On Nothing & Kindred Subjects Part 4

"Why," said he, "because at the end of a great civilisation the air gets empty, the light goes out of the sky, the G.o.ds depart, and men in their loneliness put out a groping hand, catching at the friends.h.i.+p of, and trying to understand, whatever lives and suffers as they do. You will find it never fail that where a pa.s.sionate regard for the animals about us, or even a great tenderness for them, is to be found there is also to be found decay in the State."

"I hope not," said I. "Moreover, it cannot be true, for in the Thirteenth Century, which was certainly the healthiest time we ever had, animals were understood; and I will prove it to you in several carvings."

He shrugged his shoulders and shook his head, saying, "In the rough and in general it is true; and the reason is the reason I have given you, that when decay begins, whether of a man or of a State, there comes with it an appalling and a torturing loneliness in which our energies decline into a strong affection for whatever is constantly our companion and for whatever is certainly present upon earth. For we have lost the sky."

"Then if the senses are so powerful in a decline of the State there should come at the same time," said I, "a quick forgetfulness of the human dead and an easy change of human friends.h.i.+p?"

"There does," he answered, and to that there was no more to be said.

"I know it by my own experience," he continued. "When, yesterday, at sunset, I looked for my dog Argus and could not find him, I went out into the wood and called him: the darkness came and I found no trace of him. I did not hear him barking far off as I have heard him before when he was younger and went hunting for a while, and three times that night I came back out of the wild into the warmth of my house, making sure he would have returned, but he was never there.

The third time I had gone a mile out to the gamekeeper's to give him money if Argus should be found, and I asked him as many questions and as foolish as a woman would ask. Then I sat up right into the night, thinking that every movement of the wind outside or of the drip of water was the little pad of his step coming up the flagstones to the door. I was even in the mood when men see unreal things, and twice I thought I saw him pa.s.sing quickly between my chair and the pa.s.sage to the further room. But these things are proper to the night and the strongest thing I suffered for him was in the morning.

"It was, as you know, very bitterly cold for several days. They found things dead in the hedgerows, and there was perhaps no running water between here and the Downs. There was no shelter from the snow. There was no cover for my friend at all. And when I was up at dawn with the faint light about, a driving wind full of sleet filled all the air. Then I made certain that the dog Argus was dead, and what was worse that I should not find his body: that the old dog had got caught in some snare or that his strength had failed him through the cold, as it fails us human beings also upon such nights, striking at the heart.

"Though I was certain that I would not see him again yet I went on foolishly and aimlessly enough, plunging through the snow from one spinney to another and hoping that I might hear a whine. I heard none: and if the little trail he had made in his departure might have been seen in the evening, long before that morning the drift would have covered it.

"I had eaten nothing and yet it was near noon when I returned, pus.h.i.+ng forward to the cottage against the pressure of the storm, when I found there, miserably crouched, trembling, half dead, in the lee of a little thick yew beside my door, the dog Argus; and as I came his tail just wagged and he just moved his ears, but he had not the strength to come near me, his master."

[Greek: ourae men rh ho g esaene kai ouata kabbalen ampho, a.s.son d ouket epeita dunaesato oio anaktos elthemen.]

"I carried him in and put him here, feeding him by force, and I have restored him."

All this the Recluse said to me with as deep and as restrained emotion as though he had been speaking of the most sacred things, as indeed, for him, these things were sacred.

It was therefore a mere inadvertence in me, and an untrained habit of thinking aloud, which made me say:

"Good Heavens, what will you do when the dog Argus dies?"

At once I wished I had not said it, for I could see that the Recluse could not bear the words. I looked therefore a little awkwardly beyond him and was pleased to see the dog Argus lazily opening his one eye and surveying me with torpor and with contempt. He was certainly less moved than his master.

Then in my heart I prayed that of these two (unless The G.o.d would make them both immortal and catch them up into whatever place is better than the Weald, or unless he would grant them one death together upon one day) that the dog Argus might survive my friend, and that the Recluse might be the first to dissolve that long companions.h.i.+p. For of this I am certain, that the dog would suffer less; for men love their dependents much more than do their dependents them; and this is especially true of brutes; for men are nearer to the G.o.ds.

ON TEA

When I was a boy--

What a phrase! What memories! O! Noctes Coenasque Deum! Why, then, is there something in man that wholly perishes? It is against sound religion to believe it, but the world would lead one to imagine it.

