Is he deaf and blind, our G.o.d? ... Is he indeed at all?

The Greeks disposed of the dilemma by having many deities who took the most intimate share in human quarrels, but adopted opposite sides.

They could do much for their earthly clients, but their efforts were neutralised by the power of the G.o.ds briefed on the other side. Vulcan could forge an impenetrable shield for Achilles, and Juno could warn him, through the mouth of his horse Xanthus, of his approaching doom, but neither could save him. This guess at the spiritual world supplied a crude working explanation of the queer contrariness of things on the human plane, but it left the G.o.ds pale and ineffectual shadows of the mind.

We have lost this ingenuous explanation of the strange drama of our life. We do not know what powers encompa.s.s us about, or in what vast rhythm the tumultuous surges and wild discords of our being are engulfed. No voice comes from the void and no portents are in the sky.

The stars are infinitely aloof and the face of nature offers us neither comfort nor revelation. But within us we feel the impulse of the human spirit, seeking the free air, turning to the light of beautiful and reasonable things as the flower turns to the face of the sun. And in that impulse we find the echo to whatever far-off, divine strain we move. We cannot doubt its validity. It is the authentic, indestructible note of humanity. We may falter in the measure, stumble in our steps, get bewildered amidst the complexity of intractable and unintelligible things. But the spiritual movement goes on, like the Pilgrim's Chorus fighting its way through the torrent of the world. It may be submerged to-day, to-morrow, for generations; but in the end it wins--in the end the moral law prevails over the law of the jungle.

The stream of tendency has many turnings, but it makes for righteousness and saps ceaselessly the foundations of the G.o.d of violence. It is to that G.o.d of harsh, material things that the Kaiser appeals against the eternal strivings of man towards the divine prerogative of freedom. Like the false prophets of old he leaps on his altar, gashes himself with knives till the blood pours out and cries, "Oh, Baal, hear us." And it is because Baal is an idol of wood and stone in a world subject to the governance of the spirit that, even in the darkest hour of the war, we need not lose faith.

That, I think, is the meaning of the smile I caught in the shaving gla.s.s this morning.

ON THE RULE OF THE ROAD

That was a jolly story which Mr. Arthur Ransome told the other day in one of his messages from Petrograd. A stout old lady was walking with her basket down the middle of a street in Petrograd to the great confusion of the traffic and with no small peril to herself. It was pointed out to her that the pavement was the place for foot-pa.s.sengers, but she replied: "I'm going to walk where I like. We've got liberty now." It did not occur to the dear old lady that if liberty ent.i.tled the foot-pa.s.senger to walk down the middle of the road it also ent.i.tled the cab-driver to drive on the pavement, and that the end of such liberty would be universal chaos. Everybody would be getting in everybody else's way and n.o.body would get anywhere. Individual liberty would have become social anarchy.

There is a danger of the world getting liberty-drunk in these days like the old lady with the basket, and it is just as well to remind ourselves of what the rule of the road means. It means that in order that the liberties of all may be preserved the liberties of everybody must be curtailed. When the policeman, say, at Piccadilly Circus steps into the middle of the road and puts up his hand, he is the symbol not of tyranny, but of liberty. You may not think so. You may, being in a hurry and seeing your motor-car pulled up by this insolence of office, feel that your liberty has been outraged. How dare this fellow interfere with your free use of the public highway? Then, if you are a reasonable person, you will reflect that if he did not, incidentally, interfere with you he would interfere with no one, and the result would be that Piccadilly Circus would be a maelstrom that you would never cross at all. You have submitted to a curtailment of private liberty in order that you may enjoy a social order which makes your liberty a reality.

Liberty is not a personal affair only, but a social contract. It is an accommodation of interests. In matters which do not touch anybody else's liberty, of course, I may be as free as I like. If I choose to go down the Strand in a dressing-gown, with long hair and bare feet, who shall say me nay? You have liberty to laugh at me, but I have liberty to be indifferent to you. And if I have a fancy for dyeing my hair, or waxing my moustache (which heaven forbid), or wearing a tall hat, a frock-coat and sandals, or going to bed late or getting up early, I shall follow my fancy and ask no man's permission. I shall not inquire of you whether I may eat mustard with my mutton. I may like mustard with my mutton. And you will not ask me whether you may be a Protestant or a Catholic, whether you may marry the dark lady or the fair lady, whether you may prefer Ella Wheeler Wilc.o.x to Wordsworth, or champagne to shandygaff.

