The Pocket R.L.S.: Being Favourite Passages from the Works of Stevenson

‘The cost of a thing,’ says he, ‘is the amount OF WHAT I WILL CALL LIFE which is required to be exchanged for it, immediately or in the long-run.’ I have been accustomed to put it to myself, perhaps more clearly, that the price we have to pay for money is paid in liberty. Between these two ways of it, at least, the reader will probably not fail to find a third definition of his own; and it follows, on one or other, that a man may pay too dearly for his livelihood, by giving, in Thoreau’s terms, his whole life for it, or, in mine, bartering for it the whole of his available liberty, and becoming a slave till death. There are two questions to be considered – the quality of what we buy, and the price we have to pay for it. Do you want a thousand a year, a two thousand a year, or a ten thousand a year livelihood? and can you afford the one you want? It is a matter of taste; it is not in the least degree a question of duty, though commonly supposed so. But there is no authority for that view anywhere. It is nowhere in the Bible. It is true that we might do a vast amount of good if we were wealthy, but it is also highly improbable; not many do; and the art of growing rich is not only quite distinct from that of doing good, but the practice of the one does not at all train a man for practising the other.

We may escape uncongenial toil, only to devote ourselves to that which is congenial. It is only to transact some higher business that even Apollo dare play the truant from Admetus. We must all work for the sake of work; we must all work, as Thoreau says again, in any ‘absorbing pursuit – it does not much matter what, so it be honest’; but the most profitable work is that which combines into one continued effort the largest proportion of the powers and desires of a man’s nature; that into which he will plunge with ardour, and from which he will desist with reluctance; in which he will know the weariness of fatigue, but not that of satiety; and which will be ever fresh, pleasing and stimulating to his taste. Such work holds a man together, braced at all points; it does not suffer him to doze or wander; it keeps him actively conscious of himself, yet raised among superior interests; it gives him the profit of industry with the pleasures of a pastime. This is what his art should be to the true artist, and that to a degree unknown in other and less intimate pursuits. For other professions stand apart from the human business of life; but an art has the seat at the centre of the artist’s doings and sufferings, deals directly with his experiences, teaches him the lessons of his own fortunes and mishaps, and becomes a part of his biography.

     Farewell fair day and fading light!     The clay-born here, with westward sight,     Marks the huge sun now downward soar.     Farewell.  We twain shall meet no more.     Farewell.  I watch with bursting sigh     My late contemned occasion die.     I linger useless in my tent:     Farewell, fair day, so foully spent!     Farewell, fair day.  If any God     At all consider this poor clod,     He who the fair occasion sent     Prepared and placed the impediment.     Let him diviner vengeance take —     Give me to sleep, give me to wake     Girded and shod, and bid me play     The hero in the coming day!

Perpetual devotion to what a man calls his business, is only to be sustained by perpetual neglect of many other things. And it is not by any means certain that a man’s business is the most important thing he has to do. To an impartial estimate it will seem clear that many of the wisest, most virtuous, and most beneficent parts that are to be played upon the Theatre of Life are filled by gratuitous performers, and pass, among the world at large, as phases of idleness. For in that Theatre, not only the walking gentlemen, singing chambermaids, and diligent fiddlers in the orchestra, but those who look on and clap their hands from the benches, do really play a part and fulfil important offices towards the general result.

The fact is, fame may be a forethought and an afterthought, but it is too abstract an idea to move people greatly in moments of swift and momentous decision. It is from something more immediate, some determination of blood to the head, some trick of the fancy, that the breach is stormed or the bold word spoken. I am sure a fellow shooting an ugly weir in a canoe has exactly as much thought about fame as most commanders going into battle; and yet the action, fall out how it will, is not one of those the muse delights to celebrate. Indeed, it is difficult to see why the fellow does a thing so nameless and yet so formidable to look at, unless on the theory that he likes it.

It is but a lying cant that would represent the merchant and the banker as people disinterestedly toiling for mankind, and then most useful when absorbed in their transactions; for the man is more important than his services.

