XXXV
Skulls may not affright us, nor present fashion ordain cross-bones upon our sepulchres; but still in the face of death the commonplaces of comfort shrivel, and philosophy's consolations strike cold as the symbolism of the tomb. All that lives must die; we know it, but that death is common does not assuage particular grief, nor can the contemplation of prehistoric ruins soften regret for one baby's smile. Man's dogma has proved vain as his philosophy. Age after age has composed some vision of continued life, and sought to allay its fear or sorrow with suitable imaginations. Mummies of death outlive their granite; vermilion and the scalping-knife lie ready for the happy hunting grounds; beside the royal carcass two score of concubines and warriors are buried quick; Walhalla rings with clashing swords whose wounds close up again at sunset; heroes tread the fields of shadowy asphodel, and on Elysian plains attenuated poets welcome the sage newcomer to their converse; houris reward the faithful for holy slaughter; prophets reveal a gorgeous city and pearly gates beyond the river; the poet tells of circles winding downward to the abyss, and upward to the Rose of Paradise; upon the bishop's tomb in St. Praxed's one Pan is carved, and Moses with the tables; upon the gravestone of an Albanian chief they scratch his rifle and his horse; and over the slave's low mound in Angola plantations his basket and mattock are laid, lest he should miss them. So various are the devices contrived for the solace of mankind, or for his instruction. But one by one, like the dead themselves, those devices have passed and passed away, leaving mankind unwitting and unconsoled. For there is still one road that each traveller must discover afresh, and death's door, at which all men stand, opens only inwards.
Maurice Maeterlinck has always remained very conscious of that door. How often in his whispering dramas we are made aware of it! How often, without even the knock of warning, it suddenly gapes or stands ajar, and unseen hands are pulling, and children are drawn in, and young girls are drawn in, and wise men, and the old, while the living world remains outside, still at breakfast, still busy with its evening games and sewing, still blindly groping for its departed guide! From the outset, Maeterlinck has been an amateur of death. In a little volume that bears Death's name, he utters his meditation upon death's nature and significance. Like other philosophers and all old wives, he also attempts our consolation. Mankind demands a consolation, for without it, perhaps, the species could hardly have survived their foreknowledge of the end. But in treating the first two terrors to which he applies his comfortable arguments, Maeterlinck's reasoning appears to me almost irrelevant, almost obsolete. He attributes the terrified apprehension of death, first, to the fear of pain in dying, and, secondly, to the fear of anguish hereafter. In neither fear, I think, does the essential horror of death now lie. All who have witnessed various forms of death, whether on the field or in the sick chamber, will agree that the process of dying is seldom more difficult or more painful than taking off one's clothes. The blood ebbs, the senses sleep, "the casement slowly grows a glimmering square," breath gradually fails, unconsciousness faints into deeper unconsciousness, and that is all. Even in terrible wounds and cases of extreme pain, medicine can now alleviate the worst, nor, in any case, do I believe that the expectation of physical agony, however severe, has much share in the instinct that stands aghast at death. If fear of pain thus preoccupied the soul, martyrs would not have sown the Church, nor would births continue.
In combating the dread of future torment, Maeterlinck may have better cause for giving comfort. Long generations have been haunted by that terror. "Ay, but to die," cries Claudio in Measure for Measure:
To lie in cold obstruction, and to rot;
This sensible warm motion to become
A kneaded clod; and the delighted spirit
To bathe in fiery floods, or to reside
In thrilling regions of thick-ribbed ice;
To be imprison'd in the viewless winds,
And blown with restless violence round about
The pendant world; or to be worse than worst
Of those that lawless and incertain thoughts
Imagine howling!"
Nor were such terrors mediaeval only. Till quite recent years they cast a gloom over the existence of honourable and laborious men. Remember that scene in Oxford when Dr. Johnson, with a look of horror, acknowledged that he was much oppressed by the fear of death, and when the amiable Dr. Adams suggested that God was infinitely good, he replied:
"'As I cannot be sure that I have fulfilled the conditions on which salvation is granted, I am afraid I may be one of those who shall be damned' (looking dismally). Dr. Adams: 'What do you mean by damned?' Johnson (passionately and loudly): 'Sent to Hell, Sir, and punished everlastingly.'"
No one disputes that for many ages the lives of even the just and good were burdened by such oppressive fears. Perhaps, indeed, the just and good were more burdened than the wicked; for to the wicked their own sins seldom appear so deadly black, and when a Balkan priest lately displayed pictures of eternal torment as warnings to a savage mountaineer's enormities, he was met by the reply, "Even we should not be so cruel." But to the greater part of thinking mankind, Maeterlinck's reassurances upon the subject, even if they could be established, would appear a little out-of-date, and I do not believe that, even where they linger, such terrors form the basis of the fear of death. Was there not, at all events, one strenuous Canon of the Established Church who defiantly proclaimed that he would rather be damned than annihilated?
