On (Essays Collection). Hilaire Belloc
obtained his position by a job) said these simple words: "I do not know who you are in reality nor what foreign name mask under your buffoonery, but I do know on the evidence of these intelligent officers, evidence upon which I fully rely and which you have made no attempt to contradict, you have disgraced yourself and the hall of your kind hosts and employers by the use of language which I shall not characterise save by telling you that it would be comprehensible only in a citizen of the nation to which you have the misfortune to belong. Luckily you were not allowed to proceed for more than a moment with your vile harangue which (if I understand rightly) was in praise of wine. You will go to prison for twelve months. I shall not give you the option of a fine: but I can promise you that if you prefer to serve with the gallant K. O. Fighting Scouts your request will be favourably entertained by the proper authorities."
Long before this little speech was over Rabelais had disappeared, and was once more with the immortals cursing and swearing that he would not do it again for 6,375,409,702 sequins, or thereabouts, no, nor for another half-dozen thrown in as a makeweight.
There is the whole story.
I do not say that Rabelais was not over-hasty both in his appearance and his departure, but I do say that if the Physicists (and notably Mrs. Whirtle) had shown more imagination, the governing class a wider reading, and the magistracy a trifle more sympathy with the difference of tone between the sixteenth century and our own time, the deplorable misunderstanding now separating the dead and the living would never have arisen; for I am convinced that the Failure of Rabelais' attempt has been the chief cause of it.
ON THE APPROACH OF AN AWFUL DOOM
My dear little Anglo-Saxons, Celt-Iberians and Teutonico-Latin oddities—The time has come to convey, impart and make known to you the dreadful conclusions and horrible prognostications that flow, happen, deduce, derive and are drawn from the truly abominable conditions of the social medium in which you and I and all poor devils are most fatally and surely bound to draw out our miserable existence.
Note, I say "existence" and not "existences." Why do I say "existence", and not "existences"? Why, with a fine handsome plural ready to hand, do I wind you up and turn you off, so to speak, with a piffling little singular not fit for a half-starved newspaper fellow, let alone a fine, full-fledged, intellectual and well-read vegetarian and teetotaller who writes in the reviews? Eh? Why do I say "existence"?—speaking of many, several and various persons as though they had but one mystic, combined and corporate personality such as Rousseau (a fig for the Genevese!) portrayed in his Contrat Social (which you have never read), and such as Hobbes, in his Leviathan (which some of you have heard of), ought to have premised but did not, having the mind of a lame, halting and ill-furnished clockmaker, and a blight on him!
Why now "existence" and not "existences"? You may wonder; you may ask yourselves one to another mutually round the tea-table putting it as a problem or riddle. You may make a game of it, or use it for gambling, or say it suddenly as a catch for your acquaintances when they come up from the suburbs. It is a very pretty question and would have been excellently debated by Thomas Aquinas in the Jacobins of St. Jacques, near the Parloir aux Bourgeois, by the gate of the University; by Albertus Magnus in the Cordeliers, hard by the College of Bourgoyne; by Pic de la Mirandole, who lived I care not a rap where and debated I know not from Adam how or when; by Lord Bacon, who took more bribes in a day than you and I could compass in a dozen years; by Spinoza, a good worker of glass lenses, but a philosopher whom I have never read nor will; by Coleridge when he was not talking about himself nor taking some filthy drug; by John Pilkington Smith, of Norwood, Drysalter, who has, I hear, been lately horribly bitten by the metaphysic; and by a crowd of others.
But that's all by the way. Let them debate that will, for it leads nowhere unless indeed there be sharp revelation, positive declaration and very certain affirmation to go upon by way of Basis or First Principle whence to deduce some sure conclusion and irrefragable truth; for thus the intellect walks, as it were, along a high road, whereas by all other ways it is lurching and stumbling and boggling and tumbling in I know not what mists and brambles of the great bare, murky twilight and marshy hillside of philosophy, where I also wandered when I was a fool and unoccupied and lacking exercise for the mind, but from whence, by the grace of St. Anthony of Miranella and other patrons of mine, I have very happily extricated myself. And here I am in the parlour of the "Bugle" at Yarmouth, by a Christian fire, having but lately come off the sea and writing this for the edification and confirmation of honest souls.
What, then, of the question, Quid de quuerendo? Quantum? Qualiter? Ubi? Cur? Quid? Quando? Quomodo? Quum? Sive an non?
Ah! There you have it. For note you, all these interrogative categories must be met, faced, resolved and answered exactly—or you have no more knowledge of the matter than the Times has of economics or the King of the Belgians of thorough-Bass. Yea, if you miss, overlook, neglect, or shirk by reason of fatigue or indolence, so much as one tittle of these several aspects of a question you might as well leave it altogether alone and give up analysis for selling stock, as did the Professor of Verbalism in the University of Adelaide to the vast solace and enrichment of his family.
For by the neglect of but one of these final and fundamental approaches to the full knowledge of a question the world has been irreparably, irretrievably and permanently robbed of the certain reply to, and left ever in the most disastrous doubt upon, this most important and necessary matter—namely, whether real existence can be predicated of matter.
For Anaxagoras of Syracuse, that was tutor to the Tyrant Machion, being in search upon this question for a matter of seventy-two years, four months, three days and a few odd hours and minutes, did, in extreme old age, as he was walking by the shore of the sea, hit, as it were in a flash, upon six of the seven answers, and was able in one moment, after so much delay and vexatious argument for and against with himself, to resolve the problem upon the points of how, why, when, where, how much, and in what, matter might or might not be real, and was upon the very nick of settling the last little point—namely, sive an non (that is, whether it were real or no)—when, as luck would have it, or rather, as his own beastly appetite and senile greed would have it, he broke off sharp at hearing the dinner-gong or bell, or horn, or whatever it was—for upon these matters the King was indifferent (de minimis non curat rex), and so am I—and was poisoned even as he sat at table by the agents of Pyrrhus.
By this accident, by this mere failure upon one of the Seven Answers, it has been since that day never properly decided whether or no this true existence was or was not predicable of matter; and some believing matter to be there have treated it pompously and given it reverence and adored it in a thousand merry ways, but others being confident it was not there have starved and fallen off edges and banged their heads against corners and come plump against high walls; nor can either party convince the other, nor can the doubts of either be laid to rest, nor shall it from now to the Day of Doom be established whether there is a Matter or is none; though many learned men have given up their lives to it, including Professor Britton, who so despaired of an issue that he drowned himself in the Cam only last Wednesday. But what care I for him or any other Don?
So there we are and an answer must be found, but upon my soul I forget to what it hangs, though I know well there was some question propounded at the beginning of this for which I cared a trifle at the time of asking it and you I hope not at all. Let it go the way of all questions, I beg of you, for I am very little inclined to seek and hunt through all the heap that I have been tearing through this last hour with Pegasus curvetting and prancing and flapping his wings to the danger of my seat and of the cities and fields below me.
Come, come, there's enough for one bout, and too much for some. No good ever came of argument and dialectic, for these breed only angry gestures and gusty disputes (de gustibus non disputandum) and the ruin of friendships and the very fruitful pullulation of Dictionaries, textbooks and wicked men, not to speak of Intellectuals, Newspapers, Libraries, Debating-clubs, bankruptcies, madness, Petitiones elenchi and ills innumerable.
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