Part 8

The giant had the one frightful quality of a miracle; the more he became incredible the more he became solid. The less one could believe in him the more plainly one could see him. It was unbearable that so much of the sky should be occupied by one human face. His eyes, which had stood out like bow windows, became bigger yet, and there was no metaphor that could contain their bigness; yet still they were human eyes. Jack’s intellect was utterly gone under that huge hypnotism of the face that filled the sky; his last hope was submerged, his five wits all still with terror.

But there stood up in him still a kind of cold chivalry, a dignity of dead honour that would not forget the small and futile sword in his hand. He rushed at one of the colossal feet of this human tower, and when he came quite close to it the ankle-bone arched over him like a cave. Then he planted the point of his sword against the foot and leant on it with all his weight, till it went up to the hilt and broke the hilt, and then snapped just under it. And it was plain that the giant felt a sort of prick, for he snatched up his great foot into his great hand for an instant; and then, putting it down again, he bent over and stared at the ground until he had seen his enemy.

Then he picked up Jack between a big finger and thumb and threw him away; and as Jack went through the air he felt as if he were flying from system to system through the universe of stars. But, as the giant had thrown him away carelessly, he did not strike a stone, but struck soft mire by the side of a distant river. There he lay insensible for several hours; but when he awoke again his horrible conqueror was still in sight. He was striding away across the void and wooded plain towards where it ended in the sea; and by this time he was only much higher than any of the hills. He grew less and less indeed; but only as a really high mountain grows at last less and less when we leave it in a railway train. Half an hour afterwards he was a bright blue colour, as are the distant hills; but his outline was still human and still gigantic. Then the big blue figure seemed to come to the brink of the big blue sea, and even as it did so it altered its attitude. Jack, stunned and bleeding, lifted himself laboriously upon one elbow to stare. The giant once more caught hold of his ankle, wavered twice as in a wind, and then went over into the great sea which washes the whole world, and which, alone of all things God has made, was big enough to drown him.

XXI. A Great Man

People accuse journalism of being too personal; but to me it has always seemed far too impersonal. It is charged with tearing away the veils from private life; but it seems to me to be always dropping diaphanous but blinding veils between men and men. The Yellow Press is abused for exposing facts which are private; I wish the Yellow Press did anything so valuable. It is exactly the decisive individual touches that it never gives; and a proof of this is that after one has met a man a million times in the newspapers it is always a complete shock and reversal to meet him in real life. The Yellow Pressman seems to have no power of catching the first fresh fact about a man that dominates all after impressions. For instance, before I met Bernard Shaw I heard that he spoke with a reckless desire for paradox or a sneering hatred of sentiment; but I never knew till he opened his mouth that he spoke with an Irish accent, which is more important than all the other criticisms put together.

Journalism is not personal enough. So far from digging out private personalities, it cannot even report the obvious personalities on the surface. Now there is one vivid and even bodily impression of this kind which we have all felt when we met great poets or politicians, but which never finds its way into the newspapers. I mean the impression that they are much older than we thought they were. We connect great men with their great triumphs, which generally happened some years ago, and many recruits enthusiastic for the thin Napoleon of Marengo must have found themselves in the presence of the fat Napoleon of Leipzic.

I remember reading a newspaper account of how a certain rising politician confronted the House of Lords with the enthusiasm almost of boyhood. It described how his “brave young voice” rang in the rafters. I also remember that I met him some days after, and he was considerably older than my own father. I mention this truth for only one purpose: all this generalisation leads up to only one fact--the fact that I once met a great man who was younger than I expected.

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I had come over the wooded wall from the villages about Epsom, and down a stumbling path between trees towards the valley in which Dorking lies. A warm sunlight was working its way through the leafage; a sunlight which though of saintless gold had taken on the quality of evening. It was such sunlight as reminds a man that the sun begins to set an instant after noon. It seemed to lessen as the wood strengthened and the road sank.

