Such Is Life (20 page)

Yet do I cling (continued the pipe) to Plato's beautiful thought, that no soul misses truth willingly. In bare justice to brave, misguided Humanity; in daily touch with beings in so many respects little lower than the imagined angels; in dispassionate survey of history's lurid record of distorted loyalty staining our old, sad earth with life-blood of opposing loyalty, while each side fights for an idea; in view of the zeal which fires the martyr-spirit to endure all that equal zeal can inflict; in contemplation of the ever-raging enmity between the seed of the woman and the seed of the serpent, the Ormuzd and the Ahriman in man; in view even of that dismal experiment indifferently termed ‘making the best of both worlds,' and ‘serving God and Mammon'—in view of all these things, I cannot think it is anything worse than a locally-seated and curable ignorance which makes men eager to subvert a human equality, self-evident as human variety, and impregnable as any mathematical axiom. And this special brand of ignorance is even more rampant amongst those educated asses who can read Kikero in the original than amongst uneducated asses who know not the law, and are cursed.

Remember (pursued the pipe, with a touch of severity) that Science apprehends no decimal of a second adequate to note, on the limitless circle of Time, the briefness of a centenarian's life; and yet the giddiest pitch of human effrontery dares not carry beyond the incident of death any vestige of a social code now accepted as good enough to initiate a development which, according to your own showing, goes on through changing cycles till some transcendent purpose is fulfilled. The ‘love of equality'—that meanest and falsest of equivocations—sickens and dies, and the inflated lie of a social privilege based on extraneous conditions collapses, under the strict arrest of the fell sergeant, Death. If we seek absolute truth—which can never be out of place—surely we shall find it beyond the gates which falsehood cannot pass. And here we find it conceded by all; for as material things fade away, human vision clears, and truth becomes a unit.

Osiris's balances weighed impartially the souls of Coptic lord and slave, before the pyramids rose on Egypt's plains; austere Minos meted even justice to citizen and helot, while the sculptured ideals of Attica slept in Pentelican quarries; Brahmin and Sudra, according to deeds done in the body—strictly according to deeds done in some body—awake beyond the grave to share aeons of sorrowful transmigration, and final repose; Nirvana awaits the Buddhist high and low alike; Islamism sternly sends all mankind across the sharp-edged Bridge, which the righteous only cross in safety, while wicked caliph and wicked slave together reel into the abyss below. The apotheosis of pagan heroes rested on personal merit alone. No eschatology but that of High Calvinism anticipates, in the unseen world, anything resembling the injustice of a civilisation which, of set purpose, excludes from the only redemption flesh and blood can inherit, that sad rear-guard whose besetting sin is poverty. Yet John Knox's wildest travesty of eternal justice never rivalled in flagrancy the moving principle of a civilisation which exists merely to build on extrinsic bases an impracticable barrier between class and class: on one side, the redemption of life, education, refinement, leisure, comfort; on the other side, want, toil, anxiety, and an open path to the Gehenna of ignorance, baseness, and brutality. Holy Willie's God, at least, heaps no beatitude on successful greed; and your Christian civilisation does so. Dare you deny it?

Chastened by contemplation of levelling mortality, awed into truth by the spectacle of a whole world made kin by that icy touch of nature, the belated soul seeks refuge in a final justice which excludes from natural heirship to the external home not one of earth's weary myriads. Your conception of heavenly justice is found in the concession of equal spiritual birthright, based on the broad charter of common humanity, and forfeitable only by individual worthlessness or deliberate refusal. Why is your idea of earthly justice so widely different—since the principle of justice must be absolute and immutable? Yet while the Church teaches you to pray, ‘Thy will be done on earth, as it is done in heaven,' she tacitly countenances widening disparity in condition, and openly sanctions that fearful abuse which dooms the poor man's unborn children to the mundane perdition of poverty's thousand penalties. Is God's will so done in heaven? While the Church teaches you to pray, ‘Thy Kingdom come,' she strikes with mercenary venom at the first principle of that kingdom, namely, elementary equality in citizen privilege. Better silence than falsehood;
better no religion at all—if such lack be possible—than one which concedes equal rights beyond the grave, and denies them here.

