Chapter 12

Another failing of Butler's, shared, I am sorry to say, by Mr. Jones, was a love of little jokes and an inability to see when and where they could be worked off, or perhaps I ought to say when they were worked out. A great many of them were pinpricks rather than jokes; he only made them "to annoy." Well, they did, and they do, annoy--not because they were jokes, but because they were feeble jokes. "If it is thought desirable to have an article on the _Odyssey_, I have abundant, most aggravating and impudent matter about Penelope and King Menelaus"--so he wrote to Mr. H. Quilter, who naturally jumped at it. Here is another gem which Mr. Jones seems to admire: "There will be no comfortable and safe development of our social arrangements--I mean we shall not get infanticide, and the permission of suicide, nor cheap and easy divorce--till Jesus Christ's ghost has been laid."

All that can be said for that is that it is vivacious, and that it has helped Mr. Shaw, who has certainly bettered the instruction. There are others which are a good deal more annoying than that. Jokes about infanticide and Jesus Christ defeat themselves, and always will. They are on a level with jokes about death or one's mother; they recoil and smite the smiter on the nose. I confess that I find the joke about Charles Lamb irritating. Butler said that he could not read Lamb because Canon Ainger went to tea with his (Butler's) sisters. His gibes at Dante are as bad--in fact they are worse, aggravated by the fact that, having never read (he assures us) a word of him, he puts him down as one of the seven humbugs of Christendom. He would not read Dante because he had liked Virgil, nor Virgil because Tennyson liked him. "We are not amused," as Queen Victoria said of another little joke.

The correspondence with Miss Savage, again, does not reveal a pleasant personality. Indeed, the discomfort one gets from it is at times painful. Mr. Jones says that she bored Butler, and I don't wonder at it. The wonder would rather be that she did not set his teeth on edge if it were not that he was nearly as bad as she was. It is not a matter of facetiousness--I dare say he never tired of that; and perhaps the thinness of the jokes--little misreadings of hymns, things about the Mammon of Righteousness, and so on--in a kind of way added to the fun of them. It is their subject matter which offends. They commonly turn upon the health of the respective parents and the chances of an attack carrying them off. _Queste cose_, as the hero said of the suicide, _non si fanno_. But I suppose that if you could put your mother's death-bed into a novel, you could do almost anything in that kind.

I am myself singularly moved, with Coventry Patmore, to love the lovely who are not beloved--but not the unlovely. Those little jokes, and many others, are by no means lovely, and if Butler repeated them as often as Mr. Jones does, it is not surprising that he was avoided by many who missed or dreaded the point. His lecture on the _Humour of Homer_ made Mr. Garnett unhappy and Miss Jane Harrison cross, Mr. Jones says. I don't doubt it. It is very cheap humour indeed, and no more Homer's than mine is. It is entirely Butler's humour about Homer, a very different thing. Its impudence did not mitigate the aggravation, but made it more acute. If he had picked out a fairy-tale, rather than two glorious poems--_Little Red Riding Hood_, _The Three Bears_, _Rumpelstiltskin_, for example--he could have been as facetious as he pleased. But that would not suit him. There would have been no darts to fling. Butler was a _banderillero_. All right; but then don't complain that the Miss Harrisons, Darwins, and others shake off your darts and go about their business, which, oddly enough, is not to gore and trample the _banderillero_; don't be huffed because you are held for a _gamin_. Butler wanted it both ways.

The conclusion is irresistible that Butler's controversial books were not primarily written to discover truth, but because he was vain and wished at once to be sensational and annoying. He resented the greatness of the great, or the celebrity of the celebrated; his vanity was wounded. He sought, then, for "most aggravating and impudent matter" to wound them in turn who had vicariously wounded him. He "learned" them to be toads, or celebrities, or tried to. But his love of little jokes betrayed him. He, a sort of minnow, thought to trouble the pool where the great fish were oaring at ease by flirting the surface with his tail. It seemed to him that he was throwing up a fine volume of water; but the great fish held their way unconscious in the deep. Chiefly, therefore, he failed with all his cleverness. Brain he had, logic he had; the heart was a-wanting and the intention faltered. _Gnosis_ again and _agapé_!