It was my custom, as the hours dragged on, to repeat the question, ‘When will the carts come in?’ and repeat it again and again until at last those sounds arose in the street that I have heard once more this morning. The road before our house is a great thoroughfare for early carts. I know not, and I never have known, what they carry, whence they come, or whither they go. But I know that, long ere dawn, and for hours together, they stream continuously past, with the same rolling and jerking of wheels, and the same clink of horses’ feet. It was not for nothing that they made the burthen of my wishes all night through. They are really the first throbbings of life, the harbingers of day; and it pleases you as much to hear them as it must please a shipwrecked seaman once again to grasp a hand of flesh and blood after years of miserable solitude. They have the freshness of the daylight life about them. You can hear the carters cracking their whips and crying hoarsely to their horses or to one another; and sometimes even a peal of healthy, harsh horse-laughter comes up to you through the darkness. There is now an end to mystery and fear. Like the knocking at the door in MACBETH, or the cry of the watchman in the TOUR DE NESLE, they show that the horrible caesura is over, and the nightmares have fled away, because the day is breaking and the ordinary life of men is beginning to bestir itself among the streets.

She was as dead an old woman as ever I saw; no more than bone and parchment, curiously put together. Her eyes, with which she interrogated mine, were vacant of sense. It depends on what you call seeing, whether you might not call her blind. Perhaps she had known love; perhaps borne children, suckled them, and given them pet names. But now that was all gone by, and had left her neither happier nor wiser; and the best she could do with her mornings was to come up here into the cold church and juggle for a slice of heaven. It was not without a gulp that I escaped into the streets and the keen morning air. Morning? why, how tired of it she would be before night! and if she did not sleep, how then? It is fortunate that not many of us are brought up publicly to justify our lives at the bar of threescore years and ten; fortunate that such a number are knocked opportunely on the head in what they call the flower of their years, and go away to suffer for their follies in private somewhere else. Otherwise, between sick children and discontented old folk, we might be put out of all conceit of life.

When I was going, up got my old stroller, and off with his hat. ‘I am afraid,’ said he, ‘that monsieur will think me altogether a beggar; but I have another demand to make upon him.’ I began to hate him on the spot. ‘We play again to-night,’ he went on. ‘Of course I shall refuse to accept any more money from monsieur and his friends, who have been already so liberal. But our programme of to-night is something truly creditable; and I cling to the idea that monsieur will honour us with his presence. And then, with a shrug and a smile: ‘Monsieur understands – the vanity of an artist!’ Save the mark! The vanity of an artist! That is the kind of thing that reconciles me to life: a ragged, tippling, incompetent old rogue, with the manners of a gentleman and the vanity of an artist, to keep up his self-respect!

Time went on, and the boy’s health still slowly declined. The Doctor blamed the weather, which was cold and boisterous. He called in his CONFRERE from Burron, took a fancy for him, magnified his capacity, and was pretty soon under treatment himself – it scarcely appeared for what complaint. He and Jean-Marie had each medicine to take at different periods of the day. The Doctor used to lie in wait for the exact moment, watch in hand. ‘There is nothing like regularity,’ he would say, fill out the doses, and dilate on the virtues of the draught; and if the boy seemed none the better, the Doctor was not at all the worse.

‘I lead you,’ he would say, ‘by the green pastures. My system, my beliefs, my medicines, are resumed in one phrase – to avoid excess. Blessed nature, healthy, temperate nature, abhors and exterminates excess. Human law in this matter imitates at a great distance her provisions; and we must strive to supplement the efforts of the law. Yes, boy, we must be a law to ourselves and for our neighbours – LEX ARMATA – armed, emphatic, tyrannous law. If you see a crapulous human ruin snuffing, dash from him his box! The judge, though in a way an admission of disease, is less offensive to me than either the doctor or the priest. Above all, the doctor – the doctor and the purulent trash and garbage of his pharmacopoeia! Pure air – from the neighbourhood of a pinetum for the sake of the turpentine – unadulterated wine, and the reflections of an unsophisticated spirit in the presence of the works of nature – these, my boy, are the best medical appliances and the best religious comforts. Devote yourself to these. Hark! there are the bells of Bourron (the wind is in the North, it will be fair). How clear and airy is the sound! The nerves are harmonised and quieted; the mind attuned to silence; and observe how easily and regularly beats the heart! Your unenlightened doctor would see nothing in these sensations; and yet you yourself perceive they are a part of health. Did you remember your cinchona this morning? Good. Cinchona also is a work of nature; it is, after all, only the bark of a tree which we might gather for, ourselves if we lived in the locality.’

