Utopia of Usurers and Other Essays Part 6

A REAL DANGER

Heaven forbid that I should once more wade in those swamps of logomachy and tautology in which the old guard of the Determinists still seem to be floundering. The question of Fate and Free Will can never attain to a conclusion, though it may attain to a conviction. The shortest philosophic summary is that both cause and choice are ultimate ideas within us, and that if one man denies choice because it seems contrary to cause, the other man has quite as much right to deny cause because it seems contrary to choice. The shortest ethical summary is that Determinism either affects conduct or it does not. If it does not, it is morally not worth preaching; if it does, it must affect conduct in the direction of impotence and submission. A writer in the "Clarion" says that the reformer cannot help trying to reform, nor the Conservative help his Conservatism. But suppose the reformer tries to reform the Conservative and turn him into another reformer? Either he can, in which case Determinism has made no difference at all, or he can't, in which case it can only have made reformers more hopeless and Conservatives more obstinate. And the shortest practical and political summary is that working men, most probably, will soon be much too busy using their Free Will to stop to prove that they have got it. Nevertheless, I like to watch the Determinist in the "Clarion" c.o.c.kpit every week, as busy as a squirrel--in a cage. But being myself a squirrel (leaping lightly from bough to bough) and preferring the form of activity which occasionally ends in nuts, I should not intervene in the matter even indirectly, except upon a practical point. And the point I have in mind is practical to the extent of deadly peril. It is another of the numerous new ways in which the restless rich, now walking the world with an awful insomnia, may manage to catch us napping.

Must Be a Mystery

There are two letters in the "Clarion" this week which in various ways interest me very much. One is concerned to defend Darwin against the scientific revolt against him that was led by Samuel Butler, and among other things it calls Bernard Shaw a back number. Well, most certainly "The Origin of Species" is a back number, in so far as any honest and interesting book ever can be; but in pure philosophy nothing can be out of date, since the universe must be a mystery even to the believer.

There is, however, one condition of things in which I do call it relevant to describe somebody as behind the times. That is when the man in question, thinking of some state of affairs that has pa.s.sed away, is really helping the very things he would like to hinder. The principles cannot alter, but the problems can. Thus, I should call a man behind the times who, in the year 1872, pleaded for the peaceful German peasants against the triumphant militarism of Napoleon. Or I should call a man out of date who, in the year 1892, wished for a stronger Navy to compete with the Navy of Holland, because it had once swept the sea and sailed up the Thames. And I certainly call a man or a movement out of date that, in the year 1914, when we few are fighting a giant machine, strengthened with all material wealth and worked with all the material sciences, thinks that our chief danger is from an excess of moral and religious responsibility. He reminds me of Mr. Snodgra.s.s, who had the presence of mind to call out "Fire!" when Mr. Pickwick fell through the ice.

The other letter consists of the usual wiredrawn argument for fatalism.

Man cannot imagine the universe being created, and therefore is "compelled by his reason" to think the universe without beginning or end, which (I may remark) he cannot imagine either. But the letter ends with something much more ominous than bad metaphysics. Here, in the middle of the "Clarion," in the centre of a clean and combative democratic sheet, I meet again my deplorable old acquaintance, the scientific criminologist. "The so-called evil-doer should not be punished for his acts, but restrained." In forty-eight hours I could probably get a pet.i.tion to that effect signed by millionaires. A short time ago a Bill was introduced to hold irresponsible and "restrain" a whole new cla.s.s of people, who were "incapable of managing their affairs with prudence." Read the supporters' names on the back of that Bill, and see what sort of democrats they were.

Now, clearing our heads of what is called popular science (which means going to sleep to a lullaby of long words), let us use our own brains a little, and ask ourselves what is the real difference between punishing a man and restraining him. The material difference may be any or none; for punishment may be very mild, and restraint may be very ruthless. The man, of course, must dislike one as much as the other, or it would not be necessary to restrain him at all. And I a.s.sure you he will get no great glow of comfort out of your calling him irresponsible after you have made him impotent. A man does not necessarily feel more free and easy in a straight waistcoat than in a stone cell. The moral difference is that a man can be punished for a crime because he is born a citizen; while he can be constrained because he is born a slave. But one arresting and tremendous difference towers over all these doubtful or arguable differences. There is one respect, vital to all our liberties and all our lives, in which the new restraint would be different from the old punishment. It is of this that the plutocrats will take advantage.

