Knowledge is the key to immortality
|On the Feeling of Immortality in Youth|
|Prepared by - Dr. Baburam Swami - Assistant Professor - English|
The Feeling Of Immortality In Youth
No young man believes he shall ever die. It was a saying of my brother's, and a fine one. There is a feeling of Eternity in youth, which makes us amends for everything. To be young is to be as one of the Immortal Gods. One half of time indeed is flown--the other half remains in store for us with all its countless treasures; for there is no line drawn, and we see no limit to our hopes and wishes. We make the coming age our own.----
"The vast, the unbounded prospect lies before us."
Death, old age, are words without a meaning, that pass by us like the idle air which we regard not. Others may have undergone, or may still be liable to them--we "bear a charmed life," which laughs to scorn all such sickly fancies. As in setting out on a delightful journey, we strain our eager gaze forward--
"Bidding the lovely scenes at distance hail,"--
and see no end to the landscape, new objects presenting themselves as we advance; so, in the commencement of life, we set no bounds to our inclinations, nor to the unrestricted opportunities of gratifying them. We have as yet found no obstacle, no disposition to flag; and it seems that we can go on so for ever. We look round in a new world, full of life, and motion, and ceaseless progress; and feel in ourselves all the vigour and spirit to keep pace with it, and do not foresee from any present symptoms how we shall be left behind in the natural course of things, decline into old age, and drop into the grave. It is the simplicity, and as it were abstractedness of our feelings in youth, that (so to speak) identifies us with nature, and (our experience being slight and our passions strong) deludes us into a belief of being immortal like it. Our short-lived connection with existence, we fondly flatter ourselves, is an indissoluble and lasting union--a honey-moon that knows neither coldness, jar, nor separation. As infants smile and sleep, we are rocked in the cradle of our wayward fancies, and lulled into security by the roar of the universe around us--we quaff the cup of life with eager haste without draining it, instead of which it only overflows the more--objects press around us, filling the mind with their magnitude and with the throng of desires that wait upon them, so that we have no room for the thoughts of death. From that plenitude of our being, we cannot change all at once to dust and ashes, we cannot imagine "this sensible, warm motion, to become a kneaded clod"--we are too much dazzled by the brightness of the waking dream around us to look into the darkness of the tomb. We no more see our end than our beginning: the one is lost in oblivion and vacancy, as the other is hid from us by the crowd and hurry of approaching events. Or the grim shadow is seen lingering in the horizon, which we are doomed never to overtake, or whose last, faint, glimmering outline touches upon Heaven and translates us to the skies! Nor would the hold that life has taken of us permit us to detach our thoughts from present objects and pursuits, even if we would. What is there more opposed to health, than sickness; to strength and beauty, than decay and dissolution; to the active search of knowledge than mere oblivion? Or is there none of the usual advantage to bar the approach of Death, and mock his idle threats; Hope supplies their place, and draws a veil over the abrupt termination of all our cherished schemes. While the spirit of youth remains unimpaired, ere the "wine of life is drank up," we are like people intoxicated or in a fever, who are hurried away by the violence of their own sensations: it is only as present objects begin to pall upon the sense, as we have been disappointed in our favourite pursuits, cut off from our closest ties, that passion loosens its hold upon the breast, that we by degrees become weaned from the world, and allow ourselves to contemplate, "as in a glass, darkly," the possibility of parting with it for good. The example of others, the voice of experience, has no effect upon us whatever. Casualties we must avoid: the slow and deliberate advances of age we can play at hide-and-seek with. We think ourselves too lusty and too nimble for that blear-eyed decrepid old gentleman to catch us. Like the foolish fat scullion, in Sterne, when she hears that Master Bobby is dead, our only reflection is--"So am not I!" The idea of death, instead of staggering our confidence, rather seems to strengthen and enhance our possession and our enjoyment of life. Others may fall around us like leaves, or be mowed down like flowers by the scythe of Time: these are but tropes and figures to the unreflecting ears and overweening presumption of youth. It is not till we see the flowers of Love, Hope, and Joy, withering around us, and our own pleasures cut up by the roots, that we bring the moral home to ourselves, that we abate something of the wanton extravagance of our pretensions, or that the emptiness and dreariness of the prospect before us reconciles us to the stillness of the grave!
