G.o.d, by G.o.d's own ways occult, May--doth, I will believe--bring back All wanderers. (ll. 1170-1172.)

Thus unity is attained, but with a suggestion of methods of attainment other than those indicated at the close of Section XIX. The main difference of intention between the two Sections would appear to be that whilst here (XX) also ultimate unity is to be achieved through the divine providence, yet something more is required of the individual believer than a pa.s.sive reliance on the a.s.surance of this future fusion of creeds. And further, the manifest and immediate duty being the discovery of the, for him, "best way of worship," this once reached, he must rest satisfied with no merely personal acceptance: the benefits resultant from his own spiritual experiences are designed for a wider use, a more extended service of human fellowship; he, too, may seek to "bring back wanderers to the single track." Here again is perceptible one of Browning's prevailing ideas. Never (I believe) is he to be found advocating any vast corporate revolution for the amelioration of mankind: the advance of the race is to be secured through the advance of individual members.

VI. As a practical result of the foregoing conclusions follow (in Section XXII) a return to the Chapel, and an application to the special form of worship therein celebrated, of the genial "glow of benevolence" already kindling within the breast of the sometime critic. And here the dramatic character of the poem becomes perhaps more strikingly obvious than hitherto. By one or two able and characteristic strokes is suggested the egotistical temperament of the soliloquist, with its susceptibility to external influences, its inevitable tendency towards criticism. Even though he has, as he deems, learnt from the night's experience the valuable lesson of receiving "in meekness" the mode of worship simplest in form and most spiritual in character, yet the language employed in lines 1310-1315 is that of no advocate of a kindly tolerance, but of an orthodox and bigoted methodist. It is a part, so it would seem, of the dramatic purpose, and of the mental a.n.a.lysis of which Browning was so fond, to thus demonstrate to his readers how a reasoning and reflective being, possessed of a certain amount of intellectual alertness, should enrol himself amongst the members of a body whose pre-eminent characteristic to the unsympathizing spectator appears that of a narrow dogmatic exclusivism, combined with extreme intellectual limitations.

Nevertheless, in spite of practical result, very ably does the speaker in Section XXII theoretically define the essence of true worship, the spirit of devotion. Whilst human nature remains untranslated, and man is possessed of physical perceptions, and of ratiocinative faculties, the nasal intonation, and logical and grammatical lapses of the preacher, though they may be condoned, can hardly be ignored. But to the seeker after truth, so ardent should be the yearning towards the attainment of the end, that all defects in the means should be cheerfully accepted. It is perhaps not easy to put the case strongly enough, without going too far on the other side, and ignoring the means absolutely, thus returning to the position, already renounced by the soliloquist in Section V, where man looks direct "through Nature to Nature's G.o.d." A condition which, whilst unquestionably the highest and most purely spiritual, would appear to be possible to a certain type of mind only, and that in moments of special illumination. To the average temperament might arise from such a system the danger lest, whilst dispensing with forms, the spirit should likewise be forgotten; and worship should thus altogether cease. In accordance with the capacity for growth inherent in man's nature, with his creed, as with all else, must be development, if life is to be preserved. The means appointed for his instruction may not be always those in most complete adjustment with his inclinations; nevertheless let him not neglect those vouchsafed him so long as all tend, however indirectly, towards the attainment of the ultimate goal, the complete realization of Truth.

Seeking to gain for himself further knowledge of the Divine Will, let him not lose sight of the end in a too critical consideration of the means.

What avails the thirsty traveller the splendour of the marble drinking-cup, if so be that it is empty:

Better have knelt at the poorest stream That trickles in pain from the straitest rift! (ll. 1284-1285.)

To the question of main import advanced in the present instance,

Is there water or not to drink? (l. 1288.)

the latest comer to Zion Chapel replies in the affirmative; though he would fain wish

The flaws were fewer In the earthen vessel, holding treasure Which lies as safe in a golden ewer. (ll. 1300-1302.)

We are inclined to ask, might he not, too, have returned an affirmative answer in yet another relation, had he but regarded the celebrants of St.

Peter's in that spirit of tolerance with which he now condones the defects of the Methodist preacher: since, on his own showing, there prevails in Zion Chapel the jealous exclusivism resultant from spiritual pride. Was not some valuable residuum of truth to be found in Rome? Surely so. But had the soliloquist proved capable of giving this answer, with the change of personal character thus indicated, would have been transformed, also, the character of the entire poem.

