The Passionate Friends

§ 1

I do not think I could now arrange into a consecutive history my travellings, my goings and returnings in my wandering effort to see and comprehend the world. And certainly even if I could arrange my facts I should still be at a loss to tell of the growth of ideas that is so much more important than any facts, to trace the increasing light to its innumerable sources, to a chink here, to a glowing reflection there, to a leap of burning light from some long inert darkness close at hand. But steadily the light grew, and this vast world of man, in which our world, little son, is the world of a limited class in a small island, began to take on definite forms, to betray broad universal movements; what seemed at first chaotic, a drift and tangle of passions, traditions, foolish ideas, blundering hostilities, careless tolerances, became confusedly systematic, showed something persistent and generalized at work among its multitudinous perplexity.

I wonder now if I can put before you very briefly the main generalizations that were growing up in my mind during my exile, the simplified picture into which I translated the billions of sights and sounds and—smells, for every part of the world has its distinctive olfactory palette as much as its palette of colors—that rained daily and nightly upon my mind.

Before, my eyes again as I sit here in this quiet walled French garden, the great space before the Jumna Musjid at Delhi reappears, as I saw it in the evening stillness against a glowing sky of gold, and the memory of countless worshippers within, praying with a devotion no European displays. And then comes a memory of that long reef of staircases and temples and buildings, the ghats of Benares, in the blazing morning sun, swarming with a vast multitude of multicolored people and the water also swarming with brown bodies. It has the colors of a bed of extravagantly splendid flowers and the light that is Indian alone. Even as I sit here these places are alive with happening. It is just past midday here; at this moment the sun sinks in the skies of India, the Jumna Musjid flushes again with the glow of sunset, the smoke of evening fires streams heavenward against its subtle lines, and upon those steps at Benares that come down the hillside between the conquering mosque of Aurangzeb and the shining mirror of the Ganges a thousand silent seated figures fall into meditation. And other memories recur and struggle with one another; the crowded river-streets of Canton, the rafts and houseboats and junks innumerable, riding over inky water, begin now to twinkle with a thousand lights. They are ablaze in Osaka and Yokohama and Tokio, and the swarming staircase streets of Hong Kong glitter with a wicked activity now that night has come. I flash a glimpse of Burmese temples, of villages in Java, of the sombre purple masses of the walls of the Tartar city at Pekin with squat pagoda-guarded gates. How those great outlines lowered at me in the twilight, full of fresh memories and grim anticipations of baseness and violence and bloodshed! I sit here recalling it—feeling it all out beyond the trellised vine-clad wall that bounds my physical vision.... Vast crowded world that I have seen! going from point to point seeking for clues, for generalities, until at last it seems to me that there emerges—something understandable.

I think I have got something understandable out of it all.

What a fantastically courageous thing is this mind of ours! My thoughts seem to me at once presumptuous and inevitable. I do not know why it is that I should dare, that any of us should dream of this attempt to comprehend. But we who think are everyone impelled to this amazing effort to get it all together into some simple generality. It is not reason but a deep-seated instinct that draws our intelligence towards explanations, that sets us perpetually seeking laws, seeking statements that will fit into infinite, incessantly interweaving complexities, and be true of them all! There is I perceive a valiant and magnificent stupidity about the human mind, a disregard of disproportion and insufficiency—like the ferret which will turn from the leveret it has seized to attack even man if he should interfere. By these desperate feats of thinking it is that our species has achieved its victories. By them it survives. By them it must stand the test of ultimate survival. Some forgotten man in our ancestry—for every begetting man alive was in my individual ancestry and yours three thousand years ago—first dared to think of the world as round,—an astounding temerity. He rolled up the rivers and mountains, the forests and plains and broad horizons that stretched beyond his ken, that seemed to commonsense to go on certainly for ever, into a ball, into a little ball "like an orange." Magnificent feat of the imagination, outdoing Thor's deep draught of the sea! And once he had done it, all do it and no one falters at the deed. You are not yet seven as I write and already you are serenely aware that you live upon a sphere. And in much the same manner it is that we, who are sociologists and economists, publicists and philosophers and what not, are attempting now to roll up the vast world of facts which concern human intercourse, the whole indeed of history and archæology, into some similar imaginable and manageable shape, that presently everyone will be able to grasp.

