THE BIRTH OF A CHILD

Otago Daily Times, Issue 14715, 24 December 1909, Page 13

THE BIRTH OF A CHILD

A CHRISTMAS MDITATION. Br Constant Readkr. Tho foundation of the Christmas Festival is the Birth of a Child, and one at least of tho lessons of tho season, is semifciontific, since it teaches the oft-times forgotten fact that only a well-born infant is able successfully to overcome the perils of an aclvciso environment. . Musing on Christmas, its customs, and its conventions, I turned to tho pages of Holy Writ and there I read " Behold a virgin shall ho with child, and shall bring forth a son, ar.d they shall call his name ]£m r manucl, which being interpreted, is ' liod wiili us,'" And again, "She brought forth her first born son, and wrapped him in swaddling clothes ajul laid him in a manger, because there wa.s. no roam for him in tho inn." Again, "And suddenly Micro was with tho angel a multitude of the heavenly host, praising God and saying ' Glory to God in the highest, and on earth peace, and goodwill towards men.' '' 'J'hero is a growing feeling that the religious sentiment, upon' which tho observance of Oliristmas has in the past mainly rested, is a declining quantity, and there arc thorn who argue that the gradual development of the purely scientific spirit must ultimately mean the death of Father Christmas. U. K. Chesterton, who in his attitude towards modernism is somewhat of a reactionary, graphically depicts the situation as be sees it In his (/hristmas essay, " Tho Shop ut (thosts: A Good Dream." In this essay, which may be found m Chesterton's latest book, " Tremendous Trifles," the writer, after apologising for being a democrat and therefore "out of lashiun in I he modem world," tells how he " was gluinj! his nose to tho glass of a very small ami dimly-lit toy-shop-, in one of the greyest and leanest streets of Batter, tea," and how, while thus employed, be became conscious of having " strayed into some odd ;>lmospherc." What follows is apropos of my subject: — To shako off this dangerous and dreamy senso I went into the shop and tried to buy wooden soldiers. The man in tho whop was very old and broken, with confuted white hair covering his head and half bio face, hair so start 1 - . ingly. white that it looked almost artificial.' Yet though lie was senilo and even sick; them was nothing of suffering in his eyes; ho looked rather as if ho were gradually falling asleep in a not unkindly docuy. Ho gave me the wooden soldiers, but when I put down the money ho did not at first seem to hoc it; then ho blinked at it feebly, and then ho pushed it feebly away. " No, no," he said vaguely. " 1 never have! I never have! We are rather old-fashioned here." "Not taking money," I replied. Bcema to ine moro like an uncommonly new fashion than an old one." " I never have," said the old man blinking and blowing his nose; "I've always given presents. I'm too old lo stop." "Good heavens!" I said, "What can you mean ? Why, you might bo Father Christmas." " I am Father Christmas," he said apologetically, and blew his nose again. Tho lamps could not have been lighted yet in the street outside. At any rate I could see nothing against the lliu darkness but tho shining shop window. There were no sounds of steps or voices in tho street. I might havo strayed into some new and sunless I world. But something had cut the cords of cominonsense, and I could not feel even surprise, except sleepily. Something made, ino say, ' t ' You look ill, Father Christmas." " I am dying," he said. I did not speak, and it was he who spoke again. " All the now people havo left my shop. I cannot understand it. Thoy seem to object to me, on such curious and inconsistent sort of grounds, these scientific men and these innovators, 'ilioy say that I give peoplo superstitions and make them too visionary. They say that- I give people sausages and make them too coarse. Thev say my heavenly parts aro too heavenly; thev say my earthly parts aro too earthly; I don't know what they want, I'm sure. Jfow can heavenly things be too heavenly, or earthly things too earthly? How can ono be too c;ood or too jollv? I don't understand. But I understand one thing well enough. These modern people are living and I am dead."

"You may bo dead,". I replied; " You ought to know. But as for what they are doing—do not call it living."

