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Vanishing Roads

VANISHING ROADS

Though actually the work of man's hands--or, more properly speaking, the work of his travelling feet,--roads have long since come to seem so much a part of Nature that we have grown to think of them as a feature of the landscape no less natural than rocks and trees. Nature has adopted them among her own works, and the road that mounts the hill to meet the sky-line, or winds away into mystery through the woodland, seems to be veritably her own highway leading us to the stars, luring us to her secret places. And just as her rocks and trees, we know not how or why, have come to have for us a strange spiritual suggestiveness, so the vanishing road has gained a meaning for us beyond its use as the avenue of mortal wayfaring, the link of communication between village and village and city and city; and some roads indeed seem so lonely, and so beautiful in their loneliness, that one feels they were meant to be travelled only by the soul. All roads indeed lead to Rome, but theirs also is a more mystical destination, some bourne of which no traveller knows the name, some city, they all seem to hint, even more eternal.

Never more than when we tread some far-spreading solitude and mark the road stretching on and on into infinite space, or the eye loses it in some wistful curve behind the fateful foliage of lofty storm-stirred trees, or as it merely loiters in sunny indolence through leafy copses and ferny hollows, whatever its mood or its whim, by moonlight or at morning; never more than thus, eagerly afoot or idly contemplative, are we impressed by that something that Nature seems to have to tell us, that something of solemn, lovely import behind her visible face. If we could follow that vanishing road to its far mysterious end! Should we find that meaning there? Should we know why it stops at no mere market-town, nor comes to an end at any seaport? Should we come at last to the radiant door, and know at last the purpose of all our travel? Meanwhile the road beckons us on and on, and we walk we know not why or whither.

Vanishing roads do actually stir such thoughts, not merely by way of similitude, but just in the same way that everything in Nature similarly stirs thoughts beyond the reaches of our souls; as moonlit waters stir them, or the rising of the sun. As I have said, they have come to seem a part of natural phenomena, and, as such, may prove as suggestive a starting-point as any other for those speculations which Nature is all the time provoking in us as to why she affects us thus and thus. These mighty hills of multitudinous rock, piled confusedly against the sky--so much granite and iron and copper and crystal, says one. But to the soul, strangely something besides, so much more. These rolling shapes of cloud, so fantastically massed and moulded, moving in rhythmic change like painted music in the heaven, radiant with ineffable glories or monstrous with inconceivable doom. This sea of silver, "hushed and halcyon," or this sea of wrath and ravin, wild as Judgment Day. So much vapour and sunshine and wind and water, says one.

Yet to the soul how much more!

And why? Answer me that if you can. There, truly, we set our feet on the vanishing road.

Whatever reality, much or little, the personifications of Greek Nature-worship had for the ancient world, there is no doubt that for a certain modern temperament, more frequently met with every day, those personifications are becoming increasingly significant, and one might almost say veritably alive. Forgotten poets may, in the first instance, have been responsible for the particular forms they took, their names and stories, yet even so they but clothed with legend presences of wood and water, of earth and sea and sky, which man dimly felt to have a real existence; and these presences, forgotten or banished for a while in prosaic periods, or under Puritanic repression, are once more being felt as spiritual realities by a world coming more and more to evoke its divinities by individual meditation on, and responsiveness to, the mysterious so-called natural influences by which it feels itself surrounded. Thus the first religion of the world seems likely to be its last. In other words, the modern tendency, with spiritually sensitive folk, is for us to go direct to the fountain-head of all theologies, Nature herself, and, prostrating ourselves before her mystery, strive to interpret it according to our individual "intimations," listening, attent, for ourselves to her oracles, and making, to use the phrase of one of the profoundest of modern Nature-seers, our own "reading of earth." Such was Wordsworth's initiative, and, as some one has said, "we are all Wordsworthians today." That pagan creed, in which Wordsworth passionately wished himself suckled, is not "outworn." He himself, in his own austere way, has, more than any one man, verified it for us, so that indeed we do once more nowadays

Have sight of Proteus rising from the sea; Or hear old Triton blow his wreath?d horn.

