The World is too much with us; late and soon
Getting and spending, we lay waste our powers;
Little we see in nature that is ours;
We have given our hearts away, a sordid boon.

Great God! I’d rather be
A Pagan suckled in a creed outworn,
So might I, standing on this pleasant lea,
Have glimpses that would make me less forlorn;
Have sight of Proteus rising from the sea;
Or hear old Triton blow his wreathed horn.

Wordsworth.

They had been sitting by the fire in silence for a long time. Robin had been sewing, but the blaze had sunk too low to see by it, and her hands were folded idly upon her mending. She put it by, and went to the window. It was a very dark night, and the stars shone brilliantly. The stars had come to mean a great deal to them both, howbeit neither had ever said so. The stars only were unchanged. “The thoughts of God in the heavens” were the same, whatever might be His thought on earth.

She sighed so heavily, that Adam asked quickly, “What is it?” and she answered, with a nervous laugh, “I was thinking of the old legend, that the souls on other planets call ours ‘the sorrowful world.’ What made it so sorrowful, Adam?”

“Ignorance would cover it all,” he answered, “but to be specific, intemperance, sensuality, avarice, and poverty. I don’t mean drunkenness only, when I say intemperance. I have known a few prohibitionists in my time who were as intemperate in their eating as any one could be in the matter of drink. I think intemperance in its widest sense was the great curse of our time anyway; drink and tobacco and tea and coffee; and as to our eating, there was too much, of almost everything on earth that was not food, but which could be over-salted and over-peppered, and treated with tabasco sauce. We over-stimulated every activity of the body, and spent our lives doing all kinds of things in which there was no sense. Think of reading one or two morning and evening papers every day. To be sure we said there was nothing in them, but we used up our eyesight over them, and let a stream of silliness and scandal dribble through our minds. As to the things we wore

Robin laughed. “I know,” she said. “The sewing-machine didn’t save work; it only made ruffles. A dressmaker once said to me, ’It’s a good thing for me that these women haven’t sense enough to spend their time and money on themselves, in making their bodies free and strong and beautiful. But no; they would rather have a stylish dress than a graceful body. They don’t care to be beautiful themselves; all they want is a handsome gown to cover their ugliness.’ Isn’t it strange that we never seemed able to realize that the Greek fashions were immortal because they were beautiful?”

“Still, I don’t think the dress of the Greek women would be very convenient for housework,” ventured Adam.

Robin shook her head. “You only say that because some woman has said it to you. The Diana of the Stag wore the first rainy-day gown. The Greek dress was capable of ever so many modifications. If I were making a handbook of proverbs for women, I should say, ’A good complexion is rather to be chosen than many fine dresses, and glossy and abundant hair turneth away wrath.’ I believe in the simplification of life. I understand just how Thoreau felt when he threw out that specimen because it had to be dusted daily. There are very few things beautiful enough to pay for that amount of trouble. But perhaps that is because I don’t care for specimens, and I loathe dusting.”

“You ought to have been a Jap,” said Adam. “There was one in college, in my class, and one day when I was fretting over something I could not afford he said, in that immensely polite way of theirs, ’You I cannot understand. With all American people it so is, even as by Ruskin said was it; whatever you have, of it you more would get, and where you are, you would go from. You happy are only when something you get, and never that you yourself are.’ But I think the Celestial was wrong there. When a man is self-conscious of illy-made garments, a mean domicile, a poor kind of half education, he is uncomfortable; he hasn’t accomplished his evolution from the conscious, the self-conscious, to the unconscious. It was this very discomfort and inequality that used so to enrage me, for it need not have been.”

“I wish,” said Robin, “we knew how to make paper; of all the fascinating things in Bellamy’s ‘Equality,’ there was nothing I liked so well as the idea of paper garments, to be burned when one got through with them. Think of never having any washing and ironing, and always having new clothes.”

“I wonder whether we could invent some of those things over again,” said Adam, reflectively.

“I couldn’t spare you any of my precious rags, if you could,” said Robin.

“Most of the paper was made out of wood, anyhow,” answered Adam, “and the ash that grows here in any quantity was considered particularly fine for that purpose.”