Now, exactly in so far as Chesterton's dream constitutes ,1 protest, against the modern materialism which would threaten the development of the imuginnlivo faculty and lead to the practical extermination of Santa Gnus and the abolition of the Christinas stocking, I am heartily in agreement >with Chesterton. Moreover, in his clever contrast between tho liberality of the Christinas spirit and tho graspiuc; atmosphere of ordinary life he is much to be commended. But when he decries what ho is pleased to term tho incon-

sislency of the scientific spirit of the age, with its implied hostility to Christmas and Christmas customs, he does not seem to me to he on nearly such pure ground. In his article in "Heretics" on "Christinas and tho Aesthetes," he makes reference to Comtism and Comte's suggestion for a new calendar, new saints' days, new holidays, etc., concluding with the remark, " I am very certain that I would not read llio works of Comto through for any consideration whatever. But I can easily imagine myself, with tho greatest enthusiasm, lighting a bonfire on Darwin Day." Then follows that famous passage which I fancy I have quoted in whole or in part_at some previous Christmastidc, but which will certainly bear repetition for the truth it contains :—

There has been no rationalist festival, no rationalist ecstasy. Men are still in black for tho death of God. When Christianity was heavily bombarded in the last century, upon no point was-it more persistently attacked than upon that of its alleged enmity to human jov. Shelley and Swinburne and all their allies have- passed .-.gain and again over the ground, but they have not altered it. They have not set up a single new trophy or ensign for the world's merriment to rally, to. Mr Swinburne does not hang up his .stocking on the eve of _ the birthday of Victor Hugo. Mr William Archer docs not sing carols descriptive of the infancy of Ibsen outside people's doors in the snow. In the round of our rational and mournful year one_ festival remains out of all those ancient gaieties that once covered the wholo earth. Christmas remains to rcus of those ages, whether Pagan or Christian, when the many acted poetry instead of the few writing it. In all tho winter in our woods there is no tree in glow but the holly.

I cnuglit myself comparing • the manv centenary celebrations which have formed such a feature of 1909 with (lie celebration of Christmas. In either casa it rosolves itself into the question of the keeping of birthdays, an examination of the forces which brought t'lio child into being, the possibilities of the child when born, and the opportunities for development presented by the child's environment. All of this, of course, leads up to the heavy responsibilities of parenthood. If the tendency of modern fiction is to bo taken as a reflection of the trend of thought of the age in which we live—and unless fiction docs so veiled contemporary thinking ids purpose and purport arc only transitory—then the dominant note of the time is the revolt ngaijisl marriage. It is diilicult to-day to h'nd a novel of any worth by a writer of any weight which does not discuss in one form or another some at least of the hydraheaded social problems which spring from the institution of ' marriage. If I can interpret aright the signs of the limes the revolt is not so much against the institution of marriago as against tho twen-tieth-century conception of the rite. Wherefore the revolt resolves itself into an attempt to recover marriago from the degradation into which it has undoubtedly fallen, and to rediscover the ideal of perfect union. For hcvond and above all other considerations there presses upen overy thinking mind the terrible fact'of tho growing degeneration of the race. On every hand we see a multiplication of machinery—educational, disciplinary, and tho like—for training the young and developing their' latent powers! But it is manifestly impossible to bring out what has not been primarily put in; and bow develop powers which have not been planted , before birth ? In Richard la Gallieue's "Young Lives" the first chapter is concerned with the revolt of Henry and Ksther Mesuriei' against parental authority, and their determination to leave home, and launch out for themselves. Tho father had been lecturing his two children upon the enormity of their ingratitude and the sin of their contemplate disobedience. H was at (his point that Esther ventured to lift the girlish tremor of her voice: "But, father, if you'll forgive my saying so, I think it would bo best for another reason for us to go. There are too many of us. Wo haven't room to grow. We get into each other's way. And then it would case you, it wouldbo'less expense." " Whoii 1 complain of having to sunport my children, it will bo time to speu'k of that." "But you have complained," hotly interrupted the son. "You have reproached us many a time for what wo have cost you for clothes and food." " Yes, when you'vo shown yoiirwlvcs ungrate'ful for them, as you do to-night." "Ungrateful! For what should wo be grateful: That you do your baro duty of feeding and clothing us, and even for that expect, in my case at all events, that I shall prove so much business capital, invested for tho future. Was it we who asked to conio into tho world? Did yoii consult us, or did you beget us for anything but your own selfish pleasure and without a. thouirht." Henry got no further. His father had grown white, and with terrible, anger pointed to the door. "I/cavo tho room, sir," he said, "and to-morrow leave my house for ever." The son was cowed. He stood with an unflinching dolianeo before the father, in whom he forgot tho father and saw only tho tyrant. For a moment it seemed na if soino unnatural blow would be struck, but so much of pain was spared tho future memory of the scene, and saying only: "It is truo for all that," he turned and left tho room. The sister followed him in silence, and Ihe door closed. Mother, and father looked at each other. They had Ivought up children, they bad suffered and toiled for them, that I hoy should talk to them liko this.

