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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/21776-h.zip b/21776-h.zip Binary files differnew file mode 100644 index 0000000..4c31b1c --- /dev/null +++ b/21776-h.zip diff --git a/21776-h/21776-h.htm b/21776-h/21776-h.htm new file mode 100644 index 0000000..d837453 --- /dev/null +++ b/21776-h/21776-h.htm @@ -0,0 +1,714 @@ +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=US-ASCII" /> +<title>George Borrow</title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + P { margin-top: .75em; + margin-bottom: .75em; + } + H1, H2 { + text-align: center; + margin-top: 2em; + margin-bottom: 2em; + } + H3, H4 { + text-align: left; + margin-top: 1em; + margin-bottom: 1em; + } + BODY{margin-left: 10%; + margin-right: 10%; + } + TD { vertical-align: top; } + .blkquot {margin-left: 4em; margin-right: 4em;} /* block indent */ + + .smcap {font-variant: small-caps;} + + .pagenum {position: absolute; + left: 92%; + font-size: smaller; + text-align: right; + color: gray;} + + .citation {vertical-align: super; + font-size: .8em; + text-decoration: none;} + // --> + /* XML end ]]>*/ + </style> +</head> +<body> +<h2> +<a href="#startoftext">George Borrow, by Henry Charles Beeching</a> +</h2> +<pre> +The Project Gutenberg eBook, George Borrow, by Henry Charles Beeching + + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + + + + +Title: George Borrow + A Sermon Preached in Norwich Cathedral on July 6, 1913 + + +Author: Henry Charles Beeching + + + +Release Date: June 8, 2007 [eBook #21776] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK GEORGE BORROW*** +</pre> +<p><a name="startoftext"></a></p> +<p>Transcribed from the 1913 Jarrold & Sons edition by David +Price, email ccx074@pglaf.org. Many thanks to +Norfolk and Norwich Millennium Library, UK, for kindly supplying +the images from which this transcription was made.</p> +<h1>GEORGE BORROW</h1> +<p style="text-align: center">A SERMON PREACHED IN<br /> +NORWICH CATHEDRAL ON<br /> +:: :: JULY 6, 1913 :: ::</p> +<p style="text-align: center"><span class="smcap">by</span><br /> +H. C. BEECHING, D.D., D.<span class="smcap">Litt.</span><br /> +<span class="smcap">dean of norwich</span></p> +<p style="text-align: center"><span +class="smcap">london</span><br /> +<i>JARROLD & SONS</i><br /> +<span class="smcap">publishers</span></p> +<blockquote><p><!-- page 3--><a name="page3"></a><span +class="pagenum">p. 3</span>“As for me, I would seek unto +God, which doeth great things and unsearchable; marvellous things +without number.”—<i>Job</i> <i>v.</i> 8.</p> +</blockquote> +<p>You may desire some explanation of why we in this Cathedral, +have thought it right to take part with the city in the public +commemoration of George Borrow. It is not, of course, +merely because he was a devoted lover of our ancient house, +though for that we are not ungrateful. Nor again is it +merely because he was for the most active years of his life a +zealous servant of the Bible Society; and our Church has taken a +special interest in that society since the day when Bishop +Bathurst, first of his episcopal brethren, appeared upon its +platforms side by side with Joseph John Gurney. Nor again +is it merely because he was an accomplished man of letters. +Religion and literature indeed have much that is common in their +purpose. The Church exists to propagate a certain +interpretation of the world and human life. Literature also +exists to interpret life, and the great literatures of the world +have never in their interpretations shown themselves antagonistic +to religion; on the contrary, they <!-- page 4--><a +name="page4"></a><span class="pagenum">p. 4</span>have always +tended to discover more and more elements of permanent value in +human life, confirming the Church’s message of its Divine +origin and destiny. But, unhappily, there have always been, +and are still, men of letters whom the Church cannot honour, +because their books, although technically meritorious, take a +view of life which is in our judgment against good morals, or in +some other way mischievous. If, then, we in this Mother +Church claim our share in the commemoration of George Borrow, it +is because he was, as we think, a true seer and interpreter; +because he opened to us fresh springs of delight in the natural +world; because he aroused new and living interest in the lives of +men of many kindreds and tongues; and because he held up to our +own nation an ideal of conduct which could not but benefit those +whom it attracted.</p> +<p>Let me, as shortly as I can, remind you of some +characteristics of that ideal.