Читать книгу: «That Very Mab», страница 3

CHAPTER V. – ST. GEORGE FOR MERRY ENGLAND

 
'Geese are swans, and swans are geese,'
 

M. Arnold.

At first Mab was so overwhelmed at the nature of her reception by Science and Theology, that she meditated an immediate return to Polynesia; but the birds implored her so pathetically to stay longer, that she yielded, and went with the owl into Surrey. She had seen enough of Epping Forest.

Surrey was very beautiful, and once pleasantly established in Richmond Park, she watched the human life that seemed so strange to her with great interest, taking care nevertheless, for some time, to keep clear of anything that looked like a scientific man. The owl supported her in this policy. He was not intimately acquainted with any of the members of the learned societies, but he had a deeply-rooted and perhaps overstrained horror of vivisection. Still, being a liberal-minded bird, he extenuated the professor's conduct as far as possible.

'Perhaps he did not mean to do you any harm,' he suggested. 'He only wanted to put you under the microscope.'

'He might have had more sense, then?' returned Queen Mab, still ruffled. 'He might have seen that I was a fairy. The child suspected something at once.'

'Ah, he was an exceptional child,' said the Owl. 'Most of the children, nowadays, don't believe anything. In fact, now that education is spreading so widely, I don't suppose one of them will in ten years' time.'

'It is very dreadful,' said Queen Mab. 'What are we coming to?'

'I am sure I don't know,' said the Owl. 'But we are being educated up to a very high point. It saves people the trouble of thinking for themselves, certainly; they can always get all their thoughts now, ready made, on every kind of subject, and at extremely low prices. They only have to make up their minds what to take, and generally they take the cheapest. There is a great demand for cheap thought just now, especially when it is advertised as being of superior quality.'

'How do they buy it?' asked Queen Mab. 'I don't quite understand.'

'Well, you know a little about Commerce. Education is another kind of commerce. The authors and publishers are the wholesale market, and teachers and schools and colleges are a kind of retail dealers. Of course, not being human, we can't expect to find it quite clear, but that is what we do make out. The kingfisher and I were listening lately to a whole course of lectures on Political Economy; we were on a skylight in the roof of the building, and we found that Popular Education was part of the system of co-operation. The people who don't think, you know, but want thoughts, hand education over to the people who do think, or who buy up old thoughts cheap, and remake them, and this class furnishes the community. So that, by division of labour, no one is obliged to think who doesn't want to think, and this saves any amount of time and expense. It is really astonishing, I hear, how few people have to think under this new system. But Thought is in great demand, as I said, and so is Knowledge – whether there was any difference between the two we could not quite gather. It is a law that everyone must buy a certain quantity from the dealers: in other words, education is compulsory. Eating is not compulsory; you may starve, you must learn. The Government has founded a large system of retail establishments, or schools, and up to a certain age all the children are taught there whose parents do not undertake to have them supplied with thoughts at other establishments. I say thoughts, but it is facts principally that they acquire. Of course, some thoughts are necessary to mix the facts together with; but they generally take as few as possible, because facts are a cheaper article, and by the principles of competition and profit, people use the cheapest article that will sell again for the same price. Some writers say that thoughts at retail establishments are very inferior, and that customers had better go to wholesale dealers at once, or else make on the premises; but I don't know about that. Generally people buy the kind that comes handiest; they are not half so particular about them as about articles of food and dress, and the dealers, wholesale or retail, can sell almost anything they like if they have a good reputation. History, languages, science, art, theology, are all so many departments. Politics are always in demand, and there are many great manufacturers who issue supplies at a penny, every day, all over the kingdom. There is no branch where the labourers employed have such stirring times as the makers of politics: we call them statesmen. They seem, however, rather to enjoy it, and I suppose they get used to the heat, like stokers. I think that the burden of the whole scheme really falls most heavily on the children. But you are tired.'

'Tell me about the children,' said Queen Mab. 'I shall understand that better.'

'They have to learn facts, facts, for ever facts,' said the Owl compassionately. 'It makes one's head ache to think of it. I am a pretty well educated bird myself, though I say it; but if I had spent my time in acquiring a quarter of the knowledge those children have to acquire, then I should certainly never have been able to look at things in the broadly scientific light in which they should be looked at. It does not seem to matter what the facts are, so long as they are cheap and plenty of them; it does not even matter whether they are true, or, at least, that is of very minor importance. But see! see there! That is an example of what I have been telling you.'

