“It would be foolish to affirm that no difficulty arises out of the different stages of moral evolution in which the different races find themselves. Thus it is constantly said, and such things are not said without some excuse in document or incident, that followers of the Prophet have specialised in the arts of war and have come into a contact, not invariably friendly, with those Hindoos of India who have specialised in the arts of Peace. In the same way the Hindoos, it must be confessed, have been almost as much in advance of Islam in the question of meat as Islam is in advance of Christianity in the matter of drink. It must be remembered again and again, ladies and gentlemen, that every allegation we have of any difference between Hindoo and Moslem comes through a Christian channel, and is therefore tainted evidence. But in this matter, even, can we not see the perils of disregarding such plain danger signals as the veto on pork? Did not an Empire nearly slip out of our hands because our hands were greased with cow-fat? And did not the well of Cawnpore brim with blood instead of water because we would not listen to the instinct of the Oriental about the shedding of sacred blood?
“But if it be proposed, with whatever graduation, to approach that repudiation of flesh food which Buddhism mainly and Islam partly recommends, it will always be asked by those who hate the very vision of Progress–‘Where do you draw the line? May I eat oysters? May I eat eggs? May I drink milk?’ You may. You may eat or drink anything essential to your stage of evolution, so long as you are evolving toward a clearer and cleaner ideal of bodily life. If,” he said gravely, “I may employ a phrase of flippancy, I would say that you may eat six dozen oysters today, but I should strongly advise five dozen oysters tomorrow. For how else has all progress in public or private manners been achieved? Would not the primitive cannibals be surprised at the strange distinction we draw between men and beasts? All historians pay high honour to the Huguenots, and the great Huguenot Prince, Henri Quatre. None need deny that his aspiration that every Frenchman should have a chicken in his pot was, for his period, a high aspiration. It is no disrespect to him that we, mounting to higher levels, and looking down longer perspectives, consider the chicken. And this august march of discovery passes figures higher than that of Henry of Navarre. I shall always give a high place, as Islam has always given a high place, to that figure, mythical or no, which we find presiding over the foundations of Christianity. I cannot doubt that the fable, incredible and revolting otherwise, which records the rush of swine into the sea, was an allegory of his early realisation that a spirit, evil indeed, does reside in all animals in so far as they tempt us to devour them. I cannot doubt that the Prodigal leaving his sins among the swine is another illustration of the great thesis of the Prophet of the Moon. But here, also, progress and relativity are relentless in their advance; and not a few of us may have risen today to the point of regretting that the joyful sounds around the return of the Prodigal should be marred by the moaning of a calf.
“For the rest, he who asks us whither we go knows not the meaning of Progress. If we come at last to live on light, as men said of the chameleon, if some cosmic magic closed to us now, as radium was but recently closed, allows us to transmute the very metals into flesh without breaking into the bloody house of life, we shall know these things when we have achieved them. It is enough for us now if we have reached a spiritual station, in which at least the living head we lop has not eyes to reproach us; and the herbs we gather cannot cry against our cruelty like the mandrake.”
Lord Ivywood resumed his seat, his colourless lips still moving. By some previous arrangement, probably, Mr. Leveson rose to move a motion about Vegetarianism. Mr. Leveson was of opinion that the Jewish and Moslem veto on pork had been the origin of Vegetarianism. He thought it was a great step, and showed how progressive the creed could be. He thought the persecution of the Hindoos by Moslems had probably been much exaggerated; he thought our experience in the Indian Mutiny showed we considered the feeling of Easterners too little in such matters. He thought Vegetarianism in some ways an advance on orthodox Christianity. He thought we must be ready for yet further advances; and he sat down. And as he had said precisely, clause by clause, everything that Lord Ivywood had said, it is needless to say that that nobleman afterward congratulated him on the boldness and originality of his brilliant speech.
At a similar sort of preconcerted signal, Hibbs However rose rather vaguely to his feet to second the motion. He rather prided himself on being a man of few words, in the vocal sense; he was no orator, as Brutus was. It was only with pen in hand, in an office lined with works of reference, that he could feel that sense of confused responsibility that was the one pleasure of his life. But on this occasion he was brighter than usual; partly because he liked being in a lord’s house; partly because he had never tasted champagne before, and he felt as if it agreed with him; partly because he saw in the subject of Progress an infinite opportunity of splitting hairs.
“Whatever,” said Hibbs, with a solemn cough, “whatever we may think of the old belief that Moslems have differed from Buddhism in a regrettable way, there can be no doubt the responsibility lay with the Christian Churches. Had the Free Churches put their foot down and met Messrs. Opalstein’s demand, we should have heard nothing of these old differences between one belief and another.” As it was, it reminded him of Napoleon. He gave his own opinion for what it was worth, but he was not afraid to say at any cost, even there and in that company, that this business of Asiatic vegetation had occupied less of the time of the Wesleyan Conference than it should have done. He would be the last to say, of course, that anyone was in any sense to blame. They all knew Dr. Coon’s qualifications. They all knew as well as he did, that a more strenuous social worker than Charles Chadder had never rallied the forces of progress. But that which was not really an indiscretion might be represented as an indiscretion, and perhaps we had had enough of that just lately. It was all very well to talk about Coffe but it should be remembered, with no disrespect to those in Canada to whom we owe so much, that all that happened before 1891. No one had less desire to offend our Ritualistic friends than he did, but he had no hesitation in saying that the question was a question that could be asked, and though no doubt, from one point of view the goat’s–.