</p> +<p>Every reader of the Old Testament is familiar with the two +great types which the early Israelitish civilisation sets before +us again and again in Cain and Abel, Isaac and Ishmael, Esau and +Jacob—the contrast of the wild and vagabond hunter and the +“plain man, dwelling in tents.” These types as +they appear in the Bible have in them a characteristically +Semitic element, but they have still more of our common +humanity. We observe the two types among our <!-- page +5--><a name="page5"></a><span class="pagenum">p. 5</span>own +children, and it is a contrast that interests us all. Our +affections perhaps go out to the romantic Esau rather than to his +business-like brother; while at the same time we recognise that +the future of civilisation must lie not with the child of +impulse, but with him who can forecast the future and rank +something higher than his momentary whim. It was this +fundamental contrast that was so interesting to Borrow. He +studied it in the cities and in the wildernesses of this and many +other lands; and because he studied it he was not content to +accept the easy verdict of civilisation that finds nothing but +profanity in Esau, or the equally easy paradox of a +return-to-nature philosophy, which finds all virtue in the noble +savage. Borrow studied Esau in his wandering life with +interested eyes, and won his confidence and a glimpse of his +secret; and he studied Jacob in his counting house and workshop +with no less understanding, if with a less degree of sympathy; +and then he exhibited to his countrymen an ideal which at the +time vexed and disquieted them, because there were elements in it +drawn from both.</p> +<p>Look first at those which he drew from his intercourse with +the gipsies. He was puzzled by the problem of their +wonderful persistence. What could be its cause? Their +faults were proverbs. They lived by drawing fools into a +circle and cheating them. Stealing and lying were first +<!-- page 6--><a name="page6"></a><span class="pagenum">p. +6</span>principles in their code of life. And yet because +Borrow held that Nature did not forgive faults, much less allow +men to profit by them, he could not but ask whether those gipsies +were so thoroughly vicious as was supposed. One day, in a +conversation with a gipsy girl under a hedge—one of the +strangest talks in the chronicle of literature—he elicited +the fact that domestic honour was held among them to be a primary +law, and female unchastity an unpardonable offence. And he +left that conversation on record for our admonition. That, +you will say, is no new ideal to English women. As an +ideal, no. But our English practice is something very +different. And we have lived to see literature challenge +even the ideal.</p> +<p>And then there was the secret, an open one indeed, but hidden +from many Englishmen of Borrow’s generation, though it had +been recently proclaimed by the gentle and thoughtful poet who +lay buried in Borrow’s native town of Dereham, that though +civilisation arose from life in cities, yet the joy of life was +apt to escape the city liver. The vagabond gipsy had +something which man was the better for having, a delight in the +sun and air and wind and rain. We in Norwich are not likely +to forget those magical words put into the mouth of the gipsy on +Mousehold Heath, “There’s night and day, brother, +both sweet things; sun, moon, and stars, brother, all sweet +things; there’s likewise a wind on the heath. Life +<!-- page 7--><a name="page7"></a><span class="pagenum">p. +7</span>is very sweet, brother.” Allied with this +love of nature was a keen satisfaction in manly exercises, +walking, riding, boxing, swimming, which Borrow contrasted +somewhat scornfully with the baser sports of dog fighting and +cock fighting, then in vogue among gentlemen. And as a +consequence of this love of the open air and the open country +Borrow found in the gipsies a sense of freedom and independence, +and so a self-respect, which he compared unfavourably with the +mingled arrogance and servility of many city-bred people.</p> +<p>Here then we have some of the elements of the ideal, largely +drawn from the despised gipsies, which Borrow held up before his +generation. He does not indeed promulgate it as the whole +duty of man, though we who have learned the lesson may think he +is apt to over-emphasise it. He does not ignore other +qualities of manliness. He holds that from the root of a +self-respecting freedom, if the environment be but favourable, as +with the gipsies it was not, other manly qualities will +spring. From the strength of self-respect should spring the +courage of truthfulness, and justice, and tenderness, and +perseverance. On the love of truth and justice I need not +dwell; they are conspicuous in every page that Borrow +wrote. Perseverance is still more emphasised, because it +was the main contribution of Jacob to the human ideal, the +quality most lacking in Esau. Tenderness may seem to be +less evident; <!