"Life! thou strange thing, that hast a power to feel
Thou art, and to perceive that others are."(1)
(Footnote 1: Fawcett's Art of War, a poem, 1794.)
Well might the poet begin his indignant invective against an art, whose professed object is its destruction, with this animated apostrophe to life. Life is indeed a strange gift, and its privileges are most miraculous. Nor is it singular that when the splendid boon is first granted us, our gratitude, our admiration, and our delight should prevent us from reflecting on our own nothingness, or from thinking it will ever be recalled. Our first and strongest impressions are taken from the mighty scene that is opened to us, and we very innocently transfer its durability as well as magnificence to ourselves. So newly found, we cannot make up our minds to parting with it yet and at least put off that consideration to an indefinite term. Like a clown at a fair, we are full of amazement and rapture, and have no thoughts of going home, or that it will soon be night. We know our existence only for external objects, and we measure it by them. We can never be satisfied with gazing; and nature will still want us to look on and applaud. Otherwise, the sumptuous entertainment, "the feast of reason and the flow of soul," to which they were invited, seems little better than a mockery and a cruel insult. We do not go from a play till the scene is ended, and the lights are ready to be extinguished. But the fair face of things still shines on; shall we be called away, before the curtain falls, or ere we have scarce had a glimpse of what is going on? Like children, our stepmother Nature holds us up to see the raree-show of the universe; and then, as if life were a burthen to support, lets us instantly down again. Yet in that short interval, what "brave sublunary things" does not the spectacle unfold; like a bubble, at one minute reflecting the universe, and the next, shook to air!--To see the golden sun and the azure sky, the outstretched ocean, to walk upon the green earth, and to be lord of a thousand creatures, to look down giddy precipices or over distant flowery vales, to see the world spread out under one's finger in a map, to bring the stars near, to view the smallest insects in a microscope, to read history, and witness the revolutions of empires and the succession of generations, to hear of the glory of Sidon and Tyre, of Babylon and Susa, as of a faded pageant, and to say all these were, and are now nothing, to think that we exist in such a point of time, and in such a corner of space, to be at once spectators and a part of the moving scene, to watch the return of the seasons, of spring and autumn, to hear
----"The stockdove plain amid the forest deep,
That drowsy rustles to the sighing gale"----
to traverse desert wildernesses, to listen to the midnight choir, to visit lighted halls, or plunge into the dungeon's gloom, or sit in crowded theatres and see life itself mocked, to feel heat and cold, pleasure and pain, right and wrong, truth and falsehood, to study the works of art and refine the sense of beauty to agony, to worship fame and to dream of immortality, to have read Shakspeare and belong to the same species as Sir Isaac Newton;(2) to be and to do all this, and then in a moment to be nothing, to have it all snatched from one like a juggler's ball or a phantasmagoria; there is something revolting and incredible to sense in the transition, and no wonder that, aided by youth and warm blood, and the flush of enthusiasm, the mind contrives for a long time to reject it with disdain and loathing as a monstrous and improbable fiction, like a monkey on a house-top, that is loath, amidst its fine discoveries and specious antics, to be tumbled head-long into the street, and crushed to atoms, the sport and laughter of the multitude!
