The Summing Up

  I have made a great many mistakes. I have at times fallen victim to a snare to which the writer is peculiarly liable, the desire to carry out in my own life certain actions which I made the characters of my invention do. I have attempted things that were foreign to my nature and obstinately persevered in them because in my vanity I would not confess myself beaten. I have paid too much attention to the opinion of others. I have made sacrifices to unworthy objects because I had not the courage to inflict pain. I have committed follies. I have a sensitive conscience, and I have done certain things in my life that I am unable entirely to forget; if I had been fortunate enough to be a Catholic I could have delivered myself of them at confession and after performing the penance imposed received absolution and put them out of my mind for ever. I have had to deal with them as my common sense suggested. I do not regret them, for I think it is because of my own grave faults that I have learnt indulgence to others. It took me a long time. In youth I was harshly intolerant. I remember my indignation upon hearing someone make the remark, not an original one, but new to me then, that hypocrisy was the tribute that vice paid to virtue. I thought that one should have the courage of one’s vices. I had ideals of honesty, uprightness, truth; I was impatient not of human weakness, but of cowardice, and I would make no allowances for those who hedged and temporized. It never occurred to me that no one stood in greater need of indulgence than I.

  16

  AT first sight it is curious that our own offences should seem to us so much less heinous than the offences of others. I suppose the reason is that we know all the circumstances that have occasioned them and so manage to excuse in ourselves what we cannot excuse in others. We turn our attention away from our own defects, and when we are forced by untoward events to consider them find it easy to condone them. For all I know we are right to do this; they are part of us and we must accept the good and the bad in ourselves together. But when we come to judge others it is not by ourselves as we really are that we judge them, but by an image that we have formed of ourselves from which we have left out everything that offends our vanity or would discredit us in the eyes of the world. To take a trivial instance: how scornful we are when we catch someone out telling a lie; but who can say that he has never told not one, but a hundred? We are shocked when we discover that great men were weak and petty, dishonest or selfish, sexually vicious, vain or intemperate; and many people think it disgraceful to disclose to the public its heroes’ failings. There is not much to choose between men. They are all a hotchpotch of greatness and littleness, of virtue and vice, of nobility and baseness. Some have more strength of character, or more opportunity, and so in one direction or another give their instincts freer play, but potentially they are the same. For my part I do not think I am any better or any worse than most people, but I know that if I set down every action in my life and every thought that has crossed my mind the world would consider me a monster of depravity.

  I wonder how anyone can have the face to condemn others when he reflects upon his own thoughts. A great part of our lives is occupied in reverie, and the more imaginative we are, the more varied and vivid this will be. How many of us could face having our reveries automatically registered and set before us? We should be overcome with shame. We should cry that we could not really be as mean, as wicked, as petty, as selfish, as obscene, as snobbish, as vain, as sentimental, as that. Yet surely our reveries are as much part of us as our actions, and if there were a being to whom our inmost thoughts were known we might just as well be held responsible for them as for our deeds. Men forget the horrible thoughts that wander through their own minds, and are indignant when they discover them in others. In Goethe’s Wahrheit und Dichtung he relates how in his youth he could not bear the idea that his father was a middle-class lawyer in Frankfurt. He felt that noble blood must flow in his veins. So he sought to persuade himself that some prince travelling through the city had met and loved his mother, and that he was the offspring of the union. The editor of the copy I read wrote an indignant footnote on the subject. It seemed to him unworthy of so great a poet that he should impugn the undoubted virtue of his mother in order snobbishly to plume himself on his bastard aristocracy. Of course it was disgraceful, but it was not unnatural and I venture to say not uncommon. There must be few romantic, rebellious and imaginative boys who have not toyed with the idea that they could not be the son of their dull and respectable father, but ascribe the superiority they feel in themselves, according to their own idiosyncrasies, to an unknown poet, great statesman or ruling prince. The Olympian attitude of Goethe’s later years inspires me with esteem; this confession arouses in me a warmer feeling. Because a man can write great works he is none the less a man.

  It is, I suppose, these lewd, ugly, base and selfish thoughts, dwelling in their minds against their will, that have tormented the saints when their lives were devoted to good works and repentance had redeemed the sins of their past. St. Ignatius Loyola, as we know, when he went to Monserrat made a general confession and received absolution; but he continued to be obsessed by a sense of sin so that he was on the point of killing himself. Till his conversion he had led the ordinary life of the young man of good birth at that time; he was somewhat vain of his appearance, he had wenched and gambled; but at least on one occasion he had shown rare magnanimity and he had always been honourable, loyal, generous and brave. If peace was still denied him it looks as though it was his thoughts that he could not forgive himself. It would be a comfort to know that even the saints were thus afflicted. When I have seen the great ones of the earth, so upright and dignified, sitting in state, I have often asked myself whether at such moments they ever remembered how their minds in solitude were sometimes occupied and whether it ever made them uneasy to think of the secrets that their subliminal self harboured. It seems to me that the knowledge that these reveries are common to all men should inspire one with tolerance to oneself as well as to others. It is well also if they enable us to look upon our fellows, even the most eminent and respectable, with humour, and if they lead us to take ourselves not too seriously. When I have heard judges on the bench moralizing with unction I have asked myself whether it was possible for them to have forgotten their humanity so completely as their words suggested. I have wished that beside his bunch of flowers at the Old Bailey, his lordship had a packet of toilet paper. It would remind him that he was a man like any other.