A child was passing below them with a weary step. Queen Mab trembled at the sight of him, secure as she was among the broad chestnut leaves, and her fear was justified, for in another moment the professor himself came into view. The fairy-had seen the child before, and, as Mr. Trollope used to say, 'she had been to him as a god' – it was the professor's little boy. But this time the philosopher was without his butterfly-net, and she found him much less alarming. He was occupied with the pale, tired child, and telling him charming stories about coral islands, that sounded to Queen Mab's astonished ears almost like a real fairy tale. They sat down, while the professor talked. Wonderful things he told, and said not a word all the time about generalisation or classification.

'It is like a fairy tale,' said the boy, echoing Queen Mab's thought, when at last they rose to go. 'Oh, father, how I wish we could see Dala again!'

'Dala, my boy? What, the lepidoptera? Ah, I wish we could! You will find, as you grow older, Walter, that science is better than a butterfly.'

The boy looked up wistfully, and over the face of the philosopher, too, came a sudden shadow. When Walter grew older? Hand in hand, the two passed silently out of sight.

'He is a good man, after all,' said the Owl sententiously. And then there came by a British manufacturer, in a gold watch-chain and patent creaking leather boots, warranted to creak everywhere without losing tone.

'Who is that?' asked Queen Mab.

'It is one of the pillars of the Church,' replied the Owl. 'The Dragon's church, I mean, where he is worshipped by himself. In some places you may worship St. George and the Dragon together; but in the Stock Exchange, for instance, you may only worship the Dragon.'

'Is the Dragon very wicked?'

'I don't know,' said the Owl. 'I think he can't be, or else so many respectable people would not worship him. The professor doesn't, or very little; but then he doesn't worship St. George either. The people who worship the Dragon are sometimes called Snobs – not by themselves though; it is one of the marks of the true Snob that he never knows he is one. They never call the Dragon by that name either. He has as many other names as Jupiter used to have, and all the altars, and temples, and sacrifices are made to him under the other names.'

'Sacrifices!' exclaimed Queen Mab. 'What do they sacrifice?'

'It would be shorter to say what they don't sacrifice,' replied the Owl. 'Only nobody knows, for many of his worshippers sacrifice anything and everything. The manufacturer you saw go past – '

'Yes,' said Queen Mab, a good deal impressed, for the owl was speaking solemnly.

'He is sacrificing the happiness, and even the lives of hundreds of men and women. Also the playtime of the children and their innocence. As for his own peace and charity, he sacrificed them long ago. And yet – it is very strange; he calls himself a worshipper of St. George. You remember, in very early times there used to be sacrifices to the Dragon.'

'I remember,' said the fairy. 'In wicker baskets. But never anything. like this!'

'I daresay not,' said the Owl 'We do things on a larger scale now, sacrifices and all. Everybody prefers, of course, to make sacrifices of the belongings of other people; but there are certain possessions of their own that unavoidably go too – as Truth, Sympathy, Justice; abstract nouns, the names of any quality, property, state or action,' murmured the Owl, falling unconsciously into his old habit of parsing. 'The English,' he added, 'are very generous with their abstract nouns, and will sacrifice or give away any quantity of them. It is a national characteristic, of which they are justly proud.'

'Do the women worship the Dragon?'

