A Christmas Garland by Sir Max Beerbohm (e book reader for pc txt) 📖

know they will be 'going strong' at ages when we have long ceased to be any use to the State. Let us, for sake of argument, say that on the average their facilities will have begun to decay at the age of ninety—a trifle over thirty-two, by the new reckoning. That, then, will be the period of life fixed for all citizens. Every man on fulfilling that period will avail himself of the Municipal Lethal Chamber. He will 'make way'....

"I thought at one time that it would be best for every man to 'make way' on the actual day when he reaches the age-limit. But I see now that this would savour of private enterprise. Moreover, it would rule out that element of sentiment which, in relation to such a thing as death, we must do nothing to mar. The children and friends of a man on the brink of death would instinctively wish to gather round him. How could they accompany him to the lethal chamber, if it were an ordinary working-day, with every moment of the time mapped out for them?

"On General Cessation Day, therefore, the gates of the lethal chambers will stand open for all those who shall in the course of the past year have reached the age-limit. You figure the wide streets filled all day long with little solemn processions—solemn and yet not in the least unhappy.... You figure the old man walking with a firm step in the midst of his progeny, looking around him with a clear eye at this dear world which is about to lose him. He will not be thinking of himself. He will not be wishing the way to the lethal chamber was longer. He will be filled with joy at the thought that he is about to die for the good of the race—to 'make way' for the beautiful young breed of men and women who, in simple, artistic, antiseptic garments, are disporting themselves so gladly on this day of days. They pause to salute him as he passes. And presently he sees, radiant in the sunlight, the pleasant white-tiled dome of the lethal chamber. You figure him at the gate, shaking hands all round, and speaking perhaps a few well-chosen words about the Future...."

�5.

It was enough. The old broom hadn't lost its snap. It had swept clean the chambers of Perkins' soul—swished away the whole accumulation of nasty little cobwebs and malignant germs. Gone were the mean doubts that had formed in him, the lethargy, the cheap cynicism. Perkins was himself again.

He saw now how very stupid it was of him to have despaired just because his own particular panacea wasn't given a chance. That Provisional Government plan of his had been good, but it was only one of an infinite number of possible paths to the Dawn. He would try others—scores of others....

He must get right away out of here—to-night. He must have his car brought round from the garage—now—to a side door....

But first he sat down to the writing-table, and wrote quickly:

Dear Duchess,

I regret I am called away on urgent political business....

Yours faithfully
J. Perkins....

He took the morocco leather case out of his pocket and enclosed it, with the note, in a large envelope.

Then he pressed the electric button by his bedside, almost feeling that this was a signal for the Dawn to rise without more ado....

Footnote 1: (return)

Published by the Young Self-Helpers' Press, Ipswich.

Footnote 2: (return)

"Are We Going Too Fast?"

Footnote 3: (return)

"A Midwife For The Millennium." H.G. W*lls.

Footnote 4: (return)

"How To Be Happy Though Yet Unborn." H.G. W*lls.

Footnote 5: (return)

"Words About Words." By Ezra K. Higgins, Professor of Etymology, Abraham Z. Stubbins University, Padua, Pa., U.S.A. (2 vols.).

Footnote 6: (return)

"Id est"—"That is."

SOME DAMNABLE ERRORS ABOUT CHRISTMAS By G.K. CH*ST*RT*N

That it is human to err is admitted by even the most positive of our thinkers. Here we have the great difference between latter-day thought and the thought of the past. If Euclid were alive to-day (and I dare say he is) he would not say, "The angles at the base of an isosceles triangle are equal to one another." He would say, "To me (a very frail and fallible being, remember) it does somehow seem that these two angles have a mysterious and awful equality to one another." The dislike of schoolboys for Euclid is unreasonable in many ways; but fundamentally it is entirely reasonable. Fundamentally it is the revolt from a man who was either fallible and therefore (in pretending to infallibility) an impostor, or infallible and therefore not human.

Now, since it is human to err, it is always in reference to those things which arouse in us the most human of all our emotions—I mean the emotion of love—that we conceive the deepest of our errors. Suppose we met Euclid on Westminster Bridge, and he took us aside and confessed to us that whilst he regarded parallelograms and rhomboids with an indifference bordering on contempt, for isosceles triangles he cherished a wild romantic devotion. Suppose he asked us to accompany him to the nearest music-shop, and there purchased a guitar in order that he might worthily sing to us the radiant beauty and the radiant goodness of isosceles triangles. As men we should, I hope, respect his enthusiasm, and encourage his enthusiasm, and catch his enthusiasm. But as seekers after truth we should be compelled to regard with a dark suspicion, and to check with the most anxious care, every fact that he told us about isosceles triangles. For adoration involves a glorious obliquity of vision. It involves more than that. We do not say of Love that he is short-sighted. We do not say of Love that he is myopic. We do not say of Love that he is astigmatic. We say quite simply, Love is blind. We might go further and say, Love is deaf. That would be a profound and obvious truth. We might go further still and say, Love is dumb. But that would be a profound and obvious lie. For love is always an extraordinarily fluent talker. Love is a wind-bag, filled with a gusty wind from Heaven.

It is always about the thing that we love most that we talk most. About this thing, therefore, our errors are something more than our deepest errors: they are our most frequent errors. That is why for nearly two thousand years mankind has been more glaringly wrong on the subject of Christmas than on any other subject. If mankind had hated Christmas, he would have understood it from the first. What would have happened then, it is impossible to say. For that which is hated, and therefore is persecuted, and therefore grows brave, lives on for ever, whilst that which is understood dies in the moment of our understanding of it—dies, as it were, in our awful grasp. Between the horns of this eternal dilemma shivers all the mystery of the jolly visible world, and of that still jollier world which is invisible. And it is because Mr. Shaw and the writers of his school cannot, with all their splendid sincerity and, acumen, perceive that he and they