The reason for his present choice he makes sufficiently clear. That form of creed shall be his which takes into account the complexity of human nature. The emotions (so he holds) alone received satisfaction at Rome; intellectual development being checked. At Gottingen the intellect was cultivated at the expense of the spiritual faculties. Now in the poverty and ignorance of Zion Chapel he believes himself to discern provision, however poor in quality, for all man's requirements and aspirations.

Immeasurably inferior to Rome in beauty of architectural form, in the impressiveness of its ritual; incomparably below Gottingen in intellectual attainment, it is yet in some sort superior to both alike. Superior to Rome in that it allows scope for the development of the intellectual capacity, coa.r.s.e and poor as is the quality of the mental pabulum offered by its minister. Superior to Gottingen in that the preacher would fain afford some satisfaction to the emotional as well as to the intellectual cravings of his congregation. To these poor "ruins of humanity," a personal Saviour is a necessity:

Something more substantial Than a fable, myth, or personification.

_Some one, not something_, who in the critical hour of life shall do for him

What no mere man shall, And stand confessed as the G.o.d of salvation. (ll. 1322-1325.)

Clearly to the speaker, in spite of the objectionable character of the surroundings, they secure a "comfort"--

Which an empire gained, were a loss without. (ll. 1308-1309.)

Thus the choice is made in face of defects seemingly at first hopelessly repellant. And in leaving the soliloquist of _Christmas Eve_ amidst the Zion Chapel congregation, our conviction touching the future is based upon grounds amply justifiable; that he may in spiritual development outgrow the limits he has for the present a.s.signed himself. Since, despite the influences of prejudice and of bigotry yet remaining, he has already proved capable of seeking a position whence, in his own words, direct reference is made to Him "Who head and heart alike discerns." From such a position, progress, expansion, as the law of life becomes, not only possible, but inevitable, since the soul's outlook is at once freed from limitations by the transference of contemplation

From the gift ... to the giver, And from the cistern to the river, And from the finite to infinity, And from man's dust to G.o.d's divinity. (ll. 1012-1015.)

Such deductions as to the intention of _this_ poem are at least fully in accordance with those suggestions of theories which we have so far gathered from a consideration of other of Browning's works.

LECTURE V

CHRISTMAS EVE AND EASTER DAY (ii)

LECTURE V

CHRISTMAS EVE AND EASTER DAY (ii)

How very hard it is to be A Christian!

Thus in the opening lines of _Easter Day_ is suggested the subject occupying the entire poem: a consideration of the difficulty attendant upon an acceptance of the Christian faith, sufficiently practical in character to serve as the mainspring of life. The difficulty is not solved at the close, since identical in form with the earlier a.s.sertion is the final decision

I find it hard To be a Christian. (ll. 1030-1031.)

Nevertheless, the nature of the position has been modified. The obstacles in the way of faith are no longer regretted as a bar to progress, rather are they welcomed as an impetus towards the increase of spiritual vitality and growth. It is the work of the intervening reflections and resultant deductions to effect this change, by supplying a reasonable hypothesis on which to base an explanation of the existent conditions of life.

As with _Christmas Eve_, so here, for a full appreciation of the arguments advanced, some understanding is essential of the character of the speaker.

It is at once obvious that he who finds it hard to be a Christian may not be identified with the critic of the Gottingen lecturer: but, that no loophole may be left for question, the statement is directly made in Section XIV.

On such a night three years ago, It chanced that I had cause to cross The common, where the chapel was, Our friend spoke of, the other day. (ll. 372-375.)

Later, in the same Section (ll. 398-418), a descriptive touch is supplied, recalling curiously Browning's estimate of himself in _Prospice_.

I was ever a fighter, so--one fight more, The best and the last!

I would hate that death bandaged my eyes, and forbore, And bade me creep past.

Thus the first speaker in _Easter Day_ refers to his childish aversion to uncertainty, even though uncertainty meant present safety.

I would always burst The door ope, know my fate at first. (ll. 417-418.)