'Certainly!' said the Owl. 'They generally profess a great deal of veneration for St. George too; but they will worship either to get front seats. I don't know why the English are so fond of front seats; back ones are just as comfortable, and one can often hear better in them; but they don't suit dragon-worshippers. They want front seats anywhere – at concerts, in the church, in art or literature, or even in subscription lists. The persons who can't afford front seats generally adore those who can, and those who can, say that the others ought to be grateful to Providence for putting them in the gallery or letting them into the free pews. There is a great deal of veneration in the English, and it shows itself in this way; they reverence the people with reserved tickets. That is why they are so fond of a noble lord, and that is why they admire Abraham, and even Lazarus, because he ultimately got such an excellent place in the next world. They don't care much about Lazarus in this, because their souls have not such a natural affinity with his when he is hanging about anyone's doorstep, or loafing round street-corners with oranges to sell or a barrel-organ. Sometimes they give him the crumbs that fall from their tables, and sometimes they don't, because they are afraid he will take advantage of it to steal the spoons. Or else they take the lofty patriotic ground, and say that their principles forbid them to countenance vagrancy, and that Heaven helps those who help themselves. This is very consoling to Lazarus, and it always gives him pleasure to hear what good moral principles the Philistines – or Snobs – have got, even if he hasn't got any himself. From what they frequently say, you would not think that they looked forward to seeing him in Heaven. It is part of their great-mindedness – a national characteristic – that the chords of their nature are more deeply stirred by sympathy with him when he has got into a good berth. I can fancy how, in Paradise, a British Snob will edge round to some retired crossing-sweeper, who was converted by the Salvation Army, and went straight up among the front row of angels and prophets, and will say:

'"Pardon me; but I remember you so well!" And I can fancy that the seraph might reply:

'"Ah, yes! I used to sweep a crossing up your street. I asked you for a copper once, and you told me to go – not where you find me."

'It would be a little awkward for the Snob: things often are; but he would soon get over it. His sense of locality, you perceive, is extremely acute. He may not always know at a glance exactly what men are in themselves, but he can always tell where they are. If you put one of Madame Tussaud's waxworks into a front seat, or on a Woolsack, or on a Board of Directors, the English would venerate it more than most real persons. Their sensibilities are so strong that the merest symbol stirs them. A noble lord need not do anything remarkable; but he is in the front row, and if he just radiates ability, that is quite enough. And he can't help radiating "ability;" it is one of his characteristics, and has become automatic.'

'What is automatic?'

'Automatic! Oh, it means acting of its own accord, without any effort of the will to make it work. Automatic actions may go on a very long time without stopping, sometimes for ever. If I continued in this strain much longer it might get automatic too: speaking often does, especially with Members of Parliament. It is as if they were wound up to say similar things one after the other, like musical-boxes, by reflex action, and you never know when they will give up. The automatic method has this advantage, that when you have had some experience of an automaton, you can always tell – suppose that it is wound up, for instance, to speak on a motion – what it will probably say next, and certainly how it will vote, and that gives you a sense of calm peace. It is a method very common among stump orators, because it comes cheaper in the long run. But there are other things – novel-writing, for instance. Novelists, many of them, are wound up at the beginning to write novels periodically, and the action gradually gets feebler and feebler, till at last it stops. It does not, however, generally stop till they die, and that is why we have so many bad novels from some writers. All authors, though, don't write automatically, any more than all clergymen preach automatically. But it is a very easy habit to fall into: I have done it myself more than once. Of course it is very useful, and very inexpensive, and an immense saving of energy, and one would advise the rising generation to cultivate it as much as possible, that their years may be long in the land. But one ought never to allow such a habit as swearing, – or shooting,' added the Owl gravely, 'to become automatic. Let me see, where did I begin? I was telling you about the female dragon-worshippers, who dress in symbolical costumes, like the old priestesses or the Salvation Army captains. Lately, though, a good many of the women who were brought up to it have taken "a new departure," and gone off after the wholesale education establishments at Camford, where they are fed on biscuits and marmalade, and illuminate the fragments of Sappho on vellum. This may not be very good: still I think it is better than the Dragon; the worst of it is that it forces up the educational prices.'

With which remark the Owl began a long series of observations, a mixture of political economy and his views on popular education, which Queen Mab found rather tedious. But they inspired her with a few verses, which she resolved, being the most philanthropic of fairies, and full of compassion for the dreary state of Great Britain in general, and of the rising generation in particular, to circulate among the Polynesian children as soon as she returned home. In this determination, unfortunately, she either forgot or ignored the fact that she had left her happy island a prey to the combined effects of annexation, civilisation, and evangelisation. But the verses ran thus:

 
'Upon my childhood's pallid morn
No tropic summer smiled,
In foreign lands I was not born,
A happy, heathen child.
 
 
Alas! but in a colder clime,
A cultured clime, I dwell
All in the foremost ranks of time,
They say: I know it well.
 
