Say the very word “equality” in many modern countries, and four hundred fools will leap to their feet at once to explain that some men can be found, on careful examination, to be taller or handsomer than others. As if Danton had not noticed that he was taller than Robespierre, or as if Washington was not well aware that he was handsomer than Franklin. This is no place to expound a philosophy; it will be enough to say in passing, by way of a parable, that when we say that all pennies are equal, we do not mean that they all look exactly the same. We mean that they are absolutely equal in their one absolute character, in the most important thing about them. It may be put practically by saying that they are coins of a certain value, twelve of which go to a shilling. It may be put symbolically, and even mystically, by saying that they all bear the image of the King. And, though the most mystical, it is also the most practical summary of equality that all men bear the image of the King of Kings.

Indeed, it is of course true that this idea had long underlain all Christianity, even in institutions less popular in form than were, for instance, the mob of mediæval republics in Italy. A dogma of equal duties implies that of equal rights. I know of no Christian authority that would not admit that it is as wicked to murder a poor man as a rich man, or as bad to burgle an inelegantly furnished house as a tastefully furnished one. But the world had wandered further and further from these truisms, and nobody in the world was further from them than the group of the great English aristocrats. The idea of the equality of men is in substance simply the idea of the importance of man. But it was precisely the notion of the importance of a mere man which seemed startling and indecent to a society whose whole romance and religion now consisted of the importance of a gentleman. It was as if a man had walked naked into Parliament.

There is not space here to develop the moral issue in full, but this will suffice to show that the critics concerned about the difference in human types or talents are considerably wasting their time. If they can understand how two coins can count the same though one is bright and the other brown, they might perhaps understand how two men can vote the same though one is bright and the other dull. If, however, they are still satisfied with their solid objection that some men are dull, I can only gravely agree with them, that some men are very dull.

— A Short History of England (1917).

Published in: on November 18, 2015 at 10:18 pm  Leave a Comment  

Punishment and restraint

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 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.

— Utopia of Usurers (1917).

Published in: on November 11, 2015 at 3:38 pm  Comments (1)  

“To find one’s way or to lose it”

There is a frivolous and fanciful debate I have often had with a friend, about whether it is better to find one’s way or to lose it, to remember the road or to forget it. I am so constituted as to be capable of losing my way in my own village and almost in my own house. And I am prepared to maintain the privilege to be a poetic one. In truth I am prepared to maintain that both attitudes are valuable, and should exist side by side. And so my friend and I walk side by side along the ways of the world, he being full of a rich and humane sentiment, because he remembers passing that way a few hundred times since his childhood; while to me existence is a perpetual fairy-tale, because I have forgotten all about it. The lamp-post which moves him to a tear of reminiscence wrings from me a cry of astonishment; and the wall which to him is as historic as a pyramid is to me as arresting and revolutionary as a barricade.

— The New Jerusalem (1920).

Published in: on November 4, 2015 at 10:37 am  Leave a Comment  


The most sentimental thing in the world is to hide your feelings; it is making too much of them.

— Alarms and Discursions (1911).

Published in: on October 28, 2015 at 1:40 pm  Leave a Comment  

“This divine institution of gossip”

I once had the pleasure of knowing a man who actually talked in private life after the manner of these papers. His conversation consisted of fragmentary statements about height and weight and depth and time and population, and his conversation was a nightmare of dulness. During the shortest pause he would ask whether his interlocutors were aware how many tons of rust were scraped every year off the Menai Bridge, and how many rival shops Mr. Whiteley had bought up since he opened his business. The attitude of his acquaintances towards this inexhaustible entertainer varied according to his presence or absence between indifference and terror. It was frightful to think of a man’s brain being stocked with such inexpressibly profitless treasures. It was like visiting some imposing British Museum and finding its galleries and glass cases filled with specimens of London mud, of common mortar, of broken walking-sticks and cheap tobacco.

