I do not understand how any one who has watched the breaking of a summer day can question the noblest faiths of man. William Blake, with that integrity of insight which is often the possession of the true mystic, declared that when he was asked if he saw anything more in a sunset than a round disk of fire, he could only answer that he saw an innumerable company of the heavenly host crying "Holy, Holy, Holy Lord God Almighty!" The birth of a day is a diviner miracle even than its death. They were true poets who wrote the old Vedic hymns and sang those wonderful adorations when the last stars were fading in the splendour of the dawn. Beside the glory of the sun's announcement all royal progresses are tawdry and mean; beside the beauty of the dawn, slowly unveiling the day while the heavens wait in silent worship, all poetry is idle and empty. It is the divinest of all the visible processes of Nature, and the sublimest of all her marvellous symbolism.

On such a morning as this, twelve years ago, Amiel wrote in his diary: "The whole atmosphere has a luminous serenity, a limpid clearness. The islands are like swans swimming in a golden stream. Peace, splendour, boundless space! . . . I long to catch the wild bird, happiness, and tame it. These mornings impress me indescribably. They intoxicate me, they carry me away. I feel beguiled out of myself, dissolved in sunbeams, breezes, perfumes, and sudden impulses of joy. And yet all the time I pine for I know not what intangible Eden." In these few words this master of poetic meditation suggests without expressing the indescribable impression which a summer carries into every sensitive nature.

Last night the world was sorrowful, worn, and dulled; but lo! the new day has but touched it and all the invisible choirs are heard again; the old hope returns like a tide, and out of the unseen depths a new life breaks soundless upon the unseen shores and sends its hidden currents into every dried and empty channel and pool. The worn old world has been created anew, and God has spoken again the word out of which all living things grow. In the silence and peace and freshness of this morning hour one feels the inspiration of nature as a direct and personal gift; the inbreathing, which has renewed the beauty and fertility about him, renews his spirit also. He responds to the fresh and invigorating atmosphere with a soul sensitive with sudden return of zest to every beautiful sight and sound. No longer an alien in this world which has never known human care and regret, he enters by right of citizenship into all its privileges of unwatched freedom and unclouded serenity. One is not absorbed by the glory of the morning, but set free by it. There are times when Nature permits no rivalry; she claims every thought and gives herself to us only as we give ourselves to her. She effaces us and takes complete possession of our souls. Not so, however, does she usurp the throne of our own personal life in those early hours when the sun, the master artist, whose touch has coloured every leaf and tinted every flower, demands her adoration. Then it is, perhaps, that she turns her thoughts from all lesser companionships and, rapt in universal worship, suffers us to pass and repass as unnoticed as the idlers in the cathedral by those who kneel at the chancel rail.

I confess I never find myself quite unmoved in this sacred hour, announced only by the stars veiling their faces and the birds breaking the silence with their tumultuous song. The universal faith becomes mine also, and from the common worship I am not debarred. My thought rises whither the mists, parted from the unseen censers, are rising: I feel within me the revival of aspirations and faiths that were fast overclouding; the stir of old hopes is in my heart; the thrill of old purposes is in my soul. Once more Nature is serving me in an hour of need; serving me not by drawing me to herself, but by setting me free from a world that was beginning to master and make me its slave.

Now all that insensibly growing servitude slips from me; once more I am free and my own. The inexhaustible life that is behind all visible things, constantly flowing in upon us when we keep the channels open, recreates whatever was noblest and truest in me. With Nature, I believe; and believing, I also share in the universal worship.

Emerson somewhere says, writing about the most difficult of Plato's dialogues, that one must often wait long for the hour when one is strong enough to grapple with and master it, but sooner or later the fitting morning will come. It is the morning which gives us faith in the most arduous achievements, and invigorates us to undertake them. In the morning all things are possible because the heavens and the earth are so visibly united in the fellowship of common life; the one pouring down a measureless and penetrating tide of vitality, the other eagerly, worshipfully receptive. Nature has no more inspiring truth for us than this constant and complete enfolding of our life by a higher and vaster life, this unbroken play of a diviner purpose and force through us. Nothing is lost, nothing really dies; all things are conserved by an energy which transforms, reorganises, and perpetuates in new and finer forms all visible things. The silence of winter counterfeits the repose of death, but it is not even a pause of life; invisibly to us the great movement goes on in the earth under our feet. While we watch by our household fires, the unseen architects are planning the summer, and the sublime march of the stars is noiselessly bringing back the bloom and the perfume that seem to have vanished forever. Every morning restores something we thought lost, recalls some charm that seemed to have escaped.

