlit French meadows puff away--you are staring at the blurred image of the moon spraying through the texture of your tent.

The voices of the rapids have dropped into the background, as have the dashing noises of the stream. Through the forest is a great silence, but no stillness at all. The whippoorwill swings down and up the short curve of his regular song; over and over an owl says his rapid _whoo, whoo, whoo_. These, with the ceaseless dash of the rapids, are the web on which the night traces her more delicate embroideries of the unexpected. Distant crashes, single and impressive; stealthy footsteps near at hand; the subdued scratching of claws; a faint _sniff! sniff! sniff!_ of inquiry; the sudden clear tin-horn _ko-ko-ko-óh_ of the little owl; the mournful, long-drawn-out cry of the loon, instinct with the spirit of loneliness; the ethereal call-note of the birds of passage high in the air; a _patter, patter, patter_, among the dead leaves, immediately stilled; and then at the last, from the thicket close at hand, the beautiful silver purity of the white-throated sparrow--the nightingale of the North--trembling with the ecstasy of beauty, as though a shimmering moonbeam had turned to sound; and all the while the blurred figure of the moon mounting to the ridge-line of your tent--these things combine subtly, until at last the great Silence of which they are a part overarches the night and draws you forth to contemplation.

No beverage is more grateful than the cup of spring water you drink at such a time; no moment more refreshing than that in which you look about you at the darkened forest. You have cast from you with the warm blanket the drowsiness of dreams. A coolness, physical and spiritual, bathes you from head to foot. All your senses are keyed to the last vibrations. You hear the littler night prowlers; you glimpse the greater. A faint, searching woods perfume of dampness greets your nostrils. And somehow, mysteriously, in a manner not to be understood, the forces of the world seem in suspense, as though a touch might crystallize infinite possibilities into infinite power and motion. But the touch lacks. The forces hover on the edge of action, unheeding the little noises. In all humbleness and awe, you are a dweller of the Silent Places.

At such a time you will meet with adventures. One night we put fourteen inquisitive porcupines out of camp. Near McGregor's Bay I discovered in the large grass park of my camp-site nine deer, cropping the herbage like so many beautiful ghosts. A friend tells me of a fawn that every night used to sleep outside his tent and within a foot of his head, probably by way of protection against wolves. Its mother had in all likelihood been killed. The instant my friend moved toward the tent opening the little creature would disappear, and it was always gone by earliest daylight. Nocturnal bears in search of pork are not uncommon. But even though your interest meets nothing but the bats and the woods shadows and the stars, that few moments of the sleeping world forces is a psychical experience to be gained in no other way. You cannot know the night by sitting up; she will sit up with you. Only by coming into her presence from the borders of sleep can you meet her face to face in her intimate mood.

The night wind from the river, or from the open spaces of the wilds, chills you after a time. You begin to think of your blankets. In a few moments you roll yourself in their soft wool. Instantly it is morning.

And, strange to say, you have not to pay by going through the day unrefreshed. You may feel like turning in at eight instead of nine, and you may fall asleep with unusual promptitude, but your journey will begin clear-headedly, proceed springily, and end with much in reserve. No languor, no dull headache, no exhaustion, follows your experience. For this once your two hours of sleep have been as effective as nine.

A WOODLAND VALENTINE

_By_ MARIAN STORM

Marian Storm was born in Stormville, N. Y., and educated at Penn
Hall, Chambersburg, Pa., and at Smith College. She did editorial
and free-lance work in New York after graduation, and later went to
Washington to become private secretary to the Argentine Ambassador.
Since 1918 she has been connected with the New York _Evening Post_.

This essay comes from _Minstrel Weather_, a series of open-air
vignettes which circle the zodiac with the attentive eye of a
naturalist and the enchanted ardor of a poet.

Forces astir in the deepest roots grow restless beneath the lock of frost. Bulbs try the door. February's stillness is charged with a faint anxiety, as if the powers of light, pressing up from the earth's center and streaming down from the stronger sun, had troubled the buried seeds, who strive to answer their liberator, so that the guarding mother must whisper over and over, "Not yet, not yet!" Better to stay behind the frozen gate than to come too early up into realms where the wolves of cold are still aprowl. Wisely the snow places a white hand over eager life unseen, but perceived in February's woods as a swimmer feels the changing moods of water in a lake fed by springs. Only the thick stars, closer and more companionable than in months of foliage, burn alert and serene. In February the Milky Way is revealed divinely lucent to lonely peoples--herdsmen, mountaineers, fishermen, trappers--who are abroad in the starlight hours of this grave and silent time of year. It is in the long, frozen nights that the sky has most red flowers.

