If one were asked to sum up in one single rule what would most conduce to beauty in the human face, one might say therefore, "Never tamper with your smile; never once use it for a purpose. Let it be on your face like the reflection of the sunlight on a lake. Affectionate good-will to all men must be the sunlight, and your face is the lake. But, unlike the sunlight, your good-will must be perpetual, and your face must never be overcast."
"What! smile perpetually?" says the realist. "How silly!"
Yes, smile perpetually! Go to Delsarte here, and learn even from the mechanician of smiles that a smile can be indicated by a movement of muscles so slight that neither instruments nor terms exist to measure or state it; in fact, that the subtlest smile is little more than an added brightness to the eye and a tremulousness of the mouth. One second of time is more than long enough for it; but eternity does not outlast it.
In that wonderfully wise and tender and poetic book, the "Layman's Breviary," Leopold Schefer says,--
"A smile suffices to smile death away; And love defends thee e'en from wrath divine! Then let what may befall thee,--still smile on! And howe'er Death may rob thee,--still smile on! Love never has to meet a bitter thing; A paradise blooms around him who smiles."
Not long since, a Congregationalist clergyman, who had been for forty-one years in the ministry, said in my hearing, "I have never, in all my experience as a pastor, known of a single instance in which a repentance on what was supposed to be a death-bed proved to be of any value whatever after the person recovered."
This was strong language. I involuntarily exclaimed, "Have you known many such cases?"
"And as many more, perhaps, where the person died."
"Then did not the bitter failure of these death-bed repentances to bear the tests of time shake your confidence in their value under the tests of eternity?"
"It did,--it does," said the clergyman, with tears in his eyes. The conversation made a deep impression on my mind. It was strong evidence, from a quarter in which I least looked for it, of the utter paltriness and insufficiency of fear as a motive when brought to bear upon decisions in spiritual things. There seem to be no words strong enough to stigmatize it in all other affairs except spiritual. All ages, all races, hold cowardice chief among vices; noble barbarians punished it with death. Even civilization the most cautiously legislated for, does the same thing when a soldier shows it "in face of the enemy." Language, gathering itself up and concentrating its force to describe base behavior, can do no more than call it "cowardly." No instinct of all the blessed body-guard of instincts born with us seems in the outset a stronger one than the instinct that to be noble, one must be brave. Almost in the cradle the baby taunts or is taunted by the accusation of being "afraid." And the sting of the taunt lies in the probability of its truth. For in all men, alas! is born a certain selfish weakness, to which fear can address itself. But how strange does it appear that they who wish to inculcate noblest action, raise to most exalted spiritual conditions, should appeal to this lowest of motives to help them! We believe that there are many "death-bed repentances" among hale, hearty sinners, who are approached by the same methods, stimulated by the same considerations, frightened by the same conceptions of possible future suffering, which so often make the chambers of dying men dark with terrors. Fear is fear all the same whether its dread be for the next hour or the next century. The closer the enemy, the swifter it runs. That is all the difference. Let the enemy be surely and plainly removed, and in one instance it is no more,--is as if it had never been. Every thought, word, and action based upon it has come to end.