The Plain Difference

The perfectly plain difference is this. All punishment, even the most horrible, proceeds upon the a.s.sumption that the extent of the evil is known, and that a certain amount of expiation goes with it. Even if you hang the man, you cannot hang him twice. Even if you burn him, you cannot burn him for a month. And in the case of all ordinary imprisonments, the whole aim of free inst.i.tutions from the beginning of the world has been to insist that a man shall be convicted of a definite crime and confined for a definite period. But the moment you admit this notion of medical restraint, you must in fairness admit that it may go on as long as the authorities choose to think (or say) that it ought to go on. The man's punishment refers to the past, which is supposed to have been investigated, and which, in some degree at least, has been investigated. But his restraint refers to the future, which his doctors, keepers, and wardens have yet to investigate. The simple result will be that, in the scientific Utopia of the "Clarion," men like Mann or Syme or Larkin will not be put in prison because of what they have done.

They will be kept in prison because of what they might do. Indeed, the builders of the new tyranny have already come very near to avowing this scientific and futurist method. When the lawyers tried to stop the "Suffragette" from appearing at all, they practically said: "We do not know your next week's crime, because it isn't committed yet; but we are scientifically certain you have the criminal type. And by the sublime and unalterable laws of heredity, all your poor little papers will inherit it."

This is a purely practical question; and that is why I insist on it, even in such strenuous times. The writers on the "Clarion" have a perfect right to think Christianity is the foe of freedom, or even that the stupidity and tyranny of the present Government is due to the monkish mysticism of Lord Morley and Mr. John M. Robertson. They have a right to think the theory of Determinism as true as Calvin thought it.

But I do not like seeing them walk straight into the enormous iron trap set open by the Capitalists, who find it convenient to make our law even more lawless than it is. The rich men want a scientist to write them a _lettre de cachet_ as a doctor writes a prescription. And so they wish to seal up in a public gaol the scandals of a private asylum. Yes; the writers on the "Clarion" are indeed claiming irresponsibility for human beings. But it is the governments that will be irresponsible, not the governed.

But I will tell them one small secret in conclusion. There is nothing whatever wrong in the ancient and universal idea of Punishment--except that we are not punishing the right people.

THE DREGS OF PURITANISM

One peculiarity of the genuine kind of enemy of the people is that his slightest phrase is clamorous with all his sins. Pride, vain-glory, and hypocrisy seem present in his very grammar; in his very verbs or adverbs or prepositions, as well as in what he says, which is generally bad enough. Thus I see that a Nonconformist pastor in Bromley has been talking about the pathetic little presents of tobacco sent to the common soldiers. This is how he talks about it. He is reported as having said, "By the help of G.o.d, they wanted this cigarette business stopped." How one could write a volume on that sentence, a great thick volume called "The Decline of the English Middle Cla.s.s." In taste, in style, in philosophy, in feeling, in political project, the horrors of it are as unfathomable as h.e.l.l.

First, to begin with the trifle, note something slipshod and vague in the mere verbiage, typical of those who prefer a catchword to a creed.

"This cigarette business" might mean anything. It might mean Messrs.

Salmon and Gluckstein's business. But the pastor at Bromley will not interfere with that, for the indignation of his school of thought, even when it is sincere, always instinctively and unconsciously swerves aside from anything that is rich and powerful like the partners in a big business, and strikes instead something that is poor and nameless like the soldiers in a trench. Nor does the expression make clear who "they"

are--whether the inhabitants of Britain or the inhabitants of Bromley, or the inhabitants of this one crazy tabernacle in Bromley; nor is it evident how it is going to be stopped or who is being asked to stop it.