I suppose there was a time when nobody bothered at all about the shape of the earth, when nobody had even had the idea that the earth could be conceived as having a shape, and similarly it is true that it is only in recent centuries that people have been able to suppose that there was a shape to human history. It is indeed not much more than a century since there was any real emergence from theological assumptions and pure romanticism and accidentalism in these matters. Old Adam Smith it was, probing away at the roots of economics, who set going the construction of ampler propositions. From him spring all those new interpretations which have changed the writing of history from a record of dramatic reigns and wars and crises to an analysis of economic forces. How impossible it would be for anyone now to write that great chapter of Gibbon's in which he sweeps together into one contempt the history of sixty Emperors and six hundred years of time. His note of weariness and futility vanishes directly one's vision penetrates the immediate surface. Those Heraclians and Isaurians and Comneni were not history, a schoolboy nowadays knows that their record is not history, knows them for the mere scum upon the stream.

And still to-day we have our great interpretations to make. Ours is a time of guesses, theories and provisional generalizations. Our phase corresponds to the cosmography that was still a little divided between discs and domes and spheres and cosmic eggs; that was still a thousand years from measuring and weighing a planet. For a long time my mind hovered about the stimulating theories of Socialism and particularly about those more systematic forms of Socialist teaching that centre about Karl Marx. He rose quite naturally out of those early economists who saw all the world in terms of production and saving. He was a necessary step for me at least, on the way to understanding. For a time I did so shape the world in my mind that it seemed to me no more than a vast enterprise for the organization and exploitation of labor. For a time I thought human life was essentially a labor problem, that working and controlling work and lending and selling and "speculating" made the essential substance of human life, over which the forms of politics ran as the stripes of a tiger's skin run and bend over its living muscles. I followed my period in thinking that. You will find in Ferrero's "Roman Decline," which was published early in this century, and which waits for you in the library, almost exactly the method of interpretation that was recommending itself to me in 1904 and 1905.

Well, the labor problem concerns a great—substantial, shall I say?—in human society. It is only I think the basis and matter of society, not its shape and life and reality, but it had to be apprehended before I could get on to more actual things. Insensibly the idea that contemporary political forms mattered very fundamentally to men, was fading out of my mind. The British Empire and the German Empire, the Unity of Italy, and Anglo-Saxon ascendency, the Yellow Peril and all the other vast phantoms of the World-politician's mythology were fading out of my mind in those years, as the Olympic cosmogony must have faded from the mind of some inquiring Greek philosopher in the days of Heraclitus. And I revised my history altogether in the new light. The world had ceased to be chaotic in my mind; it had become a vast if as yet a quite inconclusive drama between employer and employed.

It makes a wonderful history, this history of mankind as a history of Labor, as a history of the perpetual attempts of an intelligent minority to get things done by other people. It does not explain how that aggression of the minority arose nor does it give any conception of a primordial society which corresponds with our knowledge of the realities of primitive communities. One begins rather in the air with a human society that sells and barters and sustains contracts and permits land to be privately owned, and having as hastily as possible got away from that difficulty of beginnings, having ignored the large areas of the world which remain under a pacific and unprogressive agriculture to this day, the rest of the story becomes extremely convincing and illuminating. It does indeed give a sustaining explanation to a large part of recorded history, this generalization about the proclivity of able and energetic people to make other people do things. One ignores what is being done as if that mattered nothing, and concentrates upon the use and enslavement of men.

One sees that enslavement to labor progressing from crude directness to the most subtly indirect methods. The first expedient of enterprise was the sword and then the whip, and still there are remote and ugly corners of the world, in the Mexican Valle Nazionale or in Portuguese South Africa, where the whip whistles still and the threat of great suffering and death follows hard upon the reluctant toiler. But the larger part of our modern slavery is past the stage of brand and whip. We have fallen into methods at once more subtle and more effective. We stand benevolently in front of our fellow man, offering, almost as if it were food and drink and shelter and love, the work we want him to do; and behind him, we are acutely aware, is necessity, sometimes quite of our making, as when we drive him to work by a hut-tax or a poll tax or a rent, that obliges him to earn money, and sometimes not so obviously of our making, sometimes so little of our making that it is easy to believe we have no power to remove it. Instead of flicking the whip, we groan at last with Harriet Martineau at the inexorable laws of political economy that condemn us to comfort and direction, and those others to toil and hardship and indignity....

