And again he wrote: "Man, I see, is an over-practical creature, too eager to get into action. There is our deepest trouble. He takes conclusions ready-made, or he makes them in a hurry. Life is so short that he thinks it better to err than wait. He has no patience, no faith in anything but himself. He thinks he is a being when in reality he is only a link in a being, and so he is more anxious to be complete than right. The last devotion of which he is capable is that devotion of the mind which suffers partial performance, but insists upon exhaustive thought. He scamps his thought and finishes his performance, and before he is dead it is already being abandoned and begun all over again by some one else in the same egotistical haste...."

It is, I suppose, a part of the general humour of life that these words should have been written by a man who walked the plank to fresh ideas with the dizziest difficulty unless he had Prothero to drag him forward, and who acted time after time with an altogether disastrous hastiness.

2

Yet there was a kind of necessity in this journey of Benham's from the c.o.c.ked hat and wooden sword of Seagate and his early shame at cowardice and baseness to the spiritual megalomania of his complete Research Magnificent. You can no more resolve to live a life of honour nowadays and abstain from social and political scheming on a world-wide scale, than you can profess religion and refuse to think about G.o.d. In the past it was possible to take all sorts of things for granted and be loyal to unexamined things. One could be loyal to unexamined things because they were unchallenged things. But now everything is challenged. By the time of his second visit to Russia, Benham's ideas of conscious and deliberate aristocracy reaching out to an idea of universal responsibility had already grown into the extraordinary fantasy that he was, as it were, an uncrowned king in the world. To be n.o.ble is to be aristocratic, that is to say, a ruler. Thence it follows that aristocracy is multiple kingship, and to be an aristocrat is to partake both of the nature of philosopher and king....

Yet it is manifest that the powerful people of this world are by no means necessarily n.o.ble, and that most modern kings, poor in quality, petty in spirit, conventional in outlook, controlled and limited, fall far short of kingship. Nevertheless, there IS n.o.bility, there IS kingship, or this earth is a dustbin and mankind but a kind of skin-disease upon a planet. From that it is an easy step to this idea, the idea whose first expression had already so touched the imagination of Amanda, of a sort of diffused and voluntary kingship scattered throughout mankind. The aristocrats are not at the high table, the kings are not enthroned, those who are enthroned are but pretenders and SIMULACRA, kings of the vulgar; the real king and ruler is every man who sets aside the naive pa.s.sions and self-interest of the common life for the rule and service of the world.

This is an idea that is now to be found in much contemporary writing. It is one of those ideas that seem to appear simultaneously at many points in the world, and it is impossible to say now how far Benham was an originator of this idea, and how far he simply resonated to its expression by others. It was far more likely that Prothero, getting it heaven knows where, had spluttered it out and forgotten it, leaving it to germinate in the mind of his friend....

This lordly, this kingly dream became more and more essential to Benham as his life went on. When Benham walked the Bisse he was just a youngster resolved to be individually brave; when he prowled in the jungle by night he was there for all mankind. With every year he became more and more definitely to himself a consecrated man as kings are consecrated. Only that he was self-consecrated, and anointed only in his heart. At last he was, so to speak, Haroun al Raschid again, going unsuspected about the world, because the palace of his security would not tell him the secrets of men's disorders. He was no longer a creature of circ.u.mstances, he was kingly, unknown, Alfred in the Camp of the Danes. In the great later acc.u.mulations of his Research the personal matter, the introspection, the intimate discussion of motive, becomes less and less. He forgets himself in the exaltation of kingliness. He worries less and less over the particular rightness of his definite acts. In these later papers White found Benham abstracted, self-forgetful, trying to find out with an ever increased self-detachment, with an ever deepening regal solicitude, why there are ma.s.sacres, wars, tyrannies and persecutions, why we let famine, disease and beasts a.s.sail us, and want dwarf and cripple vast mult.i.tudes in the midst of possible plenty. And when he found out and as far as he found out, he meant quite simply and earnestly to apply his knowledge....

3

The intellectualism of Benham intensified to the end. His definition of Prejudice impressed White as being the most bloodless and philosophical formula that ever dominated the mind of a man.

"Prejudice," Benham had written, "is that common incapacity of the human mind to understand that a difference in any respect is not a difference in all respects, reinforced and rendered malignant by an instinctive hostility to what is unlike ourselves. We exaggerate cla.s.sification and then charge it with mischievous emotion by referring it to ourselves."