All these things are trifles compared to the more terrible offences of the phrase; but they are not without their social and historical interest. About the beginning of the nineteenth century the wealthy Puritan cla.s.s, generally the cla.s.s of the employers of labour, took a line of argument which was narrow, but not nonsensical. They saw the relation of rich and poor quite coldly as a contract, but they saw that a contract holds both ways. The Puritans of the middle cla.s.s, in short, did in some sense start talking and thinking for themselves. They are still talking. They have long ago left off thinking. They talk about the loyalty of workmen to their employers, and G.o.d knows what rubbish; and the first small certainty about the reverend gentleman whose sentence I have quoted is that his brain stopped working as a clock stops, years and years ago.

Second, consider the quality of the religious literature! These people are always telling us that the English translated Bible is sufficient training for anyone in n.o.ble and appropriate diction; and so it is. Why, then, are they not trained? They are always telling us that Bunyan, the rude Midland tinker, is as much worth reading as Chaucer or Spenser; and so he is. Why, then, have they not read him? I cannot believe that anyone who had seen, even in a nightmare of the nursery, Apollyon straddling over the whole breadth of the way could really write like that about a cigarette. By the help of G.o.d, they wanted this cigarette business stopped. Therefore, with angels and archangels and the whole company of Heaven, with St. Michael, smiter of Satan and Captain of the Chivalry of G.o.d, with all the ardour of the seraphs and the flaming patience of the saints, we will have this cigarette business stopped.

Where has all the tradition of the great religious literatures gone to that a man should come on such a bathos with such a b.u.mp?

Thirdly, of course, there is the lack of imaginative proportion, which rises into a sort of towering blasphemy. An enormous number of live young men are being hurt by sh.e.l.ls, hurt by bullets, hurt by fever and hunger and horror of hope deferred; hurt by lance blades and sword blades and bayonet blades breaking into the b.l.o.o.d.y house of life. But Mr. Price (I think that's his name) is still anxious that they should not be hurt by cigarettes. That is the sort of maniacal isolation that can be found in the deserts of Bromley. That cigarettes are bad for the health is a very tenable opinion to which the minister is quite ent.i.tled. If he happens to think that the youth of Bromley smoke too many cigarettes, and that he has any influence in urging on them the unhealthiness of the habit, I should not blame him if he gave sermons or lectures about it (with magic-lantern slides), so long as it was in Bromley and about Bromley. Cigarettes may be bad for the health: bombs and bayonets and even barbed wire are not good for the health. I never met a doctor who recommended any of them. But the trouble with this sort of man is that he cannot adjust himself to the scale of things. He would do very good service if he would go among the rich aristocratic ladies and tell them not to take drugs in a chronic sense, as people take opium in China. But he would be doing very bad service if he were to go among the doctors and nurses on the field and tell them not to give drugs, as they give morphia in a hospital. But it is the whole hypothesis of war, it is its very nature and first principle, that the man in the trench is almost as much a suffering and abnormal person as the man in the hospital. Hit or unhit, conqueror or conquered, he is, by nature of the case, having less pleasure than is proper and natural to a man.

Fourth (for I need not dwell here on the mere diabolical idiocy that can regard beer or tobacco as in some way evil and unseemly in themselves), there is the most important element in this strange outbreak; at least, the most dangerous and the most important for us. There is that main feature in the degradation of the old middle cla.s.s: the utter disappearance of its old appet.i.te for liberty. Here there is no question of whether the men are to smoke cigarettes, or the women choose to send cigarettes, or even that the officers or doctors choose to allow cigarettes. The thing is to cease, and we may note one of the most recurrent ideas of the servile State: it is mentioned in the pa.s.sive mood. It must be stopped, and we must not even ask who has stopped it!

THE TYRANNY OF BAD JOURNALISM

The amazing decision of the Government to employ methods quite alien to England, and rather belonging to the police of the Continent, probably arises from the appearance of papers which are lucid and fighting, like the papers of the Continent. The business may be put in many ways. But one way of putting it is simply to say that a monopoly of bad journalism is resisting the possibility of good journalism. Journalism is not the same thing as literature; but there is good and bad journalism, as there is good and bad literature, as there is good and bad football. For the last twenty years or so the plutocrats who govern England have allowed the English nothing but bad journalism. Very bad journalism, simply considered as journalism.