And through the consideration of these latter later aspects it was that I came at last to those subtler problems of tacit self-deception, of imperfect and unwilling apprehension, of innocently assumed advantages, of wilfully disregarded unfairness; and also to all those other problems of motive, those forgotten questions of why we make others work for us long after our personal needs are satisfied, why men aggrandize and undertake, which gradually have become in my mind the essential problems of human relationship, replacing the crude problems of labor altogether in that position, making them at last only questions of contrivance and management on the way to greater ends.

I have come to believe now that labor problems are problems merely by the way. They have played their part in a greater scheme. This phase of expropriation and enslavement, this half designed and half unconscious driving of the duller by the clever, of the pacific by the bolder, of those with weak appetites and imaginations by those with stronger appetites and imaginations, has been a necessary phase in human development. With my innate passionate desire to find the whole world purposeful, I cannot but believe that. But however necessary it has been, it is necessary no longer. Strangest of saviors, there rises over the conflicts of mankind the glittering angular promise of the machine. There is no longer any need for slavery, open or disguised. We do not need slaves nor toilers nor mere laborers any more; they are no longer essential to a civilization. Man has ridden on his brother man out of the need of servitude. He struggles through to a new phase, a phase of release, a phase when leisure and an unexampled freedom is possible to every human being. Is possible. And it is there one halts seeing that splendid possibility of aspiration and creation before mankind—and seeing mankind for the most part still downcast, quite unaware or incredulous, following the old rounds, the grooves of ancient and superseded assumptions and subjections....

But here I will not trace in any detail the growth of my conviction that the ancient and heavy obligation to work hard and continually throughout life has already slipped from man's shoulders. Suffice it that now I conceive of the task before mankind as a task essentially of rearrangement, as a problem in relationships, extremely complex and difficult indeed, but credibly solvable. During my Indian and Chinese journey I was still at the Marxist stage. I went about the east looking at labor, watching its organization and direction, seeing great interests and enterprises replace the diffused life of an earlier phase; the disputes and discussions in the Transvaal which had first opened my mind to these questions came back to me, and steadily I lost my interest in those mere political and national issues with their paraphernalia of kings and flags and governments and parties that had hitherto blinded me to these more fundamental interactions.

§ 2

It happened that in Bombay circumstances conspired to bring the crude facts of labor enslavement vividly before me. I found a vigorous agitation raging in the English press against the horrible sweating that was going on in the cotton mills, I met the journalist most intimately concerned in the business on my second day in India, and before a week was out I was hard at work getting up the question and preparing a memorandum with him on the possibility of immediate legislative intervention. The very name of Bombay, which for most people recalls a spacious and dignified landfall, lateen sails, green islands and jutting precipices, a long city of trees and buildings like a bright and various breakwater between the great harbor and the sea, and then exquisite little temples, painted bullock carriages, Towers of Silence, Parsis, and an amazingly kaleidoscopic population,—is for me a reminder of narrow, fœtid, plague-stricken streets and tall insanitary tenement-houses packed and dripping with humanity, and of terrible throbbing factories working far into the night, blazing with electric light against the velvet-black night-sky of India, damp with the steam-clouds that are maintained to moisten the thread, and swarming with emaciated overworked brown children—for even the adults, spare and small, in those mills seem children to a western eye.