  17

  I HAVE been called cynical. I have been accused of making men out worse than they are. I do not think I have done this. All I have done is to bring into prominence certain traits that many writers shut their eyes to. I think what has chiefly struck me in human beings is their lack of consistency. I have never seen people all of a piece. It has amazed me that the most incongruous traits should exist in the same person and for all that yield a plausible harmony. I have often asked myself how characteristics, seemingly irreconcilable, can exist in the same person. I have known crooks who were capable of self-sacrifice, sneak-thieves who were sweet-natured and harlots for whom it was a point of honour to give good value for money. The only explanation I can offer is that so instinctive is each one’s conviction that he is unique in the world, and privileged, that he feels that, however wrong it might be for others, what he for his part does, if not natural and right, is at least venial. The contrast that I have found in people has interested me, but I do not think I have unduly emphasized it. The censure that has from time to time been passed on me is due perhaps to the fact that I have not expressly condemned what was bad in the characters of my invention and praised what was good. It must be a fault in me that I am not gravely shocked at the sins of others unless they personally affect me, and even when they do I have learnt at last generally to excuse them. It is meet not to expect too much of others. You should be grateful when they treat you well, but unperturbed when they treat you ill. ‘For every one of us,’ as the Athenian Stranger said, ‘is made pretty much what he is by the bent of his desires and the nature of his soul.’ It is
want of imagination that prevents people from seeing things from any point of view but their own, and it is unreasonable to be angry with them because they lack this faculty.

  I think I could be justly blamed if I saw only people’s faults and were blind to their virtues. I am not conscious that this is the case. There is nothing more beautiful than goodness, and it has pleased me very often to show how much of it there is in persons who by common standards would be relentlessly condemned. I have shown it because I have seen it. It has seemed to me sometimes to shine more brightly in them because it was surrounded by the darkness of sin. I take the goodness of the good for granted, and I am amused when I discover their defects or their vices; I am touched when I see the goodness of the wicked, and I am willing enough to shrug a tolerant shoulder at their wickedness. I am not my brother’s keeper. I cannot bring myself to judge my fellows; I am content to observe them. My observation has led me to believe that, all in all, there is not so much difference between the good and the bad as the moralists would have us believe.

  I have not on the whole taken people at their face value. I do not know if this coolness of scrutiny has been inherited from my fathers; they could hardly have been successful lawyers if they had not possessed a shrewdness that prevented them from being deceived by appearances; or if I owe it to the lack in me of that joyful uprush of emotion on meeting people that makes many, as the saying is, take their geese for swans. It was certainly encouraged by my training as a medical student. I did not want to be a doctor. I did not want to be anything but a writer, but I was much too shy to say so, and in any case at that time it was unheard of that a boy of eighteen, belonging to a respectable family, should adopt literature as a profession. The notion was so preposterous that I never even dreamt of imparting it to anybody. I had always supposed that I should enter the law, but my three brothers, much older than I, were practising it and there did not seem room for me too.

  18

  I LEFT school early. I had been unhappy at the preparatory school to which I was sent on my father’s death because it was at Canterbury and only six miles from Whitstable, of which my uncle and guardian was vicar. It was an annex of the King’s School, an ancient foundation, and to this when I was thirteen I duly went. After I had got out of the lower forms, the masters of which were frightening bullies, I was contented enough, and I was miserable when an illness forced me to spend a term in the South of France. My mother and her only sister had died of tuberculosis, and when it was found that my lungs were affected my uncle and aunt were concerned. I was placed at a tutor’s at Hyères. When I went back to Canterbury I did not like it so well. My friends had made new friends. I was lonely. I had been moved into a higher form in which, with three months lost, I could not find my place. My form-master nagged me. I persuaded my uncle that it would be very good for my lungs if instead of staying at school I spent the following winter on the Riviera and that it would be of value to me after that to go to Germany and learn German. I could continue to work there on the subjects which were necessary for me to get into Cambridge. He was a weak man and my arguments were specious. He did not much like me, for which I cannot blame him, since I do not think I was a likeable boy, and as it was my own money that was being spent on my education, he was willing enough to let me do as I chose. My aunt greatly favoured my plan. She was herself German, penniless, but of noble birth; her family had a coat of arms with supporters and a great number of quarterings, of which she was primly arrogant. I have related elsewhere how, though but a poor clergyman’s wife, she would not call on the wife of an opulent banker who had taken a house for the summer nearby because he was in trade. It was she who arranged that I should go to a family in Heidelberg whom she had heard of through her relations in Munich.

