Of the three divisions, the last was of so little importance that it scarcely deserved to be named in conjunction with the others. Mechanism increases convenience--in no degree does it confer physical or moral perfection. The rudimentary engines employed thousands of years ago in raising buildings were in that respect equal to the complicated machines of the present day. Control of iron and steel has not altered or improved the bodily man. I even debated some time whether such a third division should be included at all. Our bodies are now conveyed all round the world with ease, but obtain no advantage. As they start so they return. The most perfect human families of ancient times were almost stationary, as those of Greece. Perfection of form was found inSparta; how small a spot compared to those continents over which we are now taken so quickly! Such perfection of form might perhaps again dwell, contented and complete in itself, on such a strip of land as I could see between me and the sand of the sea. Again, a watch keeping correct time is no guarantee that the bearer shall not suffer pain. The owner of the watch may be soulless, without mind-fire, a mere creature. No benefit to the heart or to the body accrues from the most accurate mechanism.
Hence I debated whether the third division should be included.
But I reflected that time cannot be put back on the dial, we cannot return to Sparta; there is an existent state of things, and existent multitudes; and possibly a more powerful engine, flexible to the will, might give them that ******* which is the one, and the one only, political or social idea I possess. For liberty, therefore, let it be included.
For the flesh, this arm of mine, the limbs of others gracefully moving, let me find something that will give them greater per- fection. That the bones may be firmer, somewhat larger if that would be an advantage, certainly stronger, that the cartilage and sinews may be more enduring, and the muscles more powerful, something after the manner of those ideal limbs and muscles sculptured of old, these in the flesh and real. That the organs of the body may be stronger in their action, perfect, and lasting. That the exterior flesh may be yet more beautiful; that the shape may be finer, and the motions graceful. These are the soberest words I can find, purposely chosen; for I am so rapt in the beauty of the human form, and so earnestly, so inexpressibly, prayerful to see that form perfect, that my full thought is not to be written. Unable to express it fully, I have considered it best to put it in the ******st manner of words. I believe in the human form; let me find something, some method, by which that form may achieve the utmost beauty. Its beauty is like an arrow, which may be shot any distance according to the strength of the bow. So the idea expressed in the human shape is capable of indefinite expansion and elevation of beauty.
Of the mind, the inner consciousness, the soul, my prayer desired that I might discover a mode of life for it, so that it might not only conceive of such a life, but actually enjoy it on the earth. I wished to search out a new and higher set of ideas on which the mind should work. The simile of a new book of the soul is the nearest to convey the meaning--a book drawn from the present and future, not the past. Instead of a set of ideas based on tradition, let me give the mind a new thought drawn straight from the wondrous present, direct this very hour. Next, to furnish the soul with the means of executing its will, of carrying thought into action. In other words, for the soul to become a power. These three formed the Lyra prayer, of which the two first are immeasurably the in more important. I believe in the human being, mind and flesh; form and soul.
It happened just afterwards that I went to Pevensey, and immediately the ancient wall swept my mind back seventeen hundred years to the eagle, the pilum, and the short sword. The grey stones, the thin red bricks laid by those whose eyes had seen Caesar's Rome, lifted me out of the grasp of house-life, of modern civilisation, of those minutiae which occupy the moment. The grey stone made me feel as if I had existed from then till now, so strongly did I enter into and see my own life as if reflected. My own existence was focused back on me;
I saw its joy, its unhappiness, its birth, its death, its possibilities among the infinite, above all its yearning Question. Why? Seeing it thus clearly, and lifted out of the moment by the force of seventeen centuries, I recognised the full mystery and the depths of things in the roots of the dry grass on the wall, in the green sea flowing near. Is there anything I can do? The mystery and the possibilities are not in the roots of the grass, nor is the depth of things in the sea; they are in my existence, in my soul. The marvel of existence, almost the terror of it, was flung on me with crushing force by the sea, the sun shining, the distant hills. With all their ponderous weight they made me feel myself: all the time, all the centuries made me feel myself this moment a hundred-fold. I determined that I would endeavour to write what I had so long thought of, and the same evening put down one sentence. There the sentence remained two years. I tried to carry it on; I hesitated because I could not express it: nor can I now, though in desperation I am throwing these rude stones of thought together, rude as those of the ancient wall.