February knows the beat of twilight wings. Drifting north again come birds who only pretended to forsake us--adventurers, not so fond of safety but that they dare risk finding how snow bunting and pine finch have plundered the cones of the evergreens, while chickadees, sparrows, and crows are supervising from established stations all the more domestic supplies available, a sparrow often making it possible to annoy even a duck out of her share of cracked corn. Ranged along a brown-draped oak branch in the waxing light, crows show a lordly glistening of feathers. (Sun on a sweeping wing in flight has the quality of sun on a ripple.) Where hemlocks gather, deep in somber woods, the great horned owl has thus soon, perhaps working amid snows at her task, built a nest wherein March will find sturdy balls of fluff. The thunderous love song of her mate sounds through the timber. By the time the wren has nested these winter babies will be solemn with the wisdom of their famous race.

There is no season like the end of February for cleaning out brooks. Hastening yellow waters toss a dreary wreckage of torn or ashen leaves, twigs, acorn cups, stranded rafts of bark, and buttonballs from the sycamore, never to come to seed. Standing on one bank or both, according to the sundering flood's ambition, the knight with staff and bold forefinger sets the water princess free. She goes then curtsying and dimpling over the shining gravel, sliding from beneath the ice that roofs her on the uplands down to the softer valleys, where her quickened step will be heard by the frogs in their mansions of mud, and the fish, recluses in rayless pools, will rise to the light she brings.

Down from the frozen mountains, in summer, birds and winds must bear the seed of alpine flowers--lilies that lean against unmelting snows, poppies, bright-colored herbs, and the palely gleaming, fringed beauties that change names with countries. How just and reasonable it would seem to be that flowers which edge the ice in July should consent to bloom in lowlands no colder in February! The pageant of blue, magenta, and scarlet on the austere upper slopes of the Rockies, where nights are bitter to the summer wanderer--why should it not flourish to leeward of a valley barn in months when icicles hang from the eaves in this tamer setting? But no. Mountain tempests are endurable to the silken-petaled. The treacherous lowland winter, with its coaxing suns followed by roaring desolation, is for blooms bred in a different tradition.

The light is clear but hesitant, a delicate wine, by no means the mighty vintage of April. February has no intoxication; the vague eagerness that gives the air a pulse where fields lie voiceless comes from the secret stirring of imprisoned life. Spring and sunrise are forever miracles, but the early hour of the wonder hardly hints the exuberance of its fulfilment. Even the forest dwellers move gravely, thankful for any promise of kindness from the lord of day as he hangs above a sea-gray landscape, but knowing well that their long duress is not yet to end. Deer pathetically haunt the outskirts of farms, gazing upon cattle feeding in winter pasture from the stack, and often, after dark, clearing the fences and robbing the same disheveled storehouse. Not a chipmunk winks from the top rail. The woodchuck, after his single expeditionary effort on Candlemas, which he is obliged to make for mankind's enlightenment, has retired without being seen, in sunshine or shadow, and has not the slightest intention of disturbing himself just yet. Though snowdrops may feel uneasy, he knows too much about the Ides of March! Quietest of all Northern woods creatures, the otter slides from one ice-hung waterfall to the next. The solitary scamperer left is the cottontail, appealing because he is the most pursued and politest of the furry; faithfully trying to give no offense, except when starvation points to winter cabbage, he is none the less fey. So is the mink, though he moves like a phantom.

Mosses, whereon March in coming treads first, show one hue brighter in the swamps. Pussy willows have made a gray dawn in viny caverns where the day's own dawn looks in but faintly, and the flushing of the red willow betrays reveries of a not impossible cowslip upon the bank beneath. The blue jay has mentioned it in the course of his voluble recollections. He is unwilling to prophesy arbutus, but he will just hint that when the leaves in the wood lot show through snow as early as this.... Once he found a hepatica bud the last day of February.... Speaking with his old friend, the muskrat, last week.... And when you can see red pebbles in the creek at five o'clock in the afternoon.... But it is no use to expect yellow orchids on the west knoll this spring, for some people found them there last year, and after that you might as well.... Of course cowslips beside red willows are remarkably pretty, just as blue jays in a cedar with blue berries.... He is interminable, but then he has seen a great deal of life. And February needs her blue jays' unwearied and conquering faith.

THE ELEMENTS OF POETRY

_By_ GEORGE SANTAYANA

George Santayana was born in Madrid in 1863, of Spanish parentage.
He graduated from Harvard in 1886, and taught philosophy there,
1889-1911. He lives now, I think, in England. I must be frank:
except his poems, I only know his work in that enthralling volume,
_Little Essays Drawn from the Writings of George Santayana_, edited
by L. Pearsall Smith. Much of it is too esoteric for my grasp, but
Mr. Smith's redaction brings the fascination of Santayana's
philosophy within the compass of what Tennyson called "a
second-rate sensitive mind"; and, if mine is a criterion, such will
find it of the highest stimulus. This discourse on poetry seems to
me one of the most pregnant utterances on the subject. It is not
perfectly appreciated by merely one reading; but even if you have
to become a poet to enjoy it fully, that will do yourself least
harm.