In all noble natures there is an ineradicable idealism which constantly interprets life in its higher aspects. In the dust of the road the mountains sometimes disappear from our vision, but we know that they still loom in undiminished majesty against the horizon; the gods sometimes hide themselves, but there is something within which affirms that we shall again look on their serene faces, calm amid our turbulence and unchanging amid our vicissitudes. It is this heavenly inheritance of insight and faith which makes Nature so divinely significant to us, and matches all its forms and phenomena with spiritual realities not to be taken from us by time or change or by that mysterious angel of the last great transformation which we call death. The morning is always breaking over the low horizon lines of some sea or continent; voices of birds are always "carolling against the gates of day;" and so, through unbroken light and song, our life is solemnly and sublimely moved onward to the dawn in which all the faint stars of our hope shall melt into the eternal day.

Chapter XVII
A Summer Noon

The stir of the morning has given place to a silence broken only by the shrill whir of the locust. The distant shore lines that ran clear and white against the low background of green have become dim and indistinct; all things are touched by a soft haze which changes the sentiment of the landscape from movement to repose, from swift and multitudinous activity to the hush of sleep. The intense blue of the morning sky is dimmed and the great masses of trees are motionless. The distant harvest fields where the rhythmic lines of the mowers have moved alert and harmonious through the morning hours are deserted. On earth silence and rest, and in the great arch of the sky a sea of light so full and splendid that it seems almost to dim the fiery effluence of the sun itself. In such an hour one stretches himself under the trees, and in a moment the spell is on him, and he cares neither to think nor act; he rejoices to lose himself in the universal repose with which Nature refreshes herself. The heat of the day is at its height, but for an hour the burden slips from the shoulders of care, and the rest comes in which the gains of work are garnered.

The whir of the locust high overhead, by some earlier association, always recalls that matchless singer, some of whose notes Nature has never regained in all these later years. The whir of the cicada and the white light on the remote country road are real to us today, though one went silent and the other faded out of Sicilian skies two thousand years and more ago, because both are preserved in the verse of Theocritus. The poet was something more than a mere observer of Nature, and the beautiful repose of his art more than the native grace and ease of one to whom life meant nothing more strenuous than a dream of a blue sea and fair sky. He had known the din of the crowded street as well as the silence of the country road, the forms and shows of a royal court as well as the simplicity and sincerity of tangled vines and gnarled olives on the hillside. He had seen, with those eyes which overlooked nothing, the pomps and vanities of power, the fret and fever of ambition, the impotence and barrenness of much of that activity in which multitudes of men spend their lives under the delusion that mere stir and bustle mean progress and achievement. Out of Syracuse, with its petty court about a petty tyrant, Theocritus had come back to the sea and the sky and the hardy pastoral life with a joy which touches some of his lines with penetrating tenderness. Better a thousand times for him and for us the long, tranquil days under the pine and the olive than a great position under Hiero's hand and the weary intrigue and activity which made the melancholy semblance of a successful life for men less wise and genuine. The lines which the hand of Theocritus has left on the past are few and marvellously delicate, but they seem to gain distinctness from the remorseless years that have almost obliterated the features of the age in which he lived. It is better to see clearly one or two things in life than to move confused and blinded in the dust of an impotent activity; it is better to hear one or two notes sung in the overshadowing trees than to spend one's years amid a murmur in which nothing is distinctly audible. Theocritus, shunning courts and cities, sought to assuage the pain of life at the heart of Nature, and did not seek in vain. He gave himself calmly and sincerely to the sweet and natural life which surrounded him, and in his tranquil self-surrender he gained, unsuspecting, the immortality denied his eager and restless cotemporaries [Transcriber's note: contemporaries?]. Life is so vast, so unspeakably rich, that to have reported accurately one swift glimpse, or to have preserved the melody of one rarely heard note, is to have mastered a part of the secret of the Immortals.

Struggle and anguish have their place in every genuine life, but they are the stages through which it advances to a strength which is full of repose. The bursting of the calyx announces the flower; but the beauty of the perfect blossoming obliterated the very memory of its earlier growth. The climb upward is often a long anguish, but the dust and weariness are forgotten when once the eye rests on the vast outlook. "On every height there lies repose" is the sublime declaration of one who had looked into most things deeper than his fellows, and had learned much of the profounder processes of life. Emerson long ago noted that even in action the forms of the Greek heroes are always in repose; the crudity of passion, the distorting agony of half-mastered purpose, are lost in a self-forgetfulness which borrows from Olympus something of the repose of the gods. The sublime calm which imparts to great works of art a hint of eternity is born of complete mastery of life; all the stages of evolution have been accomplished, the whole movement of growth has been fulfilled, before the hand of art sets the seal of perfection on the thing that is done. Shadow and light, heat and cold, tempest and quiet days, have all wrought together before the blooming of the flower which in its perfect grace and beauty gives no hint of its troubled growth. As the consummation of all toil and struggle and anguish, there comes at last that deep repose, born not of idleness and indifference, but of the harmony of all the elements in their last and finest form.

