UNIVERSITY OF CALIFORNIA
AT LOS ANGELES
GIFT OF CAPT. AND MRS.
PAUL MCBRIDE PERIGORD
The Old Corner Book
Store, Inc.
Boston, - Mass
UNIVERSITY of CALIFORNIA
AT
LOS ANGELES
LIBRARY
THE NEW DEATH
THE NEW DEATH
By
WINIFRED KIRKLAND
• • • • •
■ j > * t
BOSTON & NEW YORK
HOUGHTON MIFFLIN COMPANY
<ri)t iUbrrfii&e J3rf68.<£ambr(t)at
-( r% r* r*
COPYRIGHT, ItplS, BY WINIFRED KIHKLAND
ALL RIGHTS RESERVED
Published June iqiS
« < » ■ , ' • „• • •. " « > i . . ■
« i « i
;
i
-i
lo3f\
TO MY FATHER
1843-1917
THE NEW DEATH
Jh
w:
'E are accustomed in these days to
hear many ancient things called
new. New Thought, New Poetry, New
Religion, are terms which, when stripped
of their faddist connotation, can honestly
claim a novelty of approach in regard to
these three oldest of spiritual activities. By
an analogous use of the word "new," one
may direct attention to the change in
standards that is being wrought in every-
day living by the present concentration
o) upon death. Never before in history has
death been so prominent a fact. Always
^5 before it has been possible to avoid think-
ing about it. To-day no one can escape
the constant presence, before his mind,
of dissolution. The most casual concerns
m flash forth at unexpected moments in star-
tling focus against the present holocaust of
*& ruin. No one can forget them, no one can
get away from them, those boys dead upon
& the battle-fields of Europe. We are used to
2 THE NEW DEATH
speaking of this or that friend's philoso-
phy of life; the time has come when every
one who is to live at peace with his own
brain must possess also a philosophy of
death. The enigma of the young dying by
the thousands, the millions, is as insistent
for the humblest as for the most intellec-
tual thinker; it is universal. There is not
one of us who has not thought more about
death within the last four years than in a
whole lifetime before, and by their very in-
tensity our thoughts are new. Contempo-
rary publications of every sort are prolific
in evidence of the focusing of the popular
mind upon death, but this preoccupation is
a force too fresh to be easily formulated,
while already it is so pervasive and so pro-
found in its effect upon the motives and
the standards which must both sustain a
world in agony and rebuild it for the fu-
ture, that the psychologist may well term
this naked intimacy with facts formerly
avoided, the New Death.
It is probably more by its poignancy
than by its numbers that death has shocked
THE NEW DEATH 3
us into this novel realization of its im-
portance. If the European harvest had
reaped old men, however many, rather than
young, the challenge for explanation would
not have been so stinging. Concerning the
extinction of the old, we should have felt
as we do about the sequence of blossom,
fruitage, decay, and seed — always seed.
We should have had the reassurance of an
ordered economy perceived as rational: the
old, dying, had had their opportunity, had
served their purpose. For their passing, we
should not have had to remake our think-
ing; we should have grieved a little and
gone on about our business. The only way
in which death could exact from us its due
consideration was to break our hearts with
pity and baffle our brains with wastage. It
may be that the enigma of the youth of the
world destroyed is insoluble, but the New
Death, this unprecedented readiness at last
to look into the unseen, is the effort of
popular thought to translate pity into mo-
tive, and bewildering waste into a recon-
structed relationship to spiritual values.
Not alone by the youth of its victims has
4 THE NEW DEATH
the war horrified us into a new adjustment
to death, but by their type. The shining
best are those most surely sacrificed. Those
that might have been our leaders, — paint-
ers, scholars, scientists, statesmen, poets,
— and those others so-called "humbler,"
who might have brought new vision, new
fellowship into the ranks of labor, — the
passionate idealists of every class and kind,
— these are the youths the war has taken
and will take. For a long time we in the
United States felt the suffering chiefly in
imagination only. Not even yet have we
thought so deeply about the mystery as
have the other nations, but, God knows, we
shall presently be thinking! Premonitions
of our new spiritual insight came to us
when first we watched the set faces of our
own boys as they marched to their fate.
How can the world spare its best before
they have lived to bless it? What is the
meaning of the frenzy with which the uni-
verse blasts its benefactors? And what is
the significance of the strange, the well-
nigh occult, reassurance without which we
could not "carry on" the ideals they have
THE NEW DEATH 5
left us in the face of such utter prodigality
of destruction? What is this grave the
world was coming in its heart and in its
daily practices more and more to treat as
final?
Many of us know that spot in Washing-
ton where, remote even in the "crowded
loneliness" of those many graves, there sits
aPbronze figure of mystery. For a few
hurried moments of sight-seeing, we have
paused, awed and dumb. Not the most
smug among us has seen that face and not
questioned it, then we have