Part 19

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, Phoenicia 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....