If poetry in its higher reaches is more philosophical than history, because it presents the memorable types of men and things apart from unmeaning circumstances, so in its primary substance and texture poetry is more philosophical than prose because it is nearer to our immediate experience. Poetry breaks up the trite conceptions designated by current words into the sensuous qualities out of which those conceptions were originally put together. We name what we conceive and believe in, not what we see; things, not images; souls, not voices and silhouettes. This naming, with the whole education of the senses which it accompanies, subserves the uses of life; in order to thread our way through the labyrinth of objects which assault us, we must make a great selection in our sensuous experience; half of what we see and hear we must pass over as insignificant, while we piece out the other half with such an ideal complement as is necessary to turn it into a fixed and well-ordered conception of the world. This labor of perception and understanding, this spelling of the material meaning of experience, is enshrined in our workaday language and ideas; ideas which are literally poetic in the sense that they are "made" (for every conception in an adult mind is a fiction), but which are at the same time prosaic because they are made economically, by abstraction, and for use.

When the child of poetic genius, who has learned this intellectual and utilitarian language in the cradle, goes afield and gathers for himself the aspects of nature, he begins to encumber his mind with the many living impressions which the intellect rejected, and which the language of the intellect can hardly convey; he labors with his nameless burden of perception, and wastes himself in aimless impulses of emotion and reverie, until finally the method of some art offers a vent to his inspiration, or to such part of it as can survive the test of time and the discipline of expression.

The poet retains by nature the innocence of the eye, or recovers it easily; he disintegrates the fictions of common perception into their sensuous elements, gathers these together again into chance groups as the accidents of his environment or the affinities of his temperament may conjoin them; and this wealth of sensation and this freedom of fancy, which make an extraordinary ferment in his ignorant heart, presently bubble over into some kind of utterance.

The fullness and sensuousness of such effusions bring them nearer to our actual perceptions than common discourse could come; yet they may easily seem remote, overloaded, and obscure to those accustomed to think entirely in symbols, and never to be interrupted in the algebraic rapidity of their thinking by a moment's pause and examination of heart, nor ever to plunge for a moment into that torrent of sensation and imagery over which the bridge of prosaic associations habitually carries us safe and dry to some conventional act. How slight that bridge commonly is, how much an affair of trestles and wire, we can hardly conceive until we have trained ourselves to an extreme sharpness of introspection. But psychologists have discovered, what laymen generally will confess, that we hurry by the procession of our mental images as we do by the traffic of the street, intent on business, gladly forgetting the noise and movement of the scene, and looking only for the corner we would turn or the door we would enter. Yet in our alertest moment the depths of the soul are still dreaming; the real world stands drawn in bare outline against a background of chaos and unrest. Our logical thoughts dominate experience only as the parallels and meridians make a checkerboard of the sea. They guide our voyage without controlling the waves, which toss forever in spite of our ability to ride over them to our chosen ends. Sanity is a madness put to good uses; waking life is a dream controlled.

Out of the neglected riches of this dream the poet fetches his wares. He dips into the chaos that underlies the rational shell of the world and brings up some superfluous image, some emotion dropped by the way, and reattaches it to the present object; he reinstates things unnecessary, he emphasizes things ignored, he paints in again into the landscape the tints which the intellect has allowed to fade from it. If he seems sometimes to obscure a fact, it is only because he is restoring an experience. The first element which the intellect rejects in forming its ideas of things is the emotion which accompanies the perception; and this emotion is the first thing the poet restores. He stops at the image, because he stops to enjoy. He wanders into the bypaths of association because the bypaths are delightful. The love of beauty which made him give measure and cadence to his words, the love of harmony which made him rhyme them, reappear in his imagination and make him select there also the material that is itself beautiful, or capable of assuming beautiful forms. The link that binds together the ideas, sometimes so wide apart, which his wit assimilates, is most often the link of emotion; they have in common some element of beauty or of horror.

NOCTURNE

_By_ SIMEON STRUNSKY

Simeon Strunsky is one of the most brilliant and certainly the most
modest of American journalists. I regret that I cannot praise him,
for at present we both work in the same office, and kind words
uttered in public would cause him to avoid me forever. All that is
necessary is for my readers to examine his books and they will say
for themselves what I am restrained from hinting. There is a
spontaneous play of chaff in Mr. Strunsky's lighter vein which is
unsurpassed by any American humorist; his more inward musing is
well exemplified by this selection (from _Post-Impressions_, 1914).
If you read _Post-Impressions_, _The Patient Observer_, _Belshazzar
Court_, _Professor Latimer's Progress_ and _Sinbad and His
Friends_, you will have made a fair start.