(Footnote 2: Lady Wortley Montagu says, in one of her letters, that "she would much rather be a rich effendi, with all his ignorance, than Sir Isaac Newton, with all his knowledge." This was not perhaps an impolitic choice, as she had a better chance of becoming one than the other, there being many rich effendis to one Sir Isaac Newton. The wish was not a very intellectual one. The same petulance of rank and sex breaks out everywhere in these "Letters". She is constantly reducing the poets or philosophers who have the misfortune of her acquaintance, to the figure they might make at her Ladyship's levee or toilette, not considering that the public mind does not sympathize with this process of a fastidious imagination. In the same spirit, she declares of Pope and Swift, that "had it not been for the good-nature of mankind, these two superior beings were entitled, by their birth and hereditary fortune, to be only a couple of link-boys." Gulliver's Travels, and the Rape of the Lock, go for nothing in this critical estimate, and the world raised the authors to the rank of superior beings, in spite of their disadvantages of birth and fortune, out of pure good-nature! So, again, she says of Richardson, that he had never got beyond the servants' hall, and was utterly unfit to describe the manners of people of quality; till, in the capricious workings of her vanity, she persuades herself that Clarissa is very like what she was at her age, and that Sir Thomas and Lady Grandison strongly resembled what she had heard of her mother and remembered of her father. It is one of the beauties and advantages of literature, that it is the means of abstracting the mind from the narrowness of local and personal prejudices, and of enabling us to judge of truth and excellence by their inherent merits alone. Woe be to the pen that would undo this fine illusion (the only reality), and teach us to regulate our notions of genius and virtue by the circumstances in which they happen to be placed! You would not expect a person whom you saw in a servants' hall, or behind a counter, to write Clarissa; but after he had written the work, to pre-judge it from the situation of the writer, is an unpardonable piece of injustice and folly. His merit could only be the greater from the contrast. If literature is an elegant accomplishment, which none but persons of birth and fashion should be allowed to excel in, or to exercise with advantage to the public, let them by all means take upon them the task of enlightening and refining mankind: if they decline this responsibility as too heavy for their shoulders, let those who do the drudgery in their stead, however inadequately, for want of their polite example, receive the meed that is their due, and not to be treated as low pretenders who have encroached on the province of their betters. Suppose Richardson to have been acquainted with the great man's steward, or valet, instead of the great man himself, I will venture to say that there was more difference between him who lived in an ideal world, and had the genius and felicity to open that world to others, and his friend the steward, than between the lacquey and the mere lord, or between those who lived in different rooms of the same house, who dined on the same luxuries at different tables, who rode outside or inside of the same coach, and were proud of wearing or of bestowing the same tawdry livery. If the lord is distinguished from his valet by any thing else, it is by education and talent, which he has in common with our author. But if the latter shows these in the highest degree, it is asked what are his pretensions? Not birth or fortune, for neither of these would enable him to write a Clarissa. One man is born with a title and estate, another with genius. That is sufficient; and we have no right to question the genius for want of gentility, unless the former ran in families, or could be bequeathed with a fortune, which is not the case. Were it so, the flowers of literature, like jewels and embroidery, would be confined to the fashionable circles; and there would be no pretenders to taste or elegance but those whose names were found in the court list. No one objects to Claude's Landscapes as the work of a pastrycook, or withholds from Raphael the epithet of divine, because his parents were not rich. This impertinence is confined to men of letters; the evidence of the senses baffles the envy and foppery of mankind. No quarter ought to be given to this aristocratic tone of criticism whenever it appears. People of quality are not contented with carrying all the external advantages for their own share, but would persuade you that all the intellectual ones are packed up in the same bundle. Lord Byron was a later instance of this double and unwarrantable style of pretension--monstrum ingens, biforme. He could not endure a lord who was not a wit, nor a poet who was not a lord. Nobody but himself answered to his own standard of perfection. Mr. Moore carries a proxy in his pocket from some noble persons to estimate literary merit by the same rule. Lady Mary calls Fielding names, but she afterwards makes atonement by doing justice to his frank, free, hearty nature, where she says "his spirits gave him raptures with his cook-maid, and cheerfulness when he was starving in a garret, and his happy constitution made him forget every thing when he was placed before a venison-pasty or over a flask of champagne." She does not want shrewdness and spirit when her petulance and conceit do not get the better of her, and she has done ample and merited execution on Lord Bolingbroke. She is, however, very angry at the freedoms taken with the Great; smells a rat in this indiscriminate scribbling, and the familiarity of writers with the reading public; and inspired by her Turkish costume, foretells a French or English revolution as the consequence of transferring the patronage of letters from the quality to the mob, and of supposing that ordinary writers or readers can have any notions in common with their superiors.)
