Complete Works of Robert Louis Stevenson (Illustrated) (965 page)

Samuel Budgett.

To Sidney Colvin

I had lately sent him two books, the fifth volume of Huxley’s
Collected Essays
and Cotter Morison’s
Service of Man
: the latter a work of Positivist tendency, which its genial and accomplished author had long meditated, but which unfortunately he only began to write after a rapid decline of health and power had set in.

[
Skerryvore, Bournemouth, Spring
1887.]

MY DEAR COLVIN, — I read Huxley, and a lot of it with great interest. Eh, what a gulf between a man with a mind like Huxley and a man like Cotter Morison. Truly ‘tis the book of a boy; before I was twenty I was done with all these considerations. Nor is there one happy phrase, except “the devastating flood of children.” Why should he din our ears with languid repetitions of the very first ideas and facts that a bright lad gets hold of; and how can a man be so destitute of historical perspective, so full of cheap outworn generalisations — feudal ages, time of suffering —
pas tant qu’aujourdhui
, M. Cotter! Christianity — which? what? how? You must not attack all forms, from Calvin to St. Thomas, from St. Thomas to (One who should surely be considered) Jesus Christ, with the same missiles: they do not all tell against all. But there it is, as we said; a man joins a sect, and becomes one-eyed. He affects a horror of vices which are just the thing to stop his “devastating flood of babies,” and just the thing above all to keep the vicious from procreating. Where, then, is the ground of this horror in any intelligent Servant of Humanity? O, beware of creeds and anti-creeds, sects and anti-sects. There is but one truth, outside science, the truth that comes of an earnest, smiling survey of mankind “from China to Peru,” or further, and 220 from to-day to the days of Probably Arboreal; and the truth (however true it is) that robs you of sympathy with any form of thought or trait of man, is false for you, and heretical, and heretico-plastic. Hear Morison struggling with his chains; hear me, hear all of us, when we suffer our creeds or anti-creeds to degenerate towards the whine, and begin to hate our neighbours, or our ancestors, like ourselves. And yet in Morison, too, as in St. Thomas, as in Rutherford, ay, or in Peden, truth struggles, or it would not so deform them. The man has not a devil; it is an angel that tears and blinds him. But Morison’s is an old, almost a venerable seraph, with whom I dealt before I was twenty, and had done before I was twenty-five.

Behold how the voices of dead preachers speak hollowly (and lengthily) within me! — Yours ever — and rather better — not much,

R. L. S.

To Alison Cunningham

Skerryvore, April 16th,
1887.

MY DEAREST CUMMY, — As usual, I have been a dreary bad fellow and not written for ages; but you must just try to forgive me, to believe (what is the truth) that the number of my letters is no measure of the number of times I think of you, and to remember how much writing I have to do. The weather is bright, but still cold; and my father, I’m afraid, feels it sharply. He has had — still has, rather — a most obstinate jaundice, which has reduced him cruelly in strength, and really upset him altogether. I hope, or think, he is perhaps a little better; but he suffers much, cannot sleep at night, and gives John and my mother a severe life of it to wait upon him. My wife is, I think, a little better, but no great shakes. I keep mightily respectable myself.

Coolin’s Tombstone is now built into the front wall of Skerryvore, and poor Bogie’s (with a Latin inscription 221 also) is set just above it. Poor, unhappy wee man, he died, as you must have heard, in fight, which was what he would have chosen; for military glory was more in his line than the domestic virtues. I believe this is about all my news, except that, as I write, there is a blackbird singing in our garden trees, as it were at Swanston. I would like fine to go up the burnside a bit, and sit by the pool and be young again — or no, be what I am still, only there instead of here, for just a little. Did you see that I had written about John Todd? In this month’s Longman it was; if you have not seen it, I will try and send it you. Some day climb as high as Halkerside for me (I am never likely to do it for myself), and sprinkle some of the well water on the turf. I am afraid it is a pagan rite, but quite harmless, and
ye can sain it wi’ a bit prayer
. Tell the Peewies that I mind their forbears well. My heart is sometimes heavy and sometimes glad to mind it all. But for what we have received, the Lord make us truly thankful. Don’t forget to sprinkle the water, and do it in my name; I feel a childish eagerness in this.

Remember me most kindly to James, and with all sorts of love to yourself, believe me, your laddie,

Robert Louis Stevenson.