"Men fear death," says Bacon's familiar sentence; "men fear death, as children fear to go in the dark." It is not the dread of pain and torment; it is the dark that terrifies; it is Kingsley's horror of annihilation; it is the hot life's fear of ceasing to be. I grant that many are unconscious of this fear. In word, at all events, there are multitudes, perhaps the greater part of mankind, who long for the annihilation of self, who direct their lives by the great hope of becoming in the end absorbed into the Universe. Their perpetual prayer is to be rid of personality at the last, no matter through what strange embodiments the self must pass before it reach the bliss of nothingness. Similar, though less doctrinal, was the prayer of Job when he counted himself among those who long for death, but it cometh not, and dig for it more than for hid treasures; who rejoice exceedingly, and are glad when they can find the grave. "Why died I not from the womb?" he cried:
then, had I been at rest, with kings and counsellors of the earth, which
built solitary places for themselves."
How far the loss of personal consciousness by absorption into universal infinity is identical with the eternal rest desired by Job might be long disputed. Sir Thomas Browne, having heard of the Brahmin or Buddhist conceptions of futurity, would draw a thin distinction:
nothing, were content to recede into the common being; and make one
particle of the public soul of all things, which was no more than to
return into their unknown and divine original again."
In effect this doctrine comes very near Maeterlinck's plea of comfort. Annihilation, he says, is impossible, because nothing is destructible. But when confronted with the eternal antinomy of death, that both the end and the survival of personality are equally inconceivable, he hesitates. He admits that survival without consciousness would be the same as the annihilation o self (in which case he maintains death could be no evil, bringing only eternal sleep). But he rejects this solution as flattering only to ignorance, and has visions of a new ego collecting a fresh nucleus round itself and developing in infinity. For the "narrow ego" which we partly know—the humble self of memories and identity, the soul that sums up experience into some kind of unity—he expresses considerable contempt, as a frail and forgetful thing; and he seeks to waft us away into an intellect devoid of senses, which he says almost certainly exists, and into an infinity which is "nothing if it be not felicity."
I do not know. A man may say what he pleases about intellect devoid of senses, or about the felicity of infinity. One statement may be as true as the other, or the reverse of both may be true. Talk of that kind rests on no sounder basis than the old assertions about the houris and the happy hunting-grounds, and it brings no surer consolation. Even when Maeterlinck tells us that it is impossible for the universe to be a mistake, and that our own reason necessarily corresponds with the eternal laws of the universe, we may answer that we hope, and even believe, that he is right, but on such a basis we can found no certainty whatever. Nor does the self, when, warm with life, inspired with vital passion, and energising for its own fulfilment, it stands horrified before the gulf of death, fearing no conceivable torment, but only the cessation of its power and identity—at such a moment that inward and isolated self can derive no reassurance from the dim possibility of some future nucleus, under cover of which it may pass into the felicity of the universal infinite, stripped of its memory, its present personality, and its flesh.
Fear of annihilation, or of the loss of identity, which is the same thing, I take to be one of the remaining terrors in European minds meditating on death. Of all the imagined forms of survival, only one is obviously more horrible than the night of nothing, and that is the state in which Beethoven twangs a banjo and Gladstone utters the political forecasts of a distinguished journalist. It may be that my affection for the "narrow ego" is too violent, but, for myself, I do not find M. Maeterlinck's consolations more genuinely consoling than other philosophy. On the second and far more poignant terror that still survives in the very nature of death, he hardly touches. I mean the severance of love, the disappearance of the beloved. "No, no, no life," cries Lear:
And thou no breath at all? Thou'lt come no more,
Never, never, never, never, never!"
It is the cry of all mankind when love is thus slit in twain; nor is sorrow comforted because coral is made of love's bones, or violets spring from his flesh, and the vanished self is possibly absorbed into the felicity of an infinite and everlasting azure.
XXXVI
What a fuss they make, proclaiming the secret of long life! We must stay abed till noon, they say; we must take life slowly and comfortably; we must avoid worry, live moderately, drink wine, smoke cigars, and read the Times. Yes; there is one who, in a letter to the Times, boasted his grandfather sustained life for a hundred and one years by reading all the leading and special articles of that paper; his father got to eighty-eight on the same diet; himself follows their footsteps on fare that is new every morning. Another writer has subscribed to the Times for sixty-seven years, and now is ninety-two on the strength of it. Avoid worry, fret not yourself because of evildoers, let not indignation lacerate your heart, take the sensible and solid view of things, read the Times, and you will surpass the Psalmist's limit of threescore years and ten.
