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XIX.
_IMAGINATION AND RADICALS._
Conservatism, I believe, is mainly due to want of imagination.
In saying this, I do not for a moment mean to deny the other and equally obvious truth that Conservatism, in the lump, is a euphemism for selfishness. But the two ideas have much in common. Selfish people are apt to be unimaginative: unimaginative people are apt to be selfish.
Clearly to realise the condition of the unfortunate is the beginning of philanthropy. Clearly to realise the rights of others is the beginning of justice. “Put yourself in his place” strikes the keynote of ethics.
Stupid people can only see their own side of a question: they cannot even imagine any other side possible. So, as a rule, stupid people are Conservative. They cling to what they have; they dread revision, redistribution, justice. Also, if a man has imagination he is likely to be Radical, even though selfish; while if he has no imagination he is likely to be Conservative, even though otherwise good and kind-hearted.
Some men are Conservative from defects of heart, while some are Conservative from defects of head. Conversely, most imaginative people are Radical; for even a bad man may sometimes uphold the side of right because he has intelligence enough to understand that things might be better managed in the future for all than they are in the present.
But when I say that Conservatism is mainly due to want of imagination, I mean more than that. Most people are wholly unable to conceive in their own minds any state of things very different from the one they have been born and brought up in. The picturing power is lacking. They can conceive the past, it is true, more or less vaguely–because they have always heard things once were so, and because the past is generally realisable still by the light of the relics it has bequeathed to the present. But they can’t at all conceive the future. Imagination fails them. Innumerable difficulties crop up for them in the way of every proposed improvement. Before there was any County Council for London, such people thought munic.i.p.al government for the metropolis an insoluble problem. Now that Home Rule quivers trembling in the balance, they think it would pa.s.s the wit of man to devise in the future a federal league for the component elements of the United Kingdom; in spite of the fact that the wit of man has already devised one for the States of the Union, for the Provinces of the Dominion, for the component Cantons of the Swiss Republic. To the unimaginative mind difficulties everywhere seem almost insuperable. It shrinks before trifles. “Impossible!” said Napoleon. “There is no such word in my dictionary!” He had been trained in the school of the French Revolution–which was _not_ carried out by unimaginative pettifoggers.
To people without imagination any change you propose seems at once impracticable. They are ready to bring up endless objections to the mode of working it. There would be this difficulty in the way, and that difficulty, and the other one. You would think, to hear them talk, the world as it stands was absolutely perfect, and moved without a hitch in all its bearings. They don’t see that every existing inst.i.tution just bristles with difficulties–and that the difficulties are met or got over somehow. Often enough while they swallow the camel of existing abuses they strain at some gnat which they fancy they see flying in at the window of Utopia or of the Millennium. “If your reform were carried,” they say in effect, “we should, doubtless, get rid of such and such flagrant evils; but the streets in November would be just as muddy as ever, and slight inconvenience might be caused in certain improbable contingencies to the duke or the cotton-spinner, the squire or the mine-owner.” They omit to note that much graver inconvenience is caused at present to the millions who are shut out from the fields and the sunshine, who are sweated all day for a miserable wage, or who are forced to pay fancy prices for fuel to gratify the rapacity of a handful of coal-grabbers.
Lack of imagination makes people fail to see the evils that are; makes them fail to realise the good that might be.
I often fancy to myself what such people would say if land had always been communal property, and some one now proposed to hand it over absolutely to the dukes, the squires, the game-preservers, and the coal-owners. “‘Tis impossible,” they would exclaim; “the thing wouldn’t be workable. Why, a single landlord might own half Westminster! A single landlord might own all Sutherlandshire! The hypothetical Duke of Westminster might put bars to the streets; he might impede locomotion; he might refuse to let certain people to whom he objected take up their residence in any part of his territory; he might prevent them from following their own trades or professions; he might even descend to such petty tyranny as tabooing bra.s.s plates on the doors of houses. And what would you do then? The thing isn’t possible. The Duke of Sutherland, again, might shut up all Sutherlandshire; might turn whole vast tracts into grouse-moor or deer-forest; might prevent harmless tourists from walking up the mountains. And surely free Britons would never submit to _that_. The bare idea is ridiculous. The squire of a rural parish might turn out the Dissenters; might refuse to let land for the erection of chapels; might behave like a petty King Augustus of Scilly. Indeed, there would be nothing to prevent an American alien from buying up square miles of purple heather in Scotland, and shutting the inhabitants of these British Isles out of their own inheritance. Sites might be refused for needful public purposes; fancy prices might be asked for pure cupidity. Speculators would job land for the sake of unearned increment; towns would have to grow as landlords willed, irrespective of the wants or convenience of the community. Theoretically, I don’t even see that Lord Rothschild mightn’t buy up the whole area of Middles.e.x, and turn London into a Golden House of Nero. Your scheme can’t be worked. The anomalies are too obvious.”