Nor have the dryads and the fauns been frighted away for good. All over the world they are trooping back to the woods, and whoso has eyes may catch sight, any summer day, of "the breast of the nymph in the brake." Imagery, of course; but imagery that is coming to have a profounder meaning, and a still greater expressive value, than it ever had for Greece and Rome. All myths that are something more than fancies gain rather than lose in value with time, by reason of the accretions of human experience. The mysteries of Eleusis would mean more for a modern man than for an ancient Greek, and in our modern groves of Dodona the voice of the god has meanings for us stranger than ever reached his ears. Maybe the meanings have a purport less definite, but they have at least the suggestiveness of a nobler mystery. But surely the Greeks were right, and we do but follow them as we listen to the murmur of the wind in the lofty oaks, convinced as they of the near presence of the divine.

The word by seers or sibyls told In groves of oak or fanes of gold, Still floats upon the morning wind, Still whispers to the willing mind.

Nor was it a vain thing to watch the flight of birds across the sky, and augur this or that of their strange ways. We too still watch them in a like mood, and, though we do not interpret them with a like exactitude, we are very sure that they mean something important to our souls, as they speed along their vanishing roads.

This modern feeling of ours is quite different from the outworn "pathetic fallacy," which was a purely sentimental attitude. We have, of course, long since ceased to think of Nature as the sympathetic mirror of our moods, or to imagine that she has any concern with the temporal affairs of man. We no longer seek to appease her in her terrible moods with prayer and sacrifice. We know that she is not thinking of us, but we do know that for all her moods there is in us an answering thrill of correspondence, which is not merely fanciful or imaginative, but of the very essence of our beings. It is not that we are reading our thoughts into her. Rather we feel that we are receiving her thoughts into ourselves, and that, in certain receptive hours, we are, by some avenue simpler and profounder than reason, made aware of certitudes we cannot formulate, but which nevertheless siderealize into a faith beyond the reach of common doubt--a faith, indeed, unelaborate, a faith, one might say, of one tenet: belief in the spiritual sublimity of all Nature, and, therefore, of our own being as a part thereof.

In such hours we feel too, with a singular lucidity of conviction, that those forces which thus give us that mystical assurance are all the time moulding us accordingly as we give up ourselves to their influence, and that we are literally and not fancifully what winds and waters make us; that the poetry, for instance, of Wordsworth was literally first somewhere in the universe, and thence transmitted to him by processes no less natural than those which produced his bodily frame, gave him form and feature, and coloured his eyes and hair.

It is not man that has "poetized" the world, it is the world that has made a poet out of man, by infinite processes of evolution, precisely in the same way that it has shaped a rose and filled it with perfume, or shaped a nightingale and filled it with song. One has often heard it said that man has endowed Nature with his own feelings, that the pathos or grandeur of the evening sky, for instance, are the illusions of his humanizing fancy, and have no real existence. The exact contrary is probably the truth--that man has no feelings of his own that were not Nature's first, and that all that stirs in him at such spectacles is but a translation into his own being of cosmic emotions which he shares in varying degrees with all created things. Into man's strange heart Nature has distilled her essences, as elsewhere she has distilled them in colour and perfume. He is, so to say, one of the nerve-centres of cosmic experience. In the process of the suns he has become a veritable microcosm of the universe. It was not man that placed that tenderness in the evening sky. It has been the evening skies of millions of years that have at length placed tenderness in the heart of man. It has passed into him as that "beauty born of murmuring sound" passed into the face of Wordsworth's maiden.

Perhaps we too seldom reflect how much the life of Nature is one with the life of man, how unimportant or indeed merely seeming, the difference between them. Who can set a seed in the ground, and watch it put up a green shoot, and blossom and fructify and wither and pass, without reflecting, not as imagery but as fact, that he has come into existence, run his course, and is going out of existence again, by precisely the same process? With so serious a correspondence between their vital experience, the fact of one being a tree and the other a man seems of comparatively small importance. The life process has but used different material for its expression. And as man and Nature are so like in such primal conditions, is it not to be supposed that they are alike too in other and subtler ways, and that, at all events, as it thus clearly appears that man is as much a natural growth as an apple-tree, alike dependent on sun and rain, may not, or rather must not, the thoughts that come to him strangely out of earth and sky, the sap-like stirrings of his spirit, the sudden inner music that streams through him before the beauty of the world, be no less authentically the working of Nature within him than his more obviously physical processes, and, say, a belief in God be as inevitable a blossom of the human tree as apple-blossom of the apple?