 
You never learn geography,
No grammar makes you wild,
A book, a slate you never see,
You happy, heathen child.
 
 
I know in forest and in glade
Your games are odd but gay,
Think of the little British maid,
Who has no place for play.
 
 
When ended is the day's long joy,
And you to rest have gone,
Think of the little British boy,
Who still is toiling on.
 
 
The many things we learn about,
We cannot understand.
Ah, send your missionaries out
To this benighted land!
 
 
You blessed little foreigner,
In weather fair and mild,
Think of the tiny Britisher,
Oh, happy heathen child.
 
 
Ah! highly favoured Pagan, born
In some far hemisphere,
Pity the British child forlorn,
And drop one sorrowing tear!'
 

CHAPTER VI. – JUSTICE AND THE NEW DEMOCRACY

 
'They will soon be here,
They are upon the road,'
 

John Gilpin.

'I should like,' said Queen Mab one day, 'to go and see the City. Do you think it would be safe?'

'Yes,' said the Owl, 'if you fly out of the way of the smoke and the net of overhead wires, and take care not to be suffocated, and not to go near the Houses of Parliament, nor the Bank, nor St. Paul's, nor the Exchange, nor any great public building. And if you keep clear of all the bridges, and the railway stations, and Victoria Embankment, and go the other way whenever you see a person carrying a black bag.'

'Why?' inquired Queen Mab, a good deal mystified.

'Because all these places,' said the Owl, 'are in danger of being blown up. If you could get a Home Ruler to take you round now; but I'm afraid it wouldn't do, as he might put you into an explosion and leave you there, as likely as not. Besides, I was forgetting, you are immortal, aren't you? You couldn't be blown up? If so, it is all right.'

'I don't suppose I could,' said Queen Mab a little doubtfully, 'but still I shouldn't care to try. What is it like?'

'I don't know,' replied her mentor. 'I have never tried it myself. You had better ask Mr. Bradlaugh, or some eminent popular sciolist Huxley or Spencer would do. They have been exploding or blowing up popular theology for a number of years, and popular theology and Mr. Joseph Cook have been exploding them. As far as I can make out, they both appear to think it very good fun. But I was going to tell you about the black bags, which are filled with dynamite, a very explosive though inexpensive substance indeed, and carried by persons called "dynamiters." These bags are left at large in public buildings, while the dynamitards go away, and as soon as their owners turn the corner the bags explode and blow up the buildings, and anyone who happens to be about.'

'Why do they do it?' exclaimed Queen Mab, breathless.

'Nobody seems to know,' said the Owl. 'It is one of the problems of the nineteenth century. Even the dynamiters themselves don't appear to have gone into the whole logic of it I suppose that they are tired of only blowing things up on paper, and they are people who have a great objection to things in general. They complain that they can't get justice from the universe in its present state of preservation, and therefore they are going to blow as much of it as possible into what they call smithereens, and try to get justice from the smithereens. It is a new scheme they have hit upon, a kind of scientific experiment. The theory appears to be, that justice is the product of Nihilism plus public buildings blown up by dynamite, and that the more public buildings they blow up the more justice they will obtain. I hear that they have also started a company for supplying statesmen, and all public orators except Home Rulers, with nitro-glycerine jujubes to improve the voice. Nitro-glycerine is a kind of condensed dynamite. A City sparrow told me – but perhaps it was only his fun – that they were borrowing the money from the Government, under the pretext of applying it to a fund for presenting three-and-sixpenny copies of Jevons' "Logic" to Members of Parliament who can't afford to buy the book for themselves. It is reported, also, that if the Nihilists can't obtain justice enough by any less extensive measures, they will lower a great many kegs of nitro-glycerine to the molten nucleus of the globe, and then – '

'Then?' said Queen Mab, much excited.

'Then the globe will explode, and all the inhabitants, even the dynamiters themselves; but justice will remain; according to the theory, that is. But it is rather an expensive experiment.'

'How dreadful!' said the fairy. 'Do you think I had better not go to London?'

'I think you might,' replied the Owl thoughtfully. 'There would be a little risk certainly; but you could fly high, and remember that dynamite strikes downwards. You had better take the sparrow, though, for I'm afraid I should attract too much attention. Otherwise I should like to go with you.'

