THE REACTION OF THE INTELLECTUALS

I HAVE been asked if I think there is a reaction against the tendencies called "ultra-modern" and in favour of many things blasted by the term, "Victorian" and "virtuous" and "respectable," and other wild and wicked words. I answer that there is a reaction, and I am glad of it; but it is a reaction of a very peculiar kind. It is not what I expected. It is not even particularly what I wanted. But anything is a relief from the desolate dullness and staleness of the Bright Young Thing.

First, it will clear the human mind (and save the advanced mind from many disappointments) if we realise that there always can be a reaction, right or wrong, against anything, good or bad. Life is far too complex not to leave some desirable or defensible things behind with every movement it makes. We have reactions in favour of things much more remote than Victorianism. I always remember a confident and contemptuous phrase in one of Macaulay's speeches for the Reform Bill, which abolished Rotten Boroughs. "There has been no reaction. There will be no reaction. I no more expect a reaction in favour of Gatton and Old Sarum than a reaction in favour of Odin and Thor." I will not discuss whether there is a reaction in favour of Gatton and Old Sarum; there most certainly is a reaction against Reform Bills and Representative Government. But what amuses me is that, even while Macaulay said the words, there was beginning a most unmistakable reaction in favour of Odin and Thor. Carlyle already had pen in hand and his Northern genius was slowly turning into Nordic insanity. He was already telling us to go back to the stark Scandinavian beginnings. A little while afterwards Nietzsche took the next step by throwing over Christian ethics as well as theology, and invoking the old gods of violence and war. And it ended with a great German General (who had led through the Great War and might have had enough of it) actually filling Germany with pagan propaganda and a publicity campaign in favour of Odin and Thor. So much for reactions in general. The most modern art finds the Ancient Greeks too modern and goes back to the Ancient Egyptians. We revive Primitive Art and may revive Prehistoric Art. We may paint on rock with red ochre, for all I know, or discover special qualities in stone hatchets and flint arrows.

There is a reaction; but that would not alone prove that the reaction is right. I think it is right; because it is a reaction in favour of civilisation; and against the destruction of civilisation. But with that word "civilisation" we come to the rather curious quality which this particular reaction shows. It is not, as I myself might have hoped or expected, a revolt of plain, old-fashioned people against the sophisticated. It is a revolt of the sophisticated. It is, at any rate, a revolt of the highly civilised; perhaps of the over-civilised. But if they are over-civilised, they are still highly intelligent. That is why they are kicking the Bright Young Thing down the street.

I will take one particular case which is rather a parable. Some time ago all the fine old English critics, Constant Readers and Conservative people generally, were in a ferment of fury and mockery against the impudent innovations of "the Sitwells"; that is, the three poets of that family. They were a proof that being modern means going mad. They were the very latest and loudest anarchists, destroying both rhyme and reason. I will not discuss their merits here. When Miss Sitwell accused the Dawn of "creaking," there were discussions as to her meaning. Her foes said it was random nonsense, like describing the sun as sneezing or the grass as blowing its nose. Her friends said it was a bold and novel way of suggesting something harsh and reluctant about the cold morning light. But everybody agreed that it was the very latest and newest experiment, whether in liberty or in lunacy. The Sitwells were accused of beating the big drum, or blowing their own trumpet; but it was agreed that their drums and trumpets were the newest musical instruments of the queerest shape; and that they used the newest methods of shrieking for what they wanted. But what did they want?

Now, what the Sitwells want is Victorianism. What they do definitely desire, demand and incessantly describe, is a reaction to Victorian habits; to Victorian manners; and even to Victorian morals. As certainly as Shelley wanted a lot of wind and light and the rise of the pure pagan republic, as surely as Walt Whitman wanted democratic breadth and a sort of bodily brotherhood among men out-of-doors, so certainly what the Sitwells want is Victorian flower-beds and hot-houses, Victorian coloured patchwork and curios under glass; and, in no small degree, Victorian etiquette, distance and dignity. This may be a fad but it is a fact; and it is a fact that vividly illustrates the real revolt against recent moral, or immoral, tendencies. The Victorian revolt is not a revolt of Victorians. It is a revolt of Post-Victorians or rather of Post-Post-Victorians. They are going back to something remote, as much as the Pre-Raphaelites in going back to the Middle Ages. In both cases the reason is the same; because the modern ages have become too unbearably stupid for intelligent people. But the more modern case is the more acute case of this revolt against modernity among the moderns. To understand it, we must take a more general view of the singular situation in the world to-day.