There is great danger lest the revolt against marriage should be carried 100 far, and, instead of resulting in the purification and elevation of tho marriage tie, lead to the advocacy of free unions, such as .we see so often in France. Indeed, the tendency of many modern novels is all in tho direction of tho abolition of marriage unless safeguarded by scientific teaching, and the substitution of sonic less binding arrangement. As a prooj of how far it is possible to travel in this direction, there is tho testimony of Robert 11. Sherard in ids new book on " My Friends the French." Mr Sherard, it may ho mentioned, is the author of " Twenty Years in l'nris," besides being the biographer of tho ill-fated Oscar Wilde. Wilde's case may surely bo cited as a 'strange and striking illustration of th.i evil influence of a malign heredity. Mr Shorard writes: Divorce in Franco is considered by some to ho much too easy to obtain. Yet a large number of French citizens, both men and women, think it should bo made very much easier for husbands and wivco to separato when marriars has proved a failure. There is a strong movement in favour of an entire reform of the marriage and divorce laws. For the samo people tind that the French law makes it too difficult for people to marry. The tendency is, of course, in tho direction of a total abolition of marriage, of that free-love union which has so many partisans in Franco already. Many distinguished men have openly shown' their approval of the "union librc." One great savant gave his two daughters to their lovers "with no other marriage rites than the words, " Go, my children, I have united you!" which ho pronounced as he sent them off to their respective homes. The women . later on took care to legalise their unions, but the fact remains that hero was a father, a man of the highest scientific attainments, and,of universal reputation, who calmly consigned his daughters to a life of free love in defiance of the social prejudices accumulated by ages. There are many of his way of thinking in Paris to-day, and the number is gradually growing. Now that religious instruction has been done away with in the schools it is probable that an immense increase of irregular unions will take place. What has restrained most women so far lias been tho teachings of 'Monsieur le Cure and

(ho fear of the confeesional, that " dustbin of the soul," as Kochcfort once called it.

One wonders how the children will l)e protected under the new order of things. I thinlc thai tho Frenchwomen can he very well left to look after themselves. In Franco it is the women who rule, and it is right that it should bo so, considering their physical and intellectual superiority. The Frenshmaii is so well aware that his wife is more sensible than he is, and his confidence in her is so entire, that it is almost an iinviiryinf rule that the French ouvricr or employee hands over to his •wife- his entire wages. The wife in the vast majority of French households has the income of the household under her management.

