THE
AUTOBIOGRAPHY OF
MARK RUTHERFORD

EDITED BY HIS FRIEND
REUBEN SHAPCOTT

HODDER AND STOUGHTON
LONDON  NEW YORK  TORONTO

[All rights reserved]

CONTENTS

PREFACE
TO THE SECOND EDITION

The present edition is a reprint of the first, with corrections of several mistakes which had been overlooked.

There is one observation which I may perhaps be permitted to make on re-reading after some years this autobiography.  Rutherford, at any rate in his earlier life, was an example of the danger and the folly of cultivating thoughts and reading books to which he was not equal, and which tend to make a man lonely.

It is all very well that remarkable persons should occupy themselves with exalted subjects, which are out of the ordinary road which ordinary humanity treads; but we who are not remarkable make a very great mistake if we have anything to do with them.  If we wish to be happy, and have to live with average men and women, as most of us have to live, we must learn to take an interest in the topics which concern average men and women.  We think too much of ourselves.  We ought not to sacrifice a single moment’s pleasure in our attempt to do something which is too big for us, and as a rule, men and women are always attempting what is too big for them.  To ninety-nine young men out of a hundred, or perhaps ninety-nine thousand nine hundred and ninety-nine out of a hundred thousand, the wholesome healthy doctrine is, “Don’t bother yourselves with what is beyond you; try to lead a sweet, clean, wholesome life, keep yourselves in health above everything, stick to your work, and when your day is done amuse and refresh yourselves.”

It is not only a duty to ourselves, but it is a duty to others to take this course.  Great men do the world much good, but not without some harm, and we have no business to be troubling ourselves with their dreams if we have duties which lie nearer home amongst persons to whom these dreams are incomprehensible.  Many a man goes into his study, shuts himself up with his poetry or his psychology, comes out, half understanding what he has read, is miserable because he cannot find anybody with whom he can talk about it, and misses altogether the far more genuine joy which he could have obtained from a game with his children or listening to what his wife had to tell him about her neighbours.

“Lor, miss, you haven’t looked at your new bonnet to-day,” said a servant girl to her young mistress.

“No, why should I?  I did not want to go out.”

“Oh, how can you? why, I get mine out and look at it every night.”

She was happy for a whole fortnight with a happiness cheap at a very high price.

That same young mistress was very caustic upon the women who block the pavement outside drapers’ shops, but surely she was unjust.  They always seem unconscious, to be enjoying themselves intensely and most innocently, more so probably than an audience at a Wagner concert.  Many persons with refined minds are apt to depreciate happiness, especially if it is of “a low type.”  Broadly speaking, it is the one thing worth having, and low or high, if it does no mischief, is better than the most spiritual misery.

Metaphysics and theology, including all speculations on the why and the wherefore, optimism, pessimism, freedom, necessity, causality, and so forth, are not only for the most part loss of time, but frequently ruinous.  It is no answer to say that these things force themselves upon us, and that to every question we are bound to give or try to give an answer.  It is true, although strange, that there are multitudes of burning questions which we must do our best to