What a picture of beneficent comfort it calls up! The breakfast-room furniture fit to outlast the Pyramids, the maroon leather of deep armchairs, the marble clock ticking to half-past nine beneath the bronze figure with the scythe and hourglass, the boots set to warm upon the hearthrug, the crisp bacon sizzling gently beneath its silver cover, the pleasant wife murmuring gently behind the silver urn, the paper set beside the master's plate. Isaiah knew not of such regimen, else he would not have cried that all flesh is grass, and all the goodliness thereof as the flower of the field.
Others there are whom poverty precludes from silver, and the narrow estate of home from daily sustenance on the Times. Some study diuturnity upon two meals a day, or pursue old age by means of "unfired food," Others devour roots by moonlight, or savagely dine upon a pocket of raw beans. These are intemperate on water, or bewail the touch of salt as sacrilege against the sacrifice of eggs. These grovel for nuts like the Hampshire hog, or impiously celebrate the fruitage by which man fell. Some cast away their coats, some their hosen, some their hats. They go barefoot but for sandals. They wander about in sheepskins and goatskins, eschewing flesh for their food, and vegetables for their clothing. They plunge distracted into boiling water. Shudderingly, they break the frosty Serpentine. They absorb the sun's rays like pigeons upon the housetops, or shiver naked in suburban chambers that they may recover the barbaric tang. They walk through rivers fully clothed, and shake their vesture as a dog his coat; or are hydrophobic for their skins, fearing to wash lest they disturb essential oils. They shave their heads as a cure for baldness, or in gentle gardens emulate the raging lion's mane. One dreads to miss his curdled milk by the fraction of a minute; another, at the semblance of a cold, puts off his supper for three weeks and a day. One calculates upon longevity by means of bare knees, another apprehends the approach of death through the orifice in the palm of a leather glove.
Of course, it is all right. Life is of inestimable value, and nothing can compensate a corpse for the loss of it. Falstaff knew that, and, like the Magpie Moth, wisely counterfeited death to avoid the irretrievable step of dying. Our prudent livers display an equal wisdom, not exactly counterfeiting death, but living gingerly—living, as it were, at half-cock, lest life should go off suddenly with a flash and bang, leaving them nowhere. Of course, they are quite right. Life being pleasurable, it is well to spread it out as far as it will go. As to honour, the hoary head in itself is a crown of glory, and when a man reaches ninety, people will call him wonderful, though for ninety years he has been a fool. The objects of living are, for the most part, obscure and variable, and prudent livers may well ask why for the obscure and variable objects of life they should lose life itself—"Propter causas vivendi perdere vitam," if we may reverse the old quotation.
So they are quite justified in eating the bread of carefulness, and no one who has known danger will condemn their solicitude for safely. But yet, in hearing of those devices, or perusing the Sour Milk Gazette and the Valetudinarian's Handbook, somehow there come to my mind the words, "Insanitas Sanitutum, omnia Insanitas!" And suddenly the picture of those woeful islanders whom Gulliver discovered rises before me. For, as we remember, in the realm of Laputa, he found a certain number of both sexes (about eleven hundred) who were called Struldbrugs, or Immortals, because, being born with a certain spot over the left eyebrow, they were destined never to know the common visitation of death. We remember how Gulliver envied them, accounting them the happiest of human beings, since they had obtained in perpetuity the blessing of life, for which all men struggle so hard that whoever has one foot in the grave is sure to hold back the other as strongly as he can. But in the end, he concluded that their lot was not really enviable, seeing that increasing years only brought an increase of their dullness and incapacity:
morose, vain, talkative, but incapable of friendship, and dead to all
natural affections, which never descended below their grandchildren.
Envy and impotent desires are their prevailing passions. But those
objects against which their envy seems principally directed are the
vices of the younger sort, and the deaths of the old. By reflecting on
the former they find themselves cut off from all possibility of
pleasure; and whenever they see a funeral they lament and repine that
others have gone to a harbour of rest, to which they themselves never
can hope to arrive."
The explorer further discovered that, after the age of eighty, the marriages of the Struldbrugs were dissolved, because the law thought it a reasonable indulgence that those who were condemned, without any fault of their own, to a perpetual continuance in the world, should not have their misery doubled by the load of a wife; also that they could never amuse themselves with reading, because their memory would not serve to carry them from the beginning of a sentence to the end; and after about two hundred years, they could not hold conversation with their neighbours, the mortals, because the language of the country was always upon the flux.
It is a pity that the laws of Laputa stringently forbade the export of Struldbrugs, else, Gulliver tells us, he would gladly have brought a couple to this country, to arm our people against the fear of death. Had he only done so, what a lot of letters to the Times, advertisements of patent medicines; and Eugenic discussions we should have been spared! If earthly immortality were known to be such a curse, we could more easily convince the most scrupulous devotee of health that old age was little better than immortality.