-- page 8--><a name="page8"></a><span +class="pagenum">p. 8</span>and I know it is a common opinion that +Borrow’s ideal of life was too self-absorbed to allow of +much sympathy with others. I think this view is +mistaken. There was undoubtedly a strong stress laid on the +duty of protecting one’s own life and personality from +outside influence, and a corresponding stress on the duty of +respect for the independence of others; but where there was a +claim, whether of blood, or friendship, or need, Borrow’s +ideal admitted it to the full. I have wished to confine +myself this morning to the ideal of conduct which Borrow offers +us in his books, because it was a conscious and reasoned ideal, +and he wrote to propagate it. The question how far he +himself attained to his own standard we are right in passing by +unless there was any conspicuous contrast between his theory and +his practice. But there was no such contrast. So far +as our information goes, Borrow lived by his ideal +resolutely. His truthfulness and perseverance and love of +justice cannot be questioned; and on the point of tenderness it +is not those who knew him best—his mother, or his wife, or +his friends—who have found him wanting.</p> +<p>Let me pass on to indicate how this ideal connected itself +with religion. The fundamental dogma of Borrow’s +religion was the providence of God. So far as I know, he +did not formulate his notion of the purpose of the world; he +accepted the view of St. Paul, that the creation is <!-- page +9--><a name="page9"></a><span class="pagenum">p. 9</span>moving +to some “divine event”; and that within the great +scheme there are numberless subservient ends which man is being +urged by Divine admonition to fulfil. Such admonitions come +to men in many ways; we speak of them as modes of inspiration; +and even those who question the inspiration of prophets do not +refuse the word in speaking of poets and musicians. Borrow +did not question prophetic inspiration in the past, because he +believed in it as a present fact. He believed that to the +man who by prayer kept himself in touch with the Divine Spirit +intimations were vouchsafed of the Divine will, which brought +clear light into the dark places of life. He somewhat +shocked the good but precise secretary of the Bible Society by +declaring in a letter from Spain that he had been “very +passionate in prayer during the last two or three days,” +and in consequence, as he thought, saw his way “with +considerable clearness”: on another occasion, by saying +that he was “what the world calls exceedingly +superstitious” because he had changed some plan in +consequence of a dream; and again by saying, “My usual +wonderful good fortune accompanied me.” For the last +expression he apologised; but, whatever the particular expression +used, there can be no doubt that Borrow was a firm believer in +what our fathers called “particular providences,” +“leadings of the Divine Spirit.” He believed, +for example, that he was doing the will of God in circulating +<!-- page 10--><a name="page10"></a><span class="pagenum">p. +10</span>the Bible, and he also believed that God made his way +plain for so doing. We have known since Borrow another +great Englishman who held a similar faith, Charles Gordon; and +the lives of both supply so many instances of what look like acts +of special protection, that the question will present itself to +the student of their lives whether there may not be some such +connexion between faith and miracle, as our Saviour +asserted. At any rate, we shall never understand Borrow if +we exclude from our notion of religion the idea of the +miraculous, meaning by that word not the contravention of natural +law, but the providential guidance of events.