I wish you to face the truth frankly (continued the pipe), for, heaven knows, it faces you frankly enough. Ecclesiastical Christianity vies with the effete Judaism of olden time as a failure of the first magnitude. Passing over what was purely local and contemporaneous, there is not one count in the long impeachment of that doomed Eastern city but may be repeated, with sickening exactitude, and added emphasis, over any pseudo-Christian community now festering on earth. Chorasin and Bethsaida have no lack of antitypes amongst you. Again has man overruled his Creator's design. The mustard seed has become a great tree, but the unclean fowls lodge in its branches. The symbol of deepest ignominy has become the proudest insignia of Court-moths and professional assassins, but it is no longer the cross of Christ. Eighteen-and-a-half centuries of purblind groping for the Kingdom of God finds an idealised Messiah shrined in the modern Pantheon, and yourselves ‘a chosen generation,' leprous with the sin of usury; ‘a royal priesthood,' paralysed with the cant of hireling clergy; ‘a holy nation,' rotten with the luxury of wealth, or embittered by the sting of poverty; ‘a peculiar people,' deformed to Lucifer's own pleasure by the curse of caste; while, in this pandemonium of Individualism, the weak, the diffident, the scrupulous, and the afflicted, are thrust aside or trampled down.

And whilst the world's most urgent need is a mission of sternest counsel and warning, from the oppressed to the oppressor, I witness the unspeakable insolence of a Gospel of Thrift, preached by order of the rich man to Lazarus at his gate—a deliberate laying on the shoulders of Lazarus a burden grievous to be borne, a burden which Dives (or Davis, or Smith, or Johnson; anything—anything—but Christ's brutal ‘rich man') hungry for the promised penalty, will not touch with one of his fingers. The Church quibbles well, and palters well, and, in her own pusillanimous way, means well, by her silky loyalty to the law and the profits, and by her steady hostility to some unresisting personification known as the Common Enemy. But because of that pernicious loyalty, she has reason to complain that the working man is too rational to imbibe her teachings on the blessedness of slavery and starvation. Meanwhile, as no magnanimous sinner can live down to the pseudo-Christian standard, unprogressive Agnosticism takes the place of demoralised belief, and the Kingdom of God fades into a myth.

Yet there is nothing Utopian (pleaded the pipe) in the charter
of that kingdom—in the sunshiny Sermon on the Mount. It is no fanciful conception of an intangible order of things, but a practical, workable code of daily life, adapted to any stage of civilisation, and delivered to men and women who, even according to the showing of hopeless pessimists, or strenuous advocates for Individualistic force and cunning, were in all respects like ourselves—delivered, moreover, by One who knew exactly the potentialities and aspirations of man. And, in the unerring harmony of the Original Idea, the outcome of that inimitable teaching is merely the consummation of prophetic forecast in earlier ages. First, the slenderest crescent, seen by eyes that diligently searched the sky; then, a broader crescent; a hemisphere; at last, a perfect sphere, discovered by the Nazarene Artisan, and by him made plain to all who wish to see. But from the dawn of the ages that orb was there, waiting for recognition, waiting with the awful, tireless, all-conquering patience for which no better name has been found than the Will of God.

History marks a point of time when first the Humanity of God touched the divine aspiration in man, fulfilling, under the skies of Palestine, the dim, yet infallible instinct of every race from eastern Mongol to western Aztec. ‘The Soul, naturally Christian,' responds to this touch, even though blindly and erratically, and so from generation to generation the multitudes stand waiting to welcome the Gospel of Humanity with palms and hosannas, as of old; while from generation to generation phylactered exclusiveness takes counsel against the revolution which is to make all things new. And shall this opposition—the opposition by slander, conspiracy, bribery, and force—prevail till the fatal line is once more passed, and you await the Titus sword to drown your land in blood, and the Hadrian-plough to furrow your Temple-site?