This then is the man, a fearless fighter, an uncompromising investigator who, whilst he would "fain be a Christian," is yet bound to reject a mere uncritical acceptance of the tenets of Christianity. Opposed to him in the first twelve Sections is a second speaker to whom, somewhat strangely it would seem, the designation sceptic has been applied. The t.i.tle in its virtual sense, is, indeed, justly applicable, but in the ordinary acceptation might possibly prove misleading. It is a fact of common experience that among professing Christians, of whatever form of creed, are to be found those who, in that peculiar crisis of life when death removes from sight those dearest to them, go back from the fundamental tenets of a faith in which hitherto their confidence appeared to have been unshaken. Even that main pillar of faith, a belief in the immortality of the soul, lies temporarily shattered. Such failure suggests itself as the result of an insufficiently considered acceptance of dogma; an acceptance without question, rather than in spite of doubts and questionings. This distinction we have seen Bishop Blougram drawing between the position of the man who implicitly believes, since, his logical and reasoning faculties being undeveloped or inactive, no cause for question arises; and the position of him who, in the midst of spiritual perplexity, makes "doubt occasion still more faith." To Browning, with whom half-heartedness was the one unpardonable sin, this so-called faith would necessarily be far more dangerous than downright acknowledged scepticism. Hence the succeeding argument of _Easter Day_ becomes one, not between a p.r.o.nounced sceptic and a would-be Christian, but rather between two nominal Christians whose outward profession may be similar but the motives inspiring it wholly at variance--This in accordance with Browning's peculiar attraction towards problems involving the establishment of connection between motive and action. As in _Bishop Blougram's Apology_ his psychological a.n.a.lysis would reconcile two apparently irreconcilable aspects of the mind of a prelate whose position had perplexed the world. As by a method closely akin to this treatment, he offers explanation of the presence, amongst the illiterate and bigoted congregation of Zion Chapel, of a man whose intellectual capacity should have led him to a.s.sume a position of wider tolerance: so here, too, he would discover and reveal the link between the outward form of creed and the widely differing spiritual acceptance of the same in two individual cases.

I. The arguments of Sections I to XII are not always easy to follow closely; but, in pa.s.sing with Section XIII to the history of the Vision, all obscurity vanishes, and we have no difficulty in tracing the line of thought of the first speaker, resulting in his willing reconcilement to the uncertainties inseparable from human life as at present const.i.tuted. A brief attempt to follow the preceding course of argument will afford an explanation of the speaker's position at the opening of Section XIII. (1) The difficulty advanced at the outset of attaining to even a moderate realization of the possibilities of the Christian life is ascribed by the first speaker (at the close of Section I) to the essential indefiniteness in things spiritual implied in the very suggestion of advance, of growth.

That which we believed yesterday to be the mountain-top proves to-day but the vantage-ground for a yet higher ascent:

And where we looked for crowns to fall, We find the tug's to come. (ll. 27-28.)

In reply, the second speaker admits the existence of difficulty, but of one differing somewhat in character from that recognized by his interlocutor. The Christian life were a sufficiently straightforward matter, if belief pure and simple were possible: if, as he puts the case, the relative worth of things temporal and eternal were once rendered clear and unmistakable. Even martyrdom itself would then become as nothing to the believer.

(2) The first speaker, or the soliloquist (since he it is who actually advances the arguments consistent with the position of his imaginary companion), whilst accepting the truth of the proposition, rea.s.serts the theory, little more than suggested in Section I, that such fixity and definiteness of belief is, under existing conditions, an impossibility. If not in the visible world, granting so much, yet beyond it, is that which may not be grasped by the finite intelligence. Such limitations may perchance serve for the term of mortal life; but in the light thrown upon life by the approach of death a change will inevitably pa.s.s over the aspect of all things, and

Eyes, late wide, begin to wink Nor see the path so well. (ll. 57-58.)

Again, the Christian who does not wish his position of moderate faith to be disturbed, agrees; but attributes the shifting ground of belief to the self-evident truth that faith would no longer be faith were the objects with which it deals mere matters of common and proved knowledge, belief in them as inevitable as the necessity of breath to the living creature.

You must mix some uncertainty With faith, if you would have faith be. (ll. 71-72.)

Even in the intercourse of everyday life, faith is a necessity. Now, had the easy-going Christian paused at this stage of the discussion, with line 82, his argument would have had the weight which attaches to an elaboration of the same theory given by Browning elsewhere--in _An Epistle of Karshish_. But even he, upon whom these considerations are forced for what one may well believe to be the first time, finds that any individual proposition requires constant modification, that a doubt will "peep unexpectedly." Thus, though faith, with its attendant uncertainty, may well obtain in the relations between man and man, yet, between the Creator and his creation, is it not possible that more clearly defined regulations shall subsist?

(3) The thinker who is anxious to rightly adjust his own position in the world of faith interposes before the argument has pa.s.sed to its final stage, and points to the conditions prevailing in the world of lower animal life where the entire creation "travails and groans"--reverting again to the a.s.surance which, as the conclusion of the poem is to show, had been indelibly stamped upon his mind by the experience of the Vision--the a.s.surance already referred to in Sections I and II, that could these conditions be changed, then, too, would be altered the character of human life, its purpose--as Browning ever regards it--would be annulled.