P.S.
— I suppose Mrs. Todd ought to see the paper about her man; judge of that, and if you think she would not dislike it, buy her one from me, and let me know. The article is called
Pastoral
, in Longman’s Magazine for April. I will send you the money; I would to-day, but it’s the Sabbie day, and I cannae.

R. L. S.

Remembrances from all here.

To Mrs. Fleeming Jenkin

The following sets forth the
pros
and
cons
which were balancing each other in his mind in regard to his scheme of going 222 to make a stand in his own person against agrarian outrage in Ireland.

[
Skerryvore, Bournemouth
]
April 15 or 16
(the hour not being known),
1887.

MY DEAR MRS. JENKIN, — It is I know not what hour of the night; but I cannot sleep, have lit the gas, and here goes.

First, all your packet arrived: I have dipped into the Schumann already with great pleasure. Surely, in what concerns us there is a sweet little chirrup; the
Good Words
arrived in the morning just when I needed it, and the famous notes that I had lost were recovered also in the nick of time.

And now I am going to bother you with my affairs: premising, first, that this is
private
; second, that whatever I do the
Life
shall be done first, and I am getting on with it well; and third, that I do not quite know why I consult you, but something tells me you will hear with fairness.

Here is my problem. The Curtin women are still miserable prisoners; no one dare buy their farm of them, all the manhood of England and the world stands aghast before a threat of murder. (1) Now, my work can be done anywhere; hence I can take up without loss a back-going Irish farm, and live on, though not (as I had originally written) in it: First Reason. (2) If I should be killed, there are a good many who would feel it: writers are so much in the public eye, that a writer being murdered would attract attention, throw a bull’s-eye light upon this cowardly business: Second Reason. (3) I am not unknown in the States, from which the funds come that pay for these brutalities: to some faint extent, my death (if I should be killed) would tell there: Third Reason. (4)
Nobody else is taking up this obvious and crying duty:
Fourth Reason. (5) I have a crazy health and may die at any moment, my life is of no purchase in an insurance office, it is the less account to husband it, 223 and the business of husbanding a life is dreary and demoralising: Fifth Reason.

I state these in no order, but as they occur to me. And I shall do the like with the objections.

First Objection: It will do no good; you have seen Gordon die, and nobody minded; nobody will mind if you die. This is plainly of the devil. Second Objection: You will not even be murdered, the climate will miserably kill you, you will strangle out in a rotten damp heat, in congestion, etc. Well, what then? It changes nothing: the purpose is to brave crime; let me brave it, for such time and to such an extent as God allows. Third Objection: The Curtin women are probably highly uninteresting females. I haven’t a doubt of it. But the Government cannot, men will not, protect them. If I am the only one to see this public duty, it is to the public and the Right I should perform it — not to Mesdames Curtin. Fourth Objection: I am married. “I have married a wife!” I seem to have heard it before. It smells ancient! what was the context? Fifth Objection: My wife has had a mean life (1), loves me (2), could not bear to lose me (3). (1) I admit: I am sorry. (2) But what does she love me for? and (3) she must lose me soon or late. And after all, because we run this risk, it does not follow we should fail. Sixth Objection: My wife wouldn’t like it. No, she wouldn’t. Who would? But the Curtins don’t like it. And all those who are to suffer if this goes on, won’t like it. And if there is a great wrong, somebody must suffer. Seventh Objection: I won’t like it. No, I will not; I have thought it through, and I will not. But what of that? And both she and I may like it more than we suppose. We shall lose friends, all comforts, all society: so has everybody who has ever done anything; but we shall have some excitement, and that’s a fine thing; and we shall be trying to do the right, and that’s not to be despised. Eighth Objection: I am an author with my work before me. See Second Reason. Ninth Objection: 224 But am I not taken with the hope of excitement? I was at first. I am not much now. I see what a dreary, friendless, miserable, God-forgotten business it will be. And anyway, is not excitement the proper reward of doing anything both right and a little dangerous? Tenth Objection: But am I not taken with a notion of glory? I dare say I am. Yet I see quite clearly how all points to nothing coming, to a quite inglorious death by disease and from the lack of attendance; or even if I should be knocked on the head, as these poor Irish promise, how little any one will care. It will be a smile at a thousand breakfast-tables. I am nearly forty now; I have not many illusions. And if I had? I do not love this health-tending, housekeeping life of mine. I have a taste for danger, which is human, like the fear of it. Here is a fair cause; a just cause; no knight ever set lance in rest for a juster. Yet it needs not the strength I have not, only the passive courage that I hope I could muster, and the watchfulness that I am sure I could learn.