In all these and a thousand other details you and I please ourselves and ask no one's leave. We have a whole kingdom in which we rule alone, can do what we choose, be wise or ridiculous, harsh or easy, conventional or odd. But directly we step out of that kingdom our personal liberty of action becomes qualified by other people's liberty.

I might like to practise on the trombone from midnight till three in the morning. If I went on to the top of Helvellyn to do it I could please myself, but if I do it in my bedroom my family will object, and if I do it out in the streets the neighbours will remind me that my liberty to blow the trombone must not interfere with their liberty to sleep in quiet. There are a lot of people in the world, and I have to accommodate my liberty to their liberties.

We are all liable to forget this, and unfortunately we are much more conscious of the imperfections of others in this respect than of our own.

I got into a railway carriage at a country station the other morning and settled down for what the schoolboys would call an hour's "swot" at a Blue-book. I was not reading it for pleasure. The truth is that I never do read Blue-books for pleasure. I read them as a barrister reads a brief, for the very humble purpose of turning an honest penny out of them. Now, if you are reading a book for pleasure it doesn't matter what is going on around you. I think I could enjoy "Tristram Shandy" or "Treasure Island" in the midst of an earthquake.

But when you are reading a thing as a task you need reasonable quiet, and that is what I didn't get, for at the next station in came a couple of men, one of whom talked to his friend for the rest of the journey in a loud and pompous voice. He was one of those people who remind one of that story of Home Tooke who, meeting a person of immense swagger in the street, stopped him and said, "Excuse me, sir, but are you someone in particular?" This gentleman was someone in particular. As I wrestled with clauses and sections, his voice rose like a gale, and his family history, the deeds of his sons in the war, and his criticisms of the generals and the politicians submerged my poor attempts to hang on to my job. I shut up the Blue-book, looked out of the window, and listened wearily while the voice thundered on with themes like these: "Now what French ought to have done..." "The mistake the Germans made..." "If only Asquith had..." You know the sort of stuff. I had heard it all before, oh, so often. It was like a barrel-organ groaning out some ba.n.a.l song of long ago.

If I had asked him to be good enough to talk in a lower tone I daresay he would have thought I was a very rude fellow. It did not occur to him that anybody could have anything better to do than to listen to him, and I have no doubt he left the carriage convinced that everybody in it had, thanks to him, had a very illuminating journey, and would carry away a pleasing impression of his encyclopaedic range. He was obviously a well-intentioned person. The thing that was wrong with him was that he had not the social sense. He was not "a clubbable man."

A reasonable consideration for the rights or feelings of others is the foundation of social conduct. It is commonly alleged against women that in this respect they are less civilised than men, and I am bound to confess that in my experience it is the woman--the well-dressed woman--who thrusts herself in front of you at the ticket office. The man would not attempt it, partly because he knows the thing would not be tolerated from him, but also because he has been better drilled in the small give-and-take of social relationships. He has lived more in the broad current of the world, where you have to learn to accommodate yourself to the general standard of conduct, and his school life, his club life, and his games have in this respect given him a training that women are only now beginning to enjoy.

I believe that the rights of small people and quiet people are as important to preserve as the rights of small nationalities. When I hear the aggressive, bullying horn which some motorists deliberately use, I confess that I feel something boiling up in me which is very like what I felt when Germany came trampling like a bully over Belgium.

By what right, my dear sir, do you go along our highways uttering that hideous curse on all who impede your path? Cannot you announce your coming like a gentleman? Cannot you take your turn? Are you someone in particular or are you simply a hot gospeller of the prophet Nietzsche? I find myself wondering what sort of a person it is who can sit behind that hog-like outrage without realising that he is the spirit of Prussia incarnate, and a very ugly spectacle in a civilised world.