Years afterwards I discovered that this intolerable prosaic bore had been, in fact, a poet. I learnt that every item of this multitudinous information was totally and unblushingly untrue, that for all I knew he had made it up as he went along; that no tons of rust are scraped off the Menai Bridge, and that the rival tradesmen and Mr. Whiteley were creatures of the poet’s brain. Instantly I conceived consuming respect for the man who was so circumstantial, so monotonous, so entirely purposeless a liar. With him it must have been a case of art for art’s sake. The joke sustained so gravely through a respected lifetime was of that order of joke which is shared with omniscience. But what struck me more cogently upon reflection was the fact that these immeasurable trivialities, which had struck me as utterly vulgar and arid when I thought they were true, immediately became picturesque and almost brilliant when I thought they were inventions of the human fancy. And here, as it seems to me, I laid my finger upon a fundamental quality of the cultivated class which prevents it, and will, perhaps, always prevent it from seeing with the eyes of popular imagination. The merely educated can scarcely ever be brought to believe that this world is itself an interesting place. When they look at a work of art, good or bad, they expect to be interested, but when they look at a newspaper advertisement or a group in the street, they do not, properly and literally speaking, expect to be interested. But to common and simple people this world is a work of art, though it is, like many great works of art, anonymous. They look to life for interest with the same kind of cheerful and uneradicable assurance with which we look for interest at a comedy for which we have paid money at the door. To the eyes of the ultimate school of contemporary fastidiousness, the universe is indeed an ill-drawn and over-coloured picture, the scrawlings in circles of a baby upon the slate of night; its starry skies are a vulgar pattern which they would not have for a wallpaper, its flowers and fruits have a cockney brilliancy, like the holiday hat of a flower-girl. Hence, degraded by art to its own level, they have lost altogether that primitive and typical taste of man—the taste for news. By this essential taste for news, I mean the pleasure in hearing the mere fact that a man has died at the age of 110 in South Wales, or that the horses ran away at a funeral in San Francisco. Large masses of the early faiths and politics of the world, numbers of the miracles and heroic anecdotes, are based primarily upon this love of something that has just happened, this divine institution of gossip. When Christianity was named the good news, it spread rapidly, not only because it was good, but also because it was news.

 — The Defendant (1901).

Published in: on October 21, 2015 at 12:11 pm  Leave a Comment  

“How to succeed”

On every bookstall, in every magazine, you may find works telling people how to succeed. They are books showing men how to succeed in everything; they are written by men who cannot even succeed in writing books.

— All Things Considered (1908).

Published in: on October 14, 2015 at 9:22 pm  Leave a Comment  

“Cutting glass with a diamond”

Slavery was for the Church not a difficulty of doctrine, but a strain on the imagination. Aristotle and the pagan sages who had defined the servile or “useful” arts, had regarded the slave as a tool, an axe to cut wood or whatever wanted cutting. The Church did not denounce the cutting; but she felt as if she was cutting glass with a diamond. She was haunted by the memory that the diamond is so much more precious than the glass. So Christianity could not settle down into the pagan simplicity that the man was made for the work, when the work was so much less immortally momentous than the man. At about this stage of a history of England there is generally told the anecdote of a pun of Gregory the Great; and this is perhaps the true point of it. By the Roman theory the barbarian bondmen were meant to be useful. The saint’s mysticism was moved at finding them ornamental; and “Non Angli sed Angeli” meant more nearly “Not slaves, but souls.”

— A Short History of England (1917).

Published in: on October 7, 2015 at 2:47 pm  Leave a Comment  

The Little Birds Who Won’t Sing

On my last morning on the Flemish coast, when I knew that in a few hours I should be in England, my eye fell upon one of the details of Gothic carving of which Flanders is full. I do not know whether the thing is old, though it was certainly knocked about and indecipherable, but at least it was certainly in the style and tradition of the early Middle Ages. It seemed to represent men bending themselves (not to say twisting themselves) to certain primary employments. Some seemed to be sailors tugging at ropes; others, I think, were reaping; others were energetically pouring something into something else. This is entirely characteristic of the pictures and carvings of the early thirteenth century, perhaps the most purely vigorous time in all history. The great Greeks preferred to carve their gods and heroes doing nothing. Splendid and philosophic as their composure is there is always about it something that marks the master of many slaves. But if there was one thing the early mediaevals liked it was representing people doing something—hunting or hawking, or rowing boats, or treading grapes, or making shoes, or cooking something in a pot. “Quicquid agunt homines, votum, timor, ira voluptas.” (I quote from memory.) The Middle Ages is full of that spirit in all its monuments and manuscripts. Chaucer retains it in his jolly insistence on everybody’s type of trade and toil. It was the earliest and youngest resurrection of Europe, the time when social order was strengthening, but had not yet become oppressive; the time when religious faiths were strong, but had not yet been exasperated. For this reason the whole effect of Greek and Gothic carving is different. The figures in the Elgin marbles, though often reining their steeds for an instant in the air, seem frozen for ever at that perfect instant. But a mass of mediaeval carving seems actually a sort of bustle or hubbub in stone. Sometimes one cannot help feeling that the groups actually move and mix, and the whole front of a great cathedral has the hum of a huge hive.

