No one who is concerned for the immediate future of Europe should neglect the omen: half a million men, with leaders chosen rapidly by themselves, converging without disaster, with ample commissariat, with precision and rapidity upon one spot: a common action decided upon, and that action most calculated to defeat the enemy; decided upon by men of no exceptional power, mere mouthpieces of this vast concourse: similar and exactly parallel decisions over the whole countryside from the great towns to the tiny mountain villages. It is the spirit of a swarm of bees. One incident in the affair was the most characteristic of it all: fearing they would be ordered to fire on men of their own district the private soldiers and corporals of the 17th of the Line mutinied. So far so good: mutinies are common in all actively military states--the exceptional thing was what followed. The men organized themselves without a single officer or non-commissioned officer, equipped themselves for a full day"s march to the capital of the province, achieved it in good order, and took quarters in the town. All that exact movement was spontaneous. It explains the Marshals of the Empire. These were sent off as a punishment to the edge of the African desert; the mutiny seemed to the moneydealers a proof of military defeat. They erred: these young men, some of them of but six months" training, none of them of much more than two years, not one of them over twenty-five years of age, were a precise symbol of the power which made the Revolution and its victims. The reappearance of that power in our tranquil modern affairs seems to me of capital importance.
One should end by asking one"s self, "Will these unfinished movements breed a finished movement at last? Will Gaul move to some final purpose in our time, and if so, against what, with what an object and in what a manner?"
Prophecy is vain, but it is entertaining, and I will prophesy that Gaul will move in our time, and that the movement will be directed against the pestilent humbug of the parliamentary system.
For forty years this force in the nation of which I speak, though so frequently stirred, has not achieved its purpose. But in nearly every case, directly or indirectly, the thing against which it moved was the Parliament. It would be too lengthy a matter to discuss here why the representative system has sunk to be what it is in modern Europe. It was the glory of the Middle Ages, it was a great vital inst.i.tution of Christendom, sprung from the monastic inst.i.tution that preceded it, a true and living power first in Spain, where Christendom was at its most acute activity in the struggle against Asia, then in the north-west, in England and in France. And indeed, in one form or another, throughout all the old limits of the Empire. It died, its fossil was preserved in one or two small and obscure communities, its ancient rules and form were captured by the English squires and merchants, and it was maintained, a curious but vigorous survival, in this country. When the Revolution in 1789 began the revival of democracy in the great nations the old representative scheme of the French, a very perfect one, was artificially resurrected, based upon the old doctrine of universal suffrage and upon a direct mandate. It was logical, it ought to have worked, but in barely a hundred years it has failed.
There is an instructive little anecdote upon the occupation of Rome in 1870.
When the French garrison was withdrawn and the Northern Italians had occupied the city, representative machinery was set to work, nominally to discover whether the change in Government were popular or no. A tiny handful of votes was recorded in the negative, let us say forty-three.
Later, in the early winter of that same year, a great festival of the Church was celebrated in the Basilica of St. Peter and at the tombs of the Apostles. The huge church was crowded, many were even pressed outside the doors. When the ceremony was over the dense ma.s.s that streamed out into the darkness took up the cry, the irony of which filled the night air of the Trastevere and its slums of sovereign citizens. The cry was this:
"We are the Forty-three!"
It is an anecdote that applies continually to the modern representative system in every country which has the misfortune to support it. No one needs to be reminded of such a truth. We know in England how the one strong feeling in the elections of 1906 was the desire to get at the South African Jews and sweep away their Chinese labour from under them.
The politicians and the party hacks put into power by that popular determination went straight to the South African Jews, hat in hand, asked them what was their good pleasure in the matter, and framed a scheme in connivance with them, by which no vengeance should be taken and not a penny of theirs should be imperilled.
In modern France the chances of escape from the parliamentary game, tawdry at its best, at its worst a social peril, are much greater than in this country. The names and forms of the thing are not of ancient inst.i.tution.