Brain he had, logic he had; but brain must follow upon emotional intention if it is to create; and logic must follow upon sound premisses if it is to convince. Now if his prime intention was to annoy, or, if you granted him his premisses, Butler would never miss the mark. But is that intention worthy of more than it earned? I don't think so. And can you grant him his premisses? I don't think that you can. He argued _a priori_, apparently always. I am not a biologist, nor was he, but if I know enough of scientific method to be sure that biologists cannot argue that way, so undoubtedly did he. What should Darwin, who had spent years in patient accumulation of fact, have to say to him? In Homeric criticism--_a priori_ again. He had an instinct--he owns it was no more--that the _Odyssey_ was written by a woman. Then he studied the _Odyssey_ to prove that it was. Perhaps a woman did write it, and perhaps it will one day be proved. The _Odyssey_, as Butler used it, will never prove it. So also with the Sicilian origin of the poem. He got his idea, and went to Trapani to fit it in. It does not seem to have occurred to him that all the things he found there are to be found also in the Ionian Islands and might be found in half a hundred other places in a sea pullulating with islands or a coast-line cut about like a jigsaw puzzle. But it won't do, of course. No one knew that better than he.

Mr. Jones says that "Butler's judgments were arrived at by thinking the matter out for himself." I don't know what judgments he means: in the context he is talking about "other writers." Among such he would not, perhaps, include Dante, Virgil or Charles Lamb. If he includes Homer and Shakespeare there would be a good deal to say. I don't believe he had thought about the authorship of the _Odyssey_ at all until he had assumed what he afterwards spent his time and pains in supporting. As to Shakespeare's age when he wrote his Sonnets, I don't myself find that the Sonnets support him. Those which he quotes in particular show that W.H. was a youth, but not that the author was. But there, again, he was arguing _a priori_. He desired to prove what he set out to prove, and the scholars disregarded him. Mr. Bridges, in a letter which Mr. Jones has the candour to quote, puts the matter as neatly as may be. "I am very sorry indeed that you have been so clever as to make up so good (or bad) a story: but I willingly recognise that no one has brought the matter into so clear a light as you have done. You are always perspicuous, and nothing but good can come of such conscientious work as yours. Still, you must remember that you proved Darwin to be an arch-impostor; and there was no fault in your logic. It is not the logic that fails in this book." No. It was not the logic.

THE COMMEMORATION

Eleven o'clock in the morning found the village at its field and household affairs, with birds abroad and dogs at home assisting in various ways. The plovers wove black and white webs over the water-meadows, gulls were like drifting snow behind the plow. In a cottage garden the dog, high on his haunches at the length of his chain, cocked his ears towards the huswife in the wash-house, hoping against hope for a miracle. Luxuriously full, the cat slept on the window-ledge. Meantime a roadman was cleaning a gutter, a thatcher pegged down his yelm; a milkmaid, driving up the street in a float, stopped, threw the reins over the pony's quarters, and jumped down, very trim in her overall and breeches. The church clock struck eleven.

She turned, as if shot, and stood facing the church whose flag streamed to the south. The roadman straightened himself and leaned upon his mattock; the huswife shut the back door, and the dog crept into his barrel. The schoolyard, accustomed at that hour to flood suddenly with noise, remained empty. But the milkmaid's horse drew to the hedge for a bite, the birds on the hillside settled about the halted plow, and the cat slept on.

We are what we are, all of us. Beasts and birds are not sentimental. Things to them stand for things, not for thoughts about things. I have seen young rabbits play cross-touch about the stiffened form of an unfortunate brother. I have seen a barnyard cock flap and crow, standing upon the dead body of one of his wives. Directly a creature is dead it ceases to be a creature at all to those which once hailed it fellow. It becomes part of the landscape in which it lies; and with certain beasts which we are accustomed to call obscene it becomes something to eat. But dogs which have lived long with us are not like that. I knew two dogs which lived in a house together and shared the same loose-box at night. One night one of them in fidgeting, bit upon an artery and bled to death. Never again would the survivor enter that sleeping place. Dogs have learned from us that things may stand for thoughts.