Strunsky was born in Russia in 1879; studied at the Horace Mann
High School (New York) and graduated from Columbia University in
1900. He worked on the staff of the New International Encyclopædia
in 1900-06, and since then has been on the staff of the New York
_Evening Post_, of which he is now editor.

Once every three months, with fair regularity, she was brought into the Night Court, found guilty, and fined. She came in between eleven o'clock and midnight, when the traffic of the court is at its heaviest, and it would be an hour, perhaps, before she was called to the bar. When her turn came she would rise from her seat at one end of the prisoners' bench and confront the magistrate.

Her eyes did not reach to the level of the magistrate's desk. A policeman in citizen's clothes would mount the witness stand, take oath with a seriousness of mien which was surprising, in view of the frequency with which he was called upon to repeat the formula, and testify in an illiterate drone to a definite infraction of the law of the State, committed in his presence and with his encouragement. While he spoke the magistrate would look at the ceiling. When she was called upon to answer she defended herself with an obvious lie or two, while the magistrate looked over her head. He would then condemn her to pay the sum of ten dollars to the State and let her go.

She came to look forward to her visits at the Night Court.

* * * * *

The Night Court is no longer a center of general interest. During the first few months after it was established, two or three years ago, it was one of the great sights of a great city. For the newspapers it was a rich source of human-interest stories. It replaced Chinatown in its appeal to visitors from out-of-town. It stirred even the languid pulses of the native inhabitant with its offerings of something new in the way of "life." The sociologists, sincere and amateur, crowded the benches and took notes.

To-day the novelty is worn off. The newspapers long ago abandoned the Night Court, clergymen go to it rarely for their texts, and the tango has taken its place. But the sociologists and the casual visitor have not disappeared. Serious people, anxious for an immediate vision of the pity of life, continue to fill the benches comfortably. No session of the court is without its little group of social investigators, among whom the women are in the majority. Many of them are young women, exceedingly sympathetic, handsomely gowned, and very well taken care of.

As she sat at one end of the prisoners' bench waiting her turn before the magistrate's desk, she would cast a sidelong glance over the railing that separated her from the handsomely gowned, gently bred, sympathetic young women in the audience. She observed with extraordinary admiration and delight those charming faces softened in pity, the graceful bearing, the admirably constructed yet simple coiffures, the elegance of dress, which she compared with the best that the windows in Sixth Avenue could show. She was amazed to find such gowns actually being worn instead of remaining as an unattainable ideal on smiling lay figures in the shop windows.

Occupants of the prisoners' bench are not supposed to stare at the spectators. She had to steal a glance now and then. Her visits to the Night Court had become so much a matter of routine that she would venture a peep over the railing while the case immediately preceding her own was being tried. Once or twice she was surprised by the clerk who called her name. She stood up mechanically and faced the magistrate as Officer Smith, in civilian clothes, mounted the witness stand.

She had no grudge against Officer Smith. She did not visualize him either as a person or as a part of a system. He was merely an incident of her trade. She had neither the training nor the imagination to look behind Officer Smith and see a communal policy which has not the power to suppress, nor the courage to acknowledge, nor the skill to regulate, and so contents itself with sending out full-fed policemen in civilian clothes to work up the evidence that defends society against her kind through the imposition of a ten-dollar fine.

To some of the women on the visitors' benches the cruelty of the process came home: this business of setting a two-hundred-pound policeman in citizen's clothes, backed up by magistrates, clerks, court criers, interpreters, and court attendants, to worrying a ten-dollar fine out of a half-grown woman under an enormous imitation ostrich plume. The professional sociologists were chiefly interested in the money cost of this process to the tax-payer, and they took notes on the proportion of first offenders. Yet the Night Court is a remarkable advance in civilization. Formerly, in addition to her fine, the prisoner would pay a commission to the professional purveyor of bail.

Sometimes, if the magistrate was young or new to the business, she would be given a chance against Officer Smith. She would be called to the witness chair and under oath be allowed to elaborate on the obvious lies which constituted her usual defense. This would give her the opportunity, between the magistrate's questions, of sweeping the courtroom with a full, hungry look for as much as half a minute at a time. She saw the women in the audience only, and their clothes. The pity in their eyes did not move her, because she was not in the least interested in what they thought, but in how they looked and what they wore. They were part of a world which she would read about--she read very little--in the society columns of the Sunday newspaper. They were the women around whom headlines were written and whose pictures were printed frequently on the first page.