The Hills are there. I see them as I write. They are the cloud or wall that dignified my sixteenth year. And the river is there, and flows by that same meadow beyond my door; from above Coldwatham the same vast horizon opens westward in waves of receding crests more changeable and more immense than is even our sea. The same sunsets at times bring it all in splendour, for whatever herds the western clouds together in our stormy evenings is as stable and as vigorous as the County itself. If, therefore, there is something gone, it is I that have lost it.

Certainly something is diminished (the Priests and the tradition of the West forbid me to say that the soul can perish), certainly something is diminished--what? Well, I do not know its name, nor has anyone known it face to face or apprehended it in this life, but the sense and influence--alas! especially the memory of It, lies in the words "When I was a boy," and if I write those words again in any doc.u.ment whatsoever, even in a lawyer's letter, without admitting at once a full-blooded and galloping parenthesis, may the Seven Devils of Sense take away the last remnant of the joy they lend me.

When I was a boy there was nothing all about the village or the woods that had not its living G.o.d, and all these G.o.ds were good. Oh!

How the County and its Air shone from within; what meaning lay in unexpected glimpses of far horizons; what a friend one was with the clouds!

Well, all I can say to the Theologians is this:

"I will grant you that the Soul does not decay: you know more of such flimsy things than I do. But you, on your side, must grant me that there is Something which does not enter into your systems. That has perished, and I mean to mourn it all the days of my life. Pray do not interfere with that peculiar ritual."

When I was a boy I knew Nature as a child knows its nurse, and Tea I denounced for a drug. I found to support this fine instinct many arguments, all of which are still sound, though not one of them would prevent me now from drinking my twentieth cup. It was introduced late and during a corrupt period. It was an exotic. It was a sham exhilarant to which fatal reactions could not but attach.

It was no part of the Diet of the Natural Man. The two nations that alone consume it--the English and the Chinese--are become, by its baneful influence on the imagination, the most easily deceived in the world. Their politics are a ma.s.s of bombastic illusions. Also it dries their skins. It tans the liver, hardens the coats of the stomach, makes the brain feverishly active, rots the nerve-springs; all that is still true. Nevertheless I now drink it, and shall drink it; for of all the effects of Age none is more profound than this: that it leads men to the wors.h.i.+p of some one spirit less erect than the Angels. A care, an egotism, an irritability with regard to details, an anxious craving, a consummate satisfaction in the performance of the due rites, an ecstasy of habit, all proclaim the senile heresy, the material Religion. I confess to Tea.

All is arranged in this Cult with the precision of an ancient creed.

The matter of the Sacrifice must come from China. He that would drink Indian Tea would smoke hay. The Pot must be of metal, and the metal must be a white metal, not gold or iron. Who has not known the acidity and paucity of Tea from a silver-gilt or golden spout? The Pot must first be warmed by pouring in a little _boiling_ water (the word _boiling_ should always be underlined); then the water is poured away and a few words are said. Then the Tea is put in and unrolls and spreads in the steam. Then, in due order, on these expanding leaves _Boiling_ Water is largely poured and the G.o.d arises, worthy of continual but evil praise and of the thanks of the vicious, a Deity for the moment deceitfully kindly to men. Under his influence the whole mind receives a sharp vision of power. It is a phantasm and a cheat. Men can do wonders through wine; through Tea they only think themselves great and clear--but that is enough if one has bound oneself to that strange idol and learnt the magic phrase on His Pedestal, [Greek: ARISTON MEN TI], for of all the illusions and dreams men cherish none is so grandiose as the illusion of conscious power within.

Well, then, it fades.... I begin to see that this cannot continue ... of Tea it came, inconsecutive and empty; with the influence of Tea dissolving, let these words also dissolve.... I could wish it had been Opium, or Haschisch, or even Gin; you would have had something more soaring for your money.... _In vino Veritas. In Aqua satietas. In_ ... What is the Latin for Tea? What! Is there no Latin word for Tea? Upon my soul, if I had known that I would have let the vulgar stuff alone.

ON THEM

I do not like Them. It is no good asking me why, though I have plenty of reasons. I do not like Them. There would be no particular point in saying I do not like Them if it were not that so many people doted on Them, and when one hears Them praised, it goads one to expressing one's hatred and fear of Them.

I know very well that They can do one harm, and that They have occult powers. All the world has known that for a hundred thousand years, more or less, and every attempt has been made to propitiate Them. James I. would drown Their mistress or burn her, but _They_ were spared. Men would mummify Them in Egypt, and wors.h.i.+p the mummies; men would carve Them in stone in Cyprus, and Crete and Asia Minor, or (more remarkable still) artists, especially in the Western Empire, would leave Them out altogether; so much was Their influence dreaded. Well, I yield so far as not to print Their name, and only to call Them "They", but I hate Them, and I'm not afraid to say so.

