Part 35 (1/2)

Yes, but what is a minimum? Sometimes a maximum is a minimum, and sometimes the other way about. If you know you know, and if you don't you don't.

ii

Yes, but what is a minimum? So increased material weight involves increased moral weight, but where does there begin to be any weight at all? There is a miracle somewhere. At the point where two very large nothings have united to form a very little something.

iii

There is no such complete a.s.similation as a.s.similation of rhythm. In fact it is in a.s.similation of rhythm that what we see as a.s.similation consists.

When two liquid bodies come together with nearly the same rhythms, as, say, two tumblers of water, differing but very slightly, the two a.s.similate rapidly--becoming h.o.m.ogeneous throughout. So with wine and water which a.s.similate, or at any rate form a new h.o.m.ogeneous substance, very rapidly. Not so with oil and water. Still, I should like to know whether it would not be possible to have so much water and so little oil that the water would in time absorb the oil.

I have not thought about it, but it seems as though the maxim de minimis non curat lex--the fact that a wrong, a contradiction in terms, a violation of all our ordinary canons does not matter and should be brushed aside--it seems as though this maxim went very low down in the scale of nature, as though it were the one principle rendering combination (integration) and, I suppose, dissolution (disintegration) also, possible. For combination of any kind involves contradiction in terms; it involves a self-stultification on the part of one or more things, more or less complete in both of them. For one or both cease to be, and to cease to be is to contradict all one's fundamental axioms or terms.

And this is always going on in the mental world as much as in the material; everything is always changing and stultifying itself more or less completely. There is no permanence of ident.i.ty so absolute, either in the physical world, or in our conception of the word ”ident.i.ty,” that it is not crossed with the notion of perpetual change which, pro tanto, destroys ident.i.ty. Perfect, absolute ident.i.ty is like perfect, absolute anything--as near an approach to nothing, or nonsense, as our minds can grasp. It is, then, in the essence of our conception of ident.i.ty that nothing should maintain a perfect ident.i.ty; there is an element of disintegration in the only conception of integration that we can form.

What is it, then, that makes this conflict not only possible and bearable but even pleasant? What is it that so oils the machinery of our thoughts that things which would otherwise cause intolerable friction and heat produce no jar?

Surely it is the principle that a very overwhelming majority rides rough-shod with impunity over a very small minority; that a drop of brandy in a gallon of water is practically no brandy; that a dozen maniacs among a hundred thousand people produce no unsettling effect upon our minds; that a well-written i will go as an i even though the dot be omitted--it seems to me that it is this principle, which is embodied in de minimis non curat lex, that makes it possible that there should be majora and a lex to care about them. This is saying in another form that a.s.sociation does not stick to the letter of its bond.

Saints

Saints are always grumbling because the world will not take them at their own estimate; so they cry out upon this place and upon that, saying it does not know the things belonging to its peace and that it will be too late soon and that people will be very sorry then that they did not make more of the grumbler, whoever he may be, inasmuch as he will make it hot for them and pay them out generally.

All this means: ”Put me in a better social and financial position than I now occupy; give me more of the good things of this life, if not actual money yet authority (which is better loved by most men than even money itself), to reward me because I am to have such an extraordinary good fortune and high position in the world which is to come.”

When their contemporaries do not see this and tell them that they cannot expect to have it both ways, they lose their tempers, shake the dust from their feet and go sulking off into the wilderness.

This is as regards themselves; to their followers they say: ”You must not expect to be able to make the best of both worlds. The thing is absurd; it cannot be done. You must choose which you prefer, go in for it and leave the other, for you cannot have both.”

When a saint complains that people do not know the things belonging to their peace, what he really means is that they do not sufficiently care about the things belonging to his own peace.

Prayer

i

Lord, let me know mine end, and the number of my days: that I may be certified how long I have to live (Ps. x.x.xix. 5).

Of all prayers this is the insanest. That the one who uttered it should have made and retained a reputation is a strong argument in favour of his having been surrounded with courtiers. ”Lord, let me not know mine end” would be better, only it would be praying for what G.o.d has already granted us. ”Lord, let me know A.B.'s end” would be bad enough. Even though A.B. were Mr. Gladstone--we might hear he was not to die yet. ”Lord, stop A.B. from knowing my end” would be reasonable, if there were any use in praying that A.B. might not be able to do what he never can do. Or can the prayer refer to the other end of life? ”Lord, let me know my beginning.” This again would not be always prudent.

The prayer is a silly piece of petulance and it would have served the maker of it right to have had it granted. ”A painful and lingering disease followed by death” or ”Ninety, a burden to yourself and every one else”--there is not so much to pick and choose between them.

Surely, ”I thank thee, O Lord, that thou hast hidden mine end from me” would be better. The sting of death is in foreknowledge of the when and the how.

If again he had prayed that he might be able to make his psalms a little more lively, and be saved from becoming the bore which he has been to so many generations of sick persons and young children--or that he might find a publisher for them with greater facility--but there is no end to it. The prayer he did pray was about the worst he could have prayed and the psalmist, being the psalmist, naturally prayed it--unless I have misquoted him.

ii