I plunged into this heated dreadful business with a passionate interest and went back to the Yacht Club only when the craving for air and a good bath and clean clothes and space and respect became unendurable. I waded deep in labor, in this process of consuming humanity for gain, chasing my facts through throbbing quivering sheds reeking of sweat and excrement under the tall black-smoking chimneys,—chasing them in very truth, because when we came prying into the mills after the hour when child-labor should cease, there would be a shrill whistle, a patter of feet and a cuffing and hiding of the naked little creatures we were trying to rescue. They would be hidden under rugs, in boxes, in the most impossible places, and we dragged them out scared and lying. Many of them were perhaps seven years old at most; and the adults—men and women of fourteen that is to say—we could not touch at all, and they worked in that Indian heat, in a noisome air drenched with steam for fourteen and fifteen hours a day. And essential to that general impression is a memory of a slim Parsi mill-manager luminously explaining the inherited passion for toil in the Indian weaver, and a certain bulky Hindu with a lemon-yellow turban and a strip of plump brown stomach showing between his clothes, who was doing very well, he said, with two wives and five children in the mills.

That is my Bombay, that and the columns of crossed circles marking plague cases upon the corners of houses and a peculiar acrid smell, and the polychromatic stir of crowded narrow streets between cliffs of architecture with carved timbers and heavy ornamentations, into which the sun strikes obliquely and lights a thousand vivid hues....

Bombay, the gateway of what silly people were still calling in those days "the immemorial East," Bombay, which is newer than Boston or New York, Bombay which has grown beneath the Englishman's shadow out of a Portuguese fort in the last two hundred years....

§ 3

I came out of these dark corners presently into the sunblaze of India. I was now intensely interested in the whole question of employment and engaged in preparing matter for my first book, "Enterprise and India," and therein you may read how I went first to Assam and then down to Ceylon following up this perplexing and complicated business of human enslavement to toil, exercised by this great spectacle of human labor, and at once attracted by and stimulated by and dissatisfied with those socialist generalizations that would make all this vast harsh spectacle of productive enterprise a kind of wickedness and outrage upon humanity. And behind and about the things I was looking for were other things for which I was not looking, that slowly came into and qualified the problem. It dawned upon me by degrees that India is not so much one country as a vast spectacle of human development at every stage, in infinite variety. One ranges between naked savages and the most sophisticated of human beings. I pursued my enquiries about great modern enterprises, about railway labor, canal labor, tea-planting, across vast stretches of country where men still lived, illiterate, agricultural, unprogressive and simple, as men lived before the first stirrings of recorded history. One sees by the tanks of those mud-built villages groups of women with brass vessels who are identical in pose and figure and quality with the women modelled in Tanagra figures, and the droning wall-wheel is the same that irrigated the fields of ancient Greece, and the crops and beasts and all the life is as it was in Greece and Italy, Phœnicia and Judea before the very dawn of history.

By imperceptible degrees I came to realize that this matter of expropriation and enslavement and control, which bulks so vastly upon the modern consciousness, which the Socialists treat as though it was the comprehensive present process of mankind, is no more than one aspect of an overlife that struggles out of a massive ancient and traditional common way of living, struggles out again and again—blindly and always so far with a disorderly insuccess....

I began to see in their proper proportion the vast enduring normal human existence, the peasant's agricultural life, unlettered, laborious and essentially unchanging on the one hand, and on the other those excrescences of multitudinous city aggregation, those stormy excesses of productive energy that flare up out of that life, establish for a time great unstable strangenesses of human living, palaces, cities, roads, empires, literatures, and then totter and fall back again into ruin. In India even more than about the Mediterranean all this is spectacular. There the peasant goes about his work according to the usage of fifty thousand years. He has a primitive version of religion, a moral tradition, a social usage, closely adapted by countless years of trial and survival to his needs, and the whole land is littered with the vestiges and abandoned material of those newer, bolder, more experimental beginnings, beginnings that merely began.