I had a sensation peculiar to such entangled descents; I felt that the treetops that closed above me were the fixed and real things, certain as the level of the sea; but that the solid earth was every instant failing under my feet. In a little while that splendid sunlight showed only in splashes, like flaming stars and suns in the dome of green sky. Around me in that emerald twilight were trunks of trees of every plain or twisted type; it was like a chapel supported on columns of every earthly and unearthly style of architecture.

Without intention my mind grew full of fancies on the nature of the forest; on the whole philosophy of mystery and force. For the meaning of woods is the combination of energy with complexity. A forest is not in the least rude or barbarous; it is only dense with delicacy. Unique shapes that an artist would copy or a philosopher watch for years if he found them in an open plain are here mingled and confounded; but it is not a darkness of deformity. It is a darkness of life; a darkness of perfection. And I began to think how much of the highest human obscurity is like this, and how much men have misunderstood it. People will tell you, for instance, that theology became elaborate because it was dead. Believe me, if it had been dead it would never have become elaborate; it is only the live tree that grows too many branches.

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These trees thinned and fell away from each other, and I came out into deep grass and a road. I remember being surprised that the evening was so far advanced; I had a fancy that this valley had a sunset all to itself. I went along that road according to directions that had been given me, and passed the gateway in a slight paling beyond which the wood changed only faintly to a garden. It was as if the curious courtesy and fineness of that character I was to meet went out from him upon the valley; for I felt on all these things the finger of that quality which the old English called “faërie”; it is the quality which those can never understand who think of the past as merely brutal; it is an ancient elegance such as there is in trees. I went through the garden and saw an old man sitting by a table, looking smallish in his big chair. He was already an invalid, and his hair and beard were both white; not like snow, for snow is cold and heavy, but like something feathery, or even fierce; rather they were white like the white thistledown. I came up quite close to him; he looked at me as he put out his frail hand, and I saw of a sudden that his eyes were startlingly young. He was the one great man of the old world whom I have met who was not a mere statue over his own grave.

He was deaf and he talked like a torrent. He did not talk about the books he had written; he was far too much alive for that. He talked about the books he had not written. He unrolled a purple bundle of romances which he had never had time to sell. He asked me to write one of the stories for him, as he would have asked the milkman, if he had been talking to the milkman. It was a splendid and frantic story, a sort of astronomical farce. It was all about a man who was rushing up to the Royal Society with the only possible way of avoiding an earth-destroying comet; and it showed how, even on this huge errand, the man was tripped up at every other minute by his own weakness and vanities; how he lost a train by trifling or was put in gaol for brawling. That is only one of them; there were ten or twenty more. Another, I dimly remember, was a version of the fall of Parnell; the idea that a quite honest man might be secret from a pure love of secrecy, of solitary self-control. I went out of that garden with a blurred sensation of the million possibilities of creative literature. The feeling increased as my way fell back into the wood; for a wood is a palace with a million corridors that cross each other everywhere. I really had the feeling that I had seen the creative quality; which is supernatural. I had seen what Virgil calls the Old Man of the Forest: I had seen an elf. The trees thronged behind my path; I have never seen him again; and now I shall not see him, because he died last Tuesday.

XXII. The Orthodox Barber

Those thinkers who cannot believe in any gods often assert that the love of humanity would be in itself sufficient for them; and so, perhaps, it would, if they had it. There is a very real thing which may be called the love of humanity; in our time it exists almost entirely among what are called uneducated people; and it does not exist at all among the people who talk about it.

A positive pleasure in being in the presence of any other human being is chiefly remarkable, for instance, in the masses on Bank Holiday; that is why they are so much nearer Heaven (despite appearances) than any other part of our population.

I remember seeing a crowd of factory girls getting into an empty train at a wayside country station. There were about twenty of them; they all got into one carriage; and they left all the rest of the train entirely empty. That is the real love of humanity. That is the definite pleasure in the immediate proximity of one’s own kind. Only this coarse, rank, real love of men seems to be entirely lacking in those who propose the love of humanity as a substitute for all other love; honourable, rationalistic idealists.