Those specially called the Moderns, who are now most of them Ancients, conceived of human history as a progress in the sense of a procession. That is, they said that some slower people might bring up the rear, but all were moving onward. They also supposed that certain bold spirits, whom they called the Pioneers of Progress, went on in front and made a path for mankind. I have a great admiration for Walt Whitman; but it cannot be denied that he did exclaim, in a moment of weakness, "Pioneers, 0 Pioneers!" It was characteristic of all that world; first, that it relied upon a metaphor; and second, that it got the metaphor quite wrong. Whitman seems to associate his intellectual pioneers with the practical pioneers of the American Civil War. But a pioneer is not a person who leads the army, or decides where it shall go. The pioneers in front are as much under orders as any camp-followers in the rear. If Sherman had thrown out pioneers to clear his road to Atlanta; and if the pioneers had seen a futuristic vision and gone off to found the future city of Oklahoma, Sherman would have been very much surprised; nay, vexed. And the moral is that the marching column of mankind must have some kind of notion of where it wants to go, before it can decide whether a pioneer is a useful pioneer or not.

Now, at this moment, the marching column of mankind is in an extraordinary position. For one thing, it is not marching. But it is marking time; because it still has the general notion that it ought to march. It may seem quaint to recur to Macaulay as well as Whitman; but it is better described in Macaulay's poem of Horatius than in Whitman's poem about the Pioneers; though to many, I fear, Whitman is now as distant as Macaulay. But it is really true that the exact and very extraordinary position of the procession at this moment is expressed with precision in the familiar lines:

"And those behind cried 'Forward!' And those before cried 'Back!'"

The camp-followers may be charging; but the pioneers are retreating. In other words, it is exactly the sort of bold and enquiring spirits, who were always said to be in advance of the age, who are now most doubtful about the desirability of advancing. It is exactly those who are content to follow tradition or convention or familiar fashions who are still following (as they suppose, at least) the tradition of progress, the convention of movement and the hundred fashions, familiar to the nineteenth-century, of appealing to the hope of change. Men are progressive because they are a little behind the times. They are reactionary because they are a little in advance of the times. It sounds like a paradox; but it is really a very practical and even inevitable state of things, given certain conditions. Those behind will still cry "Forward!"; and only those far in front will cry "Back!"; when the vanguard of the army has come suddenly to the edge of a precipice.

In short, I maintain that it is the Intellectuals (for want of a more intellectual term) who have now suddenly discovered the dangers of mere novelty, of mere anarchy, of mere negation. It is not all the Intellectuals, of course; and certainly not those who modestly gave themselves that name in the middle of the nineteenth-century. For these, by the ironic operation of their own favourite argument, are now old and venerable and established and respected; and, therefore, of no importance whatever. Men like Bertrand Russell, and H. G. Wells, are left behind by the advance; and are, therefore, under the illusion that it is still advancing. The particular state of mind I mean (which is not always a very pretty state of mind at present) is peculiar to a section of the younger Intellectuals. And, whatever it is, it is not a positive faith in the promise of the future or the tendencies of the present. If we take any typical contemporary poetry of the sort that is sensitive and critical, say the poems of Mr. Osbert Sitwell, it is quite obvious that they are not merely in revolt against the nineteenth-century; though the progressive theory was bound up with the nineteenth-century. They are in revolt against the twentieth-century; and potentially more in revolt against the twenty-first.

But the point is that it is because they are so very Modern that they have rebelled against Modernism. It is because they have themselves seen all the new tricks, and in many cases played all the new tricks, that they have realised before anybody else that the whole bag of tricks may soon be played out. Mr. Humbert Wolfe may be justified in beginning every line with a small letter; indeed, in that he is classical rather than revolutionary; for the old Latin texts were always printed so. But he is far too intelligent a man not to see that those who would prove themselves progressive, by abandoning all capital letters, can only prove themselves still more progressive by abandoning all small letters; and that this sort of destructive reform can only end in a blank page. So this kind of destructive progress ends in a blank wall. Mr. Sitwell may think himself right, in this or that case, in attaching a musical adjective to an entirely visual or pictorial substantive. But he can see, as well as anybody else, that if a hundred howling imitators come in and claim the right to attach any adjective to any substantive, it is not so much a question of literature being lawless as of its ceasing to be anything at all. And we see more and more every day, this curious sort of new alarm spreading among the most intelligent of the new schools' which is almost unintelligible to many of the old schools; and especially to that very old school which supposes that the young have no business to be anything but reckless and revolutionary.