It is not, therefore, as though great age were such a catch that it should demand all these delicate manipulations of diet, sleep, rest-cures, health-resorts, scourings, and temperatures, for its attainment. How refreshing to escape from this hospital atmosphere into the free air, blowing whither it lists, and to fling oneself carelessly upon existence, as Sir George Birdwood, for instance, has done! He also wrote to the Times, but in a very different tone. Like another Gulliver, he pictured the calamity of millionaires living on till their heirs are senile. It is all nonsense, he said, to prescribe rules for life. One of his oldest friends drank a bottle of cognac a day, and, as for himself—well, we know that he is eighty, has lived a varied and dangerous life in many lands, has written on carrots, chestnuts, carpets, art, scholarship, all manner of absorbing subjects, and yet he heartily survives:
cheery way, "to a certain playful devilry of spirit, a ceaseless
militancy, quite suffragettic, so that when I left the Indian Office on
a bilked pension I swore by all the gods I would make up for it by
living on ten years, instead of one, which was all an insurance society
told me I was worth."
That sounds the true note, blowing the horn of old forests and battles. "A playful devilry of spirit," "a ceaseless militancy"—how stirring to the stagnant lives of prudent regularity! "Lie in bed till noon-day!" he goes on; "I would rather be some monstrous flat-fish at the bottom of the Atlantic than accept human life on such terms." Who in future will hear of rest-cures, retirements, retreats, nursings, comforts, and attention to health, without beholding in his mind that monstrous flat-fish, blind and deaf with age, rotting at ease upon the Atlantic slime? Life is not measured by the ticking of a clock, and it is no new thing to discover eternity in a minute. "I have not time to make money," said the naturalist, Agassiz, when his friends advised some pecuniary advantage; and, in the same way, every really fortunate man says he has no time to bother about living. So soon as a human being does anything simply because he thinks it will "do him good," and not for pleasure, interest, or service, he should withdraw from this present world as gracefully as he can. Of course, we all want to live, but even in death there can hardly be anything so very awful, since it is so common.
"The Kingdom of Heaven is not meat and drink." "He that loses his life shall find it," said one Teacher. "Live dangerously," said another; and "Try to be killed" is still the best advice for a soldier who would rise. For life is to be measured by its intensity, and not by the tapping of a death-watch beetle. "I've lost my appetite. I can't eat!" groaned the patient whom Carlyle knew. "My dear sir, that is not of the slightest consequence," replied the good physician; and how wise are those scientists who deny to invalids the existence of their pain! Sir George Birdwood recalled the saying of Plato that attention to health is one of the greatest hindrances to life, and I vaguely remember Plato's commendation of the working-man, who, in illness, just takes a dose, and if that doesn't cure him, remarks, "If I must die, I must die," and dies accordingly. That is how the working-man dies still; though sometimes he is now buoyed up by the thought of his funeral's grandeur. "A certain playful devilry of spirit," "a ceaseless militancy"—for life or death those are the best regulations.
XXXVII
Just escaped from the prison-house of Russia, I had reached Marseilles. The whole city, the bay, and the surrounding hills, bright with villas and farms, glittered in sunshine. So did the spidery bridge that swings the ferry across the Old Harbour's mouth. Even the fortifications looked quite amiable under such a sky. Booming sirens sounded the approach of great liners, moving slowly to their appointed docks. Little steamers hurried from point to point along the shores with crowded decks, and the lighthouses stood white against the Mediterranean blue.
The streets were thronged with busy people. The shops and cafés were thronged. At all the bathing places along the bay crowds of men, women, and children were plunging with joy into the cool, transparent water. The walls and kiosks were covered with gay advertisements of balls, concerts, theatres, and open air music-halls. Flaunting and flirting to and fro, women recalled what pleasure was. Electric trams went clanging down the lines. Motors hooted as they set off for tours in the Alps. Little carriages, with many-coloured hoods, loitered temptingly beside tine pavements. The stalls along the quay shone with every variety of gleaming fish, and every produce of the kindly earth. The sun went smiling through the air; the sea smiled in answer. And over all, high upon her rocky hill, watched the great image of Notre Dame de la Garde.
"This is civilisation! This is liberty!" cried a Frenchman, who had joined our ship in Turkey, and was now seated beside me, enjoying the return to security, peace, and the comfort of his own language.
Yes; it was civilisation, and it was liberty. Has not the name of Marseilles breathed the very spirit of liberty all over the world? And yet his words recalled to me another scene, and the remark of another native of Marseilles.
We were steaming slowly along the West Coast of Africa, landing cargo at point after point, or calling for it as required. Day by day we wallowed through the oily water, under a misty sun, that did not roast, but boiled. Day by day we watched the low-lying shore—the unvarying line of white beach, almost as white as the foam which dashed against it; and beyond the beach, the long black line of unbroken forest. Nothing was to be seen but those parallel lines of white beach and black forest, stretching both ways to the horizon. At dawn they were partly concealed by serpentining ghosts of mist that slowly vanished under the increasing heat; and at sunset the mists stole silently over them again. But all day and all night the sickly stench of vegetation, putrefying in the steam of those forests from age to age, pervaded the ship as with the breath of plague.