</p> +<p>There is one special side of this doctrine of Providence which +must be referred to specially, because Borrow himself calls +attention to it in the curious commentary which he annexed to +“The Romany Rye”; the doctrine so familiar to the +last generation in the poems of Browning, that trouble, to which +“man is born, as the sparks fly upward,” is ordained +by the Creator as a stimulus to endeavour, because “where +least man suffers, longest he remains.” Some of you +may remember that he argues in that appendix that the old man who +had learnt Chinese to distract his mind would have played but a +sluggard’s part in life if no affliction had befallen him, +since he had never taken the pains to learn how to tell the time +from a clock. “Nothing but extreme agony,” says +Borrow, “could have induced such a man to <!-- page 11--><a +name="page11"></a><span class="pagenum">p. 11</span>do anything +useful.” And every one will recall the passage in +“Lavengro” where he speaks of the fit of horrors that +attacked his hero, may we not say himself, when recovering from +an illness. “In the recollection and prospect of such +woe,” he asks, “Is it not lawful to exclaim, +‘Better that I had never been born’”? And +he replies, “Fool, for thyself thou wast not born, but to +fulfil the inscrutable decrees of thy Creator; and how dost thou +know that this dark principle is not, after all, thy best friend; +that it is not that which tempers the whole mass of thy +corruption? It may be, for what thou knowest, the mother of +wisdom and of great works, it is the dread of the horror of the +night that makes the pilgrim hasten on his way. When thou +feelest it nigh, let thy safety word be +‘Onward!’ If thou tarry, thou art +overwhelmed. Courage! Build great works; ’tis +urging thee.”</p> +<p>In the passage just quoted Borrow speaks of God’s +“inscrutable” decrees. After sitting as a young +man at the feet of William Taylor and learning from him some +philosophy and much scepticism, he had come back to the old +Hebrew idea that in religion reverence was the beginning of +wisdom. This did not mean that he had discarded Western +science, or put a bridle upon his own insatiable curiosity. +No man was more ready to learn what could anyhow or anywhere be +learned. It meant that when all had been learned that +science <!-- page 12--><a name="page12"></a><span +class="pagenum">p. 12</span>could teach, the really vital +questions remained still without an answer, because natural +science can throw no light on what nature itself really is. +The only clue within our reach to that first and last problem +lay, in his judgment, with the simple-hearted and lowly-minded, +those in whom this wonderful world still aroused wonder. In +thus calling to the soul of man not to lose its power of wonder, +Borrow is in sympathy with the deepest thought of our time.</p> +<blockquote><p> For ah! how +surely,<br /> +How soon and surely will disenchantment come,<br /> +When first to herself she boasts to walk securely,<br /> +And drives the master spirit away from his home;<br /> +Seeing the marvellous things that make the morning<br /> +Are marvels of every day, familiar, and some<br /> +Have lost with use, like earthly robes, their adorning,<br /> +As earthly joys the charm of a first delight,<br /> +And some are fallen from awe to neglect and scorning. <a +name="citation12"></a><a href="#footnote12" +class="citation">[12]</a></p> +</blockquote> +<p>Let us say then with the ancient seer: “As for me, I +would seek unto God; which doeth great things and unsearchable, +marvellous things without number.”</p> +<h2>Footnotes:</h2> +<p><a name="footnote12"></a><a href="#citation12" +class="footnote">[12]</a> Robert Bridges, <i>Prometheus the +Firegiver</i>, 824.</p> +<p>***END OF THE PROJECT GUTENBERG EBOOK GEORGE BORROW***</p> +<pre> + + +***** This file should be named 21776-h.htm or 21776-h.zip****** + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/2/1/7/7/21776 + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + + + + +Title: George Borrow + A Sermon Preached in Norwich Cathedral on July 6, 1913 + + +Author: Henry Charles Beeching + + + +Release Date: June 8, 2007 [eBook #21776] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK GEORGE BORROW*** + + + + +Transcribed from the 1913 Jarrold & Sons edition by David Price, email +ccx074@pglaf.org. Many thanks to the Norfolk and Norwich Millennium +Library, UK, for kindly supplying the images from which this transcription +was made. + + + + + +GEORGE BORROW + + +A SERMON PREACHED IN +NORWICH CATHEDRAL ON +:: :: JULY 6, 1913 :: :: + +BY +H. C. BEECHING, D.D., D.LITT. +DEAN OF NORWICH + +LONDON +_JARROLD & SONS_ +PUBLISHERS + + "As for me, I would seek unto God, which doeth great things and + unsearchable; marvellous things without number."