The change, from the commencement to the close of life, appears like a fable, after it has taken place; how should we treat it otherwise than as a chimera before it has come to pass? There are some things that happened so long ago, places or persons we have formerly seen, of which such dim traces remain, we hardly know whether it was sleeping or waking they occurred; they are like dreams within the dream of life, a mist, a film before the eye of memory, which, as we try to recall them more distinctly, elude our notice altogether. It is but natural that the lone interval that we thus look back upon, should have appeared long and endless in prospect. There are others so distinct and fresh, they seem but of yesterday--their very vividness might be deemed a pledge of their permanence. Then, however far back our impressions may go, we find others still older (for our years are multiplied in youth); descriptions of scenes that we had read, and people before our time, Priam and the Trojan war; and even then, Nestor was old and dwelt delighted on his youth, and spoke of the race, of heroes that were no more;--what wonder that, seeing this long line of being pictured in our minds, and reviving as it were in us, we should give ourselves involuntary credit for an indeterminate period of existence? In the Cathedral at Peterborough there is a monument to Mary, Queen of Scots, at which I used to gaze when a boy, while the events of the period, all that had happened since, passed in review before me. If all this mass of feeling and imagination could be crowded into a moment's compass, what might not the whole of life be supposed to contain? We are heirs of the past; we count upon the future as our natural reversion. Besides, there are some of our early impressions so exquisitely tempered, it appears that they must always last--nothing can add to or take away from their sweetness and purity--the first breath of spring, the hyacinth dipped in the dew, the mild lustre of the evening-star, the rainbow after a storm--while we have the full enjoyment of these, we must be young; and what can ever alter us in this respect? Truth, friendship, love, books, are also proof against the canker of time; and while we live, but for them, we can never grow old. We take out a new lease of existence from the objects on which we set our affections, and become abstracted, impassive, immortal in them. We cannot conceive how certain sentiments should ever decay or grow cold in our breasts; and, consequently, to maintain them in their first youthful glow and vigour, the flame of life must continue to burn as bright as ever, or rather, they are the fuel that feed the sacred lamp, that kindle "the purple light of love," and spread a golden cloud around our heads! Again, we not only flourish and survive in our affections (in which we will not listen to the possibility of a change, any more than we foresee the wrinkles on the brow of a mistress), but we have a farther guarantee against the thoughts of death in our favourite studies and pursuits, and in their continual advance. Art we know is long; life, we feel, should be so too. We see no end of the difficulties we have to encounter: perfection is slow of attainment, and we must have time to accomplish it in. Rubens complained that when he had just learnt his art, he was snatched away from it: we trust we shall be more fortunate! A wrinkle in an old head takes whole days to finish it properly: but to catch "the Raphael grace, the Guido air," no limit should be put to our endeavours. What a prospect for the future! What a task we have entered upon! and shall we be arrested in the middle of it? We do not reckon our time thus employed lost, or our pains thrown away, or our progress slow--we do not droop or grow tired, but "gain new vigour at our endless task;"--and shall Time grudge us the opportunity to finish what we have auspiciously begun, and have formed a sort of compact with nature to achieve? The fame of the great names we look up to is also imperishable; and shall not we, who contemplate it with such intense yearnings, imbibe a portion of ethereal fire, the divinae particula aurae, which nothing can extinguish? I remember to have looked at a print of Rembrandt for hours together, without being conscious of the flight of time, trying to resolve it into its component parts, to connect its strong and sharp gradations, to learn the secret of its reflected lights, and found neither satiety nor pause in the prosecution of my studies. The print over which I was poring would last long enough; why should the idea in my mind, which was finer, more impalpable, perish before it? At this, I redoubled the ardour of my pursuit, and by the very subtlety and refinement of my inquiries, seemed to bespeak for them an exemption from corruption and the rude grasp of Death.(3)
(Footnote 3: Is it not this that frequently keeps artists alive so long, viz. the constant occupation of their minds with vivid images, with little of the wear-and-tear of the body?)