And under this comprehensive formula he proceeded to study and attack Family Prejudice, National Prejudice, Race Prejudice, War, Cla.s.s Prejudice, Professional Prejudice, s.e.x Prejudice, in the most industrious and elaborate manner. Whether one regards one's self or others he held that these prejudices are evil things. "From the point of view of human welfare they break men up into wars and conflicts, make them an easy prey to those who trade upon suspicion and hostility, prevent sane collective co-operations, cripple and embitter life. From the point of view of personal aristocracy they make men vulgar, violent, unjust and futile. All the conscious life of the aristocrat must be a constant struggle against false generalizations; it is as much his duty to free himself from that as from fear, indulgence, and jealousy; it is a larger and more elaborate task, but it is none the less cardinal and essential. Indeed it is more cardinal and essential. The true knight has to be not only no coward, no self-pamperer, no egotist. He has to be a philosopher. He has to be no hasty or foolish thinker. His judgment no more than his courage is to be taken by surprise.

"To subdue fear, desire and jealousy, is the aristocrat's personal affair, it is his ritual and discipline, like a knight watching his arms; but the destruction of division and prejudice and all their forms and establishments, is his real task, that is the common work of knighthood. It is a task to be done in a thousand ways; one man working by persuasion, another by example, this one overthrowing some crippling restraint upon the freedom of speech and the spread of knowledge, and that preparing himself for a war that will shatter a tyrannous presumption. Most imaginative literature, all scientific investigation, all sound criticism, all good building, all good manufacture, all sound politics, every honesty and every reasoned kindliness contribute to this release of men from the heat and confusions of our present world."

It was clear to White that as Benham progressed with this major part of his research, he was more and more possessed by the idea that he was not making his own personal research alone, but, side by side with a vast, masked, hidden and once unsuspected mult.i.tude of others; that this great idea of his was under kindred forms the great idea of thousands, that it was breaking as the dawn breaks, simultaneously to great numbers of people, and that the time was not far off when the new aristocracy, the disguised rulers of the world, would begin to realize their common bent and effort. Into these latter papers there creeps more and more frequently a new phraseology, such expressions as the "Invisible King"

and the "Spirit of Kingship," so that as Benham became personally more and more solitary, his thoughts became more and more public and social.

Benham was not content to define and denounce the prejudices of mankind.

He set himself to study just exactly how these prejudices worked, to get at the nature and habits and strengths of each kind of prejudice, and to devise means for its treatment, destruction or neutralization. He had no great faith in the power of pure reasonableness; his psychological ideas were modern, and he had grasped the fact that the power of most of the great prejudices that strain humanity lies deeper than the intellectual level. Consequently he sought to bring himself into the closest contact with prejudices in action and prejudices in conflict in order to discover their sub-rational springs.

A large proportion of that larger moiety of the material at Westhaven Street which White from his extensive experience of the public patience decided could not possibly "make a book," consisted of notes and discussions upon the first-hand observations Benham had made in this or that part of the world. He began in Russia during the revolutionary trouble of 1906, he went thence to Odessa, and from place to place in Bessarabia and Kieff, where during a pogrom he had his first really illuminating encounter with race and culture prejudice. His examination of the social and political condition of Russia seems to have left him much more hopeful than was the common feeling of liberal-minded people during the years of depression that followed the revolution of 1906, and it was upon the race question that his attention concentrated.

The Swadeshi outbreak drew him from Russia to India. Here in an entirely different environment was another discord of race and culture, and he found in his study of it much that illuminated and corrected his impressions of the Russian issue. A whole drawer was devoted to a comparatively finished and very thorough enquiry into human dissensions in lower Bengal. Here there were not only race but culture conflicts, and he could work particularly upon the differences between men of the same race who were Hindus, Christians and Mahometans respectively.

He could compare the Bengali Mahometan not only with the Bengali Brahminist, but also with the Mahometan from the north-west. "If one could sc.r.a.pe off all the creed and training, would one find much the same thing at the bottom, or something fundamentally so different that no close h.o.m.ogeneous social life and not even perhaps a life of just compromise is possible between the different races of mankind?"

His answer to that was a confident one. "There are no such natural and unalterable differences in character and quality between any two sorts of men whatever, as would make their peaceful and kindly co-operation in the world impossible," he wrote.