Anything that persuades the British people to spend two minutes a year in thought is a good thing; for thinking is not congenial to us. Feeling is; and feeling may perhaps be described as thinking about thinking. We feel still, as we felt at the time, the wholesale, hapless, heroic and entirely monstrous sacrifice of our young men; but it is out of the question to suppose that we thought about them--or, for that matter, that any nation in the world did; for if we had thought as we felt the scythe would have stopt in mid-swathe and Death been robbed of a crowning victory! But we did not think; and we were not thinking just now when we stood still in the midst of our interrupted affairs. The act sufficed us. It was a sacrament. An act, that is, a thing, stood for a thought about a thing--namely heroic, hapless death. Of such sacraments, maybe, is the kingdom of this world, but not, I am persuaded, the Kingdom of Heaven; and assuredly not of such, nor of any amount of it, will be a League of Nations which is anything more than a name.

The thought, or the feeling, of those two minutes here in the village, or in the city eight miles away, where in full market the same opportunity was taken, was concerned in all human probability, with the hapless dead rather than with means to preserve the living from hapless and unnecessary death; and yet, so curiously are we wrought out of emotion, sensibility and habit, some good besides piety may come out of a memorial Eleventh of November. Pitying, recording, respecting the dead or perhaps the bereaved, it may presently become a fixed idea with us that avoidable death is taboo. It may be borne in upon us on the next occasion when stung pride, outraged feeling or panic fear is sweeping like a plague over our land, that nothing but sorrow and loss was gained by the Four Years War. That is just possible, but no more than that, we being what we are. Yet, unless we learn to think rather of life than of death, there is no other way. As in religion, faith comes before works, and you must fall in love with God if you are to believe in Him, so it is in politics. Emotional conviction must precede action. And the conviction to be established is that war is a crime and in some nations, a vice.

In the Middle Ages a great and ever-present fear of death coincided with an extraordinary neglect of life. Whole companies, whole classes of men thought of little but death; yet they killed each other for a look or a thought; in war whole cities were put to the sword and fire, as the Black Prince put Limoges. _Timor mortis conturbat me!_ So men shuddered and wailed, but took not the smallest trouble to keep each other alive. The Black Death swept off at least a third of the population of Europe; yet after it things went on exactly as before. If nations had then possessed the technical skill which they have to-day, it is quite on the cards that France in the Hundred Years or Germany in the Thirty Years War, would have been emptied of its folk. The will thereto was not wanting, that's certain.

Well, we are a little better than that. Sanitation has at last become a fixed idea. And there is another thing. We no longer consider a man as magnified by his office, but rather that the office is magnified in that a man is serving it. In the old days the splendour of an army on the march was reflected upon the men composing it, and glorified every one of them. Now it is the other way. We are apt to see the army glorious because it is composed of men. Lord Kitchener's host, perhaps, has taught us that. We are getting on, then, if we are beginning to take manhood seriously.

It is something at least, and so much to the good, that we have imagined a new sacrament, and found it in the attitude, if not in the act of thought. "Who rises from his prayer a better man, his prayer is answered," said a wise man; and if that is true, the King may save his people yet. But to enable him to do it we must pray for the living rather than the dead, and pray for Good Will among them. For that is what we want.

THE QUAKER EIRENICON

In our late scramble to spend our own, or secure some other body's, money, a message of beauty, distinction and serene confidence in its own truth, has been overlooked by this distracted world. There is little wonder. As well might a blackbird flute on Margate Sands on a Bank Holiday as this Quaker message, "To all men," breathe love and goodwill among them just now. The effect has been much the same: to those who heeded it matter for tears that such heavenly balm should be within our hearing but out of our grasp; to the ravenous and the rabid a mere foolishness.

To my mind nothing so admirable has been put forward by any Church calling itself Christian throughout five years' horror and delirium. I must not expect the _Morning Boast_ or _Long Bow_ to agree with it, but I am inclined to ask my fellow citizens if they have not yet had enough of these evangelists of war and ill-will towards men. If they have, here is an alternative for them to try.