I can well remember the explosion of human joy which marked the sudden starting of that train; all the factory girls who could not find seats (and they must have been the majority) relieving their feelings by jumping up and down. Now I have never seen any rationalistic idealists do this. I have never seen twenty modern philosophers crowd into one third-class carriage for the mere pleasure of being together. I have never seen twenty Mr. McCabes all in one carriage and all jumping up and down.

Some people express a fear that vulgar trippers will overrun all beautiful places, such as Hampstead or Burnham Beeches. But their fear is unreasonable; because trippers always prefer to trip together; they pack as close as they can; they have a suffocating passion of philanthropy.

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But among the minor and milder aspects of the same principle, I have no hesitation in placing the problem of the colloquial barber. Before any modern man talks with authority about loving men, I insist (I insist with violence) that he shall always be very much pleased when his barber tries to talk to him. His barber is humanity: let him love that. If he is not pleased at this, I will not accept any substitute in the way of interest in the Congo or the future of Japan. If a man cannot love his barber whom he has seen, how shall he love the Japanese whom he has not seen?

It is urged against the barber that he begins by talking about the weather; so do all dukes and diplomatists, only that they talk about it with ostentatious fatigue and indifference, whereas the barber talks about it with an astonishing, nay incredible, freshness of interest. It is objected to him that he tells people that they are going bald. That is to say, his very virtues are cast up against him; he is blamed because, being a specialist, he is a sincere specialist, and because, being a tradesman, he is not entirely a slave. But the only proof of such things is by example; therefore I will prove the excellence of the conversation of barbers by a specific case. Lest any one should accuse me of attempting to prove it by fictitious means, I beg to say quite seriously that though I forget the exact language employed, the following conversation between me and a human (I trust), living barber really took place a few days ago.

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I had been invited to some At Home to meet the Colonial Premiers, and lest I should be mistaken for some partly reformed bush-ranger out of the interior of Australia I went into a shop in the Strand to get shaved. While I was undergoing the torture the man said to me:

“There seems to be a lot in the papers about this new shaving, sir. It seems you can shave yourself with anything--with a stick or a stone or a pole or a poker” (here I began for the first time to detect a sarcastic intonation) “or a shovel or a----”

Here he hesitated for a word, and I, although I knew nothing about the matter, helped him out with suggestions in the same rhetorical vein.

“Or a button-hook,” I said, “or a blunderbuss or a battering-ram or a piston-rod----”

He resumed, refreshed with this assistance, “Or a curtain rod or a candle-stick, or a----”

“Cow-catcher,” I suggested eagerly, and we continued in this ecstatic duet for some time. Then I asked him what it was all about, and he told me. He explained the thing eloquently and at length.

“The funny part of it is,” he said, “that the thing isn’t new at all. It’s been talked about ever since I was a boy, and long before. There is always a notion that the razor might be done without somehow. But none of those schemes ever came to anything; and I don’t believe myself that this will.”

“Why, as to that,” I said, rising slowly from the chair and trying to put on my coat inside out, “I don’t know how it may be in the case of you and your new shaving. Shaving, with all respect to you, is a trivial and materialistic thing, and in such things startling inventions are sometimes made. But what you say reminds me in some dark and dreamy fashion of something else. I recall it especially when you tell me, with such evident experience and sincerity, that the new shaving is not really new. My friend, the human race is always trying this dodge of making everything entirely easy; but the difficulty which it shifts off one thing it shifts on to another. If one man has not the toil of preparing a man’s chin, I suppose that some other man has the toil of preparing something very curious to put on a man’s chin. It would be nice if we could be shaved without troubling anybody. It would be nicer still if we could go unshaved without annoying anybody--

“‘But, O wise friend, chief Barber of the Strand, Brother, nor you nor I have made the world.’

“Whoever made it, who is wiser, and we hope better than we, made it under strange limitations, and with painful conditions of pleasure.

“In the first and darkest of its books it is fiercely written that a man shall not eat his cake and have it; and though all men talked until the stars were old it would still be true that a man who has lost his razor could not shave with it. But every now and then men jump up with the new something or other and say that everything can be had without sacrifice, that bad is good if you are only enlightened, and that there is no real difference between being shaved and not being shaved. The difference, they say, is only a difference of degree; everything is evolutionary and relative. Shavedness is immanent in man. Every ten-penny nail is a Potential Razor. The superstitious people of the past (they say) believed that a lot of black bristles standing out at right angles to one’s face was a positive affair. But the higher criticism teaches us better. Bristles are merely negative. They are a Shadow where Shaving should be.