They are indeed. Yet I doubt whether the unimaginative would quite have foreseen them: the things they foresee are less real and possible. But they urge against every reform such objections as I have parodied; and they urge them about matters of far less vital importance. The existing system exists; they know its abuses, its checks and its counter-checks.
The system of the future does not yet exist; and they can’t imagine how its far slighter difficulties could ever be smoothed over. They are not the least staggered by the appalling reality of the Duke of Westminster or the Duke of Sutherland; not the least staggered by the sinister power of a conspiracy of coal-owners to paralyse a great nation with the horrors of a fuel famine. But they _are_ staggered by their bogey that State ownership of land might give rise to a certain amount of jobbery and corruption on the part of officials. They think it better that the dukes and the squires should get all the rent than that the State should get most of it, with the possibility of a percentage being corruptly embezzled by the functionaries who manage it. This shows want of imagination. It is as though one should say to one’s clerk, “All your income shall be paid in future to the Duke of Westminster, and not to yourself, for his sole use and benefit; because we, your employers, are afraid that if we give you your salary in person, you may let some of it be stolen from you or badly invested.” How transparently absurd! We want our income ourselves, to spend as we please. We would rather risk losing one per cent. of it in bad investments than let all be swallowed up by the dukes and the landlords.
It is the same throughout. Want of imagination makes people exaggerate the difficulties and dangers of every new scheme, because they can’t picture constructively to themselves the details of its working. Men with great picturing power, like Sh.e.l.ley or Robespierre, are always very advanced Radicals, and potentially revolutionists. The difficulty _they_ see is not the difficulty of making the thing work, but the difficulty of convincing less clear-headed people of its desirability and practicability. A great many Conservatives, who are Conservative from selfishness, would be Radicals if only they could feel for themselves that even their own petty interests and pleasures are not really menaced. The squires and the dukes can’t realise how much happier even they would be in a free, a beautiful, and a well-organised community.
Imaginative minds can picture a world where everything is so ordered that life comes as a constant aesthetic delight to everybody. They know that that world could be realised to-morrow–if only all others could picture it to themselves as vividly as they do. But they also know that it can only be attained in the end by long ages of struggle, and by slow evolution of the essentially imaginative ethical faculty. For right action depends most of all, in the last resort, upon a graphic conception of the feelings of others.
XX.
_ABOUT ABROAD._
The place known as Abroad is not nearly so nice a country to live in as England. The people who inhabit Abroad are called Foreigners. They are in every way and at all times inferior to Englishmen.
These Post-Prandials used once to be provided with a sting in their tail, like the common scorpion. By way of change, I turn them out now with a sting in their head, like the common mosquito. Mosquitoes are much less dangerous than scorpions, but they’re a deal more irritating.
Not that I am sanguine enough to expect I shall irritate Englishmen.
Your Englishman is far too c.o.c.k-sure of the natural superiority of Britons to Foreigners, the natural superiority of England to Abroad, ever to be irritated by even the gentlest criticism. He accepts it all with lordly indifference. He brushes it aside as the elephant might brush aside the ineffective gadfly. No proboscis can pierce that pachydermatous hide of his. If you praise him to his face, he accepts your praise as his obvious due, with perfect composure and without the slightest elation. If you blame him in aught, he sets it down to your ignorance and mental inferiority. You say to him, “Oh, Englishman, you are great; you are wise; you are rich beyond comparison. You are n.o.ble; you are generous; you are the prince among nations.” He smiles a calm smile, and thinks you a very sensible fellow. But you add, “Oh, my lord, if I may venture to say so, there is a smudge on your nose, which I make bold to attribute to the settlement of a black on your intelligent countenance.” He is not angry. He is not even contemptuously amused. He responds, “My friend, you are wrong. There is never a smudge on my immaculate face. No blacks fly in London. The sky is as clear there in November as in August. All is pure and serene and beautiful.” You answer, “Oh, my lord, I admit the force of your profound reasoning. You light the gas at ten in the morning only to show all the world you can afford to burn it.” At that, he gropes his way along Pall Mall to his club, and tells the men he meets there how completely he silenced you.