The accepted novelist may take his novel up and put it down, spend days upon it in vain, and write not any more than he makes haste to blot. Not so the Beginner. Human nature has certain rights; instinct – the instinct of self-preservation – forbids that any man (cheered and supported by the consciousness of no previous victory) should endure the miseries of unsuccessful literary toil beyond a period to be measured in weeks. There must be something for hope to feed upon. The beginner must have a slant of wind, a lucky vein must be running, he must be in one of those hours when the words come and the phrases balance themselves – EVEN TO BEGIN. And having begun, what a dread looking forward is that until the book shall be accomplished! For so long a time the slant is to continue unchanged, the vein to keep running, for so long a time you must keep at command the same quality of style: for so long a time your puppets are to be always vital, always consistent, always vigorous!

What is this fortunate circumstance, my friend? inquired Anastasie, not heeding his protest, which was of daily recurrence.

‘That we have no children, my beautiful,’ replied the Doctor. ‘I think of it more and more as the years go on, and with more and more gratitude towards the Power that dispenses such afflictions. Your health, my darling, my studious quiet, our little kitchen delicacies, how they would all have suffered, how they would all have been sacrificed! And for what? Children are the last word of human imperfection. Health flees before their face. They cry, my dear; they put vexatious questions; they demand to be fed, to be washed, to be educated, to have their noses blowed; and then, when the time comes, they break our hearts, as I break this piece of sugar. A pair of professed egoists, like you and me, should avoid offspring, like an infidelity.’

‘Indeed!’ said she; and she laughed. ‘Now, that is like you – to take credit for the thing you could not help.’

I have been made to learn that the doom and burthen of our life is bound for ever on man’s shoulders, and when the attempt is made to cast it off, it but returns upon us with more unfamiliar and more awful pressure.

     Forth from the casement, on the plain     Where honour has the world to gain,     Pour forth and bravely do your part,     O knights of the unshielded heart!     ‘Forth and for ever forward! – out     From prudent turret and redoubt,     And in the mellay charge amain,     To fall, but yet to rise again!     Captive?  Ah, still, to honour bright,     A captive soldier of the right!     Or free and fighting, good with ill?     Unconquering but unconquered still!     O to be up and doing, O     Unfearing and unshamed to go     In all the uproar and the press     About my human business!     My undissuaded heart I hear     Whisper courage in my ear.     With voiceless calls, the ancient earth     Summons me to a daily birth.

Yet it is to this very responsibility that the rich are born. They can shuffle off the duty on no other; they are their own paymasters on parole; and must pay themselves fair wages and no more. For I suppose that in the course of ages, and through reform and civil war and invasion, mankind was pursuing some other and more general design than to set one or two Englishmen of the nineteenth century beyond the reach of needs and duties. Society was scarce put together, and defended with so much eloquence and blood, for the convenience of two or three millionaires and a few hundred other persons of wealth and position. It is plain that if mankind thus acted and suffered during all these generations, they hoped some benefit, some ease, some wellbeing, for themselves and their descendants; that if they supported law and order, it was to secure fair-play for all; that if they denied themselves in the present, they must have had some designs on the future. Now a great hereditary fortune is a miracle of man’s wisdom and mankind’s forbearance; it has not only been amassed and handed down, it has been suffered to be amassed and handed down; and surely in such consideration as this, its possessor should find only a new spur to activity and honour, that with all this power of service he should not prove unserviceable, and that this mass of treasure should return in benefits upon the race. If he had twenty, or thirty, or a hundred thousand at his banker’s, or if all Yorkshire or all California were his to manage or to sell, he would still be morally penniless, and have the world to begin like Whittington, until he had found some way of serving mankind. His wage is physically in his own hand; but, in honour, that wage must still be earned. He is only steward on parole of what is called his fortune. He must honourably perform his stewardship. He must estimate his own services and allow himself a salary in proportion, for that will be one among his functions. And while he will then be free to spend that salary, great or little, on his own private pleasures, the rest of his fortune he but holds and disposes under trust for mankind; it is not his, because he has not earned it; it cannot be his, because his services have already been paid; but year by year it is his to distribute, whether to help individuals whose birthright and outfit has been swallowed up in his, or to further public works and institutions.

