"That feeling of continuity," returned George, "is a proof of the painlessness of departure. No one can ever know when he ceases to be, because then he is not; and that is how some men come to fancy they feel as if they were going to live for ever. But the worst of it is that they no sooner fancy it, than it seems to them a probable as well as delightful thing to go on and on and never cease. This comes of the man's having no consciousness of ceasing, and when one is comfortable, it always seems good to go on. A child is never willing to turn from the dish of which he is eating to another. It is more he wants, not another."
"Everybody likes it," said George, "--more or less."
"I am not so sure of EVERYbody," replied Helen. "Do you imagine that twisted little dwarf-woman that opened the gate for us is content with her lot?"
"No, that is impossible--while she sees you and remains what she is. But I said nothing of contentment. I was but thinking of the fools who, whether content or not, yet want to live for ever, and so, very conveniently, take their longing for immortality, which they call an idea innate in the human heart, for a proof that immortality is their rightful inheritance."
"How then do you account for the existence and universality of the idea?" asked Helen, who had happened lately to come upon some arguments on the other side.
But while she spoke thus indifferently she felt in her heart like one who wakes from a delicious swim in the fairest of rivers, to find that the clothes have slipped from the bed to the floor:--that was all his river and all his swim!
"I account for its existence as I have just said; and for its universality by denying it. It is NOT universal, for _I_ haven't it."
"At least you will not deny that men, even when miserable, shrink from dying?"
"Anything, everything is unpleasant out of its due time. I will allow, for the sake of argument, that the thought of dying is always unpleasant. But wherefore so? Because, in the very act of thinking it, the idea must always be taken from the time that suits with it--namely, its own time, when it will at length, and ought at length to come--and placed in the midst of the lively present, with which assuredly it does not suit. To life, death must be always hateful. In the rush and turmoil of effort, how distasteful even the cave of the hermit--let ever such a splendid view spread abroad before its mouth! But when it comes it will be pleasant enough, for then its time will have come also--the man will be prepared for it by decay and cessation. If one were to tell me that he had that endless longing for immortality, of which hitherto I have only heard at second hand, I would explain it to him thus:--Your life, I would say, not being yet complete, still growing, feels in itself the onward impulse of growth, and, unable to think of itself as other than complete, interprets that onward impulse as belonging to the time around it instead of the nature within it. Or rather let me say, the man feels in himself the elements of more, and not being able to grasp the notion of his own completeness, which is so far from him, transposes the feeling of growth and sets it beyond himself, translating it at the same time into an instinct of duration, a longing after what he calls eternal life. But when the man is complete, then comes decay and brings its own contentment with it--as will also death, when it arrives in its own proper season of fulness and ripeness."