Here is a long midnight dissertation; with myself; with you. Please let me hear. But I charge you this: if you see in this idea of mine the finger of duty, do not dissuade me. I am nearing forty, I begin to love my ease and my home and my habits, I never knew how much till this arose; do not falsely counsel me to put my head under the bed-clothes. And I will say this to you: my wife, who hates the idea, does not refuse. “It is nonsense,” says she, “but if you go, I will go.” Poor girl, and her home and her garden that she was so proud of! I feel her garden most of all, because it is a pleasure (I suppose) that I do not feel myself to share.

1. Here is a great wrong.

2. Here is a growing wrong.

3. Here is a wrong founded on crime.

4. Here is crime that the Government cannot prevent.

5. Here is crime that it occurs to no man to defy.

6. But it has occurred to me.

7. Being a known person, some will notice my defiance.

8. Being a writer, I can
make
people notice it.

9. And, I think,
make
people imitate me.

10. Which would destroy in time this whole scaffolding of oppression.

11. And if I fail, however ignominiously, that is not my concern. It is, with an odd mixture of reverence and humorous remembrances of Dickens, be it said — it is A-nother’s.

And here, at I cannot think what hour of the morning, I shall dry up, and remain — Yours, really in want of a little help,

R. L. S.

Next morning.
— Eleventh Objection: I have a father and mother. And who has not? Macduff’s was a rare case; if we must wait for a Macduff. Besides, my father will not perhaps be long here. Twelfth Objection: The cause of England in Ireland is not worth supporting.
À qui le dites-vous?
And I am not supporting that. Home Rule, if you like. Cause of decency, the idea that populations should not be taught to gain public ends by private crime, the idea that for all men to bow before a threat of crime is to loosen and degrade beyond redemption the whole fabric of man’s decency.

To Mrs. Fleeming Jenkin

The first paragraph of the following refers to the
Life of Fleeming Jenkin
; the second, to a remark of his correspondent that a task 226 such as he had proposed to himself in Ireland should be undertaken by a society rather than an individual.

[
Skerryvore, Bournemouth, April
1887.]

MY DEAR MRS. JENKIN, — The Book. It is all drafted: I hope soon to send you for comments Chapters III., IV., and V. Chapter VII. is roughly but satisfactorily drafted: a very little work should put that to rights. But Chapter VI. is no joke; it is a
mare magnum
: I swim and drown and come up again; and it is all broken ends and mystification: moreover, I perceive I am in want of more matter. I must have, first of all, a little letter from Mr. Ewing about the phonograph work:
If
you think he would understand it is quite a matter of chance whether I use a word or a fact out of it. If you think he would not: I will go without. Also, could I have a look at Ewing’s
précis
? And lastly, I perceive I must interview you again about a few points; they are very few, and might come to little; and I propose to go on getting things as well together as I can in the meanwhile, and rather have a final time when all is ready and only to be criticised. I do still think it will be good. I wonder if Trélat would let me cut? But no, I think I wouldn’t after all; ‘tis so quaint and pretty and clever and simple and French, and gives such a good sight of Fleeming: the plum of the book, I think.

You misunderstood me in one point: I always hoped to found such a society; that was the outside of my dream, and would mean entire success.
But
— I cannot play Peter the Hermit. In these days of the Fleet Street journalist, I cannot send out better men than myself, with wives or mothers just as good as mine, and sisters (I may at least say) better, to a danger and a long-drawn dreariness that I do not share. My wife says it’s cowardice; what brave men are the leader-writers! Call it cowardice; it is mine. Mind you, I may end by trying to do it by the pen only: I shall not love myself if I do; and is it ever a good thing to do a thing for which you despise 227 yourself? — even in the doing? And if the thing you do is to call upon others to do the thing you neglect? I have never dared to say what I feel about men’s lives, because my own was in the wrong: shall I dare to send them to death? The physician must heal himself; he must honestly
try
the path he recommends: if he does not even try, should he not be silent?