If you will take a little list of the chief crimes that living beings can commit you will find that They commit them all. And They are cruel; cruelty is even in Their tread and expression. They are hatefully cruel. I saw one of Them catch a mouse the other day (the cat is now out of the bag), and it was a very much more sickening sight, I fancy, than ordinary murder. You may imagine that They catch mice to eat them. It is not so. They catch mice to torture them.

And what is worse, They will teach this to Their children--Their children who are naturally innocent and fat, and full of goodness, are deliberately and systematically corrupted by Them; there is diabolism in it.

Other beings (I include mankind) will be gluttonous, but gluttonous spasmodically, or with a method, or shamefacedly, or, in some way or another that qualifies the vice; not so They. They are gluttonous always and upon all occasions, and in every place and for ever. It was only last Vigil of All Fools' Day when, myself fasting, I filled up the saucer seven times with milk and seven times it was emptied, and there went up the most peevish, querulous, vicious complaint and demand for an eighth. They will eat some part of the food of all that are in the house. Now even a child, the most gluttonous one would think of all living creatures, would not do that. It makes a selection, _They_ do not. _They_ will drink beer. This is not a theory; I know it; I have seen it with my own eyes. They will eat special foods; They will even eat dry bread. Here again I have personal evidence of the fact; They will eat the dog's biscuits, but never upon any occasion will They eat anything that has been poisoned, so utterly lacking are They in simplicity and humility, and so abominably well filled with cunning by whatever demon first brought their race into existence.

They also, alone of all creation, love hateful noises. Some beings indeed (and I count Man among them) cannot help the voice with which they have been endowed, but they know that it is offensive, and are at pains to make it better; others (such as the peac.o.c.k or the elephant) also know that their cry is unpleasant. They therefore use it sparingly. Others again, the dove, the nightingale, the thrush, know that their voices are very pleasant, and entertain us with them all day and all night long; but They know that Their voices are the most hideous of all the sounds in the world, and, knowing this, They perpetually insist upon thrusting those voices upon us, saying, as it were, "I am giving myself pain, but I am giving you more pain, and therefore I shall go on." And They choose for the place where this pain shall be given, exact and elevated situations, very close to our ears. Is there any need for me to point out that in every city they will begin their wicked jar just at the time when its inhabitants must sleep? In London you will not hear it till after midnight; in the county towns it begins at ten; in remote villages as early as nine.

Their Master also protects them. They have a charmed life. I have seen one thrown from a great height into a London street, which when It reached it It walked quietly away with the dignity of the Lost World to which It belonged.

If one had the time one could watch Them day after day, and never see Them do a single kind or good thing, or be moved by a single virtuous impulse. They have no gesture for the expression of admiration, love, reverence or ecstasy. They have but one method of expressing content, and They reserve that for moments of physical repletion. The tail, which is in all other animals the signal for joy or for defence, or for mere usefulness, or for a n.o.ble anger, is with Them agitated only to express a sullen discontent.

All that They do is venomous, and all that They think is evil, and when I take mine away (as I mean to do next week--in a basket), I shall first read in a book of statistics what is the wickedest part of London, and I shall leave It there, for I know of no one even among my neighbours quite so vile as to deserve such a gift.

ON RAILWAYS AND THINGS

Railways have changed the arrangement and distribution of crowds and solitude, but have done nothing to disturb the essential contrast between them.

The more behindhand of my friends, among whom I count the weary men of the towns, are ceaselessly bewailing the effect of railways and the spoiling of the country; nor do I fail, when I hear such complaints, to point out their error, courteously to hint at their sheep-like qualities, and with all the delicacy imaginable to let them understand they are no better than machines repeating worn-out formulae through the nose. The railways and those slow lumbering things the steamboats have not spoilt our solitudes, on the contrary they have intensified the quiet of the older haunts, they have created new sanctuaries, and (crowning blessing) they make it easy for us to reach our refuges.

For in the first place you will notice that new lines of travel are like ca.n.a.ls cut through the stagnant marsh of an old civilisation, draining it of populace and worry, and concentrating upon themselves the odious pressure of humanity.

You know (to adopt the easy or conversational style) that you and I belong to a happy minority. We are the sons of the hunters and the wandering singers, and from our boyhood nothing ever gave us greater pleasure than to stand under lonely skies in forest clearings, or to find a beach looking westward at evening over unfrequented seas. But the great ma.s.s of men love companions.h.i.+p so much that nothing seems of any worth compared with it. Human communion is their meat and drink, and so they use the railways to make bigger and bigger hives for themselves.