And yet, My Lord Elephant, there is use in mosquitoes. Mr. Mattieu Williams once discovered the final cause of fleas. Certain people, said he, cannot be induced to employ the harmless necessary tub. For them, Providence designed the lively flea. He compels them to scratch themselves. By so doing they rouse the skin to action and get rid of impurities. Now, this British use of the word Abroad is a smudge on the face of the otherwise perfect Englishman. Perchance a mosquito-bite may induce him to remove it with a little warm water and a cambric pocket-handkerchief.
To most Englishmen, the world divides itself naturally into two unequal and non-equivalent portions–Abroad and England. Of these two, Abroad is much the larger country; but England, though smaller, is vastly more important. Abroad is inhabited by Frenchmen and Germans, who speak their own foolish and chattering languages. Part of it is likewise pervaded by Chinamen, who wear pigtails; and the outlying districts belong to the poor heathen, chiefly interesting as a field of missionary enterprise, and a possible market for Manchester piece-goods. We sometimes invest our money abroad, but then we are likely to get it swallowed up in Mexicans or Egyptian Unified. If you ask most people what has become of Tom, they will answer at once with the specific information, “Oh, Tom has gone Abroad.” I have one stereotyped rejoinder to an answer like that. “What part of Abroad, please?” That usually stumps them. Abroad is Abroad; and like the gentleman who was asked in examination to “name the minor prophets,” they decline to make invidious distinctions. It is nothing to them whether he is tea-planting in the Himalayas, or sheep-farming in Australia, or orange-growing in Florida, or ranching in Colorado. If he is not in England, why then he is elsewhere; and elsewhere is Abroad, one and indivisible.
In short, Abroad answers in s.p.a.ce to that well-known and definite date, the Olden Time, in chronology.
People will tell you, “Foreigners do this”; “Foreigners do that”; “Foreigners smoke so much”; “Foreigners always take coffee for breakfast.” “Indeed,” I love to answer; “I’ve never observed it myself in Central Asia.” ‘Tis Parson Adams and the Christian religion. Nine English people out of ten, when they talk of Abroad, mean what they call the Continent; and when they talk of the Continent, they mean France, Germany, Switzerland, Italy; in short, the places most visited by Englishmen when they consent now and again to go Abroad for a holiday.
“I don’t like Abroad,” a lady once said to me on her return from Calais.
Foreigners, in like manner, means Frenchmen, Germans, Swiss, Italians.
In the country called Abroad, the most important parts are the parts nearest England; of the people called Foreigners, the most important are those who dress like Englishmen. The dim black lands that lie below the horizon are hardly worth noticing.
Would it surprise you to learn that most people live in Asia? Would it surprise you to learn that most people are poor benighted heathen, and that, of the remainder, most people are Mahommedans, and that of the Christians, who come next, most people are Roman Catholics, and that, of the other Christian sects, most people belong to the Greek Church, and that, last of all, we get Protestants, more particularly Anglicans, Wesleyans, Baptists? Have you ever really realised the startling fact that England is an island off the coast of Europe? that Europe is a peninsula at the end of Asia? that France, Germany, Italy, are the fringe of Russia? Have you ever really realised that the English-speaking race lives mostly in America? that the country is vastly more populous than London? that our cla.s.s is the froth and the sc.u.m of society? Think these things out, and try to measure them on the globe. And when you speak of Abroad, do please specify what part of it.
Abroad is not all alike. There are differences between Poland, Peru, and Palestine. What is true of France is not true of Fiji. Distinguish carefully between Timbuctoo, Tobolsk, and Toledo.
It is not our insularity that makes us so insular. ‘Tis a gift of the G.o.ds, peculiar to Englishmen. The other inhabitants of these Isles of Britain are comparatively cosmopolitan. The Scotchman goes everywhere; the world is his oyster. Ireland is an island still more remote than Great Britain; but the Irishman has never been so insular as the English. I put that down in part to his Catholicism: his priests have been wheels in a world-wide system; his relations have been with Douai, St. Omer, and Rome; his bishops have gone pilgrimages and sat on Vatican Councils; his kinsmen are the MacMahons in France, the O’Donnels in Spain, the Taafes in Austria. Even in the days of the Regency this was so: look at Lever and his heroes! When England drank port, County Clare drank claret. But ever since the famine, Ireland has expanded. Every Irishman has cousins in Canada, in Australia, in New York, in San Francisco. The Empire is Irish, with the exception of India; and India, of course, is a Scotch dependency. Irishmen and Scotchmen have no such feelings about Abroad and its Foreigners as Londoners entertain. But Englishmen never quite get over the sense that everybody must needs divide the world into England and Elsewhere. To the end no Englishman really grasps the fact that to Frenchmen and Germans he himself is a foreigner. I have met John Bulls who had pa.s.sed years in Italy, but who spoke of the countrymen of Caesar and Dante and Leonardo and Garibaldi with the contemptuous toleration one might feel towards a child or an Andaman Islander. These Italians could build Giotto’s campanile; could paint the Transfiguration; could carve the living marble on the tombs of the Medici; could produce the Vita Nuova; could beget Galileo, Galvani, Beccaria; but still–they were Foreigners. Providence in its wisdom has decreed that they must live Abroad–just as it has decreed that a comprehension of the decimal system and its own place in the world should be limitations eternally imposed upon the English intellect.
