A certain sort of voluntary abstraction is the oldest and choicest of social attitudes. In France, where all esthetic discoveries are made, it was crowned long ago: la sainte indiffèrence is, or may be, a cult, and le saint indiffèrent an articled practitioner. For the Gallic mind, brought up at the knee of a consistent paradox, has found that not to appear concerned about a desired good is the only method to possess it; full happiness is given, in other words, to the very man who will never sue for it. This is a secret neat as that of the Sphinx: to “go softly” among events, yet domineer them. Without fear: not because we are brave, but because we are exempt: we bear so charmed a life that not even Baldur’s mistletoe can touch us to harm us. Without solicitude: for the essential thing is trained, falcon-like, to light from above upon our wrists, and it has become with us an automatic motion to open the hand, and drop what appertains to us no longer. Be it renown or a new hat, the shorter stick of celery, or
The friends to whom we had no natural right,
The homes that were not destined to be ours,
it is all one: let it fall away! since only so, by depletions, can we buy serenity and a blithe mien. It is diverting to study, at the feet of Antisthenes and of Socrates his master, how many indispensables man can live without; or how many he can gather together, make over into luxuries, and so abrogate them. Thoreau somewhere expresses himself as full of divine pity for the “mover,” who on May-Day clouds city streets with his melancholy household caravans: fatal impedimenta for an immortal. No: furniture is clearly a superstition. “I have little, I want nothing; all my treasure is in Minerva’s tower.” Not that the novice may not accumulate. Rather, let him collect beetles and Venetian interrogation-marks; if so be that he may distinguish what is truly extrinsic to him, and bestow these toys, eventually, on the children of Satan who clamor at the monastery gate. Of all his store, unconsciously increased, he can always part with sixteen-seventeenths, by way of concession to his individuality, and think the subtraction so much concealing marble chipped from the heroic figure of himself. He would be a donor from the beginning; before he can be seen to own, he will disencumber, and divide. Strange and fearful is his discovery, amid the bric-a-brac of the world, that this knowledge, or this material benefit, is for him alone. He would fain beg off from the acquisition, and shake the touch of the tangible from his imperious wings. It is not enough to cease to strive for personal favor; your true indifférent is Early Franciscan: caring not to have, he fears to hold. Things useful need never become to him things desirable. Towards all commonly-accounted sinecures, he bears the coldest front in Nature, like a magician walking a maze, and scornful of its flower-bordered detentions. “I enjoy life,” says Seneca, “because I am ready to leave it.” Meanwhile, they who act with too jealous respect for their morrow of civilized comfort, reap only indigestion, and crow’s-foot traceries for their deluded eye-corners.
Now nothing is farther from le saint indifférent than cheap indifferentism, so-called: the sickness of sophomores. His business is to hide, not to display, his lack of interest in fripperies. It is not he who looks languid, and twiddles his thumbs for sick misplacedness, like Achilles among girls. On the contrary, he is a smiling industrious elf, monstrous attentive to the canons of polite society. In relation to others, he shows what passes for animation and enthusiasm; for at all times his character is founded on control of these qualities, not on the absence of them. It flatters his sense of superiority that he may thus pull wool about the ears of joint and several. He has so strong a will that it can be crossed and counter-crossed, as by himself, so by a dozen outsiders, without a break in his apparent phlegm. He has gone through volition, and come out at the other side of it; everything with him is a specific act: he has no habits. Le saint indifférent is a dramatic wight: he loves to refuse your proffered six per cent, when, by a little haggling, he may obtain three-and-a-half. For so he gets away with his own mental processes virgin: it is inconceivable to you that, being sane, he should so comport himself. Amiable, perhaps, only by painful propulsions and sore vigilance, let him appear the mere inheritor of easy good-nature. Unselfish out of sheer pride, and ever eager to claim the slippery side of the pavement, or the end cut of the roast (on the secret ground, be it understood, that he is not as Capuan men, who wince at trifles), let him have his ironic reward in passing for one whose physical connoisseurship is yet in the raw. That sympathy which his rule forbids his devoting to the usual objects, he expends, with some bravado, upon their opposites; for he would fain seem a decent partizan of some sort, not what he is, a bivalve intelligence, Tros Tyriusque. He is known here and there, for instance, as valorous in talk; yet he is by nature a solitary, and, for the most, part, somewhat less communicative than
the wind that sings to himself as he makes stride,
Lonely and terrible, on the Andean height.