I will take the case of two of the most acute and individual among contemporary writers, one probably younger than the other, at least in fashion and fame; one American and the other English, and the inheritor ot a name already famous for a very English style I will take the cases of Mr. T. S. Eliot and Mr Aldous Huxley. They are different enough of course; but they exactly express two different ways of recoiling from the recent riot and vulgarity of the merely "modern" world. Mr. Eliot, who began like a child of his age with the recognised stark and jagged experiments in free verse, has come to have something like a suspicion of every sort of freedom. He had come to stand for an almost cloistered refinement, full of the virginal traditions of old religion and repudiating not only the demagogy of to-day but even the democracy of yesterday. There are passages in the works of Mr. Aldous Huxley which few will call cloistered, which few, perhaps, will call virginal. But he is none the less a representative ol the same reaction against recent vulgarity and vice. Only he reacts more in the manner of Swift; showing the ugly their own ugliness; even pelting the filthy with samples of their own filth. But he is, if not on the side of the angels, at least horribly bored with the devils. Anyone who will read his admirable account of Hollywood, which he calls, "The City of Dreadful Joy," will find it more dreadful than joyful. There is a fight against the recent licence; but what is fighting it is a sort of fierce fastidiousness. I am not imagining this reaction because I want it; for, indeed, it is not especially the reaction that I want. I should have hoped for a popular revolt against perversions and pedantries of vice, which have never, in fact, been popular. I should have liked the ordinary, old-fashioned, obstinate people, who still stick to the notion of some connection between themselves and their own babies, to rise and bash in the heads of the inhuman prigs whose ideal is a sort of prophetic infanticide. I should like a howling rabble of really respectable people (and the rabble is still really respectable) to burn down the houses where Luxury takes on its true Latin sense of Luxuria. I should like the normal people, who live on beef and beer, to make war on the hypocritical cranks who take their vegetarianism in the form of vegetable cocktails less wholesome than the fruit of the vine. I should prefer the Intellectuals to be slaughtered by what may be called the Morals; and the mob is still very moral. But the great point is that they should be slaughtered; if not by the clubs of the crowd, then by the rapier of the more intellectual Intellectual. God moves in a mysterious way and does not disdain the strangest or the humblest instruments; and we must not be ashamed of finding ourselves, if necessary, on the side of the cultivated and the clever.

Or again, it might have been that picturesque paradox; a revolt of the old against the young. It might have been a rebellion of oppressed parents breaking the yoke of servile obedience now laid on them by their tyrannical sons and daughters. It might have been the heavy father breaking out of the coal-cellar with the original big stick, or the maiden aunt emerging from the bedroom armed with the poker; and the joyous spectacle of their smashing the gramophones and the saxophones and the ukuleles, hurling away the cocktails, wrecking the racing cars and generally showing that there is life in the old dog yet. But, as a fact, it does not seem to be coming through the fury of the father or the grandfather but rather with the slowly maturing disgust of the great-grandson with the manifest idiocy of the grandson.

It is not coming by the big stick or the cudgels of the populace; but by something which I have compared to a rapier; and might compare to a razor. Some young men of the school of Mr. Aldous Huxley have, indeed, a touch of pessimism that is only too suggestive of a razor; at once the symbol of elegance and of suicide. And yet there is a broader sense in which this is, perhaps, rather too true. When the Victorians rebuked little boys for playing with razors or rapiers, or such acute instruments and arguments ensued, the elders often used a proverbial expression here very relevant: "If you get so sharp as that, you will cut yourself" The minority of the most intelligent, in the younger generation, has really become very sharp; and it has really discovered the peril of cutting itself. Men like Mr. Huxley and Mr. Eliot have the sense to see that the half-truths of the sceptic are not only edged tools, but double-edged tools. They cut the ground from under rationalism as well as from under religion; they can be used to wound democracy as easily as despotism; in the last resort they can inoculate the mind with doubts about doubt itself. More and more the really clever young man will find that he has grown sharp enough to cut himself; and, if he does not try something beyond scepticism, he will grow sceptical enough to cut his throat.

Lastly, why do I think this small minority of rather fastidious and over-refined persons will finally have an effect? I answer, with a profound sigh, because of the great social institution which we call Snobbery. As soon as the quite brainless mob of Bright Young Things discovers that it is really being despised, as a mob of dull old things (though it were only by two well-educated minor poets) there will be a panic. The mass of the immoralists never believed in immorality or in anything else. They never really thought that wrong was right, because they never really thought at all. They merely believed what they were told; that being lawless was the latest thing. If once they hear that there is something later still, even later than the latest, they will rush for it and roll in the mud in front of it, though it were a Hermit out of the desert like St. Anthony. If it is a humorous, but slightly superior young man, who regards all their vulgar and raucous games as vieux jeu, and will only condescend to talk about Humanism and St. Thomas Aquinas, they will grovel before him. I know them. They play the goat; but they none the less do it like sheep. For they are sheep that have not a shepherd, and the shepherd named Pan is dead.