--_Job_ _v._ 8. + +You may desire some explanation of why we in this Cathedral, have thought +it right to take part with the city in the public commemoration of George +Borrow. It is not, of course, merely because he was a devoted lover of +our ancient house, though for that we are not ungrateful. Nor again is +it merely because he was for the most active years of his life a zealous +servant of the Bible Society; and our Church has taken a special interest +in that society since the day when Bishop Bathurst, first of his +episcopal brethren, appeared upon its platforms side by side with Joseph +John Gurney. Nor again is it merely because he was an accomplished man +of letters. Religion and literature indeed have much that is common in +their purpose. The Church exists to propagate a certain interpretation +of the world and human life. Literature also exists to interpret life, +and the great literatures of the world have never in their +interpretations shown themselves antagonistic to religion; on the +contrary, they have always tended to discover more and more elements of +permanent value in human life, confirming the Church's message of its +Divine origin and destiny. But, unhappily, there have always been, and +are still, men of letters whom the Church cannot honour, because their +books, although technically meritorious, take a view of life which is in +our judgment against good morals, or in some other way mischievous. If, +then, we in this Mother Church claim our share in the commemoration of +George Borrow, it is because he was, as we think, a true seer and +interpreter; because he opened to us fresh springs of delight in the +natural world; because he aroused new and living interest in the lives of +men of many kindreds and tongues; and because he held up to our own +nation an ideal of conduct which could not but benefit those whom it +attracted. + +Let me, as shortly as I can, remind you of some characteristics of that +ideal. + +Every reader of the Old Testament is familiar with the two great types +which the early Israelitish civilisation sets before us again and again +in Cain and Abel, Isaac and Ishmael, Esau and Jacob--the contrast of the +wild and vagabond hunter and the "plain man, dwelling in tents." These +types as they appear in the Bible have in them a characteristically +Semitic element, but they have still more of our common humanity. We +observe the two types among our own children, and it is a contrast that +interests us all. Our affections perhaps go out to the romantic Esau +rather than to his business-like brother; while at the same time we +recognise that the future of civilisation must lie not with the child of +impulse, but with him who can forecast the future and rank something +higher than his momentary whim. It was this fundamental contrast that +was so interesting to Borrow. He studied it in the cities and in the +wildernesses of this and many other lands; and because he studied it he +was not content to accept the easy verdict of civilisation that finds +nothing but profanity in Esau, or the equally easy paradox of a return-to- +nature philosophy, which finds all virtue in the noble savage. Borrow +studied Esau in his wandering life with interested eyes, and won his +confidence and a glimpse of his secret; and he studied Jacob in his +counting house and workshop with no less understanding, if with a less +degree of sympathy; and then he exhibited to his countrymen an ideal +which at the time vexed and disquieted them, because there were elements +in it drawn from both. + +Look first at those which he drew from his intercourse with the gipsies. +He was puzzled by the problem of their wonderful persistence. What could +be its cause? Their faults were proverbs. They lived by drawing fools +into a circle and cheating them. Stealing and lying were first +principles in their code of life. And yet because Borrow held that +Nature did not forgive faults, much less allow men to profit by them, he +could not but ask whether those gipsies were so thoroughly vicious as was +supposed. One day, in a conversation with a gipsy girl under a hedge--one +of the strangest talks in the chronicle of literature--he elicited the +fact that domestic honour was held among them to be a primary law, and +female unchastity an unpardonable offence. And he left that conversation +on record for our admonition. That, you will say, is no new ideal to +English women. As an ideal, no. But our English practice is something +very different. And we have lived to see literature challenge even the +ideal. + +And then there was the secret, an open one indeed, but hidden from many +Englishmen of Borrow's generation, though it had been recently proclaimed +by the gentle and thoughtful poet who lay buried