One morning the scream of our whistle and the bang of our little signal-gun, followed by the prolonged rattle of the anchor-chain running through the hawse-pipe, showed that we had reached some point of call. The ship lay about half a mile off shore, and one could see black figures running about the beach and pushing off a big black boat. The spray shot high in the air as the bow dived through the surf, and soon we could hear the hiss and gasp of the rowers as they drew near. They were naked negroes, shining with oil and sweat. Standing up in the boat, with face to bow, they plunged their paddles perpendicularly into the water with a hiss, and drew them out with a gasp. A swirling circle of foam marked where each stroke had fallen, and the boat surged nearer through the swell, till, with a swish of backing paddles, it stopped alongside the ship's ladder, like a horse reined up. Out of the stern there stepped a little figure, just recognisable as a white man. His helmet was soaked and battered out of shape. The tattered relics of his white-duck suit were plastered with yellow palm-oil and various kinds of grease. So was the singlet, which was his only other clothing. So were his face and hands. But he was a white man, and he came up the ship's side with the confident air of Europe.
The purser greeted him on deck, and they disappeared into the purser's cabin to make out the bill of lading. The hatch was opened, and the steam crane began hauling barrels and sacks out of the boat, and then depositing other great barrels in their place, according to the simplest form of barter. The barrels we took smelt of palm-oil; the barrels we gave smelt of rum. When the boat could hold no more, the little man reappeared with the purser, and was introduced to me as Mr. Jacks.
He took off his battered helmet, inclined his body from the middle of his back, and said, "Enchanted, sair!"
Then he gave me his oily hand, which wanted rubbing down with a bit of deck swabbing.
"You fit for go shore one time?" he asked in the pidjin English of the Coast, still keeping his helmet politely raised.
"Oui, certainement, toute suite," I replied in the pidjin French of England.
If I had been the King conferring on him the title of Duke with a corresponding income, his face could not have expressed greater surprise and ecstasy.
He replied with a torrent of French, of which I understood nearly all, except the point.
Taking my arm (the coat-sleeve never recovered from the oily stain), he led me to the ship's side and steadied the rope ladder while I went down, the purser following behind, or rather on my head. We sat on the barrels, M. Jacques took a paddle to steer, and hissing and gasping, the queer-smelling crew started for the beach. When we came near, M. Jacques turned with his pleasant smile to the purser, and said, "Surf no good! Plenty purser live for drown this one place."
"That's all right," said the purser. Then the paddling stopped, and M. Jacques looked over the stern to watch the swell. For a long time we hung there, the waves rolling smoothly under us and crashing against the steep bank of sand just in front, as a stormy sea crashes against a south-coast esplanade at full tide under a south-west wind. Gently moving his paddle this way and that, M. Jacques held the stern to the swell, till suddenly he shouted "One time!" and the natives drove their paddles Into the water like spears. On the top of a huge billow we rushed forward. It broke, and we crashed down upon the beach. In a dome of green and white the surge passed clean over us, and then, with a roar like a torrent, it dragged us back. Another great wave broke over the stern, and again we were hurled forward beneath it. This time a crowd of natives rushed into the foam and, clinging to the gunwale, held us steady against the backwash. Out we all sprang into two feet of rushing water, and hauled the boat clear up the shore.
"Surf no good!" observed M. Jacques; "but purser live this time," Then he shook himself like a dog, rolled on the fine sand, shook himself again, and with the smile of all the angels, remarked, "Now we fit for go get one dilly drink."
Leaving the natives to roll up the great barrels from the boat, we climbed the beach to a long but narrow strip of fairly hard ground, on which one solitary thorn-tree had contrived to grow. The further side of the bank fell steeply into the vast swamp of the coast. There the mangrove trees stood rotting in black water and slimy ooze, so thick together that the misty sun never penetrated half-way down their inextricable branches, and even from the edge of the forest one looked into darkness. On the top of that thin plateau between the roaring sea and the impenetrable swamp, M. Jacques had made his home. It was a ramshackle little house, run together of boards and corrugated iron, and bearing evidence of all the mistakes of which a West African native is capable. At midday the solitary thorn afforded a transparent shade; for the rest of daylight the dwelling sweltered and boiled unprotected. Round house and tree ran a mud wall, about five feet high, loop-holed at intervals. And just inside the house door was fastened a rack of three rifles, kept tolerably clean.
"Plenty pom-pom," said M. Jacques, as I looked at them (he returned to the language that I evidently understood better than his own). "Black man he cut throats too plenty much."
Opening a padlocked trap-door in the flooring, he disappeared into an underground cavern. Calling to me, he struck a match, and I looked down into a kind of dungeon cell, smelling of damp like a vault There I saw a broken camp-bed, covered with a Kaffir blanket.
