How to avoid Greediness.––The way to keep this enemy out of Mansoul is to stick to the rules which Hunger lays down. The chief of them is––Never think of your meals till they come, and, while you are eating, talk and think of something more amusing than your food. As for nice things, of course we all want nice things now and then; but let us eat what is given to us of the chocolate or fruit at table, and not think any more about it. Sweets or fruits are seldom served at school, we know, and when at school it is quite fair for a boy to allow himself to spend a certain part of his pocket-money in this way, not only for himself, but that he may have something to give away. But the boy who spends the whole, or the greater part, of his week’s money on things to eat, or who is always begging for hampers from home, is a poor fellow, the victim of Gluttony. The best plan is to want to spend your money upon something else––some sort of collection, perhaps; or to save up to buy a present or a fishing-rod or anything worth having. Gluttony lets you alone when you cease to think of him and his good things.
How Gluttony affects the Body.––But, you will say, if Hunger builds up the body, surely Gluttony must do so a great deal faster. It is true that sometimes the greedy person becomes fat, but it is muscle and not fat which makes the body strong and useful. Gluttony does not make muscle, and does cause horrid illnesses.
Hunger a Servant, Gluttony a Ruler.––It is as Gluttony that he tries to get the ear of the Prime Minister, saying, ‘Leave it all to me, and I will make Mansoul happy. He shall want nothing but what I can give him.’ Then begins a fine time. As long as Hunger was his servant, Mansoul thought nothing about his meals till the time for them came, and then he ate them with a good appetite. But Gluttony behaves differently. Gluttony leads his victim to the confectioner’s windows and makes him think how nice this or that would taste: all his pocket-money goes in tarts, sweets, and toffee. He thinks at breakfast what pudding he should like for dinner, and asks for it as a favour. Indeed, he is always begging for bits of cake, and spoonfuls of jam, and extra chocolates. He does not think much about his lessons, because he has a penny in his pocket and is considering what is the nicest thing he can buy for it; or, if he is older, perhaps he has a pound, but his thought is still the same, and Gluttony gets it all. The greedy person turns away from wholesome meals, and does not care for work or play, because Gluttony has got the ear of the Prime Minister, and almost every thought of Mansoul turns one way––’What shall I eat?’ he says. Gluttony begins with the little boy and goes with him all through life, only that, instead of caring for chocolate creams when he is a man, he cares for great dinners two hours long.
How Hunger Behaves.––Esquire Hunger is the first of the appetites that comes to our notice. He is a most useful fellow. If he do not come down to breakfast in the morning, a poor meal is eaten, and neither work nor play goes well in Mansoul that day. If, for weeks together, Hunger do not sit down to table, thin fingers and hollow cheeks will show you what a good servant has left his post. He is easily slighted. If people say, ‘I hate’ bread and milk, or eggs, or mutton, or what not, and think about it and think about it, Hunger is disgusted and goes. But if they sit down to their meals without thinking about what they eat, and think of something more interesting, Hunger helps them through, bit by bit, until their plates are emptied, and new material has been taken in to build up their bodies. Hunger is not at all fond of dainties. He likes things plain and nice; and directly a person begins to feed upon dainties, like pastry, rich cake, too many sweets, Hunger goes; or rather, he changes his character and becomes Gluttony.
PART I The House Of The Body
Chapter I The Esquires Of The Body: Hunger
The Work of the Appetites.––We will first consider the Esquires of the Body; not that they are the chief Officers of State, but in Mansoul, as in the world, a great deal depends upon the least important people; and the Esquires of the Body have it very much in their power to make all go right or all go wrong in Mansoul.
Their work is very necessary for the well-being of the State. They build up the Body, and they see to it that there shall be new Mansouls to take the place of the old when these shall pass away. If each would attend to his own business and nothing else, all would go well; but there is a great deal of rivalry in the government, and every member tries to make the Prime Minister believe that the happiness of Mansoul depends upon him. If any one of these gets things altogether into his hands, all is in disorder.
Its Churches and its Delectable Mountains.––The best treasures of the country are kept in the fairest of its buildings, in its churches, which are always open, so that people may go in and out many times a day to talk with God, and He comes and speaks with them. But, indeed, He walks about everywhere in the land, in the workshops, in the picture-galleries, and in the fields; people consult Him about everything, little things and great, and He advises about them all.