Imagining nothing idler than words in the face of grave events, he condoles and congratulates with the genteelest air in the world. In short, while there is anything expected of him, while there are spectators to be fooled, the stratagems of the fellow prove inexhaustible. It is only when he is quite alone that he drops his jaw, and stretches his legs; then heigho! arises like a smoke, and envelopes him becomingly, the beautiful native well-bred torpidity of the gods, of poetic boredom, of “the Oxford manner.”
“How weary, stale, flat, and unprofitable!” sighed Hamlet of this mortal outlook. As it came from him in the beginning, that plaint, in its sincerity, can come only from the man of culture, who feels about him vast mental spaces and depths, and to whom the face of creation is but comparative and symbolic. Nor will he breathe it in the common ear, where it may woo misapprehensions, and breed ignorant rebellion. The unlettered must ever love or hate what is nearest him, and, for lack of perspective, think his own fist the size of the sun. The social prizes, which, with mellowed observers, rank as twelfth or thirteenth in order of desirability, such as wealth and a foothold in affairs, seem to him first and sole; and to them he clings like a barnacle. But to our indifférent, nothing is so vulgar as close suction. He will never tighten his fingers on loaned opportunity; he is a gentleman, the hero of the habitually relaxed grasp. A light unprejudiced hold on his profits strikes him as decent and comely, though his true artistic pleasure is still in “fallings from us, vanishings.” It costs him little to loose and to forego, to unlace his tentacles, and from the many who push hard behind, to retire, as it were, on a never-guessed-at competency, “richer than untempted kings.” He would not be a life-prisoner, in ever so charming a bower. While the tranquil Sabine Farm is his delight, well he knows that on the dark trail ahead of him, even Sabine Farms are not sequacious. Thus he learns betimes to play the guest under his own cedars, and, with disciplinary intent, goes often from them; and, hearing his heart-strings snap third night he is away, rejoices that he is again a freedman. Where his foot is planted (though it root not anywhere), he calls that spot home. No Unitarian in locality, it follows that he is the best of travelers, tangential merely, and pleased with each new vista of the human Past. He sometimes wishes his understanding less, that he might itch deliciously with a prejudice. With cosmic congruities, great and general forces, he keeps, all along, a tacit understanding, such as one has with beloved relatives at a distance; and his finger, airily inserted in his outer pocket, is really upon the pulse of eternity. His vocation, however, is to bury himself in the minor and immediate task; and from his intent manner, he gets confounded, promptly and permanently, with the victims of commercial ambition.