It was when I was going through the panther-haunted palaces of Akbar at Fatehpur Sikri that I first felt how tremendously the ruins of the past may face towards the future; the thing there is like a frozen wave that rose and never broke; and once I had caught that light upon things, I found the same quality in all the ruins I saw, in Amber and Vijayanagar and Chitor, and in all that I have seen or heard of, in ancient Rome and ancient Verona, in Pæstum and Cnossus and ancient Athens. None of these places was ever really finished and done with; the Basilicas of Cæsar and Constantine just as much as the baths and galleries and halls of audience at Fatehpur Sikri express not ends achieved but thwarted intentions of permanence. They embody repulse and rejection. They are trials, abandoned trials, towards ends vaguely apprehended, ends felt rather than known. Even so was I moved by the Bruges-like emptinesses of Pekin, in the vast pretensions of its Forbidden City, which are like a cry, long sustained, that at last dies away in a wail. I saw the place in 1905 in that slack interval after the European looting and before the great awakening that followed the Russo-Japanese war. Pekin in a century or so may be added in its turn to the list of abandoned endeavors. Insensibly the sceptre passes.... Nearer home than any of these places have I imagined the same thing; in Paris it seemed to me I felt the first chill shadow of that same arrest, that impalpable ebb and cessation at the very crest of things, that voice which opposes to all the hasty ambitions and gathering eagerness of men: "It is not here, it is not yet."

Only the other day as I came back from Paris to this quiet place and walked across the fields from the railway station to this house, I saw an old woman, a grandmother, a bent old crone with two children playing about her as she cut grass by the wayside, and she cut it, except that her sickle was steel, exactly as old women were cutting grass before there was writing, before the dawn of history, before men laid the first stones one upon the other of the first city that ever became a ruin....

You see Civilization has never yet existed, it has only continually and obstinately attempted to be. Our Civilization is but the indistinct twilight before the dawn. It is still only a confused attempt, a flourish out of barbarism, and the normal life of men, the toiling earthy life of the field and the byre, goes on still like a stream that at once supports and carries to destruction the experimental ships of some still imperfect inventor. India gives it all from first to last, and now the modern movement, the latest half-conscious struggle of the New Thing in mankind, throws up Bombay and Calcutta, vast feverish pustules upon the face of the peninsula, bridges the sacred rivers with hideous iron lattice-work and smears the sky of the dusty ruin-girdled city of Delhi,—each ruin is the vestige of an empire,—with the black smoke of factory chimneys.

Altogether scattered over that sun-burnt plain there are the remains of five or six extinguished Delhis, that played their dramas of frustration before the Delhi of the Great Mogul. This present phase of human living—its symbol at Delhi is now, I suppose, a scaffold-bristling pile of neo-Georgian building—is the latest of the constructive synthetic efforts to make a newer and fuller life for mankind. Who dares call it the last? I question myself constantly whether this life we live to-day, whether that too, is more than a trial of these blind constructive forces, more universal perhaps, more powerful perhaps than any predecessor but still a trial, to litter the world with rusting material when the phase of recession recurs.

But yet I can never quite think that is so. This time, surely, it is different. This time may indeed be the beginning of a permanent change; this time there are new elements, new methods and a new spirit at work upon construction that the world has never known before. Mankind may be now in the dawn of a fresh phase of living altogether. It is possible. The forces of construction are proportionally gigantic. There was never so much clear and critical thought in the world as there is now, never so large a body of generally accessible knowledge and suggestion, never anything like the same breadth of outlook, the same universality of imaginative freedom. That is so in spite of infinite turmoil and confusion. Moreover the effort now is less concentrated, less dramatic. There is no one vital center to the modern movement which disaster can strike or decay undermine. If Paris or New York slacken and grow dull and materialist, if Berlin and London conspire for a mutual destruction, Tokio or Baku or Valparaiso or Christiania or Smyrna or Delhi will shelter and continue the onward impetus.

And this time too it is not any one person, any one dynasty, any one cult or race which carries our destiny. Human thought has begun to free itself from individual entanglements and dramatic necessities and accidental standards. It becomes a collective mind, a collective will towards achievement, greater than individuals or cities or kingdoms or peoples, a mind and will to which we all contribute and which none of us may command nor compromise by our private errors. It ceases to be aristocratic; it detaches itself from persons and takes possession of us all. We are involved as it grows free and dominant, we find ourselves, in spite of ourselves, in spite of quarrels and jealousies and conflicts, helping and serving in the making of a new world-city, a new greater State above our legal States, in which all human life becomes a splendid enterprise, free and beautiful, whose aptest symbol in all our world is a huge Gothic Cathedral lit to flame by the sun, whose scheme is the towering conquest of the universe, whose every little detail is the wrought-out effort of a human soul....