"Here live for catch dilly sleep," he cried triumphantly, as though exhibiting a palace. "Plenty cool night here."
Then, with a bottle in one hand, he came up the ladder, and carefully locking the trap-door and pulling a table over it, he observed, "Black man he thief too plenty much."
With one thought only—the longing for liquid of any kind but salt water-we sat in crazy deck-chairs under the iron verandah, where a few starved chickens pecked unhappily at the dust. Presently there came the padding sound of naked feet upon the hard-baked earth, and a dark figure emerged from an inner kitchen. It was a young negress. Her short, woolly hair was cut into sections, like a melon, by lines that showed the paler skin below. The large dark eyes were filmy as a seal's, and the heavy black lips projected far in front of the flat nostrils, slit sideways like a bull-dog's. From breast to knee she was covered with a length of dark blue cotton, wound twice round her body, and fastened with two safety pins. In her hands, which were pinkish inside and on the palm like a monkey's, she held a tray, and coming close to us, she stood, silent and motionless, in front of M. Jacques.
Into three meat-tins that served for cups, he poured out wine from the bottle he had brought up from his subterranean bedroom. Then he filled up his own cup from a larger meat-tin of water fresh from the marsh. We did the same to make the wine go further, and at last we drank. It was the vilest wine the chemists of Hamburg ever made, though German education favours chemistry; and the water tasted like the bilge of Charon's boat. But it was liquid, and when we had drained the tins—I will not say to the dregs, for Hamburg wine has no dregs—M. Jacques lay back with a sigh and said, "Drink fine too much."
The girl handed us sticky slabs of Africa's maize bread, and then padded off with the tray. Coming out again, she crouched down on her heels against the doorpost, and silently watched us with impenetrable eyes, that never blinked or turned aside, no matter how much one stared.
Meantime, the natives from the beach, with many sighs and groans, were rolling up the cargo of barrels, and setting them, one by one, in a barricaded storehouse. "That's Bank of France," said M. Jacques, locking the door securely when all the barrels were stowed. "Plenty rum all the same good for plenty gold."
Their spell of labour finished, the natives stretched themselves in the shadow of the enclosure wall, and slept, while we sat languidly looking over the steaming water at the ship, now dim in the haze. The heat was so intense that, in spite of our drenching in the surf, the sweat was running down our faces and backs again. The repeated crash and drag of the waves were the only sounds, except when now and again a parrot shrieked from the forest, or some great trunk, rotted right through at last, fell heavily into the swamp among the tangled roots and slime. Even the mosquitoes were still, and the only movement was the hovering of giant hornets, attracted by the smell of the wine.
"Holiday fine too much," said M. Jacques, smiling at us dreamily, and stretching out his legs as he sank lower into his creaking chair.
"One month, one ship; holiday same time," he explained, and he went on to tell us he worked too plenty hard the rest of the month, stowing the palm-oil and kernels as the natives brought them in by hardly perceptible tracks from their villages far across the swamp.
"Bit slow, isn't it, old man?" said the purser.
"Not slow," he answered quickly; "plenty black man go thief, go kill; plenty fever, plenty live for die."
"I should think you miss the French cafés and concerts and dancing and all that sort of thing," I remarked.
"No matter for them things," he answered. "Liberty here. Liberty live for this one place."
"'Where there ain't no Ten Commandments,'" I quoted.
"No ten? No one," he cried, shaking one finger in my face excitedly, so as to make the meaning of "one" quite clear.
Just then the steamer sounded her siren.
"The old man's getting in a stew," said the purser, slowly standing up and mopping his face.
The crew stretched themselves, tightened their wisps of cotton, and slowly stood up too.
As M. Jacques led us politely down to the surf-boat again, I heard him quietly singing in an undertone, "Liberté, Liberté, chérie!"
"What part of France do you come from?" I asked.
"From Marseilles, monsieur," he answered, and having helped push off the boat, he stood with raised hat, watching us dive through the breakers. Then he slowly climbed the sand again, and I saw him pass into the gate of his fortified wall.
It was strange. Against that man every possible Commandment could be broken, but there was only one which he could have had any pleasure in breaking himself. And as I sat at Marseilles, watching the happy crowds of men and women pass to and fro, it appeared to me that he would have been at liberty to break that Commandment without leaving his native city.
XXXVIII
It is still early, but dinner is over—not the club dinner with its buzzing conversation, nor yet the restaurant dinner, hurried into the ten minutes between someone's momentous speech and the leader that has to be written on it. The suburban dinner is over, and there was no need to hurry. They tell me I shall be healthier now. What do I care about being healthier?
Shall I sit with a novel over the fire? Shall I take life at second-hand and work up an interest in imaginary loves and the exigencies of shadows? What are all the firesides and fictions of the world to me that I should loiter here and doze, doze, as good as die?
