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But one has to ask oneself what exactly an imaginative man means by success, and what it is that attracts him in the idea of it. Putting aside the more obvious and material advantages,--wealth, position, influence, reputation,--a man of far-reaching mind and large ideas may well be haunted by a feeling that if he had entered public life, he might by example, precept, influence, legislation, have done something to turn his ideas and schemes into accomplished facts, have effected some moral or social reform, have set a mark on history. It must be remembered that a great writer's fame is often a posthumous growth, and we must be very careful not to attribute to a famous author a consciousness in his lifetime of his subsequent, or even of his contemporary, influence. It is undoubtedly true that Ruskin and Carlyle affected the thought of their time to an extraordinary degree. Ruskin summed up in his teaching an artistic ideal of the pursuit and influence of beauty, while Carlyle inculcated a more combative theory of active righteousness and the hatred of cant. But Ruskin's later years were spent in the shadow of a profound sense of failure. He thought that the public enjoyed his pretty phrases and derided his ideas; while Carlyle felt that he had fulminated in vain, and that the world was settling down more comfortably than ever into the pursuit of bourgeois prosperity and dishonest respectability.
It always seems to me that the quality which most differentiates men is the power of recognising the Unknown. Some natures acquiesce buoyantly or wretchedly in present conditions, and cannot in any circumstances look beyond them; some again have a deep distaste for present conditions whatever they are; and again there are some who throw themselves eagerly and freely into present conditions, use experience, taste life, enjoy, grieve, dislike, but yet preserve a consciousness of something above and beyond. The idealist is one who has a need in his soul to worship, to admire, to love. The mistake made too often by religious idealists is to believe that this sense of worship can only be satisfied by religious and, even more narrowly, by ecclesiastical observance. For there are many idealists to whom religion with its scientific creeds and definite dogmas seems only a dreary sort of metaphysic, an attempt to define what is beyond definition. But there are some idealists who find the sense of worship and the consciousness of an immortal power in the high passions and affections of life. To these the human form, the spirit that looks out from human eyes, are the symbols of their mystery. Others find it in art and music, others again in the endless loveliness of nature, her seas and streams, her hills and woods. Others again find it in visions of helping and raising mankind out of base conditions, or in scientific investigation of the miraculous constitution of nature. It has a hundred forms and energies; but the one feature of it is the sense of some vast and mysterious Power, which holds the world in its grasp--a Power which can be dimly apprehended and even communicated with. Prayer is one manifestation of this sense, though prayer is but a formulation of one's desires for oneself and for the world.
Whether the 25th of December, which is now observed as Christmas Day, correctly fixes the period of the year when Christ was born is still doubtful, although it is a question upon which there has been much controversy. From Clement of Alexandria it appears, that when the first efforts were made to fix the season of the Advent, there were advocates for the 20th of May, and for the 20th or 21st of April. It is also found that some communities of Christians celebrated the festival on the 1st or 6th of January; others on the 29th of March, the time of the Jewish Passover: while others observed it on the 29th of September, or Feast of Tabernacles. The Oriental Christians generally were of opinion that both the birth and baptism of Christ took place on the 6th of January. Julius I., Bishop of Rome (A.D. 337-352), contended that the 25th of December was the date of Christ's birth, a view to which the majority of the Eastern Church ultimately came round, while the Church of the West adopted from their brethren in the East the view that the baptism was on the 6th of January.
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