"We appeal to all men," say the Quakers to the world, "to recognise the great spiritual force of love which is found in all, and which makes us one common brotherhood." It is a hard saying, as things are now; and yet, if it is true, that 'tis love that makes the world go round, it is certain by this time that 'tis hate that makes it stop. What stops trade? English hate Germans, Germans hate English; masters grudge men, men masters. What holds up Ireland? Protestants hate Catholics, Catholics Protestants; each hates England and England hates both. The infernal brew of 1914 has poisoned the tissues of humanity; proud flesh, sour blood, keep us all in a sick ferment. What will save us? Who will show us any good?

One thing only, say the Quakers. Listen. "Through the dark cloud of selfishness and materialism shines the eternal light of Christ in man. It can never perish.... The profound need of our time is to realise the everlasting truth of the common Fatherhood of God--the Spirit of Love--and the oneness of the human race." I wondered on Christmas Day, when children were carolling "Peace on earth and mercy mild," for how many hundred years men had been hearing that, how many of them had said that they believed it, and how many had acted as if they did believe it. I wondered if the editors of _Long Bow_ and the _Morning Boast_ had heard them, and what effect the words would have upon their next articles about the deportation of aliens, or the value of machine-guns as strike-breakers.

"We have used the words of Christ, but we have not acted upon them. We have called ourselves by His name but we have not lived in His spirit." Those words should form part of any General Confession to be used in church, since the words used there now have lost their meaning. They are entirely true; since Christ died we have never acted upon His words, or attempted for six years at a time "to live in His spirit." How does one do it? The Quakers go on to tell us. "The Divine Seed is in all men. As men realise its presence, and follow the light of Christ in their hearts, they enter upon the right way of life, and receive power to overcome evil by good. Thus will be built the City of God."

While it is plain, then, how the City of God will be rebuilt on earth, it ought to be equally so how it will not be built. Lately another Message has been advertised in the Press, which does not promise any help. It has been proposed[A] to publish certain private letters of the German ex-Emperor which, we learn, incriminate him still more deeply in the original sin of the war. Here no doubt is "a scoop," as they call it, for somebody; but with "scoops," I suppose, the City of God has little to do.

[Footnote A: It was done too.]

And apart from the supposition that the man is about to be tried for his offences against society at large--in which case it is a flouting of justice to publish evidence against him in a newspaper beforehand--apart from all that, how in God's name is His city to be rebuilt by raking in waste-heaps for more hate-stuff? The wretched man is beaten, abdicated, exiled, sick, probably out of his mind, if he ever had one. Is it an English habit to revile the fallen and impotent? It has not been so hitherto, and the newspaper which proposes to enrich itself by making most of us ashamed of our nationality is doing us a bad service and, I hope, itself a worse.

But while such things go on, far from the City of God being rebuilt, the ruins of it will sink deeper into the morass, until we all go down to the devil together. And if we are to be as the Evangelists of Ill-Will desire us, the sooner that happens the better. As an alternative to this disgusting but deserved consummation I call attention to the Quaker Eirenicon.

I love and respect the Quakers as Christians after the doctrine of Christ. I have known many, and never a bad one among them, never one that was not sound at heart and sweet in nature. As well as their social quality there is to be considered their political. I don't hesitate to say that their Corporation holds in its grasp the salvation of the world through their Master and mine. I go further, and don't hesitate to say that had the Quaker religion been this country's, not only should we not have made war, but Germany would not have provoked it. Had Europe at large been Quaker, war would have been eliminated long ago from the catalogue of national crimes; for to a Quaker war is what cannibalism is to all men, and love, apparently to some men, an unthinkable offence against the sanctity of the body. That body, they say, is a possible tabernacle for the Spirit of Christ. If you believe that, all the rest follows. If you do not, you will continue to read the _Morning Boast_.

THE END

PRINTED IN GREAT BRITAIN BY WILLIAM CLOWES AND SONS, LIMITED LONDON AND BECCLES

Transcriber's Note.

The following words were originally printed with an oe ligature, regrettably not provided in the ASCII character set:

Boeotia, Boeotian, Ipomoea, Eoioe, OEnoë, OEno.