But about these particular figures there was a peculiarity of which I could not be sure. Those of them that had any heads had very curious heads, and it seemed to me that they had their mouths open. Whether or no this really meant anything or was an accident of nascent art I do not know; but in the course of wondering I recalled to my mind the fact that singing was connected with many of the tasks there suggested, that there were songs for reapers and songs for sailors hauling ropes. I was still thinking about this small problem when I walked along the pier at Ostend; and I heard some sailors uttering a measured shout as they laboured, and I remembered that sailors still sing in chorus while they work, and even sing different songs according to what part of their work they are doing. And a little while afterwards, when my sea journey was over, the sight of men working in the English fields reminded me again that there are still songs for harvest and for many agricultural routines. And I suddenly wondered why if this were so it should be quite unknown, for any modern trade to have a ritual poetry. How did people come to chant rude poems while pulling certain ropes or gathering certain fruit, and why did nobody do anything of the kind while producing any of the modern things? Why is a modern newspaper never printed by people singing in chorus? Why do shopmen seldom, if ever, sing?

If reapers sing while reaping, why should not auditors sing while auditing and bankers while banking? If there are songs for all the separate things that have to be done in a boat, why are there not songs for all the separate things that have to be done in a bank? As the train from Dover flew through the Kentish gardens, I tried to write a few songs suitable for commercial gentlemen. Thus, the work of bank clerks when casting up columns might begin with a thundering chorus in praise of Simple Addition.

“Up my lads and lift the ledgers,
sleep and ease are o’er.
Hear the Stars of Morning shouting:
‘Two and Two are four.’
Though the creeds and realms are reeling,
though the sophists roar,
Though we weep and pawn our watches,
Two and Two are Four.”

“There’s a run upon the Bank —
Stand away!
For the Manager’s a crank and the Secretary drank,
and the Upper Tooting Bank
Turns to bay!
Stand close: there is a run
On the Bank.
Of our ship, our royal one, let the ringing legend run,
That she fired with every gun
Ere she sank.”

And as I came into the cloud of London I met a friend of mine who actually is in a bank, and submitted these suggestions in rhyme to him for use among his colleagues. But he was not very hopeful about the matter. It was not (he assured me) that he underrated the verses, or in any sense lamented their lack of polish. No; it was rather, he felt, an indefinable something in the very atmosphere of the society in which we live that makes it spiritually difficult to sing in banks. And I think he must be right; though the matter is very mysterious. I may observe here that I think there must be some mistake in the calculations of the Socialists. They put down all our distress, not to a moral tone, but to the chaos of private enterprise. Now, banks are private; but post-offices are Socialistic: therefore I naturally expected that the post-office would fall into the collectivist idea of a chorus. Judge of my surprise when the lady in my local post-office (whom I urged to sing) dismissed the idea with far more coldness than the bank clerk had done. She seemed indeed, to be in a considerably greater state of depression than he. Should any one suppose that this was the effect of the verses themselves, it is only fair to say that the specimen verse of the Post-Office Hymn ran thus:

“O’er London our letters are shaken like snow,
Our wires o’er the world like the thunderbolts go.
The news that may marry a maiden in Sark,
Or kill an old lady in Finsbury Park.”

Chorus (with a swing of joy and energy):

“Or kill an old lady in Finsbury Park.”