Lady Joan moved sharply in her chair, as if gripped by sudden pain. And, indeed, she had suddenly felt the chronic and recurrent pain of her life. She was brave about bodily pain, as are most women, even luxurious women: but the torment that from time to time returned and tore her was one to which many philosophical names have been given, but no name so philosophical as Boredom.
She felt she could not stand a minute more of Mr. Hibbs. She felt she would die if she heard about the goats–from one or any point of view. She slipped from her chair and somehow slid round the corner, in pretence of seeking one of the tables of refreshment in the new wing. She was soon among the new oriental apartments, now almost completed; but she took no refreshments, though attenuated tables could still be found here and there. She threw herself on an ottoman and stared toward the empty and elfin turret chambers in which Ivywood had made her understand that he, also, could thirst for beauty and desire to be at peace. He certainly had a poetry of his own, after all; a poetry that never touched earth; the poetry of Shelley rather than Shakespeare. His phrase about the fairy turret was true: it did look like the end of the world. It did seem to teach her that there is always some serene limit at last.
She started and half rose on her elbow with a small laugh. A dog of ludicrous but familiar appearance came shuffling toward her and she lifted herself in the act of lifting him. She also lifted her head, and saw something that seemed to her, in a sense more Christian and catastrophic, very like the end of the world.
* * *
CHAPTER XII
VEGETARIANISM IN THE FOREST
HUMPHREY PUMP’S cooking of a fungus in an old frying-pan (which he had found on the beach) was extremely typical of him. He was, indeed, without any pretence of book-learning, a certain kind of scien
tific man that science has really been unfortunate in losing. He was the old-fashioned English Naturalist like Gilbert White or even Isaac Walton, who learned things not academically like an American Professor, but actually, like an American Indian. And every truth a man has found out as a man of science is always subtly different from any truth he has found out as a man, because a man’s family, friends, habits and social type have always got well under way before he has thoroughly learned the theory of anything. For instance, any eminent botanist at a Soiree of the Royal Society could tell you, of course, that other edible fungi exist, as well as mushrooms and truffles. But long before he was a botanist, still less an eminent botanist, he had begun, so to speak, on a basis of mushrooms and truffles. He felt, in a vague way, that these were really edible, that mushrooms were a moderate luxury, proper to the middle classes, while truffles were a much more expensive luxury, more suitable to the Smart Set. But the old English Naturalists, of whom Isaac Walton was perhaps the first, and Humphrey Pump perhaps the last, had in many cases really begun at the other end, and found by experience (often most disastrous experience) that some fungi are wholesome and some are not; but the wholesome ones are, on a whole, the majority. So a man like Pump was no more afraid of a fungus as such than he was of an animal as such. He no more started with the supposition that a grey or purple growth on a stone must be a poisonous growth than he started with the supposition that the dog who came to him out of the wood must be a mad dog. Most of them he knew; those he did not know he treated with rational caution, but to him, as a whole race, these weird-hued and one-legged goblins of the forests were creatures friendly to man.
“You see,” he said to his friend the Captain, “eating vegetables isn’t half bad, so long as you know what vegetables there are and eat all of them that you can. But there are two ways where it goes wrong among the gentry. First, they’ve never had to eat a carrot or a potato because it was all there was in the house; so they’ve never learnt how to be really hungry for carrots, as that donkey might be. They only know the vegetables that are meant to help the meat. They know you take duck and peas; and when they turn vegetarian they can only think of the peas without the duck. They know you take lobster in a salad; and when they turn vegetarian they can only think of the salad without the lobster. But the other reason is worse. There’s plenty of good people even round here, and still more in the north, who get meat very seldom. But then, when they do get it, they gobble it up like good ’uns. But the trouble with the gentry is different. The trouble is, the same sort of gentry that don’t want to eat meat don’t really want to eat anything. The man called a Vegetarian who goes to Ivywood House is generally like a cow trying to live on a blade of grass a day. You and I, Captain, have pretty well been vegetarians for some time, so as not to break into the cheese, and we haven’t found it so difficult, because we eat as much as we can.”
“It’s not so difficult as being teetotallers,” answered Dalroy, “so as not to break into the cask. But I’ll never deny that I feel the better for that, too, on the whole. But only because I could leave off being one whenever I chose. And, now I come to think of it,” he cried, with one of his odd returns of animal energy, “if I’m to be a vegetarian why shouldn’t I drink? Why shouldn’t I have a purely vegetarian drink? Why shouldn’t I take vegetables in their highest form, so to speak? The modest vegetarians ought obviously to stick to wine or beer, plain vegetarian drinks, instead of filling their goblets with the blood of bulls and elephants, as all conventional meat-eaters do, I suppose. What is the matter?”