“‘God made man upright, but he hath sought out many inventions,’” quoted Robin, “and now we are going to seek them over again. I can’t imagine how anyone could ever make a lineotype, but the type and the hand-press are easy enough, and if you can make paper, we may yet live to read our ‘published works.’ You probably do not know that I used to have a Wegg-like facility for dropping into poetry.”

“Did you? That is another of the things you never told me; but your speaking of Thoreau,” answered Adam, “recalls what he said of the amount of work necessary to sustain life beside Walden Pond. It took six weeks out of the year, and that was in a most forbidding country. In such a valley as this two months ought to be sufficient to more than feed and clothe us; but then he didn’t have to make his own clothing.”

“And out of nothing particular,” interrupted Robin.

Adam laughed and went on. “Did you ever hear of a man called Hertzka? He was an eminent Austrian sociologist, and he figured it out, that if five million men should work a little less than an hour and three quarters a day they could produce all the necessities of life for the twenty-two million people of Austria. By working two hours and twelve minutes daily for two months beside, they could have all the luxuries also. And that not for a few, not for the Court and the nobility, but for all. There could have been music and pictures and books and theatres, and sufficient food and clothing. Isn’t it strange that when we might have been so happy we preferred to be so wretched? For even if we had all we wanted ourselves, we could not escape the sights and sounds that told of abject misery.”

“It was always so,” Robin answered moodily. “The poor we had always with us. History always repeated itself.”

“Still, it didn’t exactly repeat itself,” Adam said. “Our dark age would have done for a golden age in the past. Greece was glorious for a little while, but her literature tells us of her ideals. The isles of Greece, where Byron contracted his last illness, would have left him to die among the rocks twenty-five hundred years earlier, because he had a lame foot. We at least were kinder to animals, and that means a great deal.”

“I don’t know,” she answered. “Perhaps; it seems to me I have read of a hospital for sick animals on the island of Ceylon a long sometime B. C. Lady Mary Wortley Montagu or was it Lady Hester Stanhope? said she had traveled all over the world, and had never found but two kinds of people, men and women. I fancy the same thing is true of all the ages as well as all the countries.”

“No,” Adam said, shaking his head; “our ideals change. The scheme of life laid down by Christ was to the Greeks foolishness and to the Jews a stumbling-block, and there were plenty of Greeks and Jews in our day. By Greeks I mean people whose ideals were purely intellectual, and by Jews those who saw no good save a material good, no God but the God of Mammon. They would not hear either Moses or the prophets, and the statute of limitations was as near as they could come to the Sabbatic year. The Greek and the Jew have stood ready with their cup of hemlock, their crown of thorns for every Christ-spirit that has ever come to earth. Yet more people read Socrates, and believed on the Nazarene every year. I don’t mean in the church; the working-man did not go to church, but he uncovered his head at the name of Christ, the first lawgiver who confounded the scribes and Pharisees, and ate with publicans and sinners.”

“But Moses was the first lawgiver to forbid taking the nether millstone as a pledge,” objected Robin.

“True,” he admitted, “and the laws of Moses would have made the world over. He was the greatest writer on political economy this earth has ever seen. His absolute fiat against the alienation of the land would have done more for the common people than all Adam Smith’s theories of free competition, and Fourier’s dream of a perfected communism. But who would have known of Moses, save for Christ? The Old Testament would have been merely the sacred book of the Hebrews, and save as a literary and historic work, of very uncertain historic value, would have been unread, as the Koran and other books of a similar nature were unread.”

“And yet you do not believe in the divinity of Christ,” she said slowly.

“No,” he answered. “Is that necessary before one can believe in his teachings? The truth is always divine. What difference does it make whether the one who utters it be human or divine, bond or slave, AEsop or Marcus Aurelius? the truth remains the same. A fable is only another name of a parable. We have the story of the lost sheep; that’s a parable; and that of the lamb that muddied the stream, and that’s a fable. One is sacred, the other profane, but both are fables, both parables. When you take them away from the context it is as easy to feel for the lamb eaten by the wolf, as for the one that was rescued, and has been immortalized in picture and song.”

“Probably you are right,” she said. “I never thought of it in just that way before,” and saying “good night” she went to her room.

Adam thought he heard her humming, “Away on the mountains cold and bare.”