Chapter 7

I am not fed on turtle soup and Tokay because of my exquisite intimacy with the style and idiom of Heine and Richter. The English governing class is fed on turtle soup and Tokay to represent the past, of which it is literally ignorant, as I am of German irregular verbs; and to represent the religious traditions of the State, when it does not know three words of theology, as I do not know three words of German.

This is the last insult offered by the proud to the humble. They rule them by the smiling terror of an ancient secret. They smile and smile; but they have forgotten the secret.

THE SYMBOLISM OF KRUPP

The curious position of the Krupp firm in the awful story developing around us is not quite sufficiently grasped. There is a kind of academic clarity of definition which does not see the proportions of things for which everything falls within a definition, and nothing ever breaks beyond it. To this type of mind (which is valuable when set to its special and narrow work) there is no such thing as an exception that proves the rule. If I vote for confiscating some usurer’s millions I am doing, they say, precisely what I should be doing if I took pennies out of a blind man’s hat. They are both denials of the principle of private property, and are equally right and equally wrong, according to our view of that principle. I should find a great many distinctions to draw in such a matter. First, I should say that taking a usurer’s money by proper authority is not robbery, but recovery of stolen goods. Second, I should say that even if there were no such thing as personal property, there would still be such a thing as personal dignity, and different modes of robbery would diminish it in very different ways. Similarly, there is a truth, but only a half-truth, in the saying that all modern Powers alike rely on the Capitalist and make war on the lines of Capitalism. It is true, and it is disgraceful. But it is _not_ equally true and equally disgraceful. It is not true that Montenegro is as much ruled by financiers as Prussia, just as it is not true that as many men in the Kaiserstrasse, in Berlin, wear long knives in their belts as wear them in the neighbourhood of the Black Mountain. It is not true that every peasant from one of the old Russian communes is the immediate servant of a rich man, as is every employee of Mr. Rockefeller. It is as false as the statement that no poor people in America can read or write. There is an element of Capitalism in all modern countries, as there is an element of illiteracy in all modern countries. There are some who think that the number of our fellow-citizens who can sign their names ought to comfort us for the extreme fewness of those who have anything in the bank to sign it for, but I am not one of these.

In any case, the position of Krupp has certain interesting aspects. When we talk of Army contractors as among the base but active actualities of war, we commonly mean that while the contractor benefits by the war, the war, on the whole, rather suffers by the contractor. We regard this unsoldierly middleman with disgust, or great anger, or contemptuous acquiescence, or commercial dread and silence, according to our personal position and character. But we nowhere think of him as having anything to do with fighting in the final sense. Those worthy and wealthy persons who employ women’s labour at a few shillings a week do not do it to obtain the best clothes for the soldiers, but to make a sufficient profit on the worst. The only argument is whether such clothes are just good enough for the soldiers, or are too bad for anybody or anything. We tolerate the contractor, or we do not tolerate him; but no one admires him especially, and certainly no one gives him any credit for any success in the war. Confessedly or unconfessedly we knock his profits, not only off what goes to the taxpayer, but what goes to the soldier. We know the Army will not fight any better, at least, because the clothes they wear were stitched by wretched women who could hardly see; or because their boots were made by harassed helots, who never had time to think. In war-time it is very widely confessed that Capitalism is not a good way of ruling a patriotic or self-respecting people, and all sorts of other things, from strict State organisation to quite casual personal charity, are hastily substituted for it. It is recognised that the “great employer,” nine times out of ten, is no more than the schoolboy or the page who pilfers tarts and sweets from the dishes as they go up and down. How angry one is with him depends on temperament, on the stage of the dinner--also on the number of tarts.

Now here comes in the real and sinister significance of Krupps. There are many capitalists in Europe as rich, as vulgar, as selfish, as rootedly opposed to any fellowship of the fortunate and unfortunate. But there is no other capitalist who claims, or can pretend to claim, that he has very appreciably _helped_ the activities of his people in war. I will suppose that Lipton did not deserve the very severe criticisms made on his firm by Mr. Justice Darling; but, however blameless he was, nobody can suppose that British soldiers would charge better with the bayonet because they had some particular kind of groceries inside them. But Krupp can make a plausible claim that the huge infernal machines to which his country owes nearly all of its successes could only have been produced under the equally infernal conditions of the modern factory and the urban and proletarian civilisation. That is why the victory of Germany would be simply the victory of Krupp, and the victory of Krupp would be simply the victory of Capitalism. There, and there alone, Capitalism would be able to point to something done successfully for a whole nation--done (as it would certainly maintain) better than small free States or natural democracies could have done it. I confess I think the modern Germans morally second-rate, and I think that even war, when it is conducted most successfully by machinery, is second-rate war. But this second-rate war will become not only the first but the only brand, if the cannon of Krupp should conquer; and, what is very much worse, it will be the only intelligent answer that any capitalist has yet given against our case that Capitalism is as wasteful and as weak as it is certainly wicked. I do not fear any such finality, for I happen to believe in the kind of men who fight best with bayonets and whose fathers hammered their own pikes for the French Revolution.

THE TOWER OF BEBEL

Among the cloudy and symbolic stories in the beginning of the Bible there is one about a tower built with such vertical energy as to take a hold on heaven, but ruined and resulting only in a confusion of tongues. The story might be interpreted in many ways--religiously, as meaning that spiritual insolence starts all human separations; irreligiously, as meaning that the inhuman heavens grudge man his magnificent dream; or merely satirically as suggesting that all attempts to reach a higher agreement always end in more disagreement than there was before. It might be taken by the partially intelligent Kensitite as a judgment on Latin Christians for talking Latin. It might be taken by the somewhat less intelligent Professor Harnack as a final proof that all prehistoric humanity talked German. But when all was said, the symbol would remain that a plain tower, as straight as a sword, as simple as a lily, did nevertheless produce the deepest divisions that have been known among men. In any case we of the world in revolt--Syndicalists, Socialists, Guild Socialists, or whatever we call ourselves--have no need to worry about the scripture or the allegory. We have the reality. For whatever reason, what is said to have happened to the people of Shinak has precisely and practically happened to us.