They tell me it is a fine thing to take a little walk before bed-time. I go out into the suburban street. A thin, wet mist hangs over the silent and monotonous houses, and blurs the electric lamps along our road. There will be a fog in Fleet Street to-night, but everyone is too busy to notice it. How friendly a fog made us all! How jolly it was that night when I ran straight into a Chronicle man, and got a lead of him by a short head over the same curse! There's no chance of running into anyone here, let alone cursing! A few figures slouch past and disappear; the last postman goes his round, knocking at one house in ten; up and down the asphalt path leading into the obscurity of the Common a wretched woman wanders in vain; the long, pointed windows of a chapel glimmer with yellowish light through the dingy air, and I hear the faint groans of a harmonium cheering the people dismally home. The groaning ceases, the lights go out, service is over; it will soon be time for decent people to be in bed.
In Fleet Street the telegrams will now be falling thick as—No, I won't say it! No Vallombrosa for me, nor any other journalistic tag! I remember once a young sub-editor had got as far as, "The cry is still—" when I took him by the throat. I have done the State some service.
Our sub-editors' room is humming now: a low murmur of questions, rapid orders, the rustle of paper, the quick alarum of telephones. Boys keep bringing telegrams in orange envelopes. Each sub-editor is bent over his little lot of news. One sorts out the speeches from bundles of flimsy. The middle of Lloyd George's speech has got mixed up with Balfour's peroration. If he left them mixed, would anyone be the less wise? Perhaps the speakers might notice it, and that man from Wiltshire would be sure to write saying he had always supported Mr. Balfour, and heartily welcomed this fresh evidence of his consistency.
"Six columns speeches in already; how much?" asks the sub-editor. "Column and quarter," comes answer from the head of the table, and the cutting begins. Another sub-editor pieces together an interview about the approaching comet. "Keep comet to three sticks," comes the order, and the comet's perihelion is abbreviated. Another guts a blue-book on prison statistics as savagely as though he were disembowelling the whole criminal population.
There's the telephone ringing. "Hullo, hullo!" calls a sub-editor quietly. "Who are you? Margate mystery? Go ahead. They've found the corpse? All right. Keep it to a column, but send good story. Horrible mutilations? Good. Glimpse the corpse yourself if you can. Yes. Send full mutilations. Will call for them at eleven. Good-bye." "You doing the Archbishop, Mr. Jones?" asks the head of the table. "Cup-tie at Sunderland," answers Mr. Jones, and all the time the boys go in and out with those orange-coloured bulletins of the world's health.
What's a man to do at night out here? Let's have a look at all these posters displayed in front of the Free Library, where a few poor creatures are still reading last night's news for the warmth. Next week there's a concert of chamber-music in the Town Hall I suppose I might go to that, just to "kill time" as they say. Think of a journalist wanting to kill time! Or to kill anything but another fellow's "stuff," and sometimes an editor! Then there's a boxing competition at the St. John's Arms, and a subscription dance in the Nelson Rooms, and a lecture on Dante, with illustrations from contemporary art, for working men and women, at the Institute. Also there's something called the Why-Be-Lonesome Club for promoting friendly social intercourse among the young and old of all classes. I suppose I might go to that too. It sounds comprehensive.
There seems no need to be dull in the suburbs. A man in a cart is still crying coke down the street. Another desires to sell clothes-props. A brace of lovers come stealing out of the Common through the mist, careless of mud and soaking grass. I suppose people would say I'm too old to make love on a County Council bench. In love's cash-books the balance-sheet of years is kept with remorseless accuracy.
The foreign editors are waiting now in their silent room, and the telegrams come to them from the ends of the world. They fold them in packets together by countries or continents—the Indian stuff, the Russian stuff, the Egyptian, Balkan, Austrian, South African, Persian, Japanese, American, Spanish, and all the rest. They'll have pretty nearly seven columns by this time, and the order will come "Two-and-a-half foreign," Then the piecing and cutting will begin. One of them sits in a telephone box with bands across his head, and repeats a message from our Paris correspondent. Through our Paris man we can talk with Berlin and Rome.
From this rising ground I can see the light of the city reflected on the misty air, and somewhere mingled in that light are the big lamps down in Fleet Street. The City's voice comes to me like a confused murmur through a telephone when the words are unintelligible. The only distinct sounds are the dripping of the moisture from the trees in suburban gardens, and the voice of an old lady imploring her pet dog to return from his evening walk.
The voice of all the world is now heard in that silent room. From moment to moment news is coming of treaties and revolutions, of sultans deposed and kings enthroned, of commerce and failures, of shipwrecks, earthquakes, and explorations, of wars and flooded camps and sieges, of intrigue, diplomacy, and assassination, of love, murder, revenge, and all the public joy and sorrow and business of mankind. All the voices of fear, hope, and lamentation echo in that silent little room; and maps hang on the walls, and guide-books are always ready, for who knows where the next event may come to pass upon this energetic little earth, already twisting for a hundred million years around the sun?