Such were the ideas that grew together in my mind as I went about India and the East, across those vast sunlit plains, where men and women still toil in their dusty fields for a harsh living and live in doorless hovels on floors of trampled cow-dung, persecuted by a hundred hostile beasts and parasites, caught and eaten by tigers and panthers as cats eat mice, and grievously afflicted by periodic famine and pestilence, even as men and women lived before the dawn of history, for untold centuries, for hundreds of thousands of years.

§ 4

How strange we English seem in India, a little scattered garrison. Are we anything more than accidental, anything more than the messenger-boy who has brought the impetus of the new effort towards civilization through the gates of the East? Are we makers or just a means, casually taken up and used by the great forces of God?

I do not know, I have never been able to tell. I have never been able to decide whether we are the greatest or the dullest of peoples.

I think we are an imaginative people with an imagination at once gigantic, heroic and shy, and also we are a strangely restrained and disciplined people who are yet neither subdued nor subordinated.... These are flat contradictions to state, and yet how else can one render the paradox of the English character and this spectacle of a handful of mute, snobbish, not obviously clever and quite obviously ill-educated men, holding together kingdoms, tongues and races, three hundred millions of them, in a restless fermenting peace? Again and again in India I would find myself in little circles of the official English,-supercilious, pretentious, conventional, carefully "turned out" people, living gawkily, thinking gawkily, talking nothing but sport and gossip, relaxing at rare intervals into sentimentality and levity as mean as a banjo tune, and a kind of despairful disgust would engulf me. And then in some man's work, in some huge irrigation scheme, some feat of strategic foresight, some simple, penetrating realization of deep-lying things, I would find an effect, as if out of a thickly rusted sheath one had pulled a sword and found it—flame....

I recall one evening I spent at a little station in Bengal, between Lucknow and Delhi, an evening given over to private theatricals. The theatre was a huge tent, and the little roughly improvised stage was lit by a row of oil footlights and so small as barely to give a foothold for the actors and actresses in the more crowded scenes. About me were the great people, the colonel's wife, a touring young man of family, officers and the wife of the manager of the big sugar refinery close at hand. Behind were English of a more dubious social position, also connected with the sugar refinery, a Eurasian family or so, very dressy and aggressive and terribly snubbed, and then I think various Portuguese and other nondescripts and groups of non-commissioned officers and men, some with their wives. The play, admirably chosen, was that crystallization of liberal Victorian snobbery, Caste, and I remember there was a sub-current of amusement because the young officer who played—what is the name of the hero's friend? I forget—had in the haste of his superficiality adopted a moustache that would not keep on and an eyeglass that would not keep in.

Everybody was acting very badly, nobody was word-perfect and a rasping prompter would not keep ahead as he ought to have done; the scenery and the make-ups were daubs, and I was filled with amazement that having quite wantonly undertaken to do this thing these people could then do it so slackly. Then a certain sudden warmth in the applause about me quickened my attention, and I realized the satirical purport of drunken old father Eccles, and the moral intention of his son-in-law, the plumber. Between them they expressed the whole duty of the workingman as the prosperous Victorians conceived it. He was to work hard always at any job he could find for any wages he could get, and if he didn't he was a "drunken shirker" and the dupe of "paid agitators." A comforting but misleading doctrine. And here were these people a decade on in the twentieth century, with Time, Death, and Judgment close upon them, still eagerly applauding, eager to excuse their minds with this one-sided, ungracious, old-fashioned nonsense, that has done so much to intensify the deepening class antagonisms that strain us now at home almost to the breaking point!

How amazingly, it seemed, those people didn't understand and wouldn't understand any class but their own, any race but their own, any usage other than their use! Covertly I surveyed the colonel's profile. It expressed nothing but entire satisfaction with these disastrous interpretations. What a weather-worn thought-free face that grizzled veteran showed the world!

I was seized with a sudden curiosity to see how the private soldiers behind me were taking old Eccles. I turned round to discover cropped heads and faces as expressionless as masks, and behind them dusky faces watching very alertly, and then other dusky faces, Eurasians, inferiors, servants, natives.