Objects, on our first acquaintance with them, have that singleness and integrity of impression that it seems as if nothing could destroy or obliterate them, so firmly are they stamped and rivetted on the brain. We repose on them with a sort of voluptuous indolence, in full faith and boundless confidence. We are absorbed in the present moment, or return to the same point--idling away a great deal of time in youth, thinking we have enough and to spare. There is often a local feeling in the air, which is as fixed as if it were of marble; we loiter in dim cloisters, losing ourselves in thought and in their glimmering arches; a winding road before us seems as long as the journey of life, and as full of events. Time and experience dissipate this illusion; and by reducing them to detail, circumscribe the limits of our expectations. It is only as the pageant of life passes by and the masques turn their backs upon us, that we see through the deception, or believe that the train will have an end. In many cases, the slow progress and monotonous texture of our lives, before we mingle with the world and are embroiled in its affairs, has a tendency to aid the same feeling. We have a difficulty, when left to ourselves, and without the resource of books or some more lively pursuit, to "beguile the slow and creeping hours of time," and argue that if it moves on always at this tedious snail's-pace, it can never come to an end. We are willing to skip over certain portions of it that separate us from favourite objects, that irritate ourselves at the unnecessary delay. The young are prodigal of life from a superabundance of it; the old are tenacious on the same score, because they have little left, and cannot enjoy even what remains of it.
For my part, I set out in life with the French Revolution, and that event had considerable influence on my early feelings, as on those of others. Youth was then doubly such. It was the dawn of a new era, a new impulse had been given to men's minds, and the sun of Liberty rose upon the sun of Life in the same day, and both were proud to run their race together. Little did I dream, while my first hopes and wishes went hand in hand with those of the human race, that long before my eyes should close, that dawn would be overcast, and set once more in the night of despotism--"total eclipse!" Happy that I did not. I felt for years, and during the best part of my existence, heart-whole in that cause, and triumphed in the triumphs over the enemies of man! At that time, while the fairest aspirations of the human mind seemed about to be realized, ere the image of man was defaced and his breast mangled in scorn, philosophy took a higher, poetry could afford a deeper range. At that time, to read the "Robbers," was indeed delicious, and to hear
"From the dungeon of the tower time-rent,
That fearful voice, a famish'd father's cry,"
could be borne only amidst the fulness of hope, the crash of the fall of the strongholds of power, and the exulting sounds of the march of human freedom. What feelings the death-scene in Don Carlos sent into the soul! In that headlong career of lofty enthusiasm, and the joyous opening of the prospects of the world and our own, the thought of death crossing it, smote doubly cold upon the mind; there was a stifling sense of oppression and confinement, an impatience of our present knowledge, a desire to grasp the whole of our existence in one strong embrace, to sound the mystery of life and death, and in order to put an end to the agony of doubt and dread, to burst through our prison-house, and confront the King of Terrors in his grisly palace!... As I was writing out this passage, my miniature-picture when a child lay on the mantle-piece, and I took it out of the case to look at it. I could perceive few traces of myself in it; but there was the same placid brow, the dimpled mouth, the same timid, inquisitive glance as ever. But its careless smile did not seem to reproach me with having become a recreant to the sentiments that were then sown in my mind, or with having written a sentence that could call up a blush in this image of ingenuous youth!
