Mr. Britling Sees It Through. H. G. Wells

him any old thing and he goes and writes it down in his room upstairs, and afterwards asks you another like it in order to perplex himself by the variety of your answers. He regards the whole world with a methodical distrust. He wants to document it and pin it down. He suspects it only too justly of disorderly impulses, and a capacity for self-contradiction. He is the most extraordinary contrast to Teddy, whose confidence in the universe amounts almost to effrontery. Teddy carries our national laxness to a foolhardy extent. He is capable of leaving his watch in the middle of Claverings Park and expecting to find it a month later—being carefully taken care of by a squirrel, I suppose—when he happens to want it. He's rather like a squirrel himself—without the habit of hoarding. He is incapable of asking a question about anything; he would be quite sure it was all right anyhow. He would feel that asking questions betrayed a want of confidence—was a sort of incivility. But my German, if you notice—his normal expression is one of grave solicitude. He is like a conscientious ticket-collector among his impressions. And did you notice how beautifully my pianola rolls are all numbered and catalogued? He did that. He set to work and did it as soon as he got here, just as a good cat when you bring it into the house sets to work and catches mice. Previously the pianola music was chaos. You took what God sent you.

      "And he looks like a German," said Mr. Britling.

      "He certainly does that," said Mr. Direck.

      "He has the fair type of complexion, the rather full habit of body, the temperamental disposition, but in addition that close-cropped head, it is almost as if it were shaved, the plumpness, the glasses—those are things that are made. And the way he carries himself. And the way he thinks. His meticulousness. When he arrived he was delightful, he was wearing a student's corps cap and a rucksack, he carried a violin; he seemed to have come out of a book. No one would ever dare to invent so German a German for a book. Now, a young Frenchman or a young Italian or a young Russian coming here might look like a foreigner, but he wouldn't have the distinctive national stamp a German has. He wouldn't be plainly French or Italian or Russian. Other peoples are not made; they are neither made nor created but proceeding—out of a thousand indefinable causes. The Germans are a triumph of directive will. I had to remark the other day that when my boys talked German they shouted. 'But when one talks German one must shout,' said Herr Heinrich. 'It is taught so in the schools.' And it is. They teach them to shout and to throw out their chests. Just as they teach them to read notice-boards and not think about politics. Their very ribs are not their own. My Herr Heinrich is comparatively a liberal thinker. He asked me the other day, 'But why should I give myself up to philology? But then,' he reflected, 'it is what I have to do.'"

      Mr. Britling seemed to have finished, and then just as Mr. Direck was planning a way of getting the talk back by way of Teddy to Miss Corner, he snuggled more deeply into his chair, reflected and broke out again.

      "This contrast between Heinrich's carefulness and Teddy's easy-goingness, come to look at it, is I suppose one of the most fundamental in the world. It reaches to everything. It mixes up with education, statecraft, morals. Will you make or will you take? Those are the two extreme courses in all such things. I suppose the answer of wisdom to that is, like all wise answers, a compromise. I suppose one must accept and then make all one can of it. … Have you talked at all to my eldest son?"

      "He's a very interesting young man indeed," said Mr. Direck. "I should venture to say there's a very great deal in him. I was most impressed by the few words I had with him."

      "There, for example, is one of my perplexities," said Mr. Britling.

      Mr. Direck waited for some further light on this sudden transition.

      "Ah! your troubles in life haven't begun yet. Wait till you're a father. That cuts to the bone. You have the most delicate thing in the world in hand, a young kindred mind. You feel responsible for it, you know you are responsible for it; and you lose touch with it. You can't get at it. Nowadays we've lost the old tradition of fatherhood by divine right—and we haven't got a new one. I've tried not to be a cramping ruler, a director, a domestic tyrant to that lad—and in effect it's meant his going his own way. … I don't dominate. I hoped to advise. But you see he loves my respect and good opinion. Too much. When things go well I know of them. When the world goes dark for him, then he keeps his trouble from me. Just when I would so eagerly go into it with him. … There's something the matter now, something—it may be grave. I feel he wants to tell me. And there it is!—it seems I am the last person to whom he can humiliate himself by a confession of blundering, or weakness. … Something I should just laugh at and say, 'That's in the blood of all of us, dear Spit of myself. Let's see what's to be done.' … "

      He paused and then went on, finding in the unfamiliarity and transitoriness of his visitor a freedom he might have failed to find in a close friend.

      "I am frightened at times at all I don't know about in that boy's mind. I know nothing of his religiosities. He's my son and he must have religiosities. I know nothing of his ideas or of his knowledge about sex and all that side of life. I do not know of the things he finds beautiful. I can guess at times; that's all; when he betrays himself. … You see, you don't know really what love is until you have children. One doesn't love women. Indeed you don't! One gives and gets; it's a trade. One may have tremendous excitements and expectations and overwhelming desires. That's all very well in its way. But the love of children is an exquisite tenderness: it rends the heart. It's a thing of God. And I lie awake at nights and stretch out my hands in the darkness to this lad—who will never know—until his sons come in their time. … "

      He made one of his quick turns again.

      "And that's where our English way makes for distresses. Mr. Prussian respects and fears his father; respects authorities, attends, obeys and—his father has a hold upon him. But I said to myself at the outset, 'No, whatever happens, I will not usurp the place of God. I will not be the Priest-Patriarch of my children. They shall grow and I will grow beside them, helping but not cramping or overshadowing.' They grow more. But they blunder more. Life ceases to be a discipline and becomes an experiment. … "

      "That's very true," said Mr. Direck, to whom it seemed the time was ripe to say something. "This is the problem of America perhaps even more than of England. Though I have not had the parental experience you have undergone. … I can see very clearly that a son is a very serious proposition."

      "The old system of life was organisation. That is where Germany is still the most ancient of European states. It's a reversion to a tribal cult. It's atavistic. … To organise or discipline, or mould characters or press authority, is to assume that you have reached finality in your general philosophy. It implies an assured end. Heinrich has his assured end, his philological professorship or thereabouts as a part of the Germanic machine. And that too has its assured end in German national assertion. Here, we have none of those convictions. We know we haven't finality, and so we are open and apologetic and receptive, rather than wilful. … You see all organisation, with its implication of finality, is death. We feel that. The Germans don't. What you organise you kill. Organised morals or organised religion or organised thought are dead morals and dead religion and dead thought. Yet some organisation you must have. Organisation is like killing cattle. If you do not kill some the herd is just waste. But you musn't kill all or you kill the herd. The unkilled cattle are the herd, the continuation; the unorganised side of life is the real life. The reality of life is adventure, not performance. What isn't adventure isn't life. What can be ruled about can be machined. But priests and schoolmasters and bureaucrats get hold of life and try to make it all rules, all etiquette and regulation and correctitude. … And parents and the love of parents make for the same thing. It is all very well to experiment for oneself, but when one sees these dear things of one's own, so young and inexperienced and so capable of every sort of gallant foolishness, walking along the narrow plank, going down into dark jungles, ah! then it makes one want to wrap them in laws and foresight and fence them about with 'Verboten' boards in all the conceivable aspects. … "

      "In America of course we do set a certain store upon youthful self-reliance," said Mr. Direck.

      "As we do here. It's in your blood and our blood. It's the instinct of the English and the Irish anyhow to suspect government and take the risks