XXI.
_WHY ENGLAND IS BEAUTIFUL._
As I strolled across the moor this afternoon towards Waverley, I saw Jones was planting out that bare hillside of his with Douglas pines and Scotch firs and new strains of silver birches. They will improve the landscape. And I thought as I scanned them, “How curious that most people entirely overlook this constant betterment and beautifying of England! You hear them talk much of the way bricks and mortar are invading the country; you never hear anything of this slow and silent process of planting and developing which has made England into the prettiest and one of the most beautiful countries in Europe.”
What’s that you say? “Astonished to find I have a good word of any sort to put in for England!” Why, dear me, how irrational you are! I just _love_ England. Can any man with eyes in his head and a soul for beauty do otherwise? England and Italy–there you have the two great glories of Europe. Italy for towns, for art, for man’s handicraft; England for country, for nature, for green lanes and lush copses. Was it not one that loved Italy well who sighed in Italy–
“Oh, to be in England now that April’s there?”
And who that loves Italy, and knows England, too, does not echo Browning’s wish when April comes round again on dusty Tuscan hilltops?
At Perugia, last spring, through weeks of tramontana, how one yearned for the sight of yellow English primroses! Not love England, indeed!
Milton’s England, Sh.e.l.ley’s England; the England of the skylark, the dog-rose, the honeysuckle! Not love England, forsooth! Why, I love every flower, every blade of gra.s.s in it. Devonshire lane, close-cropped down, rich water-meadow, bickering brooklet: ah me, how they tug at one’s heartstrings in Africa! No son of the soil can love England as those love her very stones who have come from newer lands over sea to her ivy-clad church-towers, her mouldering castles, her immemorial elms, the berries on her holly, the may in her hedgerows. Are not all these bound up in our souls with each cherished line of Shakespeare and Wordsworth?
do they not rouse faint echoes of Gray and Goldsmith? Even before I ever set foot in England, how I longed to behold my first cowslip, my first foxglove! And now, I have wandered through the footpaths that run obliquely across English pastures, picking meadowsweet and fritillaries, for half a lifetime, till I have learned by heart every leaf and every petal. You think because I dislike one squalid village–“The Wen,” stout English William Cobbett delighted to call it–I don’t love England. You think because I see some spots on the sun of the English character, I don’t love Englishmen. Why, how can any man who speaks the English tongue, and boasts one drop of English blood in his veins, not be proud of England? England, the mother of poets and thinkers; England, that gave us Newton, Darwin, Spencer; England, that holds in her lap Oxford, Salisbury, Durham; England of daisy and heather and pine-wood! Are we hewn out of granite, to be cold before England?
Upon my soul, your unseasonable interruption has almost made me forget what I was going to say; it has made me grow warm, and drop into poetry.
England, I take it, is certainly the prettiest country in Europe. It is almost the most beautiful. I say “almost,” because I bethink me of Norway and Switzerland. I say “country,” because I bethink me of Rome, Venice, Florence. But, taking it as country, and as country alone, nothing else approaches it. Have you ever thought why? Man made the town, says the proverb, and G.o.d made the country. Not so in England.
There, man made the country, and beautified it exceedingly. In itself, the land of south-eastern England is absolutely the same as the land of Northern France–that hideous tract about Boulogne and Amiens which we traverse in silence every time we run across by Calais to Paris. Chalk and clay and sandstone stretch continuously under sea from Kent and Suss.e.x to Flanders and Picardy. The Channel burst through, and made the Straits of Dover; but the land on either side was and still is geologically and physically identical. What has made the difference?
Man, the planter and gardener. England is beautiful by copse and hedgerow, by pine-clad ridge and willow-covered hollow, by meadows interspersed with great spreading oaks, by pastures where drowsy sheep, deep-fleeced and ruddy-stained, huddle under the shade of ancestral beech-trees. Its loveliness is human. In itself, I believe, the actual contour of England cannot once have been much better than the contour of northern France–though nowadays it is hard indeed to realise it.
Judicious planting, and a constant eye to picturesque effect in scenery, have made England what she is–the garden of Europe.