Much remains to be said about Mansoul, but I think I have left out the chief thing––the ‘Delectable Mountains,’ where people go that they may breathe mountain air, gather the lovely mountain flowers, and brace their limbs and their lungs with the toilsome delight of climbing. From the top, they get a view that makes them solemnly glad; they see a good deal of Mansoul, and they see the borders of the land that is very far off. They see a good deal of Mansoul, but they cannot see it all, for a curious thing is, that no map has been made of the country, because a great deal of it is unexplored, and men have not discovered its boundaries. This is exciting and delightful to the people, because, though here and there Mansoul is touched by another such country as itself, there are everywhere reaches which no man has seen, regions of country which may be rich and beautiful.
Its Books and Playgrounds.––There are libraries, too––such libraries! containing every book of delight that ever was written. When anybody sits down to read, the author who made the book comes and leans over his shoulder and talks to him. I forgot to say that in the picture-galleries the old painters do the same thing; they come and say what they meant by it all.
There is no city in Mansoul so built up but there is plenty of space for parks and cricket-grounds, playing-fields and places where people meet and are merry, dance and sing. No body need be poor in Mansoul; and if anybody is poor, neglected, and stunted, it is for a reason which we shall consider by and by.
The Rivers and Cities.––There are rivers, broad and deep, good to bathe in and to swim in, and also good to bear the ships which carry those things produced by Mansoul to other countries far and near. Upon these rivers, too, sail the ships of many lands, bringing passengers and goods. There are busy cities in Mansoul; and these, also, are pleasant places; because though there are factories where men work and make all manner of things for home use or to be sent abroad, there are also fair and beautiful buildings, palaces of delight, where are gathered the treasures of Mansoul––galleries of precious and beautiful pictures painted by the great artists of all countries, statues of the heroes that are had in reverence there, halls with organs of noble tone which can roar like the thunder and babble like a child, and all manner of musical instruments. To these halls great musicians come and play wonderful things that they have made; the people of Mansoul listen, and great thoughts swell in them, and everyone feels as if he could get up and go and be a hero.
Ourselves, Volume 4 of the Charlotte Mason Series
Book 1––Self-Knowledge
”Self-reverence, self-knowledge, self-control,
These three alone lead life to sovereign power.”
––Tennyson
Introductory
Chapter 1 The Country of Mansoul
The Riches of Mansoul.––”Do ye not like fair londes?” says King Alfred; and he answers himself: “Why should I not like fair londes? They are the fairest part of God’s creation.” And of all the fair lands which God has made, there is no country more fair than the Kingdom of Mansoul.
The soil is, almost everywhere, very fertile, and where it is cultivated there are meadows, corn-fields, and orchards with all manner of fruit. There are, too, wild nooks, with rippling streams bordered by forget-me-nots and king-cups, places where the birds nest and sing. There are hazel copses where you may gather nuts, and there are forests with mighty trees. There are wildernesses, too, marshy and unlovely, but these only wait for good and industrious hands to reclaim them and make them as fertile as the rest of the country. Deep under the surface lie beds of fuel to be had for the working, so that in that land there need never be a cold hearth-stone. There are many other mines, too, where diligent workers find, not only useful and necessary metals like copper and iron, but also silver and gold and very precious stones. When the workers are weary they may rest for there are trees for shade and shelter, and pleasant playfields. And you may hear the laughter of the children, and see them at their sports.
Authority, vested in the Office.––It is by these countercurrents, so to speak, of mind forces that we have been taught to rectify our notion of authority. Easily within living memory we were upon dangerous ground. We believed that authority was vested in persons, that arbitrary action became such persons, that slavish obedience was good for the others. This theory of government we derived from our religion; we believed in the ‘divine right’ of kings and of parents because we believed that the very will of God was an arbitrary will. But we have been taught better; we know now that authority is vested in the office and not in the person; that the moment it is treated as a personal attribute it is forfeited. We know that a person in authority is a person authorised; and that he who is authorised is under authority. The person under authority holds and fulfils a trust; in so far as he asserts himself; governs upon the impulse of his own will, he ceases to be authoritative and authorised, and becomes arbitrary and autocratic. It is autocracy and arbitrary rule which must be enforced, at all points, by a penal code; hence the confusion of thought which exists as to the connection between authority and punishment. The despot rules by terror; he punishes right and left to uphold his unauthorised sway. The person who is vested with authority, on the contrary, requires no rigours of the law to bolster him up, because authority is behind him; and, before him, the corresponding principle of docility.