And there is the more harmless person who has bought a very blatant gramophone, and on Sunday afternoon sets the thing going, opens the windows and fills the street with "Keep the Home Fires Burning" or some similar ba.n.a.lity. What are the right limits of social behaviour in a matter of this sort? Let us take the trombone as an ill.u.s.tration again. Hazlitt said that a man who wanted to learn that fearsome instrument was ent.i.tled to learn it in his own house, even though he was a nuisance to his neighbours, but it was his business to make the nuisance as slight as possible. He must practise in the attic, and shut the window. He had no right to sit in his front room, open the window, and blow his noise into his neighbours' ears with the maximum of violence. And so with the gramophone. If you like the gramophone you are ent.i.tled to have it, but you are interfering with the liberties of your neighbours if you don't do what you can to limit the noise to your own household. Your neighbours may not like "Keep the Home Fires Burning." They may prefer to have their Sunday afternoon undisturbed, and it is as great an impertinence for you to wilfully trespa.s.s on their peace as it would be to go, unasked, into their gardens and trample on their flower beds.

There are cases, of course, where the clash of liberties seems to defy compromise. My dear old friend X., who lives in a West End square and who is an amazing mixture of good nature and irascibility, flies into a pa.s.sion when he hears a street piano, and rushes out to order it away.

But near by lives a distinguished lady of romantic picaresque tastes, who dotes on street pianos, and attracts them as wasps are attracted to a jar of jam. Whose liberty in this case should surrender to the other? For the life of me I cannot say. It is as reasonable to like street pianos as to dislike them--and vice versa. I would give much to hear Sancho Panza's solution of such a nice riddle.

I suppose the fact is that we can be neither complete anarchists nor complete Socialists in this complex world--or rather we must be a judicious mixture of both. We have both liberties to preserve--our individual liberty and our social liberty. We must watch the bureaucrat on the one side and warn off the anarchist on the other. I am neither a Marxist, nor a Tolstoyan, but a compromise. I shall not permit any authority to say that my child must go to this school or that, shall specialise in science or arts, shall play rugger or soccer.

These things are personal. But if I proceed to say that my child shall have no education at all, that he shall be brought up as a primeval savage, or at Mr. f.a.gin's academy for pickpockets, then Society will politely but firmly tell me that it has no use for primeval savages and a very stern objection to pickpockets, and that my child must have a certain minimum of education whether I like it or not. I cannot have the liberty to be a nuisance to my neighbours or make my child a burden and a danger to the commonwealth.

It is in the small matters of conduct, in the observance of the rule of the road, that we pa.s.s judgment upon ourselves, and declare that we are civilised or uncivilised. The great moments of heroism and sacrifice are rare. It is the little habits of commonplace intercourse that make up the great sum of life and sweeten or make bitter the journey. I hope my friend in the railway carriage will reflect on this. Then he will not cease, I am sure, to explain to his neighbour where French went wrong and where the Germans went ditto; but he will do it in a way that will permit me to read my Blue-book undisturbed.

ON THE INDIFFERENCE OF NATURE

There has never, I suppose, been a time when the moon had such a vogue as during the past ten days. For centuries, for thousands of years, for I know not what uncounted ages, she has been sailing the sky, "cl.u.s.tered around with all her starry fays." She has seen this tragi-comedy of man since the beginning, and I daresay will outlive its end. What she thinks of it all we shall never know. Perhaps she laughs at it, perhaps she weeps over it, perhaps she does both in turns, as you and I do. Perhaps she is only indifferent. Yes, I suppose she is indifferent, for she holds up her lamp for the just and the unjust and lights the a.s.sa.s.sin's way as readily as the lover's and the shepherd's.

But in all her timeless journeyings around this flying ball to which we cling with our feet she has never been a subject of such painful concern as now. Love-sick poets have sung of her, and learned men have studied her countenance and made maps of her hills and her valleys, and children have been lulled to sleep with legends of the old man in the moon and the old woman eternally gathering her eternal sticks. But for most of us she had no more serious import than a Chinese lantern hung on a Christmas tree to please the children.

And suddenly she has become the most sensational fact of our lives.

From the King in his palace to the pauper in his workhouse we have all been talking of the moon, and watching the moon and studying the phases of the moon. There are seven millions of Londoners who know more about the moon to-day than they ever dreamed there was to be known, or than they ever dreamed that they would want to know. John Bright once said that the only virtue of war was that it taught people geography, but even he did not think of the geography of the moon and of the firmament. But in the intense school of these days we are learning about everything in heaven above and in the earth beneath and in the waters under the earth. Count Zeppelin taught us about the stars, and now Herr von Gotha is giving us a lesson on the moon. We are not so grateful as we might be.