Of course there are parts of the country which owed, and still owe, their beauty to their wildness–Dartmoor, Exmoor, the West Riding of Yorkshire, the Surrey hills, the Peak in Derbyshire. Yet even these depend more than you would believe, when you take them in detail, on the art of the forester. The view from Leith Hill embraces John Evelyn’s woods at Wotton: the larches that cover one Jura-like gorge were set there well within your and my memory. But elsewhere in England the hand of man has done absolutely everything. The American, when he first visits England, is charmed on his way up from Liverpool to London by the exquisite air of antique cultivation and soft rural beauty. The very sward is moss-like. Thoroughly wild country, indeed, unless bold and mountainous, does not often please one. It is apt to be bare, unattractive, and desolate. Witness the Veldt, the Steppes, the prairies. You may go through miles and miles of the States and Canada, where the wildness for the most part rather repels than delights you. I do not say everywhere; in places the wilderness will blossom like a rose; boggy margins of lakes, fallen trunks in the forest overgrown with wild flowers, make scenes unattainable in our civilised England. Even our roughest scenery is comparatively man-made: our heaths are game preserves; our woodlands are thinned of superfluous underbrush; our moors are relieved by deliberate plantations. But England in her own way is unique and unrivalled. Such parks, such greensward, such gra.s.sy lawns, such wooded tilth, are wholly unknown elsewhere. Compare the blank fields and long poplar-fringed high roads of central France with our Devon or our Warwickshire, and you get at once a just measure of the vast, the unspeakable difference.
And man has done it all. Alone he did it. Often as I take my walks abroad–and when I say abroad I mean in England–I see men at work dotting about exotics of variegated foliage on some barren hillside, and I say to myself, “There, before my eyes, goes on the beautifying of England.” Thirty years ago, the North Downs near Dorking were one bare stretch of white chalky sheep-walk; half of them still remain so; the other half has been planted irregularly with copses and spinneys, which serve to throw up and enhance the beauty of the unaltered intervals.
Beech and larch in autumn tints set off smooth patches of gra.s.s and juniper. Within the last few years, the downs about Leatherhead have been similarly diversified. Much of the loveliness of rural England is due, one must frankly confess, to the big landlords. Though the great houses love us not, we must allow at least that the great houses have cared for the trees in the hedge-rows, and for the timber in the meadows, as well as for the covert that sheltered their pheasants, their foxes, and their gamekeepers. But almost as much of England’s charm is due to individual small owners or occupiers. ‘Tis they who have planted the grounds about villa or cottage; they who have stocked the sweet old gardens of yew and box, of hollyhock and peony; they who have given us the careless rustic grace of the English village. Still, one way or another, man has done it all, whether in grange or in manor-house, in palatial estate or in labourer’s holding. Look at the French or Belgian hamlet by the side of the English one; look at the French or Belgian farm by the side of our English wealth in wooded glen or sheltered homestead. Bricks and mortar are _not_ covering the whole of England.
That is only true of the squalid purlieus and outliers of London, whither Londoners gravitate by mutual attraction. If you _will_ go and live in a dingy suburb, you can’t reasonably complain that all the world’s suburban. Being the most cheerful of pessimists, a dweller in the country all the days of my life, I have no hesitation in expressing my profound conviction that within my memory more has been done to beautify than to uglify England. Only, the beautification has been quiet and un.o.btrusive, while the uglification has been obvious and concentrated. It takes half a year to jerry-build a dingy street, but it takes a decade for newly-planted trees to give the woodland air by imperceptible stages to a stretch of country.
XXII.
_ANENT ART PRODUCTION._
Yesterday, at Bordighera, I strolled up the hills behind the town to Sa.s.so. It is a queer little cl.u.s.ter of gleaming white-washed houses that top the crest of a steep ridge; and, like many other Italian villages, it makes a brave show from a distance, though within it is full of evil smells and all uncleanness. But I found it had a church–a picturesquely ugly and dilapidated church; and without and within, this church was decorated by inglorious hands with very nave and rudimentary frescoes.
The Four Evangelists were there, in flowing blue robes; and the Four Greater Prophets, with long white beards; and the Madonna, appearing in most wooden clouds; and the Patron Saint tricked out for his Festa in gorgeous holiday episcopal vestments. That was all–just the common everyday Italian country church that everybody has seen turned out to pattern with manufacturing regularity a hundred times over! Yet, as I sat among the olive-terraces looking down the steep slope into the Borghetto valley, and across the gorge to the green pines on the Cima, it set me thinking. ‘Tis a bad habit one falls into when one has nothing better to turn one’s mind to.