In the unbroken silence of the noon-tide such thoughts come unbidden and almost unnoticed to one who surrenders himself to the hour and the scene. Nature has her tempests, but her harvests are gathered amid the calm of days that often seem filled with the peace of heaven, and the mighty and irresistible movement of her life goes on in unbroken silence. The deepest thoughts are always tranquillising, the greatest minds are always full of calm, the richest lives have always at heart an unshaken repose.

Chapter XVIII
Eventide

When the shadows lengthen and the landscape becomes indistinct, the common life of men seems to touch the life of Nature most closely and sympathetically. The work of the day is accomplished; the sense of things to be done loses its painful tension; the mind, freed from the cares which engrossed it, opens unconsciously to the sights and sounds of the quiet hour. The fields are given over to silence and the gathering darkness; the roads cease to be thoroughfares of toil; and over all things the peace of night settles like an unspoken benediction. To the most preoccupied there comes a consciousness that the world has changed, and that, while the old framework remains intact, a strange and transforming beauty has touched and spiritualised it. At eventide one feels the soul of Nature as at no other hour. Her labours have ceased, her birds are silent; she, too, rests, and in ceasing to do for us she gives us herself. One by one the silvery points of light break out of the darkness overhead, and the faithful stars look down on the little earth they have watched over these countless years. The very names they bear recall the vanished races who waited for their appearing and counted them friends. Now that the lamps are lighted and the work of the day is done, is it strange that the venerable mother, whose lullabies have soothed so many generations into sleep, should herself appeal to us in some intimate and personal way?

With the fading out of shore and sea and forest line something deeper and more spiritual rises in the soul as the mists rise on the lowlands and over the surface of the waters. We surrender ourselves to it silently, reverently, and a change no less subtle and penetrating is wrought in us. Our personal ambitions, the sharply defined aims of our working hours, the very limitations of our individuality, are gone; we lose ourselves in the larger life of which we are part. After the fret of the day we surrender ourselves to universal life as the bather, worn and spent, gives himself to the sea. There is no loss of personal force, but for an hour the individual activity is blended with the universal movement and the peace and quiet of infinity calm and restore the soul. Meditation comes with eventide as naturally as action with the morning; our soul opens to the soul of Nature, and we discover anew that we are one. In the noblest passage in Latin poetry Lucretius invokes the universal spirit of Nature, and identifies it with the creative force which impels the stars and summons the flowers to strew themselves in the path of the sun. There is nothing so refreshing, so reinvigorating, as fresh contact with the fountain whence all visible life flows, as a renewed sense of oneness with the mighty appearance of things in which we live. Now that all outlines are softened, all distinctive features are lost. Nature loses its materialism, and becomes to our thought the vast, silent, unbroken flow of force which the later science has substituted for an earlier and cruder conception. And this invisible stream leads us back, as our thoughts unconsciously follow it, to One whose thought it is and whose mind shares with our mind something of the unsearchable mystery of its purpose and nature.

Some one has said that a man is great rather by reason of his unconscious thought than by reason of his deliberate and self-directed thinking. Released from meditation on definite and special themes, the thought of a great man instinctively returns to the mystery of life. No poet creates a Hamlet unless he has brooded long and almost unconsciously on the deeper things that make up the inner life; such a figure, forever externalising the profounder and more obscure phases of being, is born of secret and habitual contact with the deepest experiences and the most fundamental problems. The mind of a Shakespeare must often, forsaking the busy world of actuality, meditate in the twilight which seems to release the soul of things seen, and, veiling the actual, reveal the realities of existence.

Revery becomes of the highest importance when it substitutes for definite thinking that deep and silent meditation in which alone the soul comes to know itself and pierces the wonderful movement of things about it to its source and principle. One of Amiel's magical phrases is that in which he describes revery as the Sunday of the soul. Toil over, care banished, the world forgotten, one communes with that which is eternal. In the long course of centuries the forests are as short-lived as the flowers; all visible forms are but momentary expressions of the creative force. In the work of the greatest mind all spoken and written thoughts are but partial and passing utterances of a life of whose volume and movement they afford only half-comprehended hints. After a Shakespeare has written thirty immortal plays he must still feel that what was deepest in him is unuttered. There is that below all expression of life which remains forever unspoken and unspeakable; it is ours, but we cannot share it with others; we drop our plummets into its depths in vain. It is deeper than our thought, and it is only at rare moments, when we surrender ourselves to ourselves, that the sense of what it contains and means fills us with a sudden and overpowering consciousness of immortality. Out of this deeper life all great thoughts rise into consciousness, losing much by imprisonment in any form of speech, but still bringing with them indubitable evidence of their more than royal birth. From time to time, like the elder race of prophets, they enter into our speech and renew the fading sense of the divinity of life, and so, through individual souls, the deeper truths are retold from generation to generation.