She could study them with comparative leisure in the Night Court. Outside in the course of her daily routine she might catch an occasional glimpse of these same women, through the windows of a passing taxi, or in the matinée crowds, or going in and out of the fashionable shops. But her work took her seldom into the region of taxicabs and fashionable shops. The nature of her occupation kept her to furtive corners and the dark side of streets. Nor was she at such times in the mood for just appreciation of the beautiful things in life. More than any other walk of life, hers was of an exacting nature, calling for intense powers of concentration both as regards the public and the police. It was different in the Night Court. Here, having nothing to fear and nothing out of the usual to hope for, she might give herself up to the esthetic contemplation of a beautiful world of which, at any other time, she could catch mere fugitive aspects.

Sometimes I wonder why people think that life is only what they see and hear, and not what they read of. Take the Night Court. The visitor really sees nothing and hears nothing that he has not read a thousand times in his newspaper and had it described in greater detail and with better-trained powers of observation than he can bring to bear in person. What new phase of life is revealed by seeing in the body, say, a dozen practitioners of a trade of whom we know there are several tens of thousands in New York? They have been described by the human-interest reporters, analyzed by the statisticians, defended by the social revolutionaries, and explained away by the optimists. For that matter, to the faithful reader of the newspapers, daily and Sunday, what can there be new in this world from the Pyramids by moonlight to the habits of the night prowler? Can the upper classes really acquire for themselves, through slumming parties and visits to the Night Court, anything like the knowledge that books and newspapers can furnish them? Can the lower classes ever hope to obtain that complete view of the Fifth Avenue set which the Sunday columns offer them? And yet there the case stands: only by seeing and hearing for ourselves, however imperfectly, do we get the sense of reality.

That is why our criminal courts are probably our most influential schools of democracy. More than our settlement houses, more than our subsidized dancing-schools for shopgirls, they encourage the get-together process through which one-half the world learns how the other half lives. On either side of the railing of the prisoners' cage is an audience and a stage.

That is why she would look forward to her regular visits at the Night Court. She saw life there.

BEER AND CIDER

_By_ GEORGE SAINTSBURY

How pleasant it is to find the famous Professor Saintsbury--known
to students as the author of histories of the English and French
literatures, the _History of Criticism_ and _History of English
Prosody_--spending the evening so hospitably in his cellar. I print
this--from his downright delightful _Notes on a Cellar Book_--as a
kind of tantalizing penance. It is a charming example of how
pleasantly a great scholar can unbend on occasion.

George Saintsbury, born in 1845, studied at Merton College, Oxford,
taught school 1868-76, was a journalist in London 1876-95, and held
the chair of English Literature at Edinburgh University, 1895-1915.
If you read _Notes on a Cellar Book_, as you should, you will agree
that it is a charmingly light-hearted _causerie_ for a gentleman to
publish at the age of seventy-five. More than ever one feels that
sound liquor, in moderation, is a preservative of both body and
wit.

There is no beverage which I have liked "to live with" more than Beer; but I have never had a cellar large enough to accommodate much of it, or an establishment numerous enough to justify the accommodation. In the good days when servants expected beer, but did not expect to be treated otherwise than as servants, a cask or two was necessary; and persons who were "quite" generally took care that the small beer they drank should be the same as that which they gave to their domestics, though they might have other sorts as well. For these better sorts at least the good old rule was, when you began on one cask always to have in another. Even Cobbett, whose belief in beer was the noblest feature in his character, allowed that it required some keeping. The curious "white ale," or lober agol--which, within the memory of man, used to exist in Devonshire and Cornwall, but which, even half a century ago, I have vainly sought there--was, I believe, drunk quite new; but then it was not pure malt and not hopped at all, but had eggs ("pullet-sperm in the brewage") and other foreign bodies in it.

I did once drink, at St David's, ale so new that it frothed from the cask as creamily as if it had been bottled: and I wondered whether the famous beer of Bala, which Borrow found so good at his first visit and so bad at his second, had been like it.[E]

On the other hand, the very best Bass I ever drank had had an exactly contrary experience. In the year 1875, when I was resident at Elgin, I and a friend now dead, the Procurator-Fiscal of the district, devoted the May "Sacrament holidays," which were then still kept in those remote parts, to a walking tour up the Findhorn and across to Loch Ness and Glen Urquhart. At the Freeburn Inn on the first-named river we found some beer of singular excellence: and, asking the damsel who waited on us about it, were informed that a cask of Bass had been put in during the previous October, but, owing to a sudden break in the weather and the departure of all visitors, had never been tapped till our arrival.