In the matter of acknowledging the intellectual superiority of woman tho Englishman has much to learn, and incidentally he is learning it at the cost of much disagreeablcness, at tho hands of the suffragists. By the way, one of the cleverest .satires ever permed on the attitude of Mr Asqiiith's Government towards the suffragette movement at Home is 'Bernard Shaw's " Press Cuttings," a copy of which has recently reached me. I quote a paragraph or two, since it has a direct bearing on my subject. General MicUoner is engaged in an important discussion with Mrs Farroll, his charwoman, who has been complaining of the. way in which General Sandstone swears at her: Mitcukxer: When a man lias risked his life on eight battlefields, Mrs Farrcll, ho lias given sufficient probE of his selfcontrol to be excused a little strong lanquagc. Mns Faiuiem, : Would you put up with bad language from me because I've risked mo life eight times in childbed. Mitoiexeii : My dear Mrs Fan-ell, you surely would not compare a risk of (hat harmless domestic kind to tho fearful risks of the battlefield. MRSgKAMiEMi: I wouldn't, compare risks run lo bear living peoplo into tho world to risks run to blow them out of it. A mother's risk is jooty; a, soldier'e is nothing but divilmcnt. MiTCHKNMt (nettled): Lei, me tell you, Mis Fan-ell, that if tho men did tyt light, tho women would have to fight themselves. Wo spare you that, at all events. Mrs Fahrkll: You can't help yourselves. If three-quarters of you was kill«d, we could replace you with the help of the .other quarter. If threequarters of us was killed, how many peoplo would there bo in Kuglaiid in another generation? If it wasn't for that, ths mon'd pub tho fightin' on us just as they put all the other drudgery. What would you do if wo was all kill? Would you go to bed and have twins? MrrwiKXEii: Really, Mrs Farrcll, you must discuss these questions with a medical man. You make mo blush positively. Mits Fakeell (grumMng to heneli): A good job, too.

The most pathetic and powerful description of-the experiences of a woman when lighting for lite under tho circumstances mentioned so. unconventionally by Mrs Farrell may bo found in " The Old Wives' Tale," the novel so highly eulogised by Sir \V. Robertson Nicoll, as the finest book of the year. The author, Arnold Bennett, has just published a. second novel, i the title .of which I forget. Another aspect of my subject is referred to by Maud Churton Brady in her " Modern- Marriage and How to Bear It," a book which, amid much that is admirable, strikes sonic jarring notes. It is, however, worth studying as a sign of the times. In her chapter on "Parenthood: The Hightet Destiny," Maud Brady writes:--Perhaps 1 may be accused of dealing with marriage in a too flippant manner. ... I have purposely tried to deal with realities, with facts, with matrimony as it really is—l mean as it really appear* to me—in this very workadav world, and not as it might be in a glorious ideal world of noble spirits. .. In truth, marriage as if is carried out by the large majority does not seem to \ik to possess much of a sacred , clement. What is there holy in the fact of two human beings agreeing to live together to suit their own convenience for purely social and domestic reasons, and very often with a stroll" commercial motive. .•. . Marriage! the mere social and physical union of men and women apart from parenthood, is simply a partnership—resulting, if you like, in an enormous increase of happiness and good to the contracting parties -essentially an excellent contract, but a mere mundane contract for all that. . . . On tho birth of a child, tho union that produced it acquires an immortal significance. Formerly of importance only to the two people concerned, the union is now of importance, to the State and to posterity, and consequently a truly awful responsibility devolves on . the parents. On the physique, the character, the intelligence of each' child, the fate of future generations may depend. ... ' If parenthood were to become a great ideal, in time public opinion—that mighty weapon-would, grow so stroma that unworthy parenthood would h° regarded with disfavour by all decent peop.e. The unfit would not dare to commit the crime of peruetuating their kind, and the stigma attached to this •sin against tho community nrii-lit eventually equal the stigma attwhrd nowaday* to the awful crime of cheating at card*