But he was not satisfied with his observations in India. He found the prevalence of caste ideas antipathetic and complicating. He went on after his last parting from Amanda into China, it was the first of several visits to China, and thence he crossed to America. White found a number of American press-cuttings of a vehemently anti-j.a.panese quality still awaiting digestion in a drawer, and it was clear to him that Benham had given a considerable amount of attention to the development of the "white" and "yellow" race hostility on the Pacific slope; but his chief interest at that time had been the negro. He went to Washington and thence south; he visited Tuskegee and Atlanta, and then went off at a tangent to Hayti. He was drawn to Hayti by Hesketh Pritchard's vivid book, WHERE BLACK RULES WHITE, and like Hesketh Pritchard he was able to visit that wonderful monument to kingship, the hidden fastness of La Ferriere, the citadel built a century ago by the "Black Napoleon," the Emperor Christophe. He went with a young American demonstrator from Harvard.

4

It was a memorable excursion. They rode from Cap Haytien for a day's journey along dusty uneven tracks through a steaming plain of luxurious vegetation, that presented the strangest mixture of unbridled jungle with populous country. They pa.s.sed countless villages of thatched huts alive with curiosity and swarming with naked black children, and yet all the time they seemed to be in a wilderness. They forded rivers, they had at times to force themselves through thickets, once or twice they lost their way, and always ahead of them, purple and sullen, the great mountain peak with La Ferriere upon its crest rose slowly out of the background until it dominated the landscape. Long after dark they blundered upon rather than came to the village at its foot where they were to pa.s.s the night. They were interrogated under a flaring torch by peering ragged black soldiers, and pa.s.sed through a firelit crowd into the presence of the local commandant to dispute volubly about their right to go further. They might have been in some remote corner of Nigeria. Their papers, laboriously got in order, were vitiated by the fact, which only became apparent by degrees, that the commandant could not read. They carried their point with difficulty.

But they carried their point, and, watched and guarded by a hungry half-naked negro in a kepi and the remains of a sky-blue pair of trousers, they explored one of the most exemplary memorials of imperialism that humanity has ever made. The roads and parks and prospects constructed by this vanished Emperor of Hayti, had long since disappeared, and the three men clambered for hours up ravines and precipitous jungle tracks, occasionally crossing the winding traces of a choked and ruined road that had once been the lordly approach to his fastness. Below they pa.s.sed an abandoned palace of vast extent, a palace with great terraces and the still traceable outline of gardens, though there were green things pushing between the terrace steps, and trees thrust out of the empty windows. Here from a belvedere of which the skull-like vestige still remained, the negro Emperor Christophe, after fourteen years of absolute rule, had watched for a time the smoke of the burning of his cane-fields in the plain below, and then, learning that his bodyguard had deserted him, had gone in and blown out his brains.

He had christened the place after the best of examples, "Sans Souci."

But the citadel above, which was to have been his last defence, he never used. The defection of his guards made him abandon that. To build it, they say, cost Hayti thirty thousand lives. He had the true Imperial lavishness. So high it was, so lost in a wilderness of trees and bush, looking out over a land relapsed now altogether to a barbarism of patch and hovel, so solitary and chill under the tropical sky--for even the guards who still watched over its suspected treasures feared to live in its ghostly galleries and had made hovels outside its walls--and at the same time so huge and grandiose--there were walls thirty feet thick, galleries with scores of rust-eaten cannon, circular dining-halls, king's apartments and queen's apartments, towering battlements and great arched doorways--that it seemed to Benham to embody the power and pa.s.sing of that miracle of human history, tyranny, the helpless bowing of mult.i.tudes before one man and the transitoriness of such glories, more completely than anything he had ever seen or imagined in the world before. Beneath the battlements--they are choked above with jungle gra.s.s and tamarinds and many flowery weeds--the precipice fell away a sheer two thousand feet, and below spread a vast rich green plain populous and diversified, bounded at last by the blue sea, like an amethystine wall.

Over this precipice Christophe was wont to fling his victims, and below this terrace were bottle-shaped dungeons where men, broken and torn, thrust in at the neck-like hole above, starved and died: it was his headquarters here, here he had his torture chambers and the means for nameless cruelties....

"Not a hundred years ago," said Benham's companion, and told the story of the disgraced favourite, the youth who had offended.

"Leap," said his master, and the poor hypnotized wretch, after one questioning glance at the conceivable alternatives, made his last gesture of servility, and then stood out against the sky, swayed, and with a convulsion of resolve, leapt and shot headlong down through the shimmering air.

Came presently the little faint sound of his fall.

The Emperor satisfied turned away, unmindful of the fact that this projectile he had launched had caught among the bushes below, and presently struggled and found itself still a living man. It could scramble down to the road and, what is more wonderful, hope for mercy.

An hour and it stood before Christophe again, with an arm broken and b.l.o.o.d.y and a face torn, a battered thing now but with a faint flavour of pride in its bearing. "Your bidding has been done, Sire," it said.