“Well, it all goes on, and I suppose it all means something. But a baby is the Kingdom of God, and if you try to kiss a baby he will know whether you are shaved or not. Perhaps I am mixing up being shaved and being saved; my democratic sympathies have always led me to drop my ‘h’s.’ In another moment I may suggest that goats represent the lost because goats have long beards. This is growing altogether too allegorical.

“Nevertheless,” I added, as I paid the bill, “I have really been profoundly interested in what you told me about the New Shaving. Have you ever heard of a thing called the New theology?”

He smiled and said that he had not.

XXIII. The Toy Theatre

There is only one reason why all grown-up people do not play with toys; and it is a fair reason. The reason is that playing with toys takes so very much more time and trouble than anything else. Playing as children mean playing is the most serious thing in the world; and as soon as we have small duties or small sorrows we have to abandon to some extent so enormous and ambitious a plan of life. We have enough strength for politics and commerce and art and philosophy; we have not enough strength for play. This is a truth which every one will recognize who, as a child, has ever played with anything at all; any one who has played with bricks, any one who has played with dolls, any one who has played with tin soldiers. My journalistic work, which earns money, is not pursued with such awful persistency as that work which earned nothing.

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Take the case of bricks. If you publish a book to-morrow in twelve volumes (it would be just like you) on “The Theory and Practice of European Architecture,” your work may be laborious, but it is fundamentally frivolous. It is not serious as the work of a child piling one brick on the other is serious; for the simple reason that if your

## book is a bad book no one will ever be able ultimately and entirely to

prove to you that it is a bad book. Whereas if his balance of bricks is a bad balance of bricks, it will simply tumble down. And if I know anything of children, he will set to work solemnly and sadly to build it up again. Whereas, if I know anything of authors, nothing would induce you to write your book again, or even to think of it again if you could help it.

Take the case of dolls. It is much easier to care for an educational cause than to care for a doll. It is as easy to write an article on education as to write an article on toffee or tramcars or anything else. But it is almost as difficult to look after a doll as to look after a child. The little girls that I meet in the little streets of Battersea worship their dolls in a way that reminds one not so much of play as idolatry. In some cases the love and care of the artistic symbol has actually become more important than the human reality which it was, I suppose, originally meant to symbolize.

I remember a Battersea little girl who wheeled her large baby sister stuffed into a doll’s perambulator. When questioned on this course of conduct, she replied: “I haven’t got a dolly, and Baby is pretending to be my dolly.” Nature was indeed imitating art. First a doll had been a substitute for a child; afterwards a child was a mere substitute for a doll. But that opens other matters; the point is here that such devotion takes up most of the brain and most of the life; much as if it were really the thing which it is supposed to symbolize. The point is that the man writing on motherhood is merely an educationalist; the child playing with a doll is a mother.

Take the case of soldiers. A man writing an article on military strategy is simply a man writing an article; a horrid sight. But a boy making a campaign with tin soldiers is like a General making a campaign with live soldiers. He must to the limit of his juvenile powers think about the thing; whereas the war correspondent need not think at all. I remember a war correspondent who remarked after the capture of Methuen: “This renewed activity on the part of Delarey is probably due to his being short of stores.” The same military critic had mentioned a few paragraphs before that Delarey was being hard pressed by a column which was pursuing him under the command of Methuen. Methuen chased Delarey; and Delarey’s activity was due to his being short of stores. Otherwise he would have stood quite still while he was chased. I run after Jones with a hatchet, and if he turns round and tries to get rid of me the only possible explanation is that he has a very small balance at his bankers. I cannot believe that any boy playing at soldiers would be as idiotic as this. But then any one playing at anything has to be serious. Whereas, as I have only too good reason to know, if you are writing an article you can say anything that comes into your head.

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