Beer of ordinary strength left too long in the cask gets "hard" of course; but no one who deserves to drink it would drink it from anything but the cask if he could help it. Jars are makeshifts, though useful makeshifts: and small beer will not keep in them for much more than a week. Nor are the very small barrels, known by various affectionate diminutives ("pin," etc.) in the country districts, much to be recommended. "We'll drink it in the firkin, my boy!" is the lowest admission in point of volume that should be allowed. Of one such firkin I have a pleasant memory and memorial, though it never reposed in my home cellar. It was just before the present century opened, and some years before we Professors in Scotland had, of our own motion and against considerable opposition, given up half of the old six months' holiday without asking for or receiving a penny more salary. (I have since chuckled at the horror and wrath with which Mr. Smillie and Mr. Thomas would hear of such profligate conduct.) One could therefore move about with fairly long halts: and I had taken from a friend a house at Abingdon for some time. So, though I could not even then drink quite as much beer as I could thirty years earlier a little higher up the Thames, it became necessary to procure a cask. It came--one of Bass's minor mildnesses--affectionately labeled "Mr. George Saintsbury. Full to the bung." I detached the card, and I believe I have it to this day as my choicest (because quite unsolicited) testimonial.

Very strong beer permits itself, of course, to be bottled and kept in bottles: but I rather doubt whether it also is not best from the wood; though it is equally of course, much easier to cellar it and keep it bottled. Its kinds are various and curious. "Scotch ale" is famous, and at its best (I never drank better than Younger's) excellent: but its tendency, I think, is to be too sweet. I once invested in some--not Younger's--which I kept for nearly sixteen years, and which was still treacle at the end. Bass's No. 1 requires no praises. Once when living in the Cambridgeshire village mentioned earlier I had some, bottled in Cambridge itself, of great age and excellence. Indeed, two guests, though both of them were Cambridge men, and should have had what Mr. Lang once called the "robust" habits of that University, fell into one ditch after partaking of it. (I own that the lanes thereabouts are very dark.) In former days, though probably not at present, you could often find rather choice specimens of strong beer produced at small breweries in the country. I remember such even in the Channel Islands. And I suspect the Universities themselves have been subject to "declensions and fallings off." I know that in my undergraduate days at Merton we always had proper beer-glasses, like the old "flute" champagnes, served regularly at cheese-time with a most noble beer called "Archdeacon," which was then actually brewed in the sacristy of the College chapel. I have since--a slight sorrow to season the joy of reinstatement there--been told that it is now obtained from outside.[F] And All Souls is the only other college in which, from actual recent experience, I can imagine the possibility of the exorcism,

Strongbeerum! discede a lay-fratre Petro,

if lay-brother Peter were so silly as to abuse, or play tricks with, the good gift.

I have never had many experiences of real "home-brewed," but two which I had were pleasing. There was much home-brewing in East Anglia at the time I lived there, and I once got the village carpenter to give me some of his own manufacture. It was as good light ale as I ever wish to drink (many times better than the wretched stuff that Dora has foisted on us), and he told me that, counting in every expense for material, cost and wear of plant, etc., it came to about a penny[G] a quart. The other was very different. The late Lord de Tabley--better or at least longer known as Mr. Leicester Warren--once gave a dinner at the Athenæum at which I was present, and had up from his Cheshire cellars some of the old ale for which that county is said to be famous, to make flip after dinner. It was shunned by most of the pusillanimous guests, but not by me, and it was excellent. But I should like to have tried it unflipped.[H]

I never drank mum, which all know from The Antiquary, some from "The Ryme of Sir Lancelot Bogle," and some again from the notice which Mr. Gladstone's love of Scott (may it plead for him!) gave it once in some Budget debate, I think. It is said to be brewed of wheat, which is not in its favor (wheat was meant to be eaten, not drunk) and very bitter, which is. Nearly all bitter drinks are good. The only time I ever drank "spruce" beer I did not like it. The comeliest of black malts is, of course, that noble liquor called of Guinness. Here at least I think England cannot match Ireland, for our stouts are, as a rule, too sweet and "clammy." But there used to be in the country districts a sort of light porter which was one of the most refreshing liquids conceivable for hot weather. I have drunk it in Yorkshire at the foot of Roseberry Topping, out of big stone bottles like champagne magnums. But that was nearly sixty years ago. Genuine lager beer is no more to be boycotted than genuine hock, though, by the way, the best that I ever drank (it was at the good town of King's Lynn) was Low not High Dutch in origin. It was so good that I wrote to the shippers at Rotterdam to see if I could get some sent to Leith, but the usual difficulties in establishing connection between wholesale dealers and individual buyers prevented this. It was, however, something of a consolation to read the delightful name, "our top-and-bottom-fermentation beer," in which the manufacturer's letter, in very sound English for the most part, spoke of it. English lager I must say I have never liked; perhaps I have been unlucky in my specimens. And good as Scotch strong beer is, I cannot say that the lighter and medium kinds are very good in Scotland. In fact, in Edinburgh I used to import beer of this kind from Lincolnshire,[I] where there is no mistake about it. My own private opinion is that John Barleycorn, north of Tweed, says: "I am for whisky, and not for ale."