If this oracular office of Nature be indeed a truth, our contemplation of her beauty and marvel is seen to be a method of illumination, and her varied spectacle actually a sacred book in picture-writing, a revelation through the eye of the soul of the stupendous purport of the universe. The sun and the moon are the torches by which we study its splendid pages, turning diurnally for our perusal, and in star and flower alike dwells the lore which we cannot formulate into thought, but can only come indescribably to know by loving the pictures. "The meaning of all things that are" is there, if we can only find it. It flames in the sunset, or flits by us in the twilight moth, thunders or moans or whispers in the sea, unveils its bosom in the moonrise, affirms itself in mountain-range and rooted oak, sings to itself in solitary places, dreams in still waters, nods and beckons amid sunny foliage, and laughs its great green laugh in the wide sincerity of the grass.

As the pictures in this strange and lovely book are infinite, so endlessly varied are the ways in which they impress us. In our highest moments they seem to be definitely, almost consciously, sacerdotal, as though the symbolic acts of a solemn cosmic ritual, in which the universe is revealed visibly at worship. Were man to make a practice of rising at dawn and contemplating in silence and alone the rising of the sun, he would need no other religion. The rest of the day would be hallowed for him by that morning memory and his actions would partake of the largeness and chastity of that lustral hour. Moonlight, again, seems to be the very holiness of Nature, welling out ecstatically from fountains of ineffable purity and blessedness. Of some moonlight nights we feel that if we did what our spirits prompt us, we should pass them on our knees, as in some chapel of the Grail. To attempt to realize in thought the rapture and purification of such a vigil is to wonder that we so seldom pay heed to such inner promptings. So much we lose of the best kind of joy by spiritual inertia, or plain physical sloth; and some day it will be too late to get up and see the sunrise, or to follow the white feet of the moon as she treads her vanishing road of silver across the sea. This involuntary conscience that reproaches us with such laxity in our Nature-worship witnesses how instinctive that worship is, and how much we unconsciously depend on Nature for our impulses and our moods.

Another definitely religious operation of Nature within us is expressed in that immense gratitude which throws open the gates of the spirit as we contemplate some example of her loveliness or grandeur. Who that has stood by some still lake and watched a stretch of water-lilies opening in the dawn but has sent out somewhere into space a profound thankfulness to "whatever gods there be" that he has been allowed to gaze on so fair a sight. Whatever the struggle or sorrow of our lives, we feel in such moments our great good fortune at having been born into a world that contains such marvels. It is sufficient success in life, whatever our minor failures, to have beheld such beauty; and mankind at large witnesses to this feeling by the value it everywhere attaches to scenes in Nature exceptionally noble or exquisite. Though the American traveller does not so express it, his sentiment toward such natural spectacles as the Grand Ca?on or Niagara Falls is that of an intense reverence. Such places are veritable holy places, and man's heart instinctively acknowledges them as sacred. His repugnance to any violation of them by materialistic interests is precisely the same feeling as the horror with which Christendom regarded the Turkish violation of the Holy Sepulchre. And this feeling will increase rather than decrease in proportion as religion is recognized as having its shrines and oracles not only in Jerusalem, or in St. Peter's, but wherever Nature has erected her altars on the hills or wafted her incense through the woodlands.

After all, are not all religions but the theological symbolization of natural phenomena; and the sacraments, the festivals, and fasts of all the churches have their counterparts in the mysterious processes and manifestations of Nature? and is the contemplation of the resurrection of Adonis or Thammuz more edifying to the soul than to meditate the strange return of the spring which their legends but ecclesiastically celebrate? He who has watched and waited at the white grave of winter, and hears at last the first faint singing among the boughs, or the first strange "peeping" of frogs in the marshes; or watches the ghost-like return of insects, stealing, still half asleep, from one knows not where--the first butterfly suddenly fluttering helplessly on the window-pane, or the first mud-wasp crawling out into the sun in a dazed, bewildered way; or comes upon the violet in the woods, shining at the door of its wintry sepulchre: he who meditates these marvels, and all the magic processional of the months, as they march with pomp and pathos along their vanishing roads, will come to the end of the year with a lofty, illuminated sense of having assisted at a solemn religious service, and a realization that, in no mere fancy of the poets, but in very deed, "day unto day uttereth speech and night unto night sheweth knowledge."