‘Tis a fine thing to smart for one’s duty; even in the pangs of it there is contentment.

We all suffer ourselves to be too much concerned about a little poverty; but such considerations should not move us in the choice of that which is to be the business and justification of so great a portion of our lives and like the missionary, the patriot, or the philosopher, we should all choose that poor and brave career in which we can do the most and best for mankind.

The salary in any business under heaven is not the only, nor indeed the first, question. That you should continue to exist is a matter for your own consideration; but that your business should be first honest, and second useful, are points in which honour and morality are concerned.

There is only one wish realisable on the earth; only one thing that can be perfectly attained: Death. And from a variety of circumstances we have no one to tell us whether it be worth attaining.

A strange picture we make on our way to our chimaeras, ceaselessly marching, grudging ourselves the time for rest; indefatigable, adventurous pioneers. It is true that we shall never reach the goal; it is even more than probable that there is no such place; and if we lived for centuries and were endowed with the powers of a god, we should find ourselves not much nearer what we wanted at the end. O toiling hands of mortals! O unwearied feet, travelling ye know not whither! Soon, soon, it seems to you,’ you must come forth on some conspicuous hilltop, and but a little way further, against the setting sun, descry the spires of El Dorado. Little do ye know your own blessedness; for to travel hopefully is a better thing than to arrive, and the true success is to labour.

A man who must separate himself from his neighbours’ habits in order to be happy, is in much the same case with one who requires to take opium for the same purpose. What we want to see is one who can breast into the world, do a man’s work, and still preserve his first and pure enjoyment of existence.

There is apt to be something unmanly, something almost dastardly, in a life that does not move with dash and freedom, and that fears the bracing contact of the world.

You cannot run away from a weakness; you must some time fight it out or perish; and if that be so, why not now, and where you stand?

Life as a matter of fact, partakes largely of the nature of tragedy. The gospel according to Whitman, even if it be not so logical, has this advantage over the gospel according to Pangloss, that it does not utterly disregard the existence of temporal evil. Whitman accepts the fact of disease and wretchedness like an honest man; and instead of trying to qualify it in the interest of his optimism, sets himself to spur people up to be helpful.

Indeed, I believe this is the lesson; if it is for fame that men do brave actions, they are only silly fellows after all.

To avoid an occasion for our virtues is a worse degree of failure than to push forward pluckily and make a fall. It is lawful to pray God that we be not led into temptation; but not lawful to skulk from those that come to us.

To be honest, to be kind – to earn a little and to spend a little less, to make upon the whole a family happier for his presence, to renounce when that shall be necessary and not to be embittered, to keep a few friends, but these without capitulation – above all, on the same grim conditions, to keep friends with himself – here is a task for all that a man has of fortitude and delicacy.

As we dwell, we living things, in our isle of terror and under the imminent hand of death, God forbid it should be man the erected, the reasoner, the wise in his own eyes’ – God forbid it should be man that wearies in welldoing, that despairs of unrewarded effort, or utters the language of complaint. Let it be enough for faith, that the whole creation groans in mortal frailty, strives with unconquerable constancy: surely not all in vain.