in Borrow's native town +of Dereham, that though civilisation arose from life in cities, yet the +joy of life was apt to escape the city liver. The vagabond gipsy had +something which man was the better for having, a delight in the sun and +air and wind and rain. We in Norwich are not likely to forget those +magical words put into the mouth of the gipsy on Mousehold Heath, +"There's night and day, brother, both sweet things; sun, moon, and stars, +brother, all sweet things; there's likewise a wind on the heath. Life is +very sweet, brother." Allied with this love of nature was a keen +satisfaction in manly exercises, walking, riding, boxing, swimming, which +Borrow contrasted somewhat scornfully with the baser sports of dog +fighting and cock fighting, then in vogue among gentlemen. And as a +consequence of this love of the open air and the open country Borrow +found in the gipsies a sense of freedom and independence, and so a self- +respect, which he compared unfavourably with the mingled arrogance and +servility of many city-bred people. + +Here then we have some of the elements of the ideal, largely drawn from +the despised gipsies, which Borrow held up before his generation. He +does not indeed promulgate it as the whole duty of man, though we who +have learned the lesson may think he is apt to over-emphasise it. He +does not ignore other qualities of manliness. He holds that from the +root of a self-respecting freedom, if the environment be but favourable, +as with the gipsies it was not, other manly qualities will spring. From +the strength of self-respect should spring the courage of truthfulness, +and justice, and tenderness, and perseverance. On the love of truth and +justice I need not dwell; they are conspicuous in every page that Borrow +wrote. Perseverance is still more emphasised, because it was the main +contribution of Jacob to the human ideal, the quality most lacking in +Esau. Tenderness may seem to be less evident; and I know it is a common +opinion that Borrow's ideal of life was too self-absorbed to allow of +much sympathy with others. I think this view is mistaken. There was +undoubtedly a strong stress laid on the duty of protecting one's own life +and personality from outside influence, and a corresponding stress on the +duty of respect for the independence of others; but where there was a +claim, whether of blood, or friendship, or need, Borrow's ideal admitted +it to the full. I have wished to confine myself this morning to the +ideal of conduct which Borrow offers us in his books, because it was a +conscious and reasoned ideal, and he wrote to propagate it. The question +how far he himself attained to his own standard we are right in passing +by unless there was any conspicuous contrast between his theory and his +practice. But there was no such contrast. So far as our information +goes, Borrow lived by his ideal resolutely. His truthfulness and +perseverance and love of justice cannot be questioned; and on the point +of tenderness it is not those who knew him best--his mother, or his wife, +or his friends--who have found him wanting. + +Let me pass on to indicate how this ideal connected itself with religion. +The fundamental dogma of Borrow's religion was the providence of God. So +far as I know, he did not formulate his notion of the purpose of the +world; he accepted the view of St. Paul, that the creation is moving to +some "divine event"; and that within the great scheme there are +numberless subservient ends which man is being urged by Divine admonition +to fulfil. Such admonitions come to men in many ways; we speak of them +as modes of inspiration; and even those who question the inspiration of +prophets do not refuse the word in speaking of poets and musicians. +Borrow did not question prophetic inspiration in the past, because he +believed in it as a present fact. He believed that to the man who by +prayer kept himself in touch with the Divine Spirit intimations were +vouchsafed of the Divine will, which brought clear light into the dark +places of life. He somewhat shocked the good but precise secretary of +the Bible Society by declaring in a letter from Spain that he had been +"very passionate in prayer during the last two or three days," and in +consequence, as he thought, saw his way "with considerable clearness": on +another occasion, by saying that he was "what the world calls exceedingly +superstitious" because he had changed some plan in consequence of a +dream; and again by saying, "My usual wonderful good fortune accompanied +me." For the last expression he apologised; but, whatever