I refer anyone desirous of following „„ ' this mrwt interesting ami important train "I nought to procure a copy of what is perhaps the beat modem treatise on the ' ■subject ])r C. W. Salceby's "Parent! ■hood and Race Culture." This will ~,-obably knd to a study of tho Superman, as revealed m the psigcs of Niebscheandlds pupil, Bernard Shaw. Hitherto the orthodox objection to the doctrine of the •Superman has been the anparently inoperable difficulty of deciding U p\m a standard universally acceptable. But is it not possible that in the clays to come the essentials of the Nietecliean docfrino will be grafted or. to the essentials of that Christianity of which Nietzsche was so confirmed an opponent, and that the. <■<•■ ours, o standard will be found in 'me Child whose birth we celebrate this Christnjast.de. If Christmas spells reconciliation, as veil for' the thinkers as for themen of action, then such a vista is bv no means Tjtonian. Rightly considered, is here anything inherently opposed to Christianity ,n the .teaching concerning "The Birth of a Child" contained in the following extract from "Tims Spake Zarathnstra,' with which I w in CKlc]| , d <,'• Christmas Meditation:I have a question for theo alone, my brother; liko a sounding lead cist 1 this SlSlepih."" 0 "' wul, t,wt I muy kno * Thou art young, and desirest child and namago But I ask thee: Art thou a >mm entitled to desire a child? Art thou the victorious one, the, «clfconrjucror the ruler 01 thy passions, "the muster of ihy virtues? Thus do I ad; I nee. Or doth the animal speak in the wish and necessity? Or isolation? Or discord in thee? I would have thy victory and freedom lons 'or a. child. Livinjr monuments shall thou build to thy victory and cinanciiw(ion. Beyond thyself shalt thou build. But first of all must thou be built thvself, rectangular in bodv and soul. Not only onward shalt thou propagate thyself, bin upward. For that purpose may the (rarden of marriage heln thee. A higher body shalt thou" create-?, first movement, a spontaneous rolling- \vlic\l; a creating one shalt thou create. Marriage, so call I the will of the twain to creat the one that is move than those who create it. The reverence for one another, as those exercising such a will, call I marriage. Let this be the significance and the truth of thy marriage. But that which the far too many call marriage, those superfluous omvi-nh I what shall I call it? Ah! the poverty of soul in the twain! Ah! the tilth of soul in the twain! Mil the pitiable self-complacency in the twain!

Marriage, they call it all: and thoy say their marriages are nntdo in heaven. Vi r ell, I don't like it, that heaven of the superfluous! No, 1 don't like them, those animals tangled in tho heavenly toils. Far from mo also bo tho God who limpoth thither to bless what he hath not matched. Laugh not at such marriages! What child hath not had reason to weep for its parents? Worthy did this man seem and ripo for tho meaning of tho earth; but when I saw his wifo the earth seemed to bo a homo for madcaps. Yea, I would that the earth shook with convulsions when a saint and a goose mak> with one another. This one wont, forth in quest of truth as a hero; and at last got for himself a small-<leekcd-up lie; his marriage he calletli it, That one was renewed in intercourse- and chose choicely. But one time lio spoilt his company for all time; his marriago ho calletli it. Another sought a handmaid with tfic virtues of an angel. But all at once ho becamo the handmaid of a woman, ar.d now would ho need aho to become an angel. Careful have I found all buyers, and all of them have astute eye?. But his wifo buycth even tho astutest, of thoin in a. sack. Many short follies—that is called lovo by you. And your marriage puttcth an end to many short follies with one long stupidity. Your lovo to woman, and woman's lovo to man—ah, would that it were sympathy for suffering and veiled deities! But most frequently two animals light on ono another. But. even your best love is oidy an enraptured simile and a dolodous ardour. It is a torch to light you to loftier paths. Beyond yourselves shall ye love somo day. Then learn first of all to love. On that account ye had to drink the Hitter cup of your love. Bitterness is in tho cup of even of tho best lovo. Thus doth it caueo longing for the Superman; thus doth it cause thirst, in thee, the creating one. Thirst in the creating one, arrow and longing for the Superman. Tell me, my brother, is this thy will to marriage? Holy will I call such a will and such a marriage. Thus spako Zaralhustra.