I find I never weary of great churches. It is my favourite kind of mountain scenery. Mankind was never so happily inspired as when it made a cathedral: a thing as single and specious as a statue to the first glance, and yet, on examination, as lively and interesting as a forest in detail. The height of spires cannot be taken by trigonometry; they measure absurdly short, but how tall they are to the admiring eye! And where we have so many elegant proportions, growing one out of the other, and all together into one, it seems as if proportion transcended itself and became something different and more imposing. I could never fathom how a man dares to lift up his voice to preach in a cathedral. What is he to say that will not be an anti-climax? For though I have heard a considerable variety of sermons, I never yet heard one that was so expressive as a cathedral. ‘Tis the best preacher itself, and preaches day and night; not only telling you of man’s art and aspirations in the past, but convicting your own soul of ardent sympathies; or rather, like all good preachers, it sets you preaching to yourself – and every man is his own doctor of divinity in the last resort.

As the business man comes to love the toil, which he only looked upon at first as a ladder towards other desires and less unnatural gratifications, so the dumb man has felt the charm of his trade and fallen captivated before the eyes of sin. It is a mistake when preachers tell us that vice is hideous and loathsome; for even vice has her Horsel and her devotees, who love her’ for her own sake.

Between these two, I now felt I had to choose. My two natures had memory in common, but all other faculties were most unequally shared between them. Jekyll (who was composite) now with the most sensitive apprehensions, now with a greedy gusto, projected and shared in the pleasures and adventures of Hyde; but Hyde was indifferent to Jekyll, or but remembered him as the mountain bandit remembers the cavern in which he conceals himself from pursuit. Jekyll had more than a father’s interest; Hyde had more than a son’s indifference. To cast in my lot with Jekyll was to die to those appetites which I had long secretly indulged, and had of late begun to pamper. To cast it in with Hyde was to die to a thousand interests and aspirations, and to become, at a blow and for ever, despised and friendless. The bargain might appear unequal; but there was still another consideration in the scale; for while Jekyll would suffer smartingly in the fires of abstinence, Hyde would be not even conscious of all that he had lost. Strange as my circumstances were, the terms of this debate are as old and commonplace as man; much the same inducements and alarms cast the die for any tempted and trembling sinner; and it fell out with me, as it falls with so vast a majority of my fellows, that I chose the better part, and was found wanting in the strength to keep to it.

Many a man would have even blazoned such irregularities as I was guilty of; but from the high views that I had set before me, I regarded and hid them with an almost morbid sense of shame. It was thus rather the exacting nature of my aspirations than any particular degradation in my faults that made me what I was, and, with even a deeper trench than in the majority of men, severed in me those provinces of good and ill which divide and compound man’s dual nature. In this case I was driven to reflect deeply and inveterately on that hard law of life, which lies at the root of religion and is one of the most plentiful springs of distress. Though so profound a double dealer, I was in no sense a hypocrite; both sides of me were in dead earnest; I was no more myself when I laid aside restraint and plunged in shame, than when I laboured, in the eye of day, at the furtherance of knowledge or the relief of sorrow and suffering. And it chanced that the direction of my scientific studies, which led wholly towards the mystic and the transcendental, reacted and shed a strong light on this consciousness of the perennial war among my members. With every day, and from both sides of my intelligence, the moral and the intellectual, I thus drew steadily nearer to that truth, by whose partial discovery I have been doomed to such a dreadful shipwreck: that man is not truly one, but truly two.

It may be argued again that dissatisfaction with our life’s endeavour springs in some degree from dulness. We require higher tasks because we do not recognise the height of those we have. Trying to be kind and honest seems an affair too simple and too inconsequential for gentlemen of our heroic mould; we had rather set ourselves something bold, arduous, and conclusive; we had rather found a schism or suppress a heresy, cut off a hand or mortify an appetite. But the task before us, which is to co-endure with our existence, is rather one of microscopic fineness, and the heroism required is that of patience. There is no cutting of the Gordian knots of life; each must be smilingly unravelled.

It is perhaps a more fortunate destiny to have a taste for collecting shells than to be born a millionaire. Although neither is to be despised, it is always better policy to learn an interest than to make a thousand pounds; for the money will soon be spent, or perhaps you may feel no joy in spending it; but the interest remains imperishable and ever new. To become a botanist, a geologist, a social philosopher, an antiquary, or an artist, is to enlarge one’s possessions in the universe by an incalculably higher degree, and by a far surer sort of property, than to purchase a farm of many acres.