Toilers of the Sea

If he had then seen him measuring the portion of the fore bulwark which had remained, as we have described it, hanging on by the wreck, then attaching a strong cable to the upper edge of that portion, cutting away with strokes of his hatchet the dislocated fastenings which held it, then dragging it out of the defile, pushing the lower part by the aid of the receding tide, while he dragged the upper part; finally, by great labour, fastening with the cable this heavy mass of planks and piles wider than the entrance of the defile itself, with the nails driven into the base of the Little Douvre, the observer would perhaps have found it still more difficult to comprehend, and might have wondered why Gilliatt, if he wanted for the purpose of his operations to disencumber the space between the two rocks of this mass, had not allowed it to fall into the sea, where the tide would have carried it away.

Gilliatt had probably his reasons.

In fixing the nails in the basement of the rocks, he had taken advantage of all the cracks in the granite, enlarged them where needful, and driven in first of all wedges of wood, in which he fixed the nails. He made a rough commencement of similar preparations in the two rocks which rose at the other extremity of the narrow passage on the eastern side. He furnished with plugs of wood all the crevices, as if he desired to keep these also ready to hold nails or clamps; but this appeared to be a simple precaution, for he did not use them further. He was compelled to economise, and only to use his materials as he had need, and at the moment when the necessity for them came. This was another addition to his numerous difficulties.

As fast as one labour was accomplished another became necessary. Gilliatt passed without hesitation from task to task, and resolutely accomplished his giant strides.

IV

SUB RE

The aspect of the man who accomplished all these labours became terrible.

Gilliatt in his multifarious tasks expended all his strength at once, and regained it with difficulty.

Privations on the one hand, lassitude on the other, had much reduced him. His hair and beard had grown long. He had but one shirt which was not in rags. He went about bare-footed, the wind having carried away one of his shoes and the sea the other. Fractures of the rude and dangerous stone anvil which he used had left small wounds upon his hands and arms, the marks of labour. These wounds, or rather scratches, were superficial; but the keen air and the salt sea irritated them continually.

He was generally hungry, thirsty, and cold.

His store of fresh water was gone; his rye-meal was used or eaten. He had nothing left but a little biscuit.

This he broke with his teeth, having no water in which to steep it.

By little and little, and day by day, his powers decreased.

The terrible rocks were consuming his existence.

How to obtain food was a problem; how to get drink was a problem; how to find rest was a problem.

He ate when he was fortunate enough to find a crayfish or a crab; he drank when he chanced to see a sea-bird descend upon a point of rock; for on climbing up to the spot he generally found there a hollow with a little fresh water. He drank from it after the bird; sometimes with the bird; for the gulls and seamews had become accustomed to him, and no longer flew away at his approach. Even in his greatest need of food he did not attempt to molest them. He had, as will be remembered, a superstition about birds. The birds on their part – now that his hair was rough and wild and his beard long – had no fear of him. The change in his face gave them confidence; he had lost resemblance to men, and taken the form of the wild beast.

The birds and Gilliatt, in fact, had become good friends. Companions in poverty, they helped each other. As long as he had had any meal, he had crumbled for them some little bits of the cakes he made. In his deeper distress they showed him in their turn the places where he might find the little pools of water.

He ate the shell-fish raw. Shell-fish help in a certain degree to quench the thirst. The crabs he cooked. Having no kettle, he roasted them between two stones made red-hot in his fire, after the manner of the savages of the Feroe islands.

Meanwhile signs of the equinoctial season had begun to appear. There came rain – an angry rain. No showers or steady torrents, but fine, sharp, icy, penetrating points which pierced to his skin through his clothing, and to his bones through his skin. It was a rain which yielded little water for drinking, but which drenched him none the less.

Chary of assistance, prodigal of misery – such was the character of these rains. During one week Gilliatt suffered from them all day and all night.

At night, in his rocky recess, nothing but the overpowering fatigue of his daily work enabled him to get sleep. The great sea-gnats stung him, and he awakened covered with blisters.