It always takes a considerable time to see the simple and central fact about anything. All sorts of things have been said about the modern Press, especially the Yellow Press; that it is Jingo or Philistine or sensational or wrongly inquisitive or vulgar or indecent or trivial; but none of these have anything really to do with the point.

The point about the Press is that it is not what it is called. It is not the "popular Press." It is not the public Press. It is not an organ of public opinion. It is a conspiracy of a very few millionaires, all sufficiently similar in type to agree on the limits of what this great nation (to which we belong) may know about itself and its friends and enemies. The ring is not quite complete; there are old-fashioned and honest papers: but it is sufficiently near to completion to produce on the ordinary purchaser of news the practical effects of a corner and a monopoly. He receives all his political information and all his political marching orders from what is by this time a sort of half-conscious secret society, with very few members, but a great deal of money.

This enormous and essential fact is concealed for us by a number of legends that have pa.s.sed into common speech. There is the notion that the Press is flashy or trivial _because_ it is popular. In other words, an attempt is made to discredit democracy by representing journalism as the natural literature of democracy. All this is cold rubbish.

The democracy has no more to do with the papers than it has with the peerages. The millionaire newspapers are vulgar and silly because the millionaires are vulgar and silly. It is the proprietor, not the editor, not the sub-editor, least of all the reader, who is pleased with this monotonous prairie of printed words. The same slander on democracy can be noticed in the case of advertis.e.m.e.nts. There is many a tender old Tory imagination that vaguely feels that our streets would be hung with escutcheons and tapestries, if only the profane vulgar had not hung them with advertis.e.m.e.nts of Sapolio and Sunlight Soap. But advertis.e.m.e.nt does not come from the unlettered many. It comes from the refined few.

Did you ever hear of a mob rising to placard the Town Hall with proclamations in favour of Sapolio? Did you ever see a poor, ragged man laboriously drawing and painting a picture on the wall in favour of Sunlight Soap--simply as a labour of love? It is nonsense; those who hang our public walls with ugly pictures are the same select few who hang their private walls with exquisite and expensive pictures. The vulgarisation of modern life has come from the governing cla.s.s; from the highly educated cla.s.s. Most of the people who have posters in Camberwell have peerages at Westminster. But the strongest instance of all is that which has been unbroken until lately, and still largely prevails; the ghastly monotony of the Press.

Then comes that other legend; the notion that men like the masters of the Newspaper Trusts "give the people what they want." Why, it is the whole aim and definition of a Trust that it gives the people what it chooses. In the old days, when Parliaments were free in England, it was discovered that one courtier was allowed to sell all the silk, and another to sell all the sweet wine. A member of the House of Commons humorously asked who was allowed to sell all the bread. I really tremble to think what that sarcastic legislator would have said if he had been put off with the modern nonsense about "gauging the public taste."

Suppose the first courtier had said that, by his shrewd, self-made sense, he had detected that people had a vague desire for silk; and even a deep, dim human desire to pay so much a yard for it! Suppose the second courtier said that he had, by his own rugged intellect, discovered a general desire for wine: and that people bought his wine at his price--when they could buy no other! Suppose a third courtier had jumped up and said that people always bought his bread when they could get none anywhere else.

Well, that is a perfect parallel. "After bread, the need of the people is knowledge," said Danton. Knowledge is now a monopoly, and comes through to the citizens in thin and selected streams, exactly as bread might come through to a besieged city. Men must wish to know what is happening, whoever has the privilege of telling them. They must listen to the messenger, even if he is a liar. They must listen to the liar, even if he is a bore. The official journalist for some time past has been both a bore and a liar; but it was impossible until lately to neglect his sheets of news altogether. Lately the capitalist Press really has begun to be neglected; because its bad journalism was overpowering and appalling. Lately we have really begun to find out that capitalism cannot write, just as it cannot fight, or pray, or marry, or make a joke, or do any other stricken human thing. But this discovery has been quite recent. The capitalist newspaper was never actually unread until it was actually unreadable.