“Nothing,” answered Pump. “I was looking out for somebody who generally turns up about this time. But I think I’m fast.”
“I should never have thought so from the look of you,” answered the Captain, “but what I’m saying is that the drinking of decent fermented liquor is just simply the triumph of vegetarianism. Why, it’s an inspiring idea! I could write a sort of song about it. As, for instance–
“You will find me drinking rum
Like a sailor in a slum,
You will find me drinking beer like a Bavarian;
You will find me drinking gin
In the lowest kind of inn,
Because I am a rigid Vegetarian.”
Why, it’s a vista of verbal felicity and spiritual edification! It has I don’t know how many hundred aspects! Let’s see; how could the second verse go? Something like–
“So I cleared the inn of wine,
And I tried to climb the Sign;
And I tried to hail the constable as ‘Marion’;
But he said I couldn’t speak,
And he bowled me to the Beak,
Because I was a Happy Vegetarian.”
“I really think something instructive to the human race may come out of all this … Hullo! Is that what you were looking for?”
The quadruped Quoodle came in out of the woods a whole minute later than the usual time and took his seat beside Humphrey’s left foot with a preoccupied air.
“Good old boy,” said the Captain. “You seem to have taken quite a fancy to us. I doubt, Hump, if he’s properly looked after up at the house. I particularly don’t want to talk against Ivywood, Hump. I don’t want his soul to be able in all eternity to accuse my soul of a mean detraction. I want to be fair to him, because I hate him like hell, and he has taken from me all for which I lived. But I don’t think, with all this in my mind, I don’t think I say anything beyond what he would own himself (for his brain is clear) when I say that he could never understand an animal. And so he could never understand the animal side of a man. He doesn’t know to this day, Hump, that your sight and hearing are sixty times quicker than his. He doesn’t know that I have a better circulation. That explains the extraordinary people he picks up and acts with; he never looks at them as you and I look at that dog. There was a fellow calling himself Gluck who was (mainly by Ivywood’s influence, I believe) his colleague on the Turkish Conferences, being supposed to represent Germany. My dear Hump, he was a man that a great gentleman like Ivywood ought not to have touched with a barge-pole. It’s not the race he was–if it was one race–it’s the Sort he was. A coarse, common, Levantine nark and eaves-dropper–but you mustn’t lose your temper, Hump. I implore you, Hump, to control this tendency to lose your temper when talking at any length about such people. Have recourse, Hump, to that consoling system of versification which I have already explained to you.
“Oh I knew a Doctor Gluck,
And his nose it had a hook,
And his attitudes were anything but Aryan;
So I gave him all the pork
That I had, upon a fork;
Because I am myself a Vegetarian.”
“If you are,” said Humphrey Pump, “You’d better come and eat some vegetables. The White Hat can be eaten cold–or raw, for that matter. But Bloodspots wants some cooking.”
“You are right, Hump,” said Dalroy, seating himself with every appearance of speechless greed. “I will be silent. As the poet says–
“I am silent in the Club,
I am silent in the pub,
I am silent on a bally peak in Darien;
For I stuff away for life,
Shoving peas in with a knife,
Because I am at heart a Vegetarian.”
He fell to his food with great gusto, dispatched a good deal of it in a very short time, threw a glance of gloomy envy at the cask, and then sprang to his feet again. He caught up the inn-sign from where it leant against the Pantomime Cottage, and planted it like a pike in the ground beside him. Then he began to sing again, in an even louder voice than before.
“O, Lord Ivywood may lop,
And his privilege is sylvan and riparian;
And is also free to top,
But–.”
“Do you know,” said Hump, also finishing his lunch, “that I’m rather tired of that particular tune?”
“Tired, is it?” said the indignant Irishman, “then I’ll sing you a longer song, to an even wo
rse tune, about more and more vegetarians, and you shall see me dance as well; and I will dance till you burst into tears and offer me the half of your kingdom; and I shall ask for Mr. Leveson’s head on the frying-pan. For this, let me tell you, is a song of oriental origin, celebrating the caprices of an ancient Babylonian Sultan and should be performed in palaces of ivory with palm trees and a bulbul accompaniment.”
And he began to bellow another and older lyric of his own on vegetarianism.
“Nebuchadnezzar, the King of the Jews,
Suffered from new and original views,
He crawled on his hands and knees it’s said,
With grass in his mouth and a crown on his head,
With a wowtyiddly, etc.
“Those in traditional paths that trod,
Thought the thing was a curse from God;
But a Pioneer men always abuse,
Like Nebuchadnezzar the King of the Jews.”
Dalroy, as he sang this, actually began to dance about like a ballet girl, an enormous and ridiculous figure in the sunlight, waving the wooden sign around his head. Quoodle opened his eyes and pricked up his ears and seemed much interested in these extraordinary evolutions. Suddenly, with one of those startling changes that will transfigure the most sedentary dogs, Quoodle decided that the dance was a game, and began to bark and bound round the performer, sometimes leaping so far into the air as almost to threaten the man’s throat. But, though the sailor naturally knew less about dogs than the countryman, he knew enough about them (as about many other things) not to be afraid, and the voice he sang with might have drowned the baying of a pack.
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