There is therefore no opportunity for bamboozling people with a sham continuity, or of mixing up the interests of the party hacks with the instinct of patriotism. Moreover, in modern France the parliamentary system happened to come up vitally against the domestic habits of the people earlier and more violently than it has yet done in this country. The little gang which had captured the machine was violently anti-Christian; it proceeded step by step to the destruction of the Church, until at the end of 1905 the crisis had taken this form. The Church was disestablished, its endowments were cancelled, the housing of its hierarchy, its churches and its cathedrals and their furniture were, further, to be taken from it unless it adopted a Presbyterian form of government which could not but have cankered it and which was the very negative of its spirit. So far nothing that the Parliament had done really touched the lives of the people. Even the proposal to put the remaining goods of the Church under Presbyterian management was a matter for the theologians and not for them. Not one man in a hundred knew or cared about the business. The critical date approached (the 11th of December, if I remember rightly). Rome was to accept the anti-Catholic scheme of government or all the churches were to be shut. Rome refused the scheme, and Parliament, faced for once with a reality and brought under the necessity of really interfering with the popular life or of capitulating, capitulated.
What has that example to do, you may ask, with that movement in the south of France, which is the text of these pages? The answer is as follows:
In the south of France the one main thing actually touching the lives of the people, after their religion (which the complete breakdown of the anti-clerical threat had secured), was the sale of their princ.i.p.al manufacture. This sale was rendered difficult from a number of reasons, one of which, perhaps not the chief, but the most apparent and the most easily remediable, was the adulteration and fraud existing in the trade.
Such adulteration and fraud are common to all the trade of our own time.
It was winked at by the gang in power in France, just as similar dirty work is winked at by the gang in power in every other parliamentary country. When the peasants who had suffered so severely by this commercial corruption of our time asked that it should be put a stop to, the old reply, which has done duty half a million times in every case of corruption in France, England, or America for a generation, was given to them: "If you desire a policy to be effected, elect men who will effect it." As a fact, these four departments had elected a group of men, of whom Laferre, the Grand Master of the Freemasons, is a good type, with his absorbing interest in the destruction of Christianity, and his ignorance and inept.i.tude in any other field than that of theology.
The peasants replied to this sophistry, which had done duty so often and had been successful so often in their case as in others, by calling upon their Deputies to resign. Laferre neglected to do so. He was too greatly occupied with his opportunity. He went down to "address his const.i.tuents."
They chased him for miles. And in that exhilarating episode it was apparent that the peasants of the Aude had discovered in their simple fashion both where the representative system was at fault and by what methods it may be remedied.
ON BRIDGES
Stand on the side of a stream and consider two things: the imbecility of your private nature and the genius of your common kind.
For you cannot cross the stream, you--Individual you; but Man (from whence you come) has found out an art for crossing it. This art is the building of bridges. And hence man in the general may properly be called Pontifex, or "The Bridge Builder"; and his symbolic summits of office will carry some such t.i.tle.
Here I will confess (Individual) that I am tempted to leave you by the side of the stream, to swim it if you can, to drown if you can"t, or to go back home and be eaten out with your desire for the ulterior sh.o.r.e, while I digress upon that word Pontifex, which, note you, is not only a name over a shop as "Henry Pontifex, Italian Warehouseman," or "Pontifex Brothers, Barbers," but a true key-word breeding ideas and making one consider the greatness of man, or rather the greatness of what made him.
For man builds bridges over streams, and he has built bridges more or less stable between mind and mind (a difficult art!), having designed letters for that purpose, which are his instrument; and man builds by prayer a bridge between himself and G.o.d; man also builds bridges which unite him with Beauty all about.
Thus he paints and draws and makes statues, and builds for beauty as well as for shelter from the weather. And man builds bridges between knowledge and knowledge, co-ordinating one thing that he knows with another thing that he knows, and putting a bridge from each to each. And man is for ever building--but he has never yet completed, nor ever will--that bridge they call philosophy, which is to explain himself in relation to that whence he came. I say, when his skeleton is put in the Museum properly labelled, it shall be labelled not _h.o.m.o Sapiens_, but _h.o.m.o Pontifex_; hence also the anthem, or rather the choral response, "_Pontificem habemus_," which is sung so n.o.bly by pontifical great choirs, when pontifications are pontificated, as behooves the court of a Pontiff.