But the main lesson we are all learning, I think, is that Nature does not take sides in our affairs. We all like to think that she does take sides--that is, our side--that a special providence watches over us, and that invisible powers will see us through. It is a common weakness. The preposterous Kaiser exhibits it in its most grotesque a.s.sumption. He does really believe--or did, for dreadful doubts must be invading the armour-plated vanity of this jerry-built Caesar--that G.o.d and Nature are his Imperial agents.

And in a less degree most of us, in times of stress, pin our faith to some special providence. We are so important to ourselves that we cannot conceive that we are unimportant to whatever powers there be.

Others may fall, but we have charmed lives. Our cause must prevail because, being ours, it is beyond mortal challenge. A distinguished General was telling me not long ago of an incident in the second battle of Ypres. He stood with another General, since killed, watching the battle at its most critical phase. They saw the British line yield, and the Germans advance, and all seemed over. My friend put up his gla.s.ses with the gesture of one who knew the worst had come. His companion turned to him and said, "G.o.d will never allow those ---- to win." It was an odd expression of faith, but it represents the conviction latent in most of us that we can count on invisible allies who, like the G.o.ddess in Homer, will intervene if we are in straits, and fling a cloud between us and the foe.

This reliance on the supernatural is one of the sources of power in men of primitive and intense faith. Cromwell was a practical mystic and never forgot to keep his powder dry, but he saw the hand of the Lord visibly at work for his cause on the winds and the tempest, and that conviction added a fervour to his terrible sword. In his letter to Speaker Lenthall on the battle of Dunbar he tells how in marching from Musselburgh to Haddington the enemy fell upon "the rear-forlorn of our horse" and "had like to have engaged our rear brigade of horse with their whole army--_had not the Lord by His Providence put a cloud over the moon_, hereby giving us opportunity to draw off those horse to the rest of our army."

In the same way Elizabethan England witnessed G.o.d Himself in the tempest that scattered the Armada, and a hundred years later the people saw the same Divine sanction in the winds that brought William Prince of Orange to our sh.o.r.es and drove his pursuers away. "The weather had indeed served the Protestant cause so well," says Macaulay, "that some men of more piety than judgment fully believed the ordinary laws of nature to have been suspended for the preservation of the liberty and religion of England. Exactly a hundred years before, they said, the Armada, invincible by man, had been scattered by the wrath of G.o.d.

Civil freedom and divine truth were again in jeopardy; and again the obedient elements had fought for the good cause. The wind had blown strong from the east while the Prince wished to sail down the Channel, had turned to the south when he wished to enter Torbay, had sunk to a calm during the disembarkation, and, as soon as the disembarkation was completed, had risen to a storm and had met the pursuers in the face."

If we saw such a sequence of winds blowing for our cause, we should, in spite of Macaulay, allow our piety to have the better of our judgment.

Indeed, there have been those who in the absence of more solid evidence have accepted the Angels of Mons with as touching and unquestioning a faith as they accepted the legend of the Army of Russians from Archangel. Perhaps it is not "piety" so much as anxiety that accounts for this credulity. In its more degraded form it is responsible for such phenomena as the revival of fortune-telling and the emergence of the Prophet Bottomley. In its more reputable expression it springs from the conviction of the justice of our cause, of the dominion of the spiritual over the material and of the witness of that dominion in the operations of Nature.

Then comes this wonderful harvest moon with its clear sky and its still air to light our enemies to their villainous work and to remind us that, however virtuous our cause, Nature is not concerned about us.

She is indifferent whether we win or lose. She is not against us, but she is not for us. Sometimes she helps the enemy, and sometimes she helps us. She blew a snowstorm in the face of the Germans on the most critical day of Verdun, and helped to defeat that great adventure. In August last she came out on the side of the enemy. She rained and blew ceaselessly, and disarranged our plans in Flanders, so that the attack on which so much depended was driven perilously late into the year.