The true use of the much-praised Lucius Cary, Viscount Falkland, has hardly been apprehended: he is simply the patron saint of indifférents. From first to last, almost alone in that discordant time, he seems to have heard far-off resolving harmonies, and to have been rapt away with foreknowledge. Battle, to which all knights were bred, was penitential to him. It was but a childish means: and to what end? He meanwhile—and no man carried his will in better abeyance to the scheme of the universe—wanted no diligence in camp or council. Cares sat handsomely on him who cared not at all, who won small comfort from the cause which his conscience finally espoused. He labored to be a doer, to stand well with observers; and none save his intimate friends read his agitation and profound weariness. “I am so much taken notice of,” he writes, “for an impatient desire for peace, that it is necessary I should likewise make it appear how it is not out of fear for the utmost hazard of war.” And so, driven from the ardor he had to the simulation of the ardor he lacked, loyally daring, a sacrifice to one of two transient opinions, and inly impartial as a star, Lord Falkland fell: the young never-to-be-forgotten martyr of Newburg field. The imminent deed he made a work of art; and the station of the moment the only post of honor. Life and death may be all one to such a man: but he will at least take the noblest pains to discriminate between Tweedledum and Tweedledee, if he has to write a book about the variations of their antennæ. And like the Carolian exemplar is the disciple. The indifférent is a good thinker, or a good fighter. He is no “immartial minion,” as dear old Chapman suffers Hector to call Tydides. Nevertheless, his sign-manual is content with humble and stagnant conditions. Talk of scaling the Himalayas of life affects him, very palpably, as “tall talk.” He deals not with things, but with the impressions and analogies of things. The material counts for nothing with him: he has moulted it away. Not so sure of the identity of the higher course of action as he is of his consecrating dispositions, he fells that he may make heaven again, out of sundries, as he goes. Shall not a beggarly duty, discharged with perfect temper, land him in “the out-courts of Glory,” quite as successfully as grand Sunday-school excursion to front the cruel Paynim foe? He thinks so. Experts have thought so before him. Francis Drake, with the national alarum instant in his ears, desired first to win at bowls, on the Devon sward, “and afterwards to settle with the Don.” No one will claim a buccaneering hero for an indifférent, however. The Jesuit novices were ball-playing almost at that very time, three hundred years ago, when some too speculative companion, figuring the end of the world in a few moments (with just leisure enough, between, to be shriven in chapel, according to his own thrifty mind), asked Louis of Gonzaga how he, on his part, should employ the precious interval. “I should go on with the game,” said the most innocent and most ascetic youth among them. But to cite the behavior of any of the saints is to step over the playful line allotted. Indifference of the mundane brand is not to be confounded with their detachment, which is emancipation wrought in the soul, and the ineffable efflorescence of the Christian spirit. Like most supernatural virtues, it has a laic shadow; the counsel to abstain, and to be unsolicitous, is one not only of perfection, but also of polity. A very little nonadhesion to common affairs, a little reserve of unconcern, and the gay spirit of sacrifice, provide the moral immunity which is the only real estate. The indifférent believes in storms: since tales of shipwreck encompass him. But once among his own kind, he wonders that folk should be circumvented by merely extraneous powers! His favorite catch, woven in among escaped dangers, rises through the roughest weather, and daunts it:
Now strike your sailes, ye jolly mariners,
For we be come into a quiet rode.
No slave to any vicissitude, his imagination is, on the contrary, the cheerful obstinate tyrant of all that is. He lives, as Keats once said of himself, “in a thousand worlds,” withdrawing at will from one to another, often curtailing his circumference to enlarge his liberty. His universe is a universe of balls, like those which the cunning Oriental carvers make out of ivory; each entire surface perforated with the same delicate pattern, each moving prettily and inextricably within the other, and all but the outer one impossible to handle. In some such innermost asylum the right sort of dare-devil sits smiling, while men rage or weep.
Guiney, Louise Imogen. “The precept of peace.” 1894. Quotidiana. Ed. Patrick Madden. 5 Mar 2007. 25 Mar 2017 <http://essays.quotidiana.org/guiney/precept_of_peace/>.
No kingdom can flourish or be at ease, in which there is no peace.
The very felicity of life itself, which depends upon the tranquillity and contentment of a well-descended spirit, and the resolution and assurance of a well-ordered soul, ought never to be attributed to any man till he has first been seen to play the last, and, doubtless, the hardest act of his part.
The votaries of fame may acquire a sort of insensibility to death and its consequences. But he alone whose peace is made with God, can walk with composure through the gloomy valley of the shadow of death, and fear no evil.
The bulk of happiness stacked up in Limbo appears, on careful looking, to be an agglomeration of other lost things; justice, charm, appreciation, and faith in one another.
Though we do nothing, time keeps his constant pace, and flies as fast in idleness as in employment.