Such are some of the more august impressions made upon us by the pictures in the cosmic picture-book; but there are also times and places when Nature seems to wear a look less mystic than dramatic in its suggestiveness, as though she were a stage-setting for some portentous human happening past or to come--the fall of kings or the tragic clash of empires. As Whitman says, "Here a great personal deed has room." Some landscapes seem to prophesy, some to commemorate. In some places not marked by monuments, or otherwise definitely connected with history, we have a curious haunted sense of prodigious far-off events once enacted in this quiet grassy solitude--prehistoric battles or terrible sacrifices. About others hangs a fateful atmosphere of impending disaster, as though weighted with a gathering doom. Sometimes we seem conscious of sinister presences, as though veritably in the abode of evil spirits. The place seems somehow not quite friendly to humanity, not quite good to linger in, lest its genius should cast its perilous shadow over the heart. On the other hand, some places breathe an ineffable sense of blessedness, of unearthly promise. We feel as though some hushed and happy secret were about to be whispered to us out of the air, some wonderful piece of good fortune on the edge of happening. Some hand seems to beckon us, some voice to call, to mysterious paradises of inconceivable green freshness and supernaturally beautiful flowers, fairy fastnesses of fragrance and hidden castles of the dew. In such hours the Well at the World's End seems no mere poet's dream. It awaits us yonder in the forest glade, amid the brooding solitudes of silent fern, and the gate of the Earthly Paradise is surely there in yonder vale hidden among the violet hills.

Various as are these impressions, it is strange and worth thinking on that the dominant suggestion of Nature through all her changes, whether her mood be stormy or sunny, melancholy or jubilant, is one of presage and promise. She seems to be ever holding out to us an immortal invitation to follow and endure, to endure and to enjoy. She seems to say that what she brings us is but an earnest of what she holds for us out there along the vanishing road. There is nothing, indeed, she will not promise us, and no promise, we feel, she cannot keep. Even in her tragic and bodeful seasons, in her elegiac autumns and stern winters, there is an energy of sorrow and sacrifice that elevates and inspires, and in the darkest hours hints at immortal mornings. She may terrify, but she never deadens, the soul. In earthquake and eclipse she seems to be less busy with destruction than with renewed creation. She is but wrecking the old, that

... there shall be Beautiful things made new, for the surprise Of the sky-children.

We are all treading the vanishing road of a song in the air, the vanishing road of the spring flowers and the winter snows, the vanishing roads of the winds and the streams, the vanishing road of beloved faces. But in this great company of vanishing things there is a reassuring comradeship. We feel that we are units in a vast ever-moving army, the vanguard of which is in Eternity. The road still stretches ahead of us. For a little while yet we shall experience all the zest and bustle of marching feet. The swift-running seasons, like couriers bound for the front, shall still find us on the road, and shower on us in passing their blossoms and their snows. For a while the murmur of the running stream of Time shall be our fellow-wayfarer--till, at last, up there against the sky-line, we too turn and wave our hands, and know for ourselves where the road wends as it goes to meet the stars. And others will stand as we today and watch us reach the top of the ridge and disappear, and wonder how it seemed to us to turn that radiant corner and vanish with the rest along the vanishing road.

WOMAN AS A SUPERNATURAL BEING

The boy's first hushed enchantment, blent with a sort of religious awe, as in his earliest love affair he awakens to the delicious mystery we call woman, a being half fairy and half flower, made out of moonlight and water lilies, of elfin music and thrilling fragrance, of divine whiteness and softness and rustle as of dewy rose gardens, a being of unearthly eyes and terribly sweet marvel of hair; such, too, through life, and through the ages, however confused or overlaid by use and wont, is man's perpetual attitude of astonishment before the apparition woman.