And even the brilliant moon and the cloudless nights that have been so disturbing to us in London speak the same language of Nature's impartiality. They serve the enemy here, but they are serving us far more just across the sea, where every bright day and moonlit night s.n.a.t.c.hed from the mud and rain of the coming winter is of priceless value to our Army. That consideration should enable us to bear our affliction with fort.i.tude as we crowd the "tubes" or listen to the roar of the guns from under the domestic table.

But we must admit, on the evidence, that Nature does not care twopence who wins, and is as unconcerned about our affairs as we are about the affairs of a nest of ants that we tread on without knowing that we have trodden on it. She is beyond good and evil. She has no morals and is indifferent about justice and what men call right and wrong. She blasts the wise and leaves the foolish to flourish.

Nature, with equal mind Sees all her sons at play; Sees man control the wind, The wind sweep man away; Allows the proudly riding and the found'ring barque.

It is a chill, but a chastening thought. It leaves us with a sense of loneliness, but it brings with it, also, a sense of power, the power of the unconquerable human spirit, self-dependent and self-reliant, reaching out to ideals beyond itself, beyond its highest hope of attainment, broken on the wheel of intractable things, but still stumbling forward by its half-lights in search of some Land of Promise that always skips just beyond the horizon.

Happily the moon is skipping beyond the horizon too. Frankly, we have seen enough of her face to last us for a long time. When she comes out again let her clothe herself in good fat clouds and bring the winds in her train. We do not like to think of her as a mere flunkey of the Kaiser and the torch-bearer of his a.s.sa.s.sins.

IF JEREMY CAME BACK

It is the agreeable illusion of the theatre that life is a rounded tale. We pay our money at the box, go in, see the story begin, progress and end, sadly or cheerfully, and come away with the discords resolved, virtue exalted and villainy abased, and the tangled skein of things neatly unravelled. And so home, content. But on the stage of life there is none of this satisfying completeness and finish. We enter in the midst of a very ancient drama, spend our years in trying to pick up the threads and purport of the action, and go as inopportunely as we came. The curtain does not descend punctually upon an exhausted plot and an accomplished purpose. It descends upon a thrilling but unfinished tale. You have got, perhaps, into the most breathless part of the action, seized at last the clue that will a.s.suredly explain the mystery, when suddenly and irrationally the light fails, and for you the theatre is dark for ever. Your emotions have been stirred, your curiosity awakened, your sympathies aroused in vain.

Even the episode you have been permitted to witness is left with ragged ends and unfinished judgments. How did it proceed and how did it end, and what was the sequel? Was virtue or villainy triumphant? Who was the real hero? Were your sympathies on the right side or the wrong?

And, more personally, what of those shoots of life you have thrown out to the challenge of the future? Did they wilt or flourish, and what was their fortune? These are among the thousand questions to which we should like an answer, and there is nothing unreasonable in thinking that we may have an answer.

It would be enough to satisfy the curiosity of most of us to have the privilege which Jeremy Bentham confessed that he would like to enjoy.

That amiable and industrious philosopher, having spent a blameless life in the development of his comfortable gospel of the "greatest good of the greatest number," entertained the pleasant fancy of returning to the scene of his labours once in every hundred years to see humanity marching triumphantly to the heavenly city of Utilitarianism, along the straight and smooth turnpike road that he had fashioned for its ease and direction. He had the touching confidence of the idealist that humanity only had to be shown the way out of the wilderness to plunge into it with joyous shouts, and hurry along it with eager enthusiasm.

And since he had shown the way all would henceforth be well. It is this confidence which makes the idealist an object of pity to the cynic. For the cynic is often only the idealist turned sour. He is the idealist disillusioned by loss of faith, not in his ideals, but in humanity.

This is about the time when Jeremy might be expected back on his first centennial visit to see how we have got along the road to human perfectibility. I can imagine him, poised in the unapparent, looking with round-eyed astonishment upon the answer which a century of time has given to his antic.i.p.ations. This, the New Jerusalem of his confident vision? This shambles the harvest of a hundred years of progress? And the cynic beside him, tapping his ghostly snuff-box, observes dryly, "They don't seem to have got very far on the way, friend Jeremy; not very far on the way." I can conceive the philosopher returning sadly to the Elysian fields, wondering whether, after all, these visits are worth while. If this is the achievement of a hundred years' enjoyment of the philosophy of Utilitarianism, what unthinkable revelation may await him on his next visit! Perhaps ...