  But when I came back from Germany, aged eighteen, I had very decided views of my own about my future. I had been happier than ever before. I had for the first time tasted freedom, and I could not bear the thought of going to Cambridge and being subjected once more to restraint. I felt myself a man, and I had a great eagerness to enter at once upon life. I felt that there was not a moment to waste. My uncle had always hoped that I would go into the church, though he should have known that, stammering as I did, no profession could have been more unsuitable; and when I told him that I wouldn’t, he accepted with his usual indifference my refusal to go to Cambridge. I still remember the rather absurd arguments that were held about the calling I should adopt. A suggestion was made that I should become a civil servant, and my uncle wrote to an old Oxford friend of his who held an important position in the Home Office for his advice. It was that, owing to the system of examinations and the class of persons it had introduced into the government service, it was now no place for a gentleman. That settled that. It was finally decided that I should become a doctor.

  The medical profession did not interest me, but it gave me the chance of living in London and so gaining the experience of life that I hankered after. I entered St. Thomas’s Hospital in the autumn of 1892. I found the first two years of the curriculum very dull and gave my work no more attention than was necessary to scrape through the examinations. I was an unsatisfactory student. But I had the freedom I yearned for. I liked having lodgings of my own, where I could be by myself; I took pride in making them pretty and comfortable. All my spare time, and much that I should have devoted to my medical studies, I spent reading and writing. I read enormously; I filled note-books with ideas for stories and plays, scraps of dialogue and reflections, very ingenuous ones, on what my reading and the various experiences that I was undergoing suggested to me. I entered little into the life of the hospital and made few friends there, for I was occupied with other things; but when, after two years, I became first a clerk and then a dresser in the out-patients’ departments I began to grow interested. In due course I started to work in the wards, and then my interest so much increased that when I caught septic tonsillitis through doing a post-mortem on a corpse that was in an unreasonable state of decomposition and had to take to my bed, I could not wait to get well to resume my duties. I had to attend a certain number of confinements to get a certificate, and this meant going into the slums of Lambeth, often into foul courts that the police hesitated to enter, but in which my black bag amply protected me: I found the work absorbing. For a short period I was on accident duty day and night to give first aid to urgent cases. It left me tired out, but wonderfully exhilarated.

  19

  FOR here I was in contact with what I most wanted, life in the raw. In those three years I must have witnessed pretty well every emotion of which man is capable. It appealed to my dramatic instinct. It excited the novelist in me. Even now that forty years have passed I can remember certain people so exactly that I could draw a picture of them. Phrases that I heard then still linger on my ears. I saw how men died. I saw how they bore pain. I saw what hope looked like, fear and relief; I saw the dark lines that despair drew on a face; I saw courage and steadfastness. I saw faith shine in the eyes of those who trusted in what I could only think was an illusion, and I saw the gallantry that made a man greet the prognosis of death with an ironic joke because he was too proud to let those about him see the terror of his soul.

  At that time (a time to most people of sufficient ease, when peace seemed certain and prosperity secure) there was a school of writers who enlarged upon the moral value of suffering. They claimed that it was salutary. They claimed that it increased sympathy and enhanced the sensibilities. They claimed that it opened to the spirit new avenues of beauty and enabled it to get into touch with the mystical kingdom of God. They claimed that it strengthened the character, purified it from its human grossness and brought to him who did not avoid but sought it a more perfect happiness. Several books on these lines had a great success, and their authors, who lived in comfortable homes, had three meals a day and were in robust health, gained much reputation. I set down in my note-books, not once or twice, but in a dozen places, the facts that I had seen. I knew that suffering did
not ennoble; it degraded. It made men selfish, mean, petty and suspicious. It absorbed them in small things. It did not make them more than men; it made them less than men; and I wrote ferociously that we learn resignation not by our own suffering, but by the suffering of others.

  All this was a valuable experience to me. I do not know a better training for a writer than to spend some years in the medical profession. I suppose that you can learn a good deal about human nature in a solicitor’s office; but there on the whole you have to deal with men in full control of themselves. They lie perhaps as much as they lie to the doctor, but they lie more consistently, and it may be that for the solicitor it is not so necessary to know the truth. The interests he deals with, besides, are usually material. He sees human nature from a specialized standpoint. But the doctor, especially the hospital doctor, sees it bare. Reticences can generally be undermined; very often there are none. Fear for the most part will shatter every defence; even vanity is unnerved by it. Most people have a furious itch to talk about themselves and are restrained only by the disinclination of others to listen. Reserve is an artificial quality that is developed in most of us but as the result of innumerable rebuffs. The doctor is discreet. It is his business to listen, and no details are too intimate for his ears.