And yet such mechanical descriptive skill would hardly give more satisfaction to the reader than the skill of the photographer does to the anxious mother desirous to possess an absolute duplicate of her beloved child. The likeness is indeed true, but it is a dull, dead, unfeeling, inauspicious likeness. The face is indeed there, and those looking at it will know at once whose image it is, but the owner of the face will not be proud of the resemblance.
There is no royal road to learning, no short cut to the acquirement of any valuable art. Let photographers and daguerreotypers do what they will, and improve as they may with further skill on that which skill has already done, they will never achieve a portrait of the human face divine. Let biographers, novelists, and the rest of us groan as we may under the burdens which we so often feel too heavy for our shoulders; we must either bear them up like men, or own ourselves too weak for the work we have undertaken. There is no way of writing well and also of writing easily.
Labor omnia vincit improbus. Such should be the chosen motto of every labourer, and it may be that labour, if adequately enduring, may suffice at last to produce even some not untrue resemblance of the Rev. Francis Arabin.
Of his doings in the world, and of the sort of fame which he has achieved, enough has been already said. It has also been said that he is forty years of age, and still unmarried. He was the younger son of a country gentleman of small fortune in the north of England. At an early age he went to Winchester, and was intended by his father for New College; but though studious as a boy, he was not studious within the prescribed limits, and at the age of eighteen he left school with a character for talent, but without a scholarship. All that he had obtained, over and above the advantage of his character, was a gold medal for English verse, and hence was derived a strong presumption on the part of his friends that he was destined to add another name to the imperishable list of English poets.
From Winchester he went to Oxford, and was entered as a commoner at Balliol. Here his special career very soon commenced. He utterly eschewed the society of fast men, gave no wine-parties, kept no horses, rowed no boats, joined no rows, and was the pride of his college tutor. Such at least was his career till he had taken his little go, and then he commenced a course of action which, though not less creditable to himself as a man, was hardly so much to the taste of the tutor. He became a member of a vigorous debating society, and rendered himself remarkable there for humorous energy. Though always in earnest, yet his earnestness was always droll. To be true in his ideas, unanswerable in his syllogisms, and just in his aspirations was not enough for him. He had failed, failed in his own opinion as well as that of others when others came to know him, if he could not reduce the arguments of his opponents to an absurdity and conquer both by wit and reason. To say that his object was ever to raise a laugh would be most untrue. He hated such common and unnecessary evidence of satisfaction on the part of his hearers. A joke that required to be laughed at was, with him, not worth uttering. He could appreciate by a keener sense than that of his ears the success of his wit, and would see in the eyes of his auditors whether or no he was understood and appreciated.
He had been a religious lad before he left school. That is, he had addicted himself to a party in religion, and having done so had received that benefit which most men do who become partisans in such a cause. We are much too apt to look at schism in our church as an unmitigated evil. Moderate schism, if there may be such a thing, at any rate calls attention to the subject, draws in supporters who would otherwise have been inattentive to the matter, and teaches men to think upon religion. How great an amount of good of this description has followed that movement in the Church of England which commenced with the publication of Froude’s Remains!
As a boy young Arabin took up the cudgels on the side of the Tractarians, and at Oxford he sat for a while at the feet of the great Newman. To this cause he lent all his faculties. For it he concocted verses, for it he made speeches, for it he scintillated the brightest sparks of his quiet wit. For it he ate and drank and dressed and had his being. In due process of time he took his degree and wrote himself B.A., but he did not do so with any remarkable amount of academical éclat. He had occupied himself too much with High Church matters and the polemics, politics, and outward demonstrations usually concurrent with High Churchmanship to devote himself with sufficient vigour to the acquisition of a double first. He was not a double first, nor even a first class man, but he revenged himself on the university by putting firsts and double firsts out of fashion for the year and laughing down a species of pedantry which, at the age of twenty-three, leaves no room in a man’s mind for graver subjects than conic sections or Greek accents.
Greek accents, however, and conic sections were esteemed necessaries at Balliol, and there was no admittance there for Mr. Arabin within the list of its fellows. Lazarus, however, the richest and most comfortable abode of Oxford dons, opened its bosom to the young champion of a church militant. Mr. Arabin was ordained, and became a fellow soon after taking his degree, and shortly after that was chosen professor of poetry.
And now came the moment of his great danger. After many mental struggles, and an agony of doubt which may be well surmised, the great prophet of the Tractarians confessed himself a Roman Catholic. Mr. Newman left the Church of England and with him carried many a waverer. He did not carry off Mr. Arabin, but the escape which that gentleman had was a very narrow one. He left Oxford for awhile that he might meditate in complete peace on the step which appeared to him to be all but unavoidable, and shut himself up in a little village on the sea-shore of one of our remotest counties, that he might learn by communing with his own soul whether or no he could with a safe conscience remain within the pale of his mother church.
Things would have gone badly with him there had he been left entirely to himself. Everything was against him: all his worldly interests required him to remain a Protestant, and he looked on his worldly interests as a legion of foes, to get the better of whom was a point of extremest honour. In his then state of ecstatic agony such a conquest would have cost him little; he could easily have thrown away all his livelihood; but it cost him much to get over the idea that by choosing the Church of England he should be open in his own mind to the charge that he had been led to such a choice by unworthy motives. Then his heart was against him: he loved with a strong and eager love the man who had hitherto been his guide, and yearned to follow his footsteps. His tastes were against him: the ceremonies and pomps of the Church of Rome, their august feasts and solemn fasts, invited his imagination and pleased his eye. His flesh was against him: how great an aid would it be to a poor, weak, wavering man to be constrained to high moral duties, self-denial, obedience, and chastity by laws which were certain in their enactments, and not to be broken without loud, palpable, unmistakable sin! Then his faith was against him: he required to believe so much; panted so eagerly to give signs of his belief; deemed it so insufficient to wash himself simply in the waters of Jordan; that some great deed, such as that of forsaking everything for a true Church, had for him allurements almost past withstanding.
Mr. Arabin was at this time a very young man, and when he left Oxford for his far retreat was much too confident in his powers of fence, and too apt to look down on the ordinary sense of ordinary people, to expect aid in the battle that he had to fight from any chance inhabitants of the spot which he had selected. But Providence was good to him; there, in that all but desolate place, on the storm-beat shore of that distant sea, he met one who gradually calmed his mind, quieted his imagination, and taught him something of a Christian’s duty. When Mr. Arabin left Oxford, he was inclined to look upon the rural clergymen of most English parishes almost with contempt. It was his ambition, should he remain within the fold of their church, to do somewhat towards redeeming and rectifying their inferiority and to assist in infusing energy and faith into the hearts of Christian ministers, who were, as he thought, too often satisfied to go through life without much show of either.