Though she may work at his side, the comrade of his sublunary occupations, he never, deep down, thinks of her as quite real. Though his wife, she remains an apparition, a being of another element, an Undine. She is never quite credible, never quite loses that first nimbus of the supernatural.

This is true not merely for poets; it is true for all men, though, of course, all men may not be conscious of its truth, or realize the truth in just this way. Poets, being endowed with exceptional sensitiveness of feeling and expression, say the wonderful thing in the wonderful way, bring to it words more nearly adequate than others can bring; but it is an error to suppose that any beauty of expression can exaggerate, can indeed more than suggest, the beauty of its truth. Woman is all that poets have said of her, and all that poets can never say:

Always incredible hath seemed the rose, And inconceivable the nightingale--

and the poet's adoration of her is but the articulate voice of man's love since the beginning, a love which is as mysterious as she herself is a mystery.

If you tell some women this of themselves, they will smile at you. Men are such children. They are so simple. Dear innocents, how easily they are fooled! A little make-up, a touch of rouge, a dash of henna--and you are an angel. Some women seem really to think this; for, naturally, they know nothing of their own mystery, and imagine that it resides in a few feminine tricks, the superficial cleverness with which some of them know how to make the most of the strange something about them which they understand even less than men understand it.

Other women indeed resent man's religious attitude toward them as sentimental, old-fashioned. They prefer to be regarded merely as fellow-men. To show consciousness of their sex is to risk offence, and to busy one's eyes with their magnificent hair, instead of the magnificent brains beneath it, is to insult them. Yet when, in that old court of law, Phryne bared her bosom as her complete case for the defence, she proved herself a greater lawyer than will ever be made by law examinations and bachelor's degrees; and even when women become judges of the Supreme Court, a development easily within sight, they will still retain the greater importance of being merely women. Yes, and one can easily imagine some future woman President of the United States, for all the acknowledged brilliancy of her administration, being esteemed even more for her superb figure.

It is no use. Woman, if she would, "cannot shake off the god." She must make up her mind, whatever other distinctions she may achieve, to her inalienable distinction of being woman; nothing she can do will change man's eternal attitude toward her, as a being made to be worshipped and to be loved, a being of beauty and mystery, as strange and as lovely as the moon, the goddess and the mother of lunatics. What a wonderful destiny is hers! In addition to being the first of human beings, all that a man can be, to be so much else as well; to be, so to say, the president of a railroad and yet a priestess of nature's mysteries; a stenographer at so many dollars a week and yet a nymph of the forest pools--woman, "and yet a spirit still." Not without meaning has myth endowed woman with the power of metamorphosis, to change at will like the maidens in the legend into wild white swans, or like Syrinx, fleeing from the too ardent pursuit of Pan, into a flowering reed, or like Lamia, into a jewelled serpent--

Eyed like a peacock, and all crimson barr'd; And full of silver moons.

Modern conditions are still more favourable than antique story for the exhibition of this protean quality of woman, providing her with opportunities of still more startling contrasts of transformation. Will it not be a wonderful sight in that near future to watch that woman judge of the Supreme Court, in the midst of some learned tangle of inter-state argument, turn aside for a moment, in response to a plaintive cry, and, unfastening her bodice, give the little clamourer the silver solace it demands! What a hush will fall upon the assembled court! To think of such a genius for jurisprudence, such a legal brain, working in harmony--with such a bosom! So august a pillar of the law, yet so divine a mother.

So, you see, she is able to go about the rough ways, taking part even in the rough work of the world, literally bearing what the fairy tales call a charmed life. And this, of course, gives her no small advantage in the human conflict. So protected, she is enabled, when need arises, to take the offensive, with a minimum of danger. Consider her recent campaign for suffrage, for example. Does any one suppose that, had she been anything but woman, a sacrosanct being, immune from clubs and bullets, that she would have been allowed to carry matters with such high victorious hand as in England--and more power to her!--she has of late been doing. Let men attempt such tactics, and their shrift is uncomplimentarily short. It may be said that woman enjoys this immunity with children and curates, but, even so, it may be held that these latter participate in a less degree in that divine nature with which woman is so completely armoured.

How with this rage shall beauty hold a plea, Whose action is no stronger than a flower?

exclaims Shakespeare.