As one meditates in this evening hour, the darkness has gathered over the world and folded it out of sight. The few faint stars have become a shining host, and the immeasurable heavens have substituted for the near and familiar beauty of the earth their own sublime and awful commingling of unsearchable darkness and unquenchable light. So in every human life the near and the familiar is overarched by infinity and eternity.

Chapter XIX
The Turn of the Tide

For days past there have been intangible hints of change in earth and air; the birds are silent, and the universal strident note of insect life makes more musical to memory the melodies of the earlier season. The sense of overflowing vitality which pervaded all things a few days ago, when the tide was at the flood, has gone; the tide has turned, and already one sees the receding movement of the ebb. Through all the vanished months of flower and song, one's thought has travelled fast upon the advancing march of summer, trying to keep pace with it as it pushed its fragrant conquest northward; to-day there is a brief interval of pause before the same thought, following the sunshine, turns south again, and seeks the tropics. A little later the spell of an indescribable peace will rest upon the earth, but a peace that will be but a brief truce between elements soon to close in struggle again. To-day, however, one feels the repose of a finished work before the first mellow touch of decay has come. The full, rich foliage still shelters the paths upon which the leaves have not yet fallen; the meadows are green; the skies soft and benignant. The conquest of summer is still intact, but here and there one sees slight but unmistakable evidence that the garrison, under cover of night, is beginning its long retreat. In such a moment one feels a sudden sense of loneliness, as if a friend were secretly preparing to desert one to his foes.

In this pause of the season one finds the subtle beauty and completeness of the summer growing upon him more and more. While the work was going forward, there was such profound interest in the process that one watched the turn and direction of the chisel rather than the surface of the marble slowly answering, line by line, the overmastering thought; but now that the months of toil are past, and all the implements of labour are cast aside, the finished work absorbs all thought and fills all imaginations. So vast is it, and on such a scale of magnitude, that one hardly saw before the delicacy and exquisite adjustment of parts, the marvellous art that framed the smallest leaf and touched the vagrant wild flower still blooming on the edges of the woodland. It is, after all, when the great festival days are over and the thronging crowds have gone, that the true worshipper finds the temple beautiful with the highest visions of worship, and in the silence of deserted aisles and shrines sees with new wonder the workmanship of the Deity. For all such this is the most solemn of all the recurring Sabbaths of the year; the hush at noonday and at even is itself an unspoken prayer. The moment of completion in the history of any great work is always sacred. When the noise and dust of the working days are gone, the great illuminating thought shines out unobscured; and in the perception of this universal element, which on the instant wins recognition from every mind, the personal element vanishes; the mere skill of the workman is forgotten in the new revelation of soul which it has given the world. For the same reason Nature takes on in these few and peaceful days a spiritual aspect, and the most careless finds himself touched, perhaps saddened, he knows not how or why.

Now again is the old mystery and deep secret of life forced upon thought: "Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit." When the tide was at the flood it was enough to breathe the air and listen to the magical music of advancing life; but now, when the tide begins to recede and leave the vast shores bare and silent, one must think, whether he will or not. Nature, that was careless poet, flower-crowned and buoyant with the promise of eternal youth, turns teacher, and will not suffer us to escape the deeper truths, the more searching and awful lessons. As the physical falls away the spiritual comes into clear and compelling distinctness. Who that goes abroad in these quiet days, and feels the subtle change from the grosser to the ethereal which pervades the very air, can escape the threefold thought of Life, Death, and Immortality?

The silence that has already fallen upon the jubilant voices of summer will extend and deepen day by day until even the thoughtless babbling of the brooks ceases and the hush becomes universal. The earth, that a little time ago was producing such an endless variety of forms of life and beauty, will give birth to a myriad thoughts, deep, spiritual, and far-reaching; translating into the language of spirit the vast movement of the year, and completing its mysterious cycle with a vision of the sublime ends for which Nature stands, and to the consummation of which all things are borne forward. And when the time is ripe there will come a transformation like the descent of the heavens upon the earth, flooding the dying world with unspeakable splendours; the sunset which closes the long summer day and leaves through the night of winter the fadeless promise of another dawn.