Nevertheless (Individual) I will not leave you there, for I have pity on you, and I will explain to you the nature of bridges. By a bridge was man"s first worry overcome. For note you, there is no worry so considerable as to wail by impa.s.sable streams (as Swinburne has it).
It is the proper occupation of the less fortunate dead.
ON BRIDGES
Believe me, without bridges the world would be very different to you. You take them for granted, you lollop along the road, you cross a bridge. You may be so ungrateful as to forget all about it, but it is an awful thing!
A bridge is a violation of the will of nature and a challenge. "You desired me not to cross," says man to the River G.o.d, "but I will." And he does so: not easily. The G.o.d had never objected to him that he should swim and wet himself. Nay, when he was swimming the G.o.d could drown him at will, but to bridge the stream, nay, to insult it, to leap over it, that was man all over; in a way he knows that the earthy G.o.ds are less than himself and that all that he dreads is his inferior, for only that which he reveres and loves can properly claim his allegiance. Nor does he in the long run pay that allegiance save to holiness, or in a lesser way to valour and to worth.
Man cannot build bridges everywhere. They are not mult.i.tudinous as are his roads, nor universal as are his pastures and his tillage. He builds from time to time in one rare place and another, and the bridge always remains a sacred thing. Moreover, the bridge is always in peril. The little bridge at Paris which carried the Roman road to the island was swept away continually; and the bridge of Staines that carried the Roman road from the great port to London was utterly destroyed.
Bridges have always lived with fear in their hearts; and if you think this is only true of old bridges (Individual), have you forgotten the Tay Bridge with the train upon it? Or the bridge that they were building over the St. Lawrence some little time ago, or the bridge across the Loire where those peasants went to their death on a Sunday only a few months since? Carefully consider these things and remember that the building and the sustaining of a bridge is always a wonderful and therefore a perilous thing.
No bridges more testify to the soul of man than the bridges that leap in one arch from height to height over the gorge of a torrent. Many of these are called the Devil"s Bridges with good reason, for they suggest art beyond man"s power, and there are two to be crossed and wondered at, one in Wales in the mountains, and another in Switzerland, also in the mountains. There is a third in the mountains at the gate of the Sahara, of the same sort, jumping from rock to rock. But it is not called the Devil"s Bridge. It is called with Semitic simplicity "El Kantara," and that is the name the Arabs gave to the old bridges, to the lordly bridges of the Romans, wherever they came across them, for the Arabs were as incapable of making bridges as they were of doing anything else except singing love songs and riding about on horses. "Alcantara" is a name all over Spain, and it is in the heart of the capital of Portugal, and it is fixed in the wilds of Estremadura. You get it outside Constantine also where the bridge spans the gulf. Never did an Arab see bridges but he wondered.
Our people also, though they were not of the sort to stand with their mouths open in front of bridges or anything else, felt the mystery of these things. And they put chapels in the middle of them, as you may see at Bale, and at Bradford-upon-Avon, and especially was there one upon old London Bridge, which was dedicated to St. Thomas a Becket, and was very large. And speaking of old London Bridge, every one in London should revere bridges, for a great number of reasons.
In the first place London never would have been London but for London Bridge.
In the second place, bridges enable the people of London to visit the south of the river, which is full of pleasing and extraordinary sights, and in which may be seen, visibly present to the eye, Democracy. If any one doubts this let him take the voyage.
Then again, but for bridges Londoners could not see the river except from the Embankment, which is an empty sort of place, or from the windows of hotels. Bridges also permit railways from the south to enter London.
If this seems to you a commonplace, visit New York or for ever after hold your peace.