And the more I thought about the matter the more painfully certain it seemed that the most important and typical modern things could not be done with a chorus. One could not, for instance, be a great financier and sing; because the essence of being a great financier is that you keep quiet. You could not even in many modern circles be a public man and sing; because in those circles the essence of being a public man is that you do nearly everything in private. Nobody would imagine a chorus of money-lenders. Every one knows the story of the solicitors’ corps of volunteers who, when the Colonel on the battlefield cried “Charge!” all said simultaneously, “Six-and-eightpence.” Men can sing while charging in a military, but hardly in a legal sense. And at the end of my reflections I had really got no further than the sub-conscious feeling of my friend the bank-clerk—that there is something spiritually suffocating about our life; not about our laws merely, but about our life. Bank-clerks are without songs, not because they are poor, but because they are sad. Sailors are much poorer. As I passed homewards I passed a little tin building of some religious sort, which was shaken with shouting as a trumpet is torn with its own tongue. THEY were singing anyhow; and I had for an instant a fancy I had often had before: that with us the super-human is the only place where you can find the human. Human nature is hunted and has fled into sanctuary.

— Tremendous Trifles (1909).

Published in: on September 30, 2015 at 9:51 pm  Comments (1)  

On Hans Christian Andersen

When the English romantics wanted to find the folk-tale spirit still alive, they found it in the small country of one of those small kings, with whom the folk-tales are almost comically crowded. There they found what we call an original writer, who was nevertheless the image of the origins. They found a whole fairyland in one head and under one nineteenth-century top hat. Those of the English who were then children owe to Hans Andersen more than to any of their own writers, that essential educational emotion which feels that domesticity is not dull but rather fantastic; that sense of the fairyland of furniture, and the travel and adventure of the farmyard. His treatment of inanimate things as animate was not a cold and awkward allegory: it was a true sense of a dumb divinity in things that are. Through him a child did feel that the chair he sat on was something like a wooden horse. Through him children and the happier kind of men did feel themselves covered by a roof as by the folded wings of some vast domestic fowl; and feel common doors like great mouths that opened to utter welcome. In the story of “The Fir Tree” he transplanted to England a living bush that can still blossom into candles. And in his tale of “The Tin Soldier” he uttered the true defence of romantic militarism against the prigs who would forbid it even as a toy for the nursery. He suggested, in the true tradition of the folk-tales, that the dignity of the fighter is not in his largeness but rather in his smallness, in his stiff loyalty and heroic helplessness in the hands of larger and lower things.

— The Crimes of England (1916).

Published in: on September 23, 2015 at 10:41 am  Leave a Comment  

“The blast of a trumpet”

The special emblematic Employer of to-day, especially the Model Employer (who is the worst sort) has in his starved and evil heart a sincere hatred of holidays. I do not mean that he necessarily wants all his workmen to work until they drop; that only occurs when he happens to be stupid as well as wicked. I do not mean to say that he is necessarily unwilling to grant what he would call “decent hours of labour.” He may treat men like dirt; but if you want to make money, even out of dirt, you must let it lie fallow by some rotation of rest. He may treat men as dogs, but unless he is a lunatic he will for certain periods let sleeping dogs lie.

But humane and reasonable hours for labour have nothing whatever to do with the idea of holidays. It is not even a question of ten hours day and eight-hours day; it is not a question of cutting down leisure to the space necessary for food, sleep and exercise. If the modern employer came to the conclusion, for some reason or other, that he could get most out of his men by working them hard for only two hours a day, his whole mental attitude would still be foreign and hostile to holidays. For his whole mental attitude is that the passive time and the active time are alike useful for him and his business. All is, indeed, grist that comes to his mill, including the millers. His slaves still serve him in unconsciousness, as dogs still hunt in slumber. His grist is ground not only by the sounding wheels of iron, but by the soundless wheel of blood and brain. His sacks are still filling silently when the doors are shut on the streets and the sound of the grinding is low.

Now a holiday has no connection with using a man either by beating or feeding him. When you give a man a holiday you give him back his body and soul. It is quite possible you may be doing him an injury (though he seldom thinks so), but that does not affect the question for those to whom a holiday is holy. Immortality is the great holiday; and a holiday, like the immortality in the old theologies, is a double-edged privilege. But wherever it is genuine it is simply the restoration and completion of the man. If people ever looked at the printed word under their eye, the word “recreation” would be like the word “resurrection,” the blast of a trumpet.

— Utopia of Usurers (1917).

Published in: on September 16, 2015 at 2:12 pm  Leave a Comment  

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