"So," said the Emperor, unappeased. "And you live? Well-- Leap again...."

And then came other stories. The young man told them as he had heard them, stories of ferocious wholesale butcheries, of men standing along the walls of the banqueting chamber to be shot one by one as the feast went on, of exquisite and terrifying cruelties, and his one note of wonder, his refrain was, "HERE! Not a hundred years ago.... It makes one almost believe that somewhere things of this sort are being done now."

They ate their lunch together amidst the weedy flowery ruins. The lizards which had fled their coming crept out again to bask in the sunshine. The soldier-guide and guard scrabbled about with his black fingers in the ruinous and rifled tomb of Christophe in a search for some saleable memento....

Benham sat musing in silence. The thought of deliberate cruelty was always an actual physical distress to him. He sat bathed in the dreamy afternoon sunlight and struggled against the pictures that crowded into his mind, pictures of men aghast at death, and of fear-driven men toiling in agony, and of the shame of extorted obedience and of cringing and crawling black figures, and the defiance of righteous hate beaten down under blow and anguish. He saw eyes alight with terror and lips rolled back in agony, he saw weary hopeless flight before striding proud destruction, he saw the poor trampled mangled dead, and he shivered in his soul....

He hated Christophe and all that made Christophe; he hated pride, and then the idea came to him that it is not pride that makes Christophes but humility.

There is in the medley of man's composition, deeper far than his superficial working delusion that he is a separated self-seeking individual, an instinct for cooperation and obedience. Every natural sane man wants, though he may want it unwittingly, kingly guidance, a definite direction for his own partial life. At the bottom of his heart he feels, even if he does not know it definitely, that his life is partial. He is driven to join himself on. He obeys decision and the appearance of strength as a horse obeys its rider's voice. One thinks of the pride, the uncontrolled frantic will of this black ape of all Emperors, and one forgets the universal docility that made him possible.

Usurpation is a crime to which men are tempted by human dirigibility.

It is the orderly peoples who create tyrants, and it is not so much restraint above as stiff insubordination below that has to be taught to men. There are kings and tyrannies and imperialisms, simply because of the unkingliness of men.

And as he sat upon the battlements of La Ferriere, Benham cast off from his mind his last tolerance for earthly kings and existing States, and expounded to another human being for the first time this long-cherished doctrine of his of the Invisible King who is the lord of human destiny, the spirit of n.o.bility, who will one day take the sceptre and rule the earth.... To the young American's naive American response to any simply felt emotion, he seemed with his white earnestness and his glowing eyes a veritable prophet....

"This is the root idea of aristocracy," said Benham.

"I have never heard the underlying spirit of democracy, the real true Thing in democracy, so thoroughly expressed," said the young American.

5

Benham's notes on race and racial cultures gave White tantalizing glimpses of a number of picturesque experiences. The adventure in Kieff had first roused Benham to the reality of racial quality. He was caught in the wheels of a pogrom.

"Before that time I had been disposed to minimize and deny race. I still think it need not prevent men from the completest social co-operation, but I see now better than I did how difficult it is for any man to purge from his mind the idea that he is not primarily a Jew, a Teuton, or a Kelt, but a man. You can persuade any one in five minutes that he or she belongs to some special and blessed and privileged sort of human being; it takes a lifetime to destroy that persuasion. There are these confounded differences of colour, of eye and brow, of nose or hair, small differences in themselves except that they give a foothold and foundation for tremendous fortifications of prejudice and tradition, in which hostilities and hatreds may gather. When I think of a Jew's nose, a Chinaman's eyes or a negro's colour I am reminded of that fatal little pit which nature has left in the vermiform appendix, a thing no use in itself and of no significance, but a gathering-place for mischief. The extremest case of race-feeling is the Jewish case, and even here, I am convinced, it is the Bible and the Talmud and the exertions of those inevitable professional champions who live upon racial feeling, far more than their common distinction of blood, which holds this people together banded against mankind."

Between the lines of such general propositions as this White read little sc.r.a.ps of intimation that linked with the things Benham let fall in Johannesburg to reconstruct the Kieff adventure.

Benham had been visiting a friend in the country on the further side of the Dnieper. As they drove back along dusty stretches of road amidst fields of corn and sunflower and through bright little villages, they saw against the evening blue under the full moon a smoky red glare rising from amidst the white houses and dark trees of the town. "The pogrom's begun," said Benham's friend, and was surprised when Benham wanted to end a pleasant day by going to see what happens after the beginning of a pogrom.