All things have been degraded in our time and have also been multiplied, which is perhaps a condition of degradation; and your simple thing, your bridge, has suffered with the rest. Men have invented all manner of bridges: tubular bridges, suspension bridges, cantilever bridges, swing bridges, pontoon bridges, and the bridge called the Russian Bridge, which is intolerable; but they have not been able to do with the bridge what they have done with some other things: they have not been able to destroy it; it is still a bridge, still perilous, and still a triumph. The bridge still remains the thing which may go at any moment and yet the thing which, when it remains, remains our oldest monument. There is a bridge over the Euphrates--I forget whether it goes all the way across--which the Romans built. And the oldest thing in the way of bridges in the town of Paris, a thing three hundred years old, was the bridge that stood the late floods best. The bridge will remain a symbol in spite of the engineers.
Look how differently men have treated bridges according to the pa.s.sing mood of civilization. Once they thought it reasonable to tax people who crossed bridges. Now they think it unreasonable. Yet the one course was as reasonable as the other. Once they built houses on bridges, clearly perceiving that there was lack of room for houses, and that there was a housing problem, and that the bridges gave a splendid chance. Now no one dares to build a house upon a bridge, and the one proceeding is as reasonable as the other.
The time has come to talk at random about bridges.
The ugliest bridge in the world runs from Lambeth to the Horseferry Road, and takes the place of the old British trackway which here crossed the Thames. About the middle of it, if you will grope in the mud, you may or may not find the great Seal of England which James II there cast into the flood. If it was fished up again, why then it is not there. The most beautiful bridge in London is Waterloo Bridge; the most historic is London Bridge; and far the most useful Westminster Bridge. The most famous bridge in Italy to tourists is the old bridge at Florence, and the best known from pictures the Bridge of Sighs in Venice. That with the best chance of an eternal fame is the bridge which carries the road from Tizzano to Serchia over the gully of the muddy Apennines, for upon the 18th of June, 1901, it was broken down in the middle of the night, and very nearly cost the life of a man who could ill afford it. The place where a bridge is most needed, and is not present, is the Ford of Fornovo. The place where there is most bridge and where it is least needed is the railway bridge at Venice. The bridge that trembles most is the Bridge of Piacenza. The bridge that frightens you most is the Brooklyn Bridge, and the bridge that frightens you least is the bridge in St. James"s Park; for even if you are terrified by water in every form, as are too many boastful men, you must know, or can be told, that there is but a dampness of some inches in the sheet below. The longest bridge for boring one is the railway bridge across the Somme to St. Valery, whence Duke William started with a horseshoe mouth and very glum upon his doubtful adventure to invade these sh.o.r.es--but there was no bridge in his time. The shortest bridge is made of a plank, in the village of Loudwater in the county of Bucks, not far from those Chiltern Hundreds which men take in Parliament for the good of their health as a man might take the waters. The most entertaining bridge is the Tower Bridge, which lifts up and splits into two just as you are beginning to cross it, as can be testified by a cloud of witnesses. The broadest bridge is the Alexandre III Bridge in Paris, at least it looks the broadest, while the narrowest bridge, without a shadow of doubt, is the bridge that was built by ants in the moon; if the phrase startles you remember it is only in a novel by Wells.
The first elliptical bridge was designed by a monk of Cortona, and the first round one by Adam....
But one might go on indefinitely about bridges and I am heartily tired of them. Let them cross and recross the streams of the world. I for my part will stay upon my own side.
A BLUE BOOK
I have thought it of some value to contemporary history to preserve the following doc.u.ment, which concerns the discovery and survey of an island in the North Atlantic, which upon its discovery was annexed by the United States in the first moments of their imperial expansion, and was given the name of "Atlantis."
The island, which appears to have been formed by some convulsion of nature, disappeared the year after its discovery, and the report drawn up by the Commissioners is therefore very little known, and has of course no importance in the field of practical finance and administration. But it is a doc.u.ment of the highest and most curious interest as an example of the ideas that guided the policy of the Great Republic at the moment when the survey was undertaken; and English readers in particular will be pleased to note the development and expansion of English methods and of characteristic English points of view and inst.i.tutions throughout the whole doc.u.ment.
Any one who desires to consult the maps, etc., which I have been unable to reproduce in this little volume, must refer to the Record Office at Washington. My only purpose in reprinting these really fascinating pages in such a volume as this is the hope that they may give pleasure to many who would not have had the opportunity to consult them in the public archives where they have hitherto been buried.