THE PRACTICE OP REST

wiàâï has been printed as a separate volume (already quoted)— ".4 Visit to a Gnanir It is a discipline ; but a pearl of so great price is worth that a man should sell ail that he has in order to become the possessor of the field contalning it. The possibility lies for ail. Each personal life contains the doorway.

Do not recldessly spill tiie waters of your mind in this direction and in that, lest you become like a spring lest 4 and disstpated in tba désert ;

Bat draw ihem together into a little compass and hold tfaem stiU, so stiU ;

And let them become dear, so dear — so limpid, so mizTor-like;

At last the mountains and the sky shall glass th«nselves in peacefol beauty.

And the antelope shall descend to drink, and to gaze at his refiected image, and the lion to quench bis tfaixst.

And Love himsdf shall corne and bend over, and catch his own likeness in 3^u.^

CHAPTER Xin SOCIAL IMPLICATIONS

** Bring me my bow of buming |;old, Bring me my arrows of désire ; Bring me my spear ; O clonds, unfold I Bring me my Chariot of Fire t

I will not cease from Mental Fight, Nor ahall my sword aleep in my hand, Till we hâve built Jérusalem In England's green and pleasant Land/'

Blakb.

ARGUMENT

A Social Idéal demands a social policy ; but it would be a mistake to identify Carpenter with any of the présent conflicting social policies. His " Mass-man," however, may be regarded as a figurative expression of the idea of Solidarity, This is certainly implied in his teaching, and is to sonte extent worked out in one direction — namely, the distinction between true ownership and légal ownership, especially with référence to possession in Land.

THE Word " Democracy " implies a social idéal. Carpenter has defined it as the ''mie of the Mass-man (Demos) in the unit-man." ^ Since, however, an Idéal is an

^ CivilixoHon : its Cause and Cure/* p. 34. 18 273

as mudi as a transcendent

s ataiiely possible to hold iaitlifally to

idéal willwml: piHMniig sonie ^onn of

polqr. As soon as a man aidently desires

ai sone destmatkai, he begins to

nmtes, and is not bciute ke sels ont npaa oœ wbich, in làs hÔBg hmi most speedily and kafip^ loiL

As Mr. Stqdicn (kaham says in his noble laiilaewe iD WiA Ae Emsimm PÎlgrims to ferusa- Umk, aH rileiiiiugu» bcgin in the heart, and the wuli^g beait is abead^ on its pilgriniage even Aoqgli actnal attanmient be as yet far off.

with his prindple that laecedes Sti ueime— nrges constantly

(as ve bave secn) that the kingdom, the raie of die Mass-man, most fiist be sofoght, f onnd, and cstab&died in the indîvîdiial heart.

TUs indivîdiial discoveiy and attaioment, wUdi is not easy, ahhoogh it is comparatively independent of extenal conditions, mil not cany ns aÔ tiie way, however ; if only for the reason that as isdated individnals we do not exist. The race rises in every man, but no man can win to the goal ahead of the race. An individual attainment is a potential lace-attainment, and it is imder the uige of this potential that we seek to inangnrate and cany out sach social polides as ^^all make actnal, in terms of race-life and jace-oiganization, the hneedom and eqnality which

CONPLICTING SOCIAL POLICIES 275

Individual expérience bas shown to be possible. In the individual, the race reaches beyond its

In a single community, like our own, there are inany such social policies af oot ; they are not ail co-ordinated ; indeed, some of them conflict ^with each other; this conflict is not to be deplored, since it tends to eliminate error and to counteract eccentricity. It would be difficult to identify Carpenter with any particular social inovement ; his spirit lies behind them ail ; but it may confidently be said that he would be somevrhat out of touch with a movement which seeks to substitute the doxninance of one class for another, for " the rule of the Mas&-man in the unit man" is by no means the same thing as the rule of the Masses. A good deal of modem sôcialistic propaganda aims only at using the machinery of the franchise and the brute force of numerical majorities for the purpose of securing to the Masses such political power as shall give them the ascendancy in the State, reverse the présent position, and wipe out the old scores against the thus-far-ruling classes. As the inévitable corollary of this aim, there is proceeding — though for the time being it is less apparent in this cotmtry than in the continental countries — a tendency to divorce socialism from idealism and religion, The threat, therefore, in thèse quarters is of a mechanical and materialistic tjnranny whose triumph would make the last

