Utopia of Usurers — Section 12

The Plain Difference The perfectly plain difference is this.

All punishment, even the most horrible, proceeds upon the assumption that the extent of the evil is known, and that a certain amount of expiation goes with it.

Even if you hang the man, you cannot hang him twice.

Even if you burn him, you cannot burn him for a month.

And in the case of all ordinary imprisonments, the whole aim of free institutions from the beginning of the world has been to insist that a man shall be convicted of a definite crime and confined for a definite period.

But the moment you admit this notion of medical restraint, you must in fairness admit that it may go on as long as the authorities choose to think (or say) that it ought to go on.

The man’s punishment refers to the past, which is supposed to have been investigated, and which, in some degree at least, has been investigated.

But his restraint refers to the future, which his doctors, keepers, and wardens have yet to investigate.

The simple result will be that, in the scientific Utopia of the “Clarion,” men like Mann or Syme or Larkin will not be put in prison because of what they have done.

They will be kept in prison because of what they might do.

Indeed, the builders of the new tyranny have already come very near to avowing this scientific and futurist method.

When the lawyers tried to stop the “Suffragette” from appearing at all, they practically said: “We do not know your next week’s crime, because it isn’t committed yet; but we are scientifically certain you have the criminal type.

And by the sublime and unalterable laws of heredity, all your poor little papers will inherit it.

” This is a purely practical question; and that is why I insist on it, even in such strenuous times.

The writers on the “Clarion” have a perfect right to think Christianity is the foe of freedom, or even that the stupidity and tyranny of the present Government is due to the monkish mysticism of Lord Morley and Mr. John M. Robertson.

They have a right to think the theory of Determinism as true as Calvin thought it.

But I do not like seeing them walk straight into the enormous iron trap set open by the Capitalists, who find it convenient to make our law even more lawless than it is.

The rich men want a scientist to write them a _lettre de cachet_ as a doctor writes a prescription.

And so they wish to seal up in a public gaol the scandals of a private asylum.

Yes; the writers on the “Clarion” are indeed claiming irresponsibility for human beings.

But it is the governments that will be irresponsible, not the governed.

But I will tell them one small secret in conclusion.

There is nothing whatever wrong in the ancient and universal idea of Punishment--except that we are not punishing the right people.

THE DREGS OF PURITANISM

One peculiarity of the genuine kind of enemy of the people is that his slightest phrase is clamorous with all his sins.

Pride, vain-glory, and hypocrisy seem present in his very grammar; in his very verbs or adverbs or prepositions, as well as in what he says, which is generally bad enough.

Thus I see that a Nonconformist pastor in Bromley has been talking about the pathetic little presents of tobacco sent to the common soldiers.

This is how he talks about it.

He is reported as having said, “By the help of God, they wanted this cigarette business stopped.

” How one could write a volume on that sentence, a great thick volume called “The Decline of the English Middle Class.

” In taste, in style, in philosophy, in feeling, in political project, the horrors of it are as unfathomable as hell.

First, to begin with the trifle, note something slipshod and vague in the mere verbiage, typical of those who prefer a catchword to a creed.

“This cigarette business” might mean anything.

It might mean Messrs. Salmon and Gluckstein’s business.

But the pastor at Bromley will not interfere with that, for the indignation of his school of thought, even when it is sincere, always instinctively and unconsciously swerves aside from anything that is rich and powerful like the partners in a big business, and strikes instead something that is poor and nameless like the soldiers in a trench.

Nor does the expression make clear who “they” are--whether the inhabitants of Britain or the inhabitants of Bromley, or the inhabitants of this one crazy tabernacle in Bromley; nor is it evident how it is going to be stopped or who is being asked to stop it.

All these things are trifles compared to the more terrible offences of the phrase; but they are not without their social and historical interest.

About the beginning of the nineteenth century the wealthy Puritan class, generally the class of the employers of labour, took a line of argument which was narrow, but not nonsensical.

They saw the relation of rich and poor quite coldly as a contract, but they saw that a contract holds both ways.

The Puritans of the middle class, in short, did in some sense start talking and thinking for themselves.

They are still talking.

They have long ago left off thinking.

They talk about the loyalty of workmen to their employers, and God knows what rubbish; and the first small certainty about the reverend gentleman whose sentence I have quoted is that his brain stopped working as a clock stops, years and years ago.

Second, consider the quality of the religious literature!

These people are always telling us that the English translated Bible is sufficient training for anyone in noble and appropriate diction; and so it is.

Why, then, are they not trained?

They are always telling us that Bunyan, the rude Midland tinker, is as much worth reading as Chaucer or Spenser;

and so he is.

Why, then, have they not read him?

I cannot believe that anyone who had seen, even in a nightmare of the nursery, Apollyon straddling over the whole breadth of the way could really write like that about a cigarette.

By the help of God, they wanted this cigarette business stopped.

Therefore, with angels and archangels and the whole company of Heaven, with St. Michael, smiter of Satan and Captain of the Chivalry of God, with all the ardour of the seraphs and the flaming patience of the saints, we will have this cigarette business stopped.