He had a kind of low fever, which sustained him; this fever is a succour which destroys. By instinct he chewed the mosses, or sucked the leaves of wild cochlearia, scanty tufts of which grew in the dry crevices of the rocks. Of his suffering, however, he took little heed. He had no time to spare from his work to the consideration of his own privations. The rescue of the machinery of the Durande was progressing well. That sufficed for him.

Every now and then, for the necessities of his work, he jumped into the water, swam to some point, and gained a footing again. He simply plunged into the sea and left it, as a man passes from one room in his dwelling to another.

His clothing was never dry. It was saturated with rain water, which had no time to evaporate, and with sea water, which never dries. He lived perpetually wet.

Living in wet clothing is a habit which may be acquired. The poor groups of Irish people – old men, mothers, girls almost naked, and infants – who pass the winter in the open air, under the snow and rain, huddled together, sometimes at the corners of houses in the streets of London, live and die in this condition.

To be soaked with wet, and yet to be thirsty: Gilliatt grew familiar with this strange torture. There were times when he was glad to suck the sleeve of his loose coat.

The fire which he made scarcely warmed him. A fire in open air yields little comfort. It burns on one side, and freezes on the other.

Gilliatt often shivered even while sweating over his forge.

Everywhere about him rose resistance amidst a terrible silence. He felt himself the enemy of an unseen combination. There is a dismal non possumus in nature. The inertia of matter is like a sullen threat. A mysterious persecution environed him. He suffered from heats and shiverings. The fire ate into his flesh; the water froze him; feverish thirst tormented him; the wind tore his clothing; hunger undermined the organs of the body. The oppression of all these things was constantly exhausting him. Obstacles silent, immense, seemed to converge from all points, with the blind irresponsibility of fate, yet full of a savage unanimity. He felt them pressing inexorably upon him. No means were there of escaping from them. His sufferings produced the impression of some living persecutor. He had a constant sense of something working against him, of a hostile form ever present, ever labouring to circumvent and to subdue him. He could have fled from the struggle; but since he remained, he had no choice but to war with this impenetrable hostility. He asked himself what it was. It took hold of him, grasped him tightly, overpowered him, deprived him of breath. The invisible persecutor was destroying him by slow degrees. Every day the oppression became greater, as if a mysterious screw had received another turn.

His situation in this dreadful spot resembled a duel, in which a suspicion of some treachery haunts the mind of one of the combatants.

Now it seemed a coalition of obscure forces which surrounded him. He felt that there was somewhere a determination to be rid of his presence. It is thus that the glacier chases the loitering ice-block.

Almost without seeming to touch him this latent coalition had reduced him to rags; had left him bleeding, distressed, and, as it were, hors de combat, even before the battle. He laboured, indeed, not the less – without pause or rest; but as the work advanced, the workman himself lost ground. It might have been fancied that Nature, dreading his bold spirit, adopted the plan of slowly undermining his bodily power. Gilliatt kept his ground, and left the rest to the future. The sea had begun by consuming him; what would come next?

The double Douvres – that dragon made of granite, and lying in ambush in mid-ocean – had sheltered him. It had allowed him to enter, and to do his will; but its hospitality resembled the welcome of devouring jaws.

The desert, the boundless surface, the unfathomable space around him and above, so full of negatives to man's will; the mute, inexorable determination of phenomena following their appointed course; the grand general law of things, implacable and passive; the ebbs and flows; the rocks themselves, dark Pleiades whose points were each a star amid vortices, a centre of an irradiation of currents; the strange, indefinable conspiracy to stifle with indifference the temerity of a living being; the wintry winds, the clouds, and the beleaguering waves enveloped him, closed round him slowly, and in a measure shut him in, and separated him from companionship, like a dungeon built up by degrees round a living man. All against him; nothing for him; he felt himself isolated, abandoned, enfeebled, sapped, forgotten. His storehouse empty, his tools broken or defective; he was tormented with hunger and thirst by day, with cold by night. His sufferings had left him with wounds and tatters, rags covering sores, torn hands, bleeding feet, wasted limbs, pallid cheeks, and eyes bright with a strange light; but this was the steady flame of his determination.