s:* SOdALSaC AKD BEUGION

tlie fiisL A sodafism of this m Caipenler's teaching, ipirliich nr spHrrrral, kkafistk, religioas in the It «imM be wdl if tfae qxings ol 5A3LÎ2SCI: meraDcnt ooald be sahed with his ÎL H2S R^iie ot tbe llass-man locks towards a

and faaimaaiiîiig of ail interests, of the vbole conummity in a tme ^=3ja viâch vill not oUttcxate, but shall c aai cxMxdmate. the manif old diff erare uwrssaiy wbacvtx tbere are

r:3> *** JUS-sam * îs a pKtnresqoe expression r^r ti2U SoUaxîty vfakfa ts tbe cfaaiacteiistic

of a dcvdoped social coDScioasness.

of SoKdaiity has been attained az>d ia q:3te eaily times, though usually ctfid lo a pamcnlar tribe, or dty (as in Gft)ece\ or satîoQ (as in tbe case of tbe Hebrews) ; mitlrr tbese Knoôts, it was thorougbly aq>pbed as a |X3Ctkal social principle. Tbe andent world pn>i3DHl seas wbo conceived it as applying beycod tiibal and national boundaries to the nce as a wbole. It came to them as the instructic«i of an incqnent nce-consdousness, as being trae of Man as sncfa. Thns Epictetus in the

What art thon? A man. Look at thysdf as a 9c£[taiy cnatnre; and it is aocoiding to nature for thee «> hve to old ace; to giow ncb. and to keep good faealth. Bat if thon look «pon thyaelf as a man. and as a part

SOLIDARITY 277

of a certain whole, for the sake ol that whole it may become thee now to hâve sickness, now to sail the seas and run into péril, now to sufier need and perchance to die before thy time. Why, then, dost thou bear it bard ? Knowest thou not that, as the foot, alone, ia not a foot, so thou, alone, art not a man ?

In the modem world, by the élimination of distance through scientific inventions, by the linking together of nations with a hundred bonds and channels of interchange, the race-consciousness is much more explicit, the race-unity a much more palpable thing. So a modem Epictetus (Mr. H. G. Wells) annoimces :

The race flows through us, the race is the drama and we are the incidents. This is not any sort of poetical statement ; it is statement of fact. In so far as we are individuals, in so far as we seek to foUow iadividual ends, we are accidentai, disconnected, without signiûcance, the sport of chance. In so far as we realize ourselves as experiments of the spedes for the spedes, just in so far do we escape from the accidentai and the chaotic. We are épisodes in an expérience greater than ourselves. . . . I see myself in life as part of a great physical being that strains and, I believe, grows towards beauty, and of a great mental being that strains and, I believe, grows towards knowledge and power. In this persuasion that I am a gatherer of expérience, a mère tentacle that arranges thought besidé thought for this being of the species, this being that grows beautiful — in this persuasion I find the ruling idea of which I stand in need, the ruling idea that reconciles and adjudicates among my warring motives. In it I ûnd both concentration of myself ^nd escape from myself ; in a word, I find Salvati<Mi.

tn INDIVIDnAL AND THE RACE

Caipe&ter 's klea of tlie lodividual is prof oander and more mj^stical tfaan tfaat of Mr. Wells, and does DOt qoite fit with the notion of an " épisode" or a " tentade " ; bat bis Mass>man is the Race as a ^xritnal Whde présent in the individual» tlie unît-man, and realiang itsdf in him as a Whok and in a particular way. The conception of Scdidaiity, then, both communal and racial, b the fondamental sodal implication of his teajdiing. It detennines his social prindples, dominâtes bis sodal théories, and, so far as he snggests any definite lefonns and changes in the social (Hder, is the Idéal to which he is constantly faitbfnl.

The idea may be expressed in the f orm of a figure. It is as if there were a number of vessels ol différent sises, shapes, capadties, kinds, containing water, and connected mih each other because thdr respective orifices open into a common base or reservok. The water will tend to find a common levd in ail the vessds, though one may be as narrow as a test-tube and another as capadons as a bdl-jar. If for any imaginable reason (me of the vessds suff ers an impoverishment, the levd of the water in the other vessds becomes lower in conséquence ; if, on the other hand, any vessd recdves the gift of an abundant supply, this is conununicated on to the rest, who advantage by it, bat at the cost of the vessd that

isfiUed.

No t^an liveth onto himself , and no man dieth