But there is indeed the mystery, for, though its "action is no stronger than a flower," the power wielded by beauty in this world, and therefore by woman as its most dynamic embodiment, is as undeniable as it is irresistible. "Terrible as an army with banners" was no mere figure of lovesick speech. It is as plain a truth as the properties of radium, and belongs to the same order of marvel. Such scientific discoveries are particularly welcome as demonstrating the power of the finer, as contrasted with the more brutally obvious, manifestations of force; for they thus illustrate the probable nature of those spiritual forces whose operations we can plainly see, without being able to account for them. A foolish phrase has it that "a woman's strength is in her helplessness." "Helplessness" is a curious term to use for a mysteriously concentrated or super-refined form of strength. "Whose action is no stronger than a flower." But is the action of a flower any less strong because it is not the action of a fist? As a motive force a flower may be, and indeed has time and again been, stronger than a thousand fists. And what then shall we say of the action of that flower of flowers that is woman--that flower that not only once or twice in history has

... launched a thousand ships And burned the topless towers of Ilium.

Woman's helplessness, forsooth! On the contrary, woman is the best equipped fighting machine that ever went to battle. And she is this, not from any sufferance on the part of man, not from any consideration on his part toward her "weakness," but merely because he cannot help himself, because nature has so made her.

No simple reasoning will account for her influence over man. It is not an influence he allows. It is an influence he cannot resist, and it is an influence which he cannot explain, though he may make believe to do so. That "protection," for example, which he extends to her from the common physical perils with which he is more muscularly constituted to cope--why is it extended? Merely out of pity to a weaker being than himself? Does other weakness always command his pity? We know that it does not. No, this "protection" is but a part of an instinctive reverence, for which he can give no reason, the same kind of reverence which he has always given to divine beings, to any manifestation or vessel of the mysteriously sacred something in human life. He respects and protects woman from the same instinct which makes him shrink from profaning an altar or robbing a church, or sends him on his knees before any apparition supposedly divine. Priests and women are often classed together, but not because the priests are regarded as effeminately "helpless"; rather because both are recognized as ministers of sacred mysteries, both belong to the spiritual sphere, and have commerce with the occult holiness of things. Also be it remarked that this "protection" is chiefly needed against the brutality and bestiality of man's own heart, which woman and religion alike rather hold in subjection by their mysterious influence than have to thank for any favours of self-control. Man "protects" woman because he first worships her, because, if she has for him not always the beauty of holiness, she at least always suggests the holiness of beauty.

And, loverlike, he records of "this youngest of the angels" that "her dress on that day was of a most noble colour, a subdued and goodly crimson, girdled and adorned in such sort as best suited with her very tender age." Ah! that "little frock," that sacred little frock we first saw her in! Don't we all know it? And the little handkerchief, scented like the breath of heaven, we begged as a sacred relic! And--

Long after you are dead I will kiss the shoes of your feet....

Yes! anything she has worn or touched; for, as a modern writer has said:

Everything a woman wears or touches immediately incarnates something of herself. A handkerchief, a glove, a flower--with a breath she endows them with immortal souls.

Waller with his girdle, Donne with "that subtle wreath of hair about his arm," the mediaeval knight riding at tourney with his lady's sleeve at his helm, and all relic-worshipping lovers through the ages bear witness to that divine supernaturalism of woman. To touch the hem of that little frock, to kiss the mere imprint of those little feet, is to be purified and exalted. But when did man affect woman in that way? I am tolerably well read in the poetry of woman's emotions, but I recall no parallel expressions of feeling. No passionate apostrophes of his golf stockings come to my mind, nor wistful recollections of the trousers he wore on that never-to-be-forgotten afternoon. The immaculate collar that spanned his muscular throat finds no Waller to sing it:

A narrow compass--and yet there Dwelt all that's good, and all that's fair,

and probably the smartest neglig?e shirt that ever sported with the summer winds on a clothes-line has never caused the smallest flutter in feminine bosoms. The very suggestion is, of course, absurd--whereas with women, in very deed, it is as with the temple in Keats's lines:

... even as the trees That whisper round a temple become soon Dear as the temple's self.

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