The virtue of a man is betrayed by his eyes. How much of the man there is in us may be read in their depths. We make ourselves known by the light that gleams beneath our brows. The petty natures wink at us, the larger send forth flashes. If there is no brilliancy under the lids, there is no thought in the brain, no love in the heart. Those who love desire, and those who desire sparkle and flash. Determination gives a fire to the glance, a magnificent fire that consumes all timid thoughts.

It is the self-willed ones who are sublime. He who is only brave, has but a passing fit, he who is only valiant has temperament and nothing more, he who is courageous has but one virtue. He who persists in the truth is the grand character. The secret of great hearts may be summed up in the word: Perseverando. Perseverance is to courage what the wheel is to the lever; it is the continual renewing of the centre of support. Let the desired goal be on earth or in heaven, only make for the goal. Everything is in that; in the first case one is a Columbus, in the second a god. Not to allow conscience to argue or the will to fail – this is the way to suffering and glory. In the world of ethics to fall does not exclude the possibility of soaring, rather does it give impetus to flight. The mediocrities allow themselves to be dissuaded by the specious obstacles – the great ones never. To perish is their perhaps, to conquer their conviction. You may propose many good reasons to the martyr why he should not allow himself to be stoned to death. Disdain of every reasonable objection begets that sublime victory of the vanquished which we call martyrdom.

All his efforts seemed to tend to the impossible. His success was trifling and slow. He was compelled to expend much labour for very little results. This it was that gave to his struggle its noble and pathetic character.

That it should have required so many preparations, so much toil, so many cautious experiments, such nights of hardship, and such days of danger, merely to set up four beams over a shipwrecked vessel, to divide and isolate the portion that could be saved, and to adjust to that wreck within a wreck four tackle-blocks with their cables was only the result of his solitary labour. Fate had decreed him the work, and necessity obliged him to carry it out.

That solitary position Gilliatt had more than accepted; he had deliberately chosen it. Dreading a competitor, because a competitor might have proved a rival, he had sought for no assistance. The overwhelming enterprise, the risk, the danger, the toil multiplied by itself, the possible destruction of the salvor in his work, famine, fever, nakedness, distress – he had chosen all these for himself! Such was his selfishness. He was like a man placed in some terrible chamber which is being slowly exhausted of air. His vitality was leaving him by little and little. He scarcely perceived it.

Exhaustion of the bodily strength does not necessarily exhaust the will. Faith is only a secondary power; the will is the first. The mountains, which faith is proverbially said to move, are nothing beside that which the will can accomplish. All that Gilliatt lost in vigour, he gained in tenacity. The destruction of the physical man under the oppressive influence of that wild surrounding sea, and rock, and sky, seemed only to reinvigorate his moral nature.

Gilliatt felt no fatigue; or, rather, would not yield to any. The refusal of the mind to recognise the failings of the body is in itself an immense power.

He saw nothing, except the steps in the progress of his labours.

His object – now seeming so near attainment – wrapped him in perpetual illusions.

He endured all this suffering without any other thought than is comprised in the word "Forward." His work flew to his head; the strength of the will is intoxicating. Its intoxication is called heroism.

He had become a kind of Job, having the ocean for the scene of his sufferings. But he was a Job wrestling with difficulty, a Job combating and making head against afflictions; a Job conquering! a combination of Job and Prometheus, if such names are not too great to be applied to a poor sailor and fisher of crabs and crayfish.

V

SUB UMBRA

Sometimes in the night-time Gilliatt woke and peered into the darkness.

He felt a strange emotion.

His eyes were opened upon the black night; the situation was dismal; full of disquietude.

There is such a thing as the pressure of darkness.

A strange roof of shadow; a deep obscurity, which no diver can explore; a light mingled with that obscurity, of a strange, subdued, and sombre kind; floating atoms of rays, like a dust of seeds or of ashes; millions of lamps, but no illumining; a vast sprinkling of fire, of which no man knows the secret; a diffusion of shining points, like a drift of sparks arrested in their course; the disorder of the whirlwind, with the fixedness of death; a mysterious and abyssmal depth; an enigma, at once showing and concealing its face; the Infinite in its mask of darkness – these are the synonyms of night. Its weight lies heavily on the soul of man.