'I will make us both invisible,' said Queen Mab. 'That will be easy.'

'Oh, very well, if you do that!' And they started.

'After all,' said the Owl an hour later, 'as we are here, and invisible, we may as well rest on the dome of St. Paul's. Dynamite does strike downwards, and I don't see any black bags about,' he added, looking round suspiciously.

'All right,' said the fairy. 'Now you can tell me all about things,' for they had been flying too fast to exchange many remarks. 'What is this building?'

'It is one of St. George's best churches,' said the Owl.

A burst of melancholy music swelled out below them as he spoke, and Queen Mab started with delight.

'That is like Fairyland,' she said promptly. 'What is it?'

'It is the organ and the choristers,' said the Owl. 'If you fly down a moment you can look in; but don't wait long, because of the dynamite. It would be just like them,' he added pensively, 'to blow it up when we are here.'

Queen Mab obeyed, leaving the owl, still a little nervous, seated invisible on the dome.

'I have heard the music,' she said when she flew back, 'and seen the singers, and the great golden pipes the music comes out of. What a beautiful big place it is! We have nothing like that in Polynesia.'

'No, I should think not,' returned the bird. 'Look round you. That street where all the people and the vehicles are rushing up and down is Cheapside.'

'Why do they all go so fast?' said the fairy.

'Oh, for many reasons. Competition, struggle for existence, and all that. They are in a normal condition, in that street, of having trains to catch, and not having any time to catch them in. Besides, they are dragon-worshippers, most of them, and it is part of their religion to walk as fast as they can, not only through Cheapside but through life. The one who can walk fastest, and knock down the greatest number of other people, gets a prize.'

'Who are the big men in black robes who stand at corners, and look as if everything belonged to them? Are they the owners of the City?'

'They are policemen,' said the Owl. 'Products,' he went on learnedly, 'of the higher civilisation, evolved to put the lower civilisation into prisons.'

'What are prisons?'

'A kind of hothouses,' said the Owl, 'for the culture of feeble moral principles that the Struggle for Existtence has been too much for. They are a wonderful system. The weak morality is supplied with bread and water and a cell to develop in, and it is exercised on a treadmill, and allowed to expand and pick oakum, and so it is turned into a beautiful plant of virtue.'

'What do they do with it then?'

'Then they let it run wild, unless it comes across a Home Missionary, or a School Board, or Dr. Barnardo, and gets trained.'

'Oh!' said Queen Mab. 'Are there many of these hothouses?'

'A good many. You see, such a number of the members of the lower portion of the higher civilisation have moral principles that need training. The moral principle is the latest product of evolution, or so the professor says, and evolution has not yet got quite into the way of always turning it out first class. Like everything else, it wants practice. Some moral principles are excellent; but others are really bungles, and require periodical prison culture. At present we need policemen for the transplanting; but it is hoped that, in the course of an era or two, the automatic method will be so much further developed that a member of the higher civilisation who gets very drunk, or steals, will put himself to prison at once, by reflex action. I told you about that: it is a lengthy subject; but the kingfisher and I quite mastered it one day, and I daresay you will. It is much easier than portions of the Thirty-nine Articles.'

'I know what that is,' said Queen Mab; 'the missionaries were talking about it once.'

'I have taken a good deal of trouble,' said the Owl, 'but there were parts of the Thirty-nine Articles I never could make out. They are a kind of tinned theology, and so much tinned that no one appreciates them but the theologians.'

'Why is the theology tinned?' asked the Queen. 'Why don't they have it fresh and fresh?'

'They like it old,' said the Owl. 'They have tried various ways of treating it, for theology does not keep well in a scientific atmosphere. Frozen theology has been experimented with by Archdeacon Farrar and others, and has some vogue. But the popular taste prefers it tinned. And yet it is very tough, in Articles. I am surprised that no one has written a simple explanation of them: "Primer of the Thirty-nine Articles," "The Thirty-nine Articles made Easy," or "Thirty-nine Articles for Beginners;" but no one ever has. It is a book that is very much needed, and if I had any influence with the theologians I would ask them to do it at once. In days like ours, when floods of Nonconformity and Socialism are pouring in on every hand, the very foundations of Church and State are being sapped for want of a plain popular guide ta the Thirty-nine Articles, that a child could understand. A child couldn't expect to find them clear in their present condensed state, could he now? But then, when I come to think of it, perhaps there is no reason why he should.' And the owl fell into a reverie.