If you retain the servile superst.i.tion that the Press, as run by the capitalists, is popular (in any sense except that in which dirty water in a desert is popular), consider the case of the solemn articles in praise of the men who own newspapers--men of the type of Cadbury or Harmsworth, men of the type of the small club of millionaires. Did you ever hear a plain man in a tramcar or train talking about Carnegie's bright genial smile or Rothschild's simple, easy hospitality? Did you ever hear an ordinary citizen ask what was the opinion of Sir Joseph Lyons about the hopes and fears of this, our native land? These few small-minded men publish, papers to praise themselves. You could no more get an intelligent poor man to praise a millionaire's soul, except for hire, than you could get him to sell a millionaire's soap, except for hire. And I repeat that, though there are other aspects of the matter of the new plutocratic raid, one of the most important is mere journalistic jealousy. The Yellow Press is bad journalism: and wishes to stop the appearance of good journalism.

There is no average member of the public who would not prefer to have Lloyd George discussed as what he is, a Welshman of genius and ideals, strangely fascinated by bad fashion and bad finance, rather than discussed as what neither he nor anyone else ever was, a perfect democrat or an utterly detestable demagogue. There is no reader of a daily paper who would not feel more concern--and more respect--for Sir Rufus Isaacs as a man who has been a stockbroker, than as a man who happens to be Attorney-General. There is no man in the street who is not more interested in Lloyd George's investments than in his Land Campaign.

There is no man in the street who could not understand (and like) Rufus Isaacs as a Jew better than he can possibly like him as a British statesman. There is no sane journalist alive who would say that the official account of Marconis would be better "copy" than the true account that such papers as this have dragged out. We have committed one crime against the newspaper proprietor which he will never forgive. We point out that his papers are dull. And we propose to print some papers that are interesting.

THE POETRY OF THE REVOLUTION

Everyone but a consistent and contented capitalist, who must be something pretty near to a Satanist, must rejoice at the spirit and success of the Battle of the Buses. But one thing about it which happens to please me particularly was that it was fought, in one aspect at least, on a point such as the plutocratic fool calls unpractical. It was fought about a symbol, a badge, a thing attended with no kind of practical results, like the flags for which men allow themselves to fall down dead, or the shrines for which men will walk some hundreds of miles from their homes. When a man has an eye for business, all that goes on on this earth in that style is simply invisible to him. But let us be charitable to the eye for business; the eye has been pretty well blacked this time.

But I wish to insist here that it is exactly what is called the unpractical part of the thing that is really the practical. The chief difference between men and the animals is that all men are artists; though the overwhelming majority of us are bad artists. As the old fable truly says, lions do not make statues; even the cunning of the fox can go no further than the accomplishment of leaving an exact model of the vulpine paw: and even that is an accomplishment which he wishes he hadn't got. There are Chryselephantine statues, but no purely elephantine ones. And, though we speak in a general way of an elephant trumpeting, it is only by human blandishments that he can be induced to play the drum. But man, savage or civilised, simple or complex always desires to see his own soul outside himself; in some material embodiment. He always wishes to point to a table in a temple, or a cloth on a stick, or a word on a scroll, or a badge on a coat, and say: "This is the best part of me. If need be, it shall be the rest of me that shall perish." This is the method which seems so unbusinesslike to the men with an eye to business. This is also the method by which battles are won.