I think not (added the pipe, after a pause). I think not. For a revolt undreamt of by your forefathers is in progress now—a revolt of enlightenment against ignorance; of justice and reason against the domination of the manifestly unworthy. The world's brightest intellects are answering one by one to the roll-call of the New Order, and falling into line on the side championed by every prophet, from Moses to the ‘agitator' that died o' Wednesday. Inconceivably long and cruel has the bondage been, hideous beyond measure the degradation of the disinherited; but I think the cycle of soul-slaying loyalty to error draws near its close; for the whole armoury of the Father of Lies can furnish no shield to turn aside the point of the tireless and terrible PEN—that Ithuriel-spear which,
in these latter days, scornfully touches the mail-clad demon of Privilege, and discloses a swelling frog.

Contemporaneous literature (continued the pipe thoughtfully) is our surest register of advance or retrogression; and, with few exceptions indeed, the prevailing and conspicuous element in all publications of more than a century ago is a tacit acceptance of irresponsible lordship and abject inferiority as Divine ordinances. Brutal indifference, utter contempt, or more insulting condescension, toward the rank and file, was an article of the fine old English gentleman's religion—‘a point of our faith,' as the pious Sir Thomas Browne seriously puts it—the complementary part being a loathsome servility toward nobility and royalty. In that era, the most amiable of English poets felt constrained to weave into his exquisite Elegy an undulating thread of modest apology for bringing under notice the short and simple annals of the Vaisya caste. Later, Cowper thought poverty, humility, industry, and piety a beautiful combination for the wearer of the smock frock. Even Crabbe blindly accepted the sanctified lie of social inequality. And this assumption was religiously acquiesced in by the lower animal himself—who doubtless glorified God for the distinctly unsearchable wisdom and loving-kindness manifested in those workhouse regulations which separated his own toil-worn age from the equal feebleness of the wife whose human rights he should have died fighting for when he was young. And, as might be expected, this strictly gentlemanly principle looms larger in your forefathers' prose than in their poetry. At last, Burns and Paine flashed their own strong, healthy personalities on the community, marking an epoch; and from that day to this, the Apology of Humanity acquires ever-increasing momentum, and ever-widening scope. Now, if social-economic conditions fail to keep abreast with the impetuous, uncontrollable advance of popular intelligence, the time must come when, with one tiger-spring, the latter shall assail the former; and the scene of this unpleasantness (concluded the infatuated pipe) is called in the Hebrew tongue, Armageddon.

The swagman approached, plodding steadily along, with his billy in one hand and his water-bag in the other; on his shoulder, horse-shoe fashion, his forty years' gathering; and in his patient face his forty years' history, clearly legible to me by reason of a gift which I happily possess. I was roused from my reverie by some one saying:

“How fares our cousin Hamlet? Come and have a drink of tea, and beggar the expense.”

“Good day,” responded Hamlet, still pursuing his journey.

“Come on! come on! why should the spirit of mortal be proud?”

“Eh?” And he stopped, and faced about.

“Come and have a feed!” I shouted.

“I'll do that ready enough,” said he, laying his fardel down in the shade, and seating himself on it with a satisfied sigh.

I rooted my damper out of its matrix, flogged the ashes off it with a saddle-cloth, and placed it before my guest, together with a large wedge of leathery cheese, a sheath-knife, and the quart pot and pannikin.

“Eat, and good dich thy good heart, Apemantus,” said I cordially. Then, resuming my seat, I took leisure to observe him. He was an every-day sight, but one which never loses its interest to me—the bent and haggard wreck of what should have been a fine soldierly man; the honest face sunken and furrowed; the neglected hair and matted beard thickly strewn with grey. His eyes revealed another victim to the scourge of ophthalmia. This malady, by the way, must not be confounded with sandy blight. The latter is acute; the former, chronic.

“Coming from Moama?” I conjectured, at length.

“Well, to tell you the truth, I ain't had anything since yesterday afternoon. Course, you of'en go short when you're travellin'; but I'm a man that don't like to be makin' a song about it.”

“Wouldn't you stand a better show for work on the other side of the river?”

“Eh?”

“Isn't the Vic. side the best for work?” I shouted.

“Yes; takin' it generally. But there's a new saw-mill startin' on this side, seven or eight mile up from here; an' I know the two fellers that owns it—two brothers, the name o' H—. Fact, I got my eyes cooked workin' at a thresher for them. I'm not frightened but what I'll git work at the mill. Fine, off-handed, reasonable fellers.”