"That time is past with all its giddy raptures." Since the future was barred to my progress, I have turned for consolation to the past, gathering up the fragments of my early recollections, and putting them into a form that might live. It is thus, that when we find our personal and substantial identity vanishing from us, we strive to gain a reflected and substituted one in our thoughts: we do not like to perish wholly, and wish to bequeath our names at least to posterity. As long as we can keep alive our cherished thoughts and nearest interests in the minds of others, we do not appear to have retired altogether from the stage, we still occupy a place in the estimation of mankind, exercise a powerful influence over them, and it is only our bodies that are trampled into dust or dispersed to air. Our darling speculations still find favour and encouragement, and we make as good a figure in the eyes of our descendants, nay, perhaps, a better than we did in our life-time. This is one point gained; the demands of our self-love are so far satisfied. Besides, if by the proofs of intellectual superiority we survive ourselves in this world, by exemplary virtue or unblemished faith, we are taught to ensure an interest in another and a higher state of being, and to anticipate at the same time the applauses of men and angels.
"Even from the tomb the voice of nature cries;
Even in our ashes live their wonted fires."
As we advance in life, we acquire a keener sense of the value of time. Nothing else, indeed, seems of any consequence; and we become misers in this respect. We try to arrest its few last tottering steps, and to make it linger on the brink of the grave. We can never leave off wondering how that which has ever been should cease to be, and would still live on, that we may wonder at our own shadow, and when "all the life of life is flown," dwell on the retrospect of the past. This is accompanied by a mechanical tenaciousness of whatever we possess, by a distrust and a sense of fallacious hollowness in all we see. Instead of the full, pulpy feeling of youth, everything is flat and insipid. The world is a painted witch, that puts us off with false shows and tempting appearances. The ease, the jocund gaiety, the unsuspecting security of youth are fled: nor can we, without flying in the face of common sense,
"From the last dregs of life, hope to receive
What its first sprightly runnings could not give."
If we can slip out of the world without notice or mischance, can tamper with bodily infirmity, and frame our minds to the becoming composure of still-life, before we sink into total insensibility, it is as much as we ought to expect. We do not in the regular course of nature die all at once: we have mouldered away gradually long before; faculty after faculty, attachment after attachment, we are torn from ourselves piece-meal while living; year after year takes something from us; and death only consigns the last remnant of what we were to the grave. The revulsion is not so great, and a quiet euthanasia is a winding-up of the plot, that is not out of reason or nature.
That we should thus in a manner outlive ourselves, and dwindle imperceptibly into nothing, is not surprising, when even in our prime the strongest impressions leave so little traces of themselves behind, and the last object is driven out by the succeeding one. How little effect is produced on us at any time by the books we have read, the scenes we have witnessed, the sufferings we have gone through! Think only of the variety of feelings we experience in reading an interesting romance, or being present at a fine play--what beauty, what sublimity, what soothing, what heart-rending emotions! You would suppose these would last for ever, or at least subdue the mind to a correspondent tone and harmony--while we turn over the page, while the scene is passing before us, it seems as if nothing could ever after shake our resolution, that "treason domestic, foreign levy, nothing could touch us farther!" The first splash of mud we get, on entering the street, the first pettifogging shop-keeper that cheats us out of twopence, and the whole vanishes clean out of our remembrance, and we become the idle prey of the most petty and annoying circumstances. The mind soars by an effort to the grand and lofty: it is at home, in the grovelling, the disagreeable, and the little. This happens in the height and heyday of our existence, when novelty gives a stronger impulse to the blood and takes a faster hold of the brain, (I have known the impression on coming out of a gallery of pictures then last half a day)--as we grow old, we become more feeble and querulous, every object "reverbs its own hollowness," and both worlds are not enough to satisfy the peevish importunity and extravagant presumption of our desires! There are a few superior, happy beings, who are born with a temper exempt from every trifling annoyance. This spirit sits serene and smiling as in its native skies, and a divine harmony (whether heard or not) plays around them. This is to be at peace. Without this, it is in vain to fly into deserts, or to build a hermitage on the top of rocks, if regret and ill-humour follow us there: and with this, it is needless to make the experiment. The only true retirement is that of the heart; the only true leisure is the repose of the passions. To such persons it makes little difference whether they are young or old; and they die as they have lived, with graceful resignation.
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