This union of all mysteries – the mystery of the Cosmos and the mystery of Fate – oppresses human reason.

The pressure of darkness acts in inverse proportion upon different kinds of natures. In the presence of night man feels his own incompleteness. He perceives the dark void and is sensible of infirmity. It is like the vacancy of blindness. Face to face with night, man bends, kneels, prostrates himself, crouches on the earth, crawls towards a cave, or seeks for wings. Almost always he shrinks from that vague presence of the Infinite Unknown. He asks himself what it is; he trembles and bows the head. Sometimes he desires to go to it.

To go whither?

He can only answer, "Yonder."

But what is that? and what is there?

This curiosity is evidently forbidden to the spirit of man; for all around him the roads which bridge that gulf are broken up or gone. No arch exists for him to span the Infinite. But there is attraction in forbidden knowledge, as in the edge of the abyss. Where the footstep cannot tread, the eye may reach; where the eye can penetrate no further, the mind may soar. There is no man, however feeble or insufficient his resources, who does not essay. According to his nature he questions or recoils before that mystery. With some it has the effect of repressing; with others it enlarges the soul. The spectacle is sombre, indefinite.

Is the night calm and cloudless? It is then a depth of shadow. Is it stormy? It is then a sea of cloud. Its limitless deeps reveal themselves to us, and yet baffle our gaze: close themselves against research, but open to conjecture. Its innumerable dots of light only make deeper the obscurity beyond. Jewels, scintillations, stars; existences revealed in the unknown universes; dread defiances to man's approach; landmarks of the infinite creation; boundaries there, where there are no bounds; sea-marks impossible, and yet real, numbering the fathoms of those infinite deeps. One microscopic glittering point; then another; then another; imperceptible, yet enormous. Yonder light is a focus; that focus is a star; that star is a sun; that sun is a universe; that universe is nothing. For all numbers are as zero in the presence of the Infinite.

These worlds, which yet are nothing, exist. Through this fact we feel the difference which separates the being nothing from the not to be.

The inaccessible joined to the inexplicable, such is the universe. From the contemplation of the universe is evolved a sublime phenomenon: the soul growing vast through its sense of wonder. A reverent fear is peculiar to man; the beasts know no such fear.

His intelligence becomes conscious in this august terror of its own power and its own weakness.

Darkness has unity, hence arises horror; at the same time it is complex, and hence terror. Its unity weighs on the spirit and destroys all desire of resistance. Its complexity causes us to look around on all sides; apparently we have reason to fear sudden happenings. We yield and yet are on guard. We are in presence of the whole, hence submission; and of the many, hence defiance.

The unity of darkness contains a multiple, a mysterious plurality – visible in matter, realised in thought. Silence rules all; another reason for watchfulness.

Night – and he who writes this has said it elsewhere – is the right and normal condition of that special part of creation to which we belong. Light, brief of duration here as throughout space, is but the nearness of a star. This universal, prodigious night does not fulfil itself, without friction, and all such friction in such a mechanism means what we call evil. We feel this darkness to be evil, a latent denial of divine order, the implicit blasphemy of the real rebelling against the ideal. Evil complicates, by one knows not what hydra-headed monstrosity, the vast, cosmic whole.

Everywhere it arises and resists.

It is the tempest, and hinders the hastening ship; it is chaos, and trammels the birth of a world. Good is one; evil is ubiquitous. Evil dislocates the logic of Life. It causes the bird to devour the fly and the comet to destroy the planet. Evil is a blot on the page of creation.

The darkness of night is full of vertiginous uncertainty.

Whoso would sound its depths is submerged, and struggles therein.

What fatigue to be compared to this contemplation of shadows. It is the study of annihilation.