After this they departed in search of a more sequestered resting-place, and ultimately alighted in Kensington Gardens. And there they came upon a Democrat and an Aristocrat who was also a landholder, and the Aristocrat was saying:

'What will you do without an aristocracy? What will you look up to?' 'We shall do,' said the Democrat, 'very well indeed. We shall do, in fact, a good deal better; for we shall be an aristocracy in ourselves, and look up to ourselves, and reverence humanity. What, I should like to know, has the British aristocracy done for us?'

'We have set you an example,' replied his companion impressively.

'We have told you what to do and what not to do. We have employed you; we have let you vote for us; we have represented you in Church and State; we have given you a popular education; and a pretty use you have made of it! We have, in short,' he continued, trying hard to remember the popular maxim, 'cherished you like a viper, and you turn again and rend us.'

'All that,' said the Democrat, 'you did because you couldn't help it.' 'We have been,' exclaimed the Aristocrat with deep pathos, 'as lights in a benighted land. We have improved the breed of horses and cultivated the fine arts, and literature, and china, and the fashions, and French cookery – '

'And drinking, and racing, and gambling, and betting, and pigeon-shooting,' put in the Democrat thoughtfully. 'So you have.'

'We have come to church,' continued the Aristocrat unheeding, 'and you have surveyed us from the free seats – when you were there. I regret to say that your attendance at the established places of worship has been far from satisfactory. We have allowed you to pay us the highest rents you could afford, solely to develop in you the sense of competition and a stimulus to progress, and we have daily displayed to you, in our persons and equipments, the advantages of the higher life. Our wives and daughters have played the piano, done crewel work, danced, sung and skated, and painted on plaques for your edification and improvement. We have trained ourselves, physically, mentally, morally, and aesthetically to be a thing of beauty in your eyes and a joy for ever. Alas, you have no vision for the beautiful and intrinsically complete; you can't appreciate an aristocracy when you see one. We have even flung open our parks and grounds for your benefit, and let you admire our mansions, and you knocked down the ornaments, and smudged the tapestry and the antimacassars, and trod on the flower-beds, and pulled up the young trees, and threw orange-peel into the fountains, and ridiculed the statuary. Then you asked us for peasant proprietorship.'

'It wasn't me,' said the Democrat with unusual humility. 'It was the British public.'

'And what are you,' retorted his companion firmly – for he felt that he had scored a point – 'but a representative of the British public? Alas, I could weep for your short-sightedness! When the reins of the ship of State – no, the helm of the chariot of Government, is in the hands of a semi-barbarous public, what will it do with it? The old aristocratic ballast once thrown overboard, it will drive that chariot upon the rocks of anarchy, it will overturn it upon the shores of revolution. And you, contemptible tool of an infatuated majority, what will you do then? Ah, then, too late you will cry, "Give me back my aristocracy, the aristocracy I so madly flung away!" When you have the Church and State flying about your ears, you will wish you had minded what we said to you. You will long with remorse unspeakable for the old English gentleman, the bulwark of the land; but the good old English gentleman will be no more. He will have gone to the vaults of his fathers, to the happy hunting-grounds of the noble lord.'

'You are really very eloquent,' said the Democrat, with more politeness than his wont ('I didn't think he had it in him,' he murmured under his breath.) 'But you exaggerate our intentions. We are only democrats: we are not Nihilists. We desire justice.'

'Ah, that is what you all say!' exclaimed the Aristocrat hastily. 'I have heard enough about justice: I wish it had never been invented. Never knew any of your fine-sounding phrases yet that did not end in gunpowder.'

'You mistake,' said the Democrat severely. 'Our requirements are few and simple: Universal suffrage, the abolition of the peers, of entail, and of primogeniture, the overthrow of establishments and armaments equally bloated, the right to marry the deceased wife's sister, the confiscation of landed property by the State – '