Then at a sharp edge the glare of our lighting ceased and the canvas walls of our narrow world of illusion opened into a vast blue twilight. At the opening stood two white-clad Sikhs, very, very still and attentive, watching the performance, and beyond them was a great space of sky over a dim profile of trees and roofs and a minaret, a sky darkling down to the flushed red memory—such a short memory it is in India—of a day that had gone for ever.

I remained staring at that for some time.

"Isn't old Eccles good?" whispered the colonel's wife beside me, and recalled me to the play....

Somehow that picture of a narrow canvas tent in the midst of immensities has become my symbol for the whole life of the governing English, the English of India and Switzerland and the Riviera and the West End and the public services....

But they are not England, they are not the English reality, which is a thing at once bright and illuminating and fitful, a thing humorous and wise and adventurous—Shakespeare, Dickens, Newton, Darwin, Nelson, Bacon, Shelley—English names every one—like the piercing light of lanterns swinging and swaying among the branches of dark trees at night.

§ 5

I went again to Ceylon to look into the conditions of Coolie importation, and then I was going back into Assam once more, still in the wake of indentured labor, when I chanced upon a misadventure. I had my first and only experience of big game shooting in the Garo Hills, I was clawed out of a tree by a wounded panther, he missed his hold and I got back to my branch, but my shoulder was put out, my thigh was badly torn, and my blood was poisoned by the wound. I had an evil uncomfortable time. My injury hampered me greatly, and for a while it seemed likely I should be permanently lamed. I had to keep to vehicles and reasonably good roads. I wound up my convalescence with a voyage to Singapore, and from thence I went on rather disconnectedly to a number of exploratory journeys—excursions rather than journeys—into China. I got to Pekin and then suddenly faced back to Europe, returning overland through Russia.

I wanted now to study the conditions of modern industrialism at its sources, and my disablement did but a little accelerate a return already decided upon. I had got my conception of the East as a whole and of the shape of the historical process. I no longer felt adrift in a formless chaos of forces. I perceived now very clearly that human life is essentially a creative struggle out of the usage of immemorial years, that the synthesis of our contemporary civilization is this creative impulse rising again in its latest and greatest effort, the creative impulse rising again, as a wave rises from the trough of its predecessors, out of the ruins of our parent system, imperial Rome. But this time, and for the first time, the effort is world-wide, and China and Iceland, Patagonia and Central Africa all swing together with us to make—or into another catastrophic failure to make—the Great State of mankind. All this I had now distinctly in my mind. The new process I perceive had gone further in the west; was most developed in the west. The lighter end lifts first. So back I came away from the great body of mankind, which is Asia, to its head. And since I was still held by my promise from returning to England I betook myself first to the Pas de Calais and then to Belgium and thence into industrial Germany, to study the socialistic movement at its sources.

And I was beginning to see too very clearly by the time of my return that what is confusedly called the labor problem is really not one problem at all, but two. There is the old problem, the problem as old as Zimbabwe and the pyramids, the declining problem, the problem of organizing masses of unskilled labor to the constructive ends of a Great State, and there is the new modification due to machinery, which has rendered unskilled labor and labor of a low grade of skill almost unnecessary to mankind, added coal, oil, wind and water, the elementary school and the printing-press to our sources of power, and superseded the ancient shepherding and driving of men by the possibility of their intelligent and willing co-operation. The two are still mixed in every discussion, even as they are mixed in the practice of life, but inevitably they will be disentangled. We break free from slavery, open or disguised, just as we illuminate and develop this disentanglement....

I have long since ceased to trouble about the economics of human society. Ours are not economic but psychological difficulties. There is enough for everyone, and only a fool can be found to deny it. But our methods of getting and making are still ruled by legal and social traditions from the time before we had tapped these new sources of power, before there was more than enough for everyone, and when a bare supply was only secured by jealous possession and unremitting toil. We have no longer to secure enough by a stern insistence. We have come to a plenty. The problem now is to make that plenty go round, and keep it enough while we do.