* * * * *

"Cider and perry," says Burton, "are windy drinks"; yet he observes that the inhabitants of certain shires in England (he does not, I am sorry to say, mention Devon) of Normandy in France, and of Guipuzcoa in Spain, "are no whit offended by them." I have never liked perry on the few occasions on which I have tasted it; perhaps because its taste has always reminded me of the smell of some stuff that my nurse used to put on my hair when I was small. But I certainly have been no whit offended by cider, either in divers English shires, including very specially those which Burton does not include, Devon, Dorset, and Somerset, or in Normandy. The Guipuzcoan variety I have, unfortunately, had no opportunity of tasting. Besides, perry seems to me to be an abuse of that excellent creature the pear, whereas cider-apples furnish one of the most cogent arguments to prove that Providence had the production of alcoholic liquors directly in its eye. They are good for nothing else whatever, and they are excellent good for that. I think I like the weak ciders, such as those of the west and the Normandy, better than the stronger ones,[J] and draught cider much better than bottled. That of Norfolk, which has been much commended of late, I have never tasted; but I have had both Western and West-Midland cider in my cellar, often in bottle and once or twice in cask. It is a pity that the liquor--extremely agreeable to the taste, one of the most thirst-quenching to be anywhere found, of no overpowering alcoholic strength as a rule, and almost sovereign for gout--is not to be drunk without caution, and sometimes has to be given up altogether from other medical aspects. Qualified with brandy--a mixture which was first imparted to me at a roadside inn by a very amiable Dorsetshire farmer whom I met while walking from Sherborne to Blandford in my first Oxford "long"--it is capital: and cider-cup who knoweth not? If there be any such, let him not wait longer than to-morrow before establishing knowledge. As for the pure juice of the apple, four gallons a day per man used to be the harvest allowance in Somerset when I was a boy. It is refreshing only to think of it now.

Of mead or metheglin, the third indigenous liquor of Southern Britain, I know little. Indeed, I should have known nothing at all of it had it not been that the parish-clerk and sexton of the Cambridgeshire village where I lived, and the caretaker of a vinery which I rented, was a bee-keeper and mead-maker. He gave me some once. I did not care much for it. It was like a sweet weak beer, with, of course, the special honey flavor. But I should imagine that it was susceptible of a great many different modes of preparation, and it is obvious, considering what it is made of, that it could be brewed of almost any strength. Old literary notices generally speak of it as strong.

A FREE MAN'S WORSHIP

_By_ BERTRAND RUSSELL

"A Free Man's Worship" was written in 1902; it was republished by
Mr. Russell in 1918 in his volume _Mysticism and Logic_. It is
interesting to note carefully Mr. Russell's views in this fine
essay in connection with the fact that he was imprisoned by the
British Government as a pacifist during the War.

Much of Mr. Russell's writing, in mathematical and philosophical
fields, is above the head of the desultory reader; but so
stimulating a paper as this one should not be neglected by the
moderately inquisitive amateur.

Bertrand Russell was born in 1872, studied at Trinity College,
Cambridge, and is widely known as a thinker of uncompromising
liberalism.

To Dr. Faustus in his study Mephistopheles told the history of the Creation, saying:

"The endless praises of the choirs of angels had begun to grow wearisome; for, after all, did he not deserve their praise? Had he not given them endless joy? Would it not be more amusing to obtain undeserved praise, to be worshiped by beings whom he tortured? He smiled inwardly, and resolved that the great drama should be performed.

"For countless ages the hot nebula whirled aimlessly through space. At length it began to take shape, the central mass threw off planets, the planets cooled, boiling seas and burning mountains heaved and tossed, from black masses of cloud hot sheets of rain deluged the barely solid crust. And now the first germ of life grew in the depths of the ocean, and developed rapidly in the fructifying warmth into vast forest trees, huge ferns springing from the damp mould, sea monsters breeding, fighting, devouring, and passing away. And from the monsters, as the play unfolded itself, Man was born, with the power of thought, the knowledge of good and evil, and the cruel thirst for worship. And Man saw that all is passing in this mad, monstrous world, that all is struggling to snatch, at any cost, a few brief moments of life before Death's inexorable decree. And Man said: 'There is a hidden purpose, could we but fathom it, and the purpose is good; for we must reverence something, and in the visible world there is nothing worthy of reverence.' And Man stood aside from the struggle, resolving that God intended harmony to come out of chaos by human efforts. And when he followed the instincts which God had transmitted to him from his ancestry of beasts of prey, he called it Sin, and asked God to forgive him. But he doubted whether he could be justly forgiven, until he invented a divine Plan by which God's wrath was to have been appeased. And seeing the present was bad, he made it yet worse, that thereby the future might be better. And he gave God thanks for the strength that enabled him to forgo even the joys that were possible. And God smiled; and when he saw that Man had become perfect in renunciation and worship, he sent another sun through the sky, which crashed into Man's sun; and all returned again to nebula.