None of us who have known Socialists (or rather, to speak more truthfully, none of us who have been Socialists) can entertain the faintest doubt that a fine intellectual sincerity lay behind what was called “L’Internationale.” It was really felt that Socialism was universal like arithmetic. It was too true for idiom or turn of phrase. In the formula of Karl Marx men could find that frigid fellowship which they find when they agree that two and two make four. It was almost as broadminded as a religious dogma.

Yet this universal language has not succeeded, at a moment of crisis, in imposing itself on the whole world. Nay, it has not, at the moment of crisis, succeeded in imposing itself on its own principal champions. Herve is not talking Economic Esperanto; he is talking French. Bebel is not talking Economic Esperanto; he is talking German. Blatchford is not talking Economic Esperanto; he is talking English, and jolly good English, too. I do not know whether French or Flemish was Vandervelde’s nursery speech, but I am quite certain he will know more of it after this struggle than he knew before. In short, whether or no there be a new union of hearts, there has really and truly been a new division of tongues.

How are we to explain this singular truth, even if we deplore it? I dismiss with fitting disdain the notion that it is a mere result of military terrorism or snobbish social pressure. The Socialist leaders of modern Europe are among the most sincere men in history; and their Nationalist note in this affair has had the ring of their sincerity. I will not waste time on the speculation that Vandervelde is bullied by Belgian priests; or that Blatchford is frightened of the horse-guards outside Whitehall. These great men support the enthusiasm of their conventional countrymen because they share it; and they share it because there is (though perhaps only at certain great moments) such a thing as pure democracy.

Timour the Tartar, I think, celebrated some victory with a tower built entirely out of human skulls; perhaps he thought _that_ would reach to heaven. But there is no cement in such building; the veins and ligaments that hold humanity together have long fallen away; the skulls will roll impotently at a touch; and ten thousand more such trophies could only make the tower taller and crazier. I think the modern official apparatus of “votes” is very like that tottering monument. I think the Tartar “counted heads,” like an electioneering agent. Sometimes when I have seen from the platform of some paltry party meeting the rows and rows of grinning upturned faces, I have felt inclined to say, as the poet does in the “The Vision of Sin”--“Welcome fellow-citizens, Hollow hearts and empty heads.”

Not that the people were personally hollow or empty, but they had come on a hollow and empty business: to help the good Mr. Binks to strengthen the Insurance Act against the wicked Mr. Jinks who would only promise to fortify the Insurance Act. That night it did not blow the democratic gale. Yet it can blow on these as on others; and when it does blow men learn many things. I, for one, am not above learning them.

The Marxian dogma which simplifies all conflicts to the Class War is so much nobler a thing than the nose-counting of the parliaments that one must apologise for the comparison. And yet there is a comparison. When we used to say that there were so many thousands of Socialists in Germany, we were counting by skulls. When we said that the majority consisting of Proletarians would be everywhere opposed to the minority, consisting of Capitalists, we were counting by skulls. Why, yes; if all men’s heads had been cut off from the rest of them, as they were by the good sense and foresight of Timour the Tartar; if they had no hearts or bellies to be moved; no hand that flies up to ward off a weapon, no foot that can feel a familiar soil--if things were so the Marxian calculation would be not only complete but correct. As we know to-day, the Marxian calculation is complete, but it is not correct.

Now, this is the answer to the questions of some kind critics, whose actual words I have not within reach at the moment, about whether my democracy meant the rule of the majority over the minority. It means the rule of the rule--the rule of the rule over the exception. When a nation finds a soul it clothes it with a body, and does verily act like one living thing. There is nothing to be said about those who are out of it, except that they are out of it. After talking about it in the abstract for decades, this is Democracy, and it is marvellous in our eyes. It is not the difference between ninety-nine persons and a hundred persons; it is one person--the people. I do not know or care how many or how few of the Belgians like or dislike the pictures of Wiertz. They could not be either justified or condemned by a mere majority of Belgians. But I am very certain that the defiance to Prussia did not come from a majority of Belgians. It came from Belgium one and indivisible--atheists, priests, princes of the blood, Frenchified shopkeepers, Flemish boors, men, women, and children, and the sooner we understand that this sort of thing can happen the better for us. For it is this spontaneous spiritual fellowship of communities under certain conditions to which the four or five most independent minds of Europe willingly bear witness to-day.

But is there no exception: is there no one faithful among the unfaithful found? Is no great Socialist politician still untouched by the patriotism of the vulgar? Why, yes; the rugged Ramsay MacDonald, scarred with a hundred savage fights against the capitalist parties, still lifts up his horny hand for peace. What further need have we of witnesses? I, for my part, am quite satisfied, and do not doubt that Mr. MacDonald will be as industrious in damping down democracy in this form as in every other.

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” Cockpit 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 passed 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. Snodgrass, 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 petition to that effect signed by millionaires. A short time ago a Bill was introduced to hold irresponsible and “restrain” a whole new class 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 assure 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 assumption 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 institutions 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 God, 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 Class.” In taste, in style, in philosophy, in feeling, in political project, the horrors of it are as unfathomable as hell.