There is no sure hold on which the soul may rest. There are ports of departure, and no havens for arrival. The interlacing of contradictory solutions; all the branches of doubt seen at a glance; the ramifications of phenomena budding limitlessly from some undefined impulse; laws intersecting each other; an incomprehensible promiscuity causing the mineral to become vegetable; the vegetable to rise to higher life; thought to gather weight; love to shine and gravitation to attract; the immense range presented to view by all questions, extending itself into the limitless obscurity; the half seen, suggesting the unknown; the cosmic correlation appearing clearly, not to sight but to intelligence, in the vast, dim space; the invisible become visible – these are the great overshadowing! Man lives beneath it. He is ignorant of detail, but he carries, in such proportion as he is able to bear, the weight of the monstrous whole. This obsession prompted the astronomy of the Chaldean shepherds. Involuntary revelations flow from creation; hints of science fall from it unconsciously and are absorbed by the ignorant. Every solitary, impregnated in this mysterious way, becomes, without being aware of it, a natural philosopher.

The darkness is indivisible. It is inhabited. Inhabited by the changeless absolute; inhabited also by change. Action exists there, disquieting thought! An awful creative will works out its phases. Premeditations, Powers, fore-ordained Destinies, elaborate there together an incommensurable work. A life of horror and terror is hidden therein. There are vast evolutions of suns; the stellar family, the planetary family; zodiacal pollen; the Quid Divinum of currents; effluvia, polarisations, and attractions; there are embraces and antagonisms; a magnificent flux and reflux of universal antithesis; the imponderable, free-floating around fixed centres; there is the sap of globes and light beyond globes; the wandering atom, the scattered germ, the processes of fecundity, meetings for union and for combat; unimagined profusion, distances which are as a dream, vertiginous orbits, the rush of worlds into the incalculable; marvels following each other in the obscurity. One mechanism works throughout in the breath of fleeing spheres, and the wheels that we know are turning. The sage conjectures; the ignorant man believes and trembles. These things exist and yet are hidden; they are inexpugnable, beyond reach, beyond approach.

We are convinced and oppressed – we feel, we know not what dark evidence within us; we realise nothing, but are crushed by the impalpable.

All is incomprehensible, but nothing is unintelligible.

And add to all that, the tremendous question: Is this immanent universe a Being?

We exist beneath the shadow. We look; we listen. And meanwhile the dark earth rolls onward. The flowers are conscious of this tremendous motion; the one opens at eleven in the evening and the other at five in the morning. Astounding sense of law! And in other depths of wonder, the drop of water is a world; the infusoria breed; animalculæ display gigantic fecundity, the imperceptible reveals its grandeur, immensity manifests itself, in an inverse sense; there are algæ that produce in an hour thirteen hundred millions of their kind. Every enigma is propounded in one. The irreducible is before us. Hence we are constrained to some kind of faith. An involuntary belief is the result. But belief does not ensure peace of mind. Faith has an extraordinary desire to take shape. Hence religions. Nothing is so overwhelming as a formless faith.

And despite of thought or desire or inward resistance, to look at the darkness is to fall into profound and wondering meditation. What can we make of these phenomena! How should we act beneath their united forces? To divide such weight of oppression is impossible. What reverie can follow all these mystic vistas? What abstruse revelations arise, stammering, and are obscure from their very mass, as a hesitating speech. Darkness is silence, but such a silence suggests everything. One majestic thought is the result: God – God is the irrepressible idea that springs within man's soul. Syllogisms, feuds, negations, systems, religions cannot destroy it. This idea is affirmed by the whole dark universe. Yet unrest is everywhere in fearful immanence. The wondrous correlation of forces is manifested in the upholding of the balanced darkness. The universe is suspended and nothing falls. Incessant and immeasurable changes operate without accident or destruction. Man participates in the constant changes, and in experiencing such he names them Destiny. But where does destiny begin? And where does nature end? What difference is there between an event and a season? between a sorrow and a rainfall? between a virtue and a star? An hour, is it not a rolling wave? The wheels of creation revolve mechanically regardless of man. The starry sky is a vision of wheels, pendulums, and counterpoise.

He who contemplates it cannot but ponder upon it.