"'Yes,' he murmured, 'it was a good play; I will have it performed again.'"

Such, in outline, but even more purposeless, more void of meaning, is the world which Science presents for our belief. Amid such a world, if anywhere, our ideals henceforward must find a home. That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labors of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruins--all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul's habitation henceforth be safely built.

How, in such an alien and inhuman world, can so powerless a creature as Man preserve his aspirations untarnished? A strange mystery it is that Nature, omnipotent but blind, in the revolutions of her secular hurryings through the abysses of space, has brought forth at last a child, subject still to her power, but gifted with sight, with knowledge of good and evil, with the capacity of judging all the works of his unthinking Mother. In spite of Death, the mark and seal of the parental control, Man is yet free, during his brief years, to examine, to criticize, to know, and in imagination to create. To him alone, in the world with which he is acquainted, this freedom belongs; and in this lies his superiority to the resistless forces that control his outward life.

The savage, like ourselves, feels the oppression of his impotence before the powers of Nature; but having in himself nothing that he respects more than Power, he is willing to prostrate himself before his gods, without inquiring whether they are worthy of his worship. Pathetic and very terrible is the long history of cruelty and torture, of degradation and human sacrifice, endured in the hope of placating the jealous gods: surely, the trembling believer thinks, when what is most precious has been freely given, their lust for blood must be appeased, and more will not be required. The religion of Moloch--as such creeds may be generically called--is in essence the cringing submission of the slave, who dare not, even in his heart, allow the thought that his master deserves no adulation. Since the independence of ideals is not yet acknowledged, Power may be freely worshiped, and receive an unlimited respect, despite its wanton infliction of pain.

But gradually, as morality grows bolder, the claim of the ideal world begins to be felt; and worship, if it is not to cease, must be given to gods of another kind than those created by the savage. Some, though they feel the demands of the ideal, will still consciously reject them, still urging that naked Power is worthy of worship. Such is the attitude inculcated in God's answer to Job out of the whirlwind: the divine power and knowledge are paraded, but of the divine goodness there is no hint. Such also is the attitude of those who, in our own day, base their morality upon the struggle for survival, maintaining that the survivors are necessarily the fittest. But others, not content with an answer so repugnant to the moral sense, will adopt the position which we have become accustomed to regard as specially religious, maintaining that, in some hidden manner, the world of fact is really harmonious with the world of ideals. Thus Man creates God, all-powerful and all-good, the mystic unity of what is and what should be.

But the world of fact, after all, is not good; and, in submitting our judgment to it, there is an element of slavishness from which our thoughts must be purged. For in all things it is well to exalt the dignity of Man, by freeing him as far as possible from the tyranny of non-human Power. When we have realized that Power is largely bad, that man, with his knowledge of good and evil, is but a helpless atom in a world which has no such knowledge, the choice is again presented to us: Shall we worship Force, or shall we worship Goodness? Shall our God exist and be evil, or shall he be recognized as the creation of our own conscience?

The answer to this question is very momentous, and affects profoundly our whole morality. The worship of Force, to which Carlyle and Nietzsche and the creed of Militarism have accustomed us, is the result of failure to maintain our own ideals against a hostile universe: it is itself a prostrate submission to evil, a sacrifice of our best to Moloch. If strength indeed is to be respected, let us respect rather the strength of those who refuse that false "recognition of facts" which fails to recognize that facts are often bad. Let us admit that, in the world we know there are many things that would be better otherwise, and that the ideals to which we do and must adhere are not realized in the realm of matter. Let us preserve our respect for truth, for beauty, for the ideal of perfection which life does not permit us to attain, though none of these things meet with the approval of the unconscious universe. If Power is bad, as it seems to be, let us reject it from our hearts. In this lies Man's true freedom: in determination to worship only the God created by our own love of the good, to respect only the heaven which inspires the insight of our best moments. In action, in desire, we must submit perpetually to the tyranny of outside forces; but in thought, in aspiration, we are free, free from our fellow-men, free from the petty planet on which our bodies impotently crawl, free even, while we live, from the tyranny of death. Let us learn, then, that energy of faith which enables us to live constantly in the vision of the good; and let us descend, in action, into the world of fact, with that vision always before us.