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LEVITYOR LEVITATION

I DO not see why a man should not sometimes have a holiday, even while he is doing his work, and write about something merely because it amuses him. I know I should be doing my duty as a Distributist, doing it dismally with the pen when others are already doing it more nobly with the plough. But, for once in a way, I am going to write merely for fun; and about something only because it is funny. And the funniest thing I can find for miles round is in a paper called the Psychic News, a past issue of which was adorned with a portrait of me, accompanied with the extraordinary and rather mysterious caption, "G.K.C., the Catholic who goes up in the air." Believing as I do in miracles, I have never claimed levitation as a power particularly likely to be manifested in my own case. But though not at present drawn irresistibly towards levitation, I am much tempted to levity. The charges are rather vague, except that they all seem to be equally unfortunate in relation to the facts of the case. The writer seemed to take it for granted that an article quite plainly signed by somebody else must really have been written by me, and written by me from no other motive but a fanatical Catholicism, although the man who really wrote is not a Catholic at all and said nothing whatever to suggest in any way that he was. He, however, is supremely capable of looking after himself, and the mere facts about this absurd muddle I have dealt with elsewhere. At the moment I only wish to wallow in sheer shameless enjoyment of the way in which the Psychic News attacks the Catholic Church and attacks me. I admit that this is mere self-indulgence on my part. I know that numbers of judicious friends will tell me that I ought not to take any notice of such an article. But nothing that can be called human is uninteresting, and this involves, to begin with, one puzzle which always interests me very much. And that is why people who fly into a rage with the Catholic Church always use an extraordinary diction, or verbal style, in which all sorts of incommensurate things are jumbled up together, so that the very order of the words is a joke. "Spiritualism depends only on the evidence which people receive in their own homes. It does not require priests. Neither do enquirers have to buy rosaries or beads, or crucifixes, or pay for candles or masses." It must be a dreadful moment of indecision for the enquirers, when they have to make up their minds whether they will buy rosaries or beads. But the last term is the best; and here the order of words is especially significant. Apparently the first object of a Catholic is to get a candle. If once he can get hold of a candle, and walk about everywhere clasping his candle, he is all right. But if he cannot get a candle, he has the alternative of purchasing a mass; an instrument that is a sort of substitute for a candle.

Now I did not, as it happens, launch any grand persecuting personal spiritual attack on Spiritualism, as this writer imaginatively described. But if I did, as of course I might, I do think I could make a better job of attacking Spiritualism than he does of attacking Catholicism. I should not talk as if a Spiritualist hung suspended between the two divine dogmas of the Sacredness of Tambourines and the Return of the Dead. I should not talk as if men chose between a planchette and a Ouija-board. I should not talk about "tables or furniture," or imply that a trumpet was the same sort of thing as a seance. But I never read an attack on Catholicism without finding this ignorant gabble of terms all topsy-turvy. There is always some such medley of misused words, in which mitres, misereres, nones, albs, croziers, virgins and viaticums tumble over each other without the wildest hope that anybody could possibly know what any of them mean. That is the first curiosity about this kind of writing. We can now go back to the only sentence in the paragraph in which anything like a meaning is apparent. It is that passage in which, we are told, Spiritualism does without a priesthood.

It does not require priests. It only requires a spiritual aristocracy really much more exclusive and privileged than priests; seeing they have direct access to new revelations, and their superiority is in their personal spiritual structure; they are abnormal as priests are not necessarily abnormal. But, however that may be, the paper in question reveals some remarkable impressions about spiritual functions and degrees. There is an astonishing caption under a picture of St. Joan of Arc; saying that she did not care whether she was a saint or a witch, because "she had a job to do and did it." How refreshing this language is. How full of the fifteenth century! Joan was just all out to get that job. She reckoned she could hold down that job. Gee! Joan wasn't the sort of skirt to bother about whether it came from God or the Devil, when there was a good job to hold down. The paper informs us that its religion is entirely founded on facts; but it seems possible to manufacture a good deal of abstract vulgarity without employing them. It were vain, I suppose, to point out the historical fact that Joan debated desperately for days and days to prove she was not a witch, long after it was obvious that her job, as a job, was either done or done for. But might not the suggestion, that it does not matter whether one is a witch or a saint, explain something of the distrust that some of us feel about Spiritualism?

As I am writing this for fun, I would not say very much about the central mystery of my own religion, or the laboriously offensive terms in which the writer asks me to "prove" Transubstantiation, as he apparently claims to "prove" Spiritualism. To him I am content to say one thing. Suppose the Church had tried to give such proofs, and with such results. Suppose Pope after Pope, and Priest after Priest, had stood up at the altar rails promising on the spot to prove Transubstantiation. And suppose Pope after Pope, and Priest after Priest, had been exposed as proving it by a faked apparatus in the Communion Table, by hidden wires in the cross and candles, and all the apparatus of fraud. Suppose, while many priests were doubtless honest men and perhaps honest dupes, it was a plain, palpable historical fact that the miracle had again and again been a mere conjuring trick, and the most famous Catholic saints had been caught and exposed doing the trick. If that had happened, I venture to say that the Eucharistic Congress would not now be so much respected by the whole civilised world; or by everybody except the hooligans of Portadown and journalists of the Psychic News.

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