The editor must be back by now. Calm and decisive, he takes his seat in his own room, like the conductor of an orchestra preparing to raise his baton now that the tuning-up is finished. The leader-writers are coming in for their instructions. No need for much consultation to-night—not for the first leader anyhow. For the second—well, there are a good many things one could suggest: Turkey or Persia or the eternal German Dreadnought for a foreign subject; the stage censorship or the price of cotton; and the cup-ties, or the extinction of hats for both sexes as a light note to finish with. He's always labouring to invent "something light," is the editor. He says we must sometimes consider the public; just as though we wrote the rest of the paper for our own private fun.
But there's no doubt about the first leader to-night. There's only one subject on which it would be a shock to every reader in the morning not to find it written. And, my word! what a subject it is! What seriousness and indignation and conviction one could get into it! I should begin by restating the situation. You must always assume that the reader's ignorance is new every morning, as love should be; and anyone who happens to know something about it likes to see he was right. I should work in adroit references to this evening's speeches, and that would fill the first paragraph—say, three sides of my copy, or something over. In the second paragraph I'd show the immense issues involved in the present contest, and expose the fallacies of our opponents who attempt to belittle the matter as temporary and unlikely to recur—say, three sides of my copy again, but not a word more. And, then, in the third paragraph, I'd adjure the Government, in the name of all their party hold sacred, to stand firm, and I'd appeal to the people of this great Empire never to allow their ancient liberties to be encroached upon or overridden by a set of irresponsible—well, in short, I should be like General Sherman when at the crisis of a battle he used to say, "Now, let everything go in"—four sides of my copy, or even five if the stuff is running well.
Somebody must be writing that leader now. Possibly he is doing it better than I should, but I hope not. When Hannibal wandered all those years in Asia at the Court of silly Antiochus this or stupid Prusias the other, and knew that Carthage was falling to ruin while he alone might have saved her if only she had allowed him, would he have rejoiced to hear that someone else was succeeding better than himself—had traversed the Alps with a bigger army, had won a second Cannae, and even at Zama snatched a decisive victory? Hannibal might have rejoiced. He was a very exceptional man.
But here's a poor creature still playing the clarionet down the street, on the pretence of giving pleasure worth a penny. Yes, my boy, I know you're out of work, and that is why you play the "Last Rose of Summer" and "When other Lips." I am out of work, too, and I can't play anything. You say you learnt when a boy, and once played in the orchestra at Drury Lane; but now you've come to wandering about suburban streets, and having finished "When other Lips," you will quite naturally play "My Lodging's on the Cold Ground." Only last night I was playing in an orchestra myself, not a hundred miles (obsolete journalistic tag!)—not a hundred miles from Drury Lane. It was a grand orchestra, that of ours. Night by night it played the symphony of the world, and each night a new symphony was performed, without rehearsal. The drums of our orchestra were the echoes of thundering wars; the flutes and soft recorders were the eloquence of an Empire's statesmen; and our 'cellos and violins wailed with the pity of all mankind. In that vast orchestra I played the horn that sounds the charge, or with its sharp réveillé vexes the ear of night before the sun is up. Here is your penny, my brother in affliction. I, too, have once joined in the music of a star, and now wander the suburban streets.
That leader-writer has not finished yet, but the proofs of the beginning of his article will be coming down. In an hour or so his work will be over, and he will pass out into the street exhausted, but happy with the sense of function fulfilled. Fleet Street is quieter now. The lamps gleam through the fog, a motor-'bus thunders by, a few late messengers flit along with the latest telegrams, and some stragglers from the restaurants come singing past the Temple. For a few moments there is silence but for the leader-writer's quick footsteps on the pavement. He is some hours in front of the morning's news, and in a few hours more half a million people will be reading what he has just written, and will quote it to each other as their own. How often I have had whole sentences of my stuff thrown at me as conclusive arguments almost before the printing ink was dry!
Here I stand, beside a solitary lamp-post upon a suburban acclivity. The light of the city's existence I think my successor would say, of her pulsating and palpitating or ebullient existence—is pale upon the sky, and the murmur of her voice sounds like large but distant waves. I stand alone, and near me there is no sound but the complaint of a homeless tramp swearing at the cold as he settles down upon a bench for the night.
How I used to swear at that boy for not coming quick enough to fetch my copy! I knew the young scoundrel's step—I knew the step of every man and boy in that office. I knew the way each of them went up and down the stairs, and coughed or whistled or spat. What knowledge dies with me now that I am gone! Qualis artifex pereo! But that boy—how I should love to be swearing at him now! I wonder whether he misses me? I hope he does. "It would be an assurance most dear," as an old song of exile used to say.