the particular +expression used, there can be no doubt that Borrow was a firm believer in +what our fathers called "particular providences," "leadings of the Divine +Spirit." He believed, for example, that he was doing the will of God in +circulating the Bible, and he also believed that God made his way plain +for so doing. We have known since Borrow another great Englishman who +held a similar faith, Charles Gordon; and the lives of both supply so +many instances of what look like acts of special protection, that the +question will present itself to the student of their lives whether there +may not be some such connexion between faith and miracle, as our Saviour +asserted. At any rate, we shall never understand Borrow if we exclude +from our notion of religion the idea of the miraculous, meaning by that +word not the contravention of natural law, but the providential guidance +of events. + +There is one special side of this doctrine of Providence which must be +referred to specially, because Borrow himself calls attention to it in +the curious commentary which he annexed to "The Romany Rye"; the doctrine +so familiar to the last generation in the poems of Browning, that +trouble, to which "man is born, as the sparks fly upward," is ordained by +the Creator as a stimulus to endeavour, because "where least man suffers, +longest he remains." Some of you may remember that he argues in that +appendix that the old man who had learnt Chinese to distract his mind +would have played but a sluggard's part in life if no affliction had +befallen him, since he had never taken the pains to learn how to tell the +time from a clock. "Nothing but extreme agony," says Borrow, "could have +induced such a man to do anything useful." And every one will recall the +passage in "Lavengro" where he speaks of the fit of horrors that attacked +his hero, may we not say himself, when recovering from an illness. "In +the recollection and prospect of such woe," he asks, "Is it not lawful to +exclaim, 'Better that I had never been born'"? And he replies, "Fool, +for thyself thou wast not born, but to fulfil the inscrutable decrees of +thy Creator; and how dost thou know that this dark principle is not, +after all, thy best friend; that it is not that which tempers the whole +mass of thy corruption? It may be, for what thou knowest, the mother of +wisdom and of great works, it is the dread of the horror of the night +that makes the pilgrim hasten on his way. When thou feelest it nigh, let +thy safety word be 'Onward!' If thou tarry, thou art overwhelmed. +Courage! Build great works; 'tis urging thee." + +In the passage just quoted Borrow speaks of God's "inscrutable" decrees. +After sitting as a young man at the feet of William Taylor and learning +from him some philosophy and much scepticism, he had come back to the old +Hebrew idea that in religion reverence was the beginning of wisdom. This +did not mean that he had discarded Western science, or put a bridle upon +his own insatiable curiosity. No man was more ready to learn what could +anyhow or anywhere be learned. It meant that when all had been learned +that science could teach, the really vital questions remained still +without an answer, because natural science can throw no light on what +nature itself really is. The only clue within our reach to that first +and last problem lay, in his judgment, with the simple-hearted and lowly- +minded, those in whom this wonderful world still aroused wonder. In thus +calling to the soul of man not to lose its power of wonder, Borrow is in +sympathy with the deepest thought of our time. + + For ah! how surely, + How soon and surely will disenchantment come, + When first to herself she boasts to walk securely, + And drives the master spirit away from his home; + Seeing the marvellous things that make the morning + Are marvels of every day, familiar, and some + Have lost with use, like earthly robes, their adorning, + As earthly joys the charm of a first delight, + And some are fallen from awe to neglect and scorning. {12} + +Let us say then with the ancient seer: "As for me, I would seek unto God; +which doeth great things and unsearchable, marvellous things without +number." + + + + +Footnotes: + + +{12} Robert Bridges, _Prometheus the Firegiver_, 824. + + + +***END OF THE PROJECT GUTENBERG EBOOK GEORGE BORROW*** + + +******* This file should be named 21776.txt or 21776.zip ******* + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/2/1/7/7/21776 + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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