The Symbolism of the Badge

The badge on a Trade Unionist's coat is a piece of poetry in the genuine, lucid, and logical sense in which Milton defined poetry (and he ought to know) when he said that it was simple, sensuous, and pa.s.sionate. It is simple, because many understand the word "badge,"

who might not even understand the word "recognition." It is sensuous, because it is visible and tangible; it is incarnate, as all the good G.o.ds have been; and it is pa.s.sionate in this perfectly practical sense, which the man with an eye to business may some day learn more thoroughly than he likes, that there are men who will allow you to cross a word out in a theoretical doc.u.ment, but who will not allow you to pull a big b.u.t.ton off their bodily clothing, merely because you have more money than they have. Now I think it is this sensuousness, this pa.s.sion, and, above all, this simplicity that are most wanted in this promising revolt of our time. For this simplicity is perhaps the only thing in which the best type of recent revolutionists have failed. It has been our sorrow lately to salute the sunset of one of the very few clean and incorruptible careers in the most corruptible phase of Christendom. The death of Quelch naturally turns one's thoughts to those extreme Marxian theorists, who, whatever we may hold about their philosophy, have certainly held their honour like iron. And yet, even in this instant of instinctive reverence, I cannot feel that they were poetical enough, that is childish enough, to make a revolution. They had all the audacity needed for speaking to the despot; but not the simplicity needed for speaking to the democracy. They were always accused of being too bitter against the capitalist. But it always seemed to me that they were (quite unconsciously, of course) much too kind to him. They had a fatal habit of using long words, even on occasions when he might with propriety have been described in very short words. They called him a Capitalist when almost anybody in Christendom would have called him a cad. And "cad"

is a word from the poetic vocabulary indicating rather a general and powerful reaction of the emotions than a status that could be defined in a work of economics. The capitalist, asleep in the sun, let such long words crawl all over him, like so many long, soft, furry caterpillars.

Caterpillars cannot sting like wasps. And, in repeating that the old Marxians have been, perhaps, the best and bravest men of our time, I say also that they would have been better and braver still if they had never used a scientific word, and never read anything but fairy tales.

The Beastly Individualist

Suppose I go on to a ship, and the ship sinks almost immediately; but I (like the people in the Bab Ballads), by reason of my clinging to a mast, upon a desert island am eventually cast. Or rather, suppose I am not cast on it, but am kept bobbing about in the water, because the only man on the island is what some call an Individualist, and will not throw me a rope; though coils of rope of the most annoying elaboration and neatness are conspicuous beside him as he stands upon the sh.o.r.e. Now, it seems to me, that if, in my efforts to shout at this fellow-creature across the crashing breakers, I call his position the "insularistic position," and my position "the semi-amphibian position," much valuable time may be lost. I am not an amphibian. I am a drowning man. He is not an insularist, or an individualist. He is a beast. Or rather, he is worse than any beast can be. And if, instead of letting me drown, he makes me promise, while I am drowning, that if I come on sh.o.r.e it shall be as his bodily slave, having no human claims henceforward forever, then, by the whole theory and practice of capitalism, he becomes a capitalist, he also becomes a cad.

Now, the language of poetry is simpler than that of prose; as anyone can see who has read what the old-fashioned protestant used to call confidently "his" Bible. And, being simpler, it is also truer; and, being truer, it is also fiercer. And, for most of the infamies of our time, there is really nothing plain enough, except the plain language of poetry. Take, let us say, the ease of the recent railway disaster, and the acquittal of the capitalists' interest. It is not a scientific problem for us to investigate. It is a crime committed before our eyes; committed, perhaps, by blind men or maniacs, or men hypnotised, or men in some other ways unconscious; but committed in broad daylight, so that the corpse is bleeding on our door-step. Good lives were lost, because good lives do not pay; and bad coals do pay. It seems simply impossible to get any other meaning out of the matter except that. And, if in human history there be anything simple and anything horrible, it seems to have been present in this matter. If, even after some study and understanding of the old religious pa.s.sions which were the resurrection of Europe, we cannot endure the extreme infamy of witches and heretics literally burned alive--well, the people in this affair were quite as literally burned alive. If, when we have really tried to extend our charity beyond the borders of personal sympathy, to all the complexities of cla.s.s and creed, we still feel something insolent about the triumphant and acquitted man who is in the wrong, here the men who are in the wrong are triumphant and acquitted. It is no subject for science. It is a subject for poetry. But for poetry of a terrible sort.