A Fish Dinner in Memison - Zimiamvian Trilogy 02 Read Free Page B

without it (except as a means to power, etc.). Truth, therefore is only an ultimate value if it is good. But the 'Good', again, is ambiguous, meaning both (a) good as an end to be desired, and (b) moral good. In sense (a) it is surely tautologous to speak of the 'good' as distinct from the beautiful; in sense (b) it is arguable (and, as I myself hold, true) that acts are morally 'good' only in so far as, in the last analysis, they tend to create, serve, or safeguard, Beauty. The trinity of so-called 'ultimate values' is thus reduced to one.
    No sane theory of values will ultimately square with the facts of this world as we know it 'here and now.' But ultimate value, as we have seen, is one of the 'bed-rocks': not so, however, this world, which we know only empirically and as a particular phase of our other 'bed-rock' (viz. consciousness). Accordingly, the test of any metaphysic is not that it should square with the world as we know it, but that it should square with the ultimate value. (Cf. Vandermast's words— Mistress of Mistresses, p. 368,—'In this supermundal science concerning the Gods, determination of what Is proceed-eth inconfutably and only by argument from what Ought to be.')
    (3) Concrete reality, whether as consciousness or as value, has two aspects which are never in fact separated or separable: the One and the Many: the Universal and the Particular: the Eternal and the Temporal: the Never Changing and the Ever Changing. It is the inseparability of these modes of Being that makes it idle to seek abstract Beauty, Truth, Goodness, apart from their particular manifestations, and equally idle (conversely) to try to isolate the particulars. The Many are understandable only as manifestations of the One: the One, only as incarnate in the Many. Abstract statements, therefore, such as have been occupying our attention in the proceedings pages, can bear no nearer relation to the concrete truths which they describe than (for example) the system of latitude and longitude bears to the solid earth we live on.
    It is on these terms only, then,, (as an explanation of our 'latitude and longitude'), that it is possible to sum up in a few lines the conception which underlies Mistresses of Mistresses and A Fish Dinner in Memison.
    In that conception, ultimate reality rests in a Masculine-Feminine dualism, in which the old trinity of Truth, Beauty, Goodness, is extended to embrace the whole of Being and Becoming; Truth consisting in this—That Infinite and Omnipotent Love creates, preserves, and delights in, Infinite and Perfect Beauty: (I nfinitus Amor potestate infinite Pulc hritudinem infinitam in infinite perfectione creatur et conservatur). Love and Beauty are, in this duality, coequal and coeternal; and, by a violent antinomy, Love, owing his mere being to this strengthless perfection which he holds at his mercy, adores and is enslaved by her, while Beauty (by a like antinomy) queens it over the very omnipotence which both created her and is her only safeguard.
    Ultimate reality, as was said above, must be concrete; and an infinite power, creating and enjoying an infinite value, cannot be cribbed or frozen in a single manifestation. It must, on the contrary, be capable of presenting itself in an infinite number of aspects to different minds and at different moments; and every one of these aspects must be true and (paradoxically) complete, whereas no abstract statement, however profound in its analysis, can ever be either complete or true. This protean character of truth is the philosophical justification for religious toleration; for it is almost inconceivable that truth, realized in the richness of its concrete actuality, should ever present itself to two minds alike. Churches, creeds, schools of thought, or systems of philosophy, are expedient, useful or harmful, as the case may fall out. But the ultimate Vision—the 'flesh and blood' actuality behind these symbols and formulas—is to them as the living body is to