Where has all the tradition of the great religious literatures gone to that a man should come on such a bathos with such a bump?

Thirdly, of course, there is the lack of imaginative proportion, which rises into a sort of towering blasphemy.

An enormous number of live young men are being hurt by shells, hurt by bullets, hurt by fever and hunger and horror of hope deferred; hurt by lance blades and sword blades and bayonet blades breaking into the bloody house of life.

But Mr. Price (I think that’s his name) is still anxious that they should not be hurt by cigarettes.

That is the sort of maniacal isolation that can be found in the deserts of Bromley.

That cigarettes are bad for the health is a very tenable opinion to which the minister is quite entitled.

If he happens to think that the youth of Bromley smoke too many cigarettes, and that he has any influence in urging on them the unhealthiness of the habit, I should not blame him if he gave sermons or lectures about it (with magic-lantern slides), so long as it was in Bromley and about Bromley.

Cigarettes may be bad for the health: bombs and bayonets and even barbed wire are not good for the health.

I never met a doctor who recommended any of them.

But the trouble with this sort of man is that he cannot adjust himself to the scale of things.

He would do very good service if he would go among the rich aristocratic ladies and tell them not to take drugs in a chronic sense, as people take opium in China.

But he would be doing very bad service if he were to go among the doctors and nurses on the field and tell them not to give drugs, as they give morphia in a hospital.

But it is the whole hypothesis of war, it is its very nature and first principle, that the man in the trench is almost as much a suffering and abnormal person as the man in the hospital.

Hit or unhit, conqueror or conquered, he is, by nature of the case, having less pleasure than is proper and natural to a man.

Fourth (for I need not dwell here on the mere diabolical idiocy that can regard beer or tobacco as in some way evil and unseemly in themselves), there is the most important element in this strange outbreak; at least, the most dangerous and the most important for us.

There is that main feature in the degradation of the old middle class: the utter disappearance of its old appetite for liberty.

Here there is no question of whether the men are to smoke cigarettes, or the women choose to send cigarettes, or even that the officers or doctors choose to allow cigarettes.

The thing is to cease, and we may note one of the most recurrent ideas of the servile State: it is mentioned in the passive mood.

It must be stopped, and we must not even ask who has stopped it!

THE TYRANNY OF BAD JOURNALISM

The amazing decision of the Government to employ methods quite alien to England, and rather belonging to the police of the Continent, probably arises from the appearance of papers which are lucid and fighting, like the papers of the Continent.

The business may be put in many ways.

But one way of putting it is simply to say that a monopoly of bad journalism is resisting the possibility of good journalism.

Journalism is not the same thing as literature; but there is good and bad journalism, as there is good and bad literature, as there is good and bad football.

For the last twenty years or so the plutocrats who govern England have allowed the English nothing but bad journalism.

Very bad journalism, simply considered as journalism.

It always takes a considerable time to see the simple and central fact about anything.

All sorts of things have been said about the modern Press, especially the Yellow Press; that it is Jingo or Philistine or sensational or wrongly inquisitive or vulgar or indecent or trivial; but none of these have anything really to do with the point.

The point about the Press is that it is not what it is called.

It is not the “popular Press.

” It is not the public Press.

It is not an organ of public opinion.

It is a conspiracy of a very few millionaires, all sufficiently similar in type to agree on the limits of what this great nation (to which we belong) may know about itself and its friends and enemies.

The ring is not quite complete; there are old-fashioned and honest papers: but it is sufficiently near to completion to produce on the ordinary purchaser of news the practical effects of a corner and a monopoly.

He receives all his political information and all his political marching orders from what is by this time a sort of half-conscious secret society, with very few members, but a great deal of money.

This enormous and essential fact is concealed for us by a number of legends that have passed into common speech.

There is the notion that the Press is flashy or trivial _because_ it is popular.

In other words, an attempt is made to discredit democracy by representing journalism as the natural literature of democracy.

All this is cold rubbish.

The democracy has no more to do with the papers than it has with the peerages.

The millionaire newspapers are vulgar and silly because the millionaires are vulgar and silly.

It is the proprietor, not the editor, not the sub-editor, least of all the reader, who is pleased with this monotonous prairie of printed words.

The same slander on democracy can be noticed in the case of advertisements.

There is many a tender old Tory imagination that vaguely feels that our streets would be hung with escutcheons and tapestries, if only the profane vulgar had not hung them with advertisements of Sapolio and Sunlight Soap.

But advertisement does not come from the unlettered many.

It comes from the refined few.

Did you ever hear of a mob rising to placard the Town Hall with proclamations in favour of Sapolio?

Did you ever see a poor, ragged man laboriously drawing and painting a picture on the wall in favour of Sunlight Soap--simply as a labour of love?

It is nonsense; those who hang our public walls with ugly pictures are the same select few who hang their private walls with exquisite and expensive pictures.

The vulgarisation of modern life has come from the governing class; from the highly educated class.

Most of the people who have posters in Camberwell have peerages at Westminster.

But the strongest instance of all is that which has been unbroken until lately, and still largely prevails; the ghastly monotony of the Press.