Our real perplexities are altogether psychological. There are no valid arguments against a great-spirited Socialism but this, that people will not. Indolence, greed, meanness of spirit, the aggressiveness of authority, and above all jealousy, jealousy for our pride and vanity, jealousy for what we esteem our possessions, jealousy for those upon whom we have set the heavy fetters of our love, a jealousy of criticism and association, these are the real obstacles to those brave large reconstructions, those profitable abnegations and brotherly feats of generosity that will yet turn human life—of which our individual lives are but the momentary parts—into a glad, beautiful and triumphant co-operation all round this sunlit world.

If but humanity could have its imagination touched——

I was already beginning to see the great problem of mankind as indeed nothing other than a magnification of the little problem of myself, as a problem in escape from grooves, from preoccupations and suspicions, precautions and ancient angers, a problem of escape from these spiritual beasts that prowl and claw, to a new generosity and a new breadth of view.

For all of us, little son, as for each of us, salvation is that. We have to get away from ourselves to a greater thing, to a giant's desire and an unending life, ours and yet not our own.

§ 6

It is a queer experience to be even for a moment in the grip of a great beast. I had been put into the fork of a tree, so that I could shoot with the big stem behind my back. The fork wasn't, I suppose, more than a score of feet from the ground. It was a safe enough place from a tiger, and that is what we expected. We had been misled by our tracker, who had mistaken the pugs of a big leopard for a tiger's,—they were over rocky ground for the most part and he had only the spoor of a chance patch of half-dried mud to go upon. The beast had killed a goat and was beaten out of a thicket near by me in which he had been lying up. The probability had seemed that he would go away along a tempting ravine to where Captain Crosby, who was my host, awaited him; I, as the amateur, was intended to be little more than a spectator. But he broke back towards the wing of the line of beaters and came across the sunlit rocks within thirty yards of my post.

Seen going along in that way, flattened almost to the ground, he wasn't a particularly impressive beast, and I shot at his shoulder as one might blaze away at a rabbit,—perhaps just a little more carefully, feeling as a Lord of Creation should who dispenses a merited death. I expected him either to roll over or bolt.

Then instantly he was coming in huge bounds towards me....

He came so rapidly that he was covered by the big limb of the tree on which I was standing until he was quite beneath me, and my second shot, which I thought in the instant must have missed him, was taken rapidly as he crouched to spring up the trunk.

Then you know came a sort of astonishment, and I think,—because afterwards Crosby picked up a dropped cartridge at the foot of the tree—that I tried to reload. I believe I was completely incredulous that the beast was going to have me until he actually got me. The thing was too completely out of my imaginative picture. I don't believe I thought at all while he was coming up the tree. I merely noted how astonishingly he resembled an angry cat. Then he'd got my leg, he was hanging on to it first by two claws and then by one claw, and the whole weight of him was pulling me down. It didn't seem to be my leg. I wasn't frightened, I felt absolutely nothing, I was amazed. I slipped, tried to get a hold on the tree trunk, felt myself being hauled down, and then got my arm about the branch. I still clung to my unloaded gun as an impoverished aristocrat might cling to his patent of nobility. That was, I felt, my answer for him yet.

I suppose the situation lasted a fraction of a second, though it seemed to me to last an interminable time. Then I could feel my leggings rip and his claw go scoring deeply down my calf. That hurt in a kind of painless, impersonal interesting way. Was my leg coming off? Boot? The weight had gone, that enormous weight!

He'd missed his hold altogether! I heard his claws tear down the bark of the tree and then his heavy, soft fall upon the ground.

I achieved a cat-like celerity. In another second I was back in my fork reloading, my legs tucked up as tightly as possible.

I peered down through the branches ready for him. He wasn't there. Not up the tree again?... Then I saw him making off, with a halting gait, across the scorching rocks some thirty yards away, but I could not get my gun into a comfortable position before he was out of sight behind a ridge.... I wondered why the sunlight seemed to be flickering like an electric light that fails, was somehow aware of blood streaming from my leg down the tree-stem; it seemed a torrent of blood, and there was a long, loose ribbon of flesh very sickening to see; and then I fainted and fell out of the tree, bruising my arm and cheek badly and dislocating my shoulder in the fall.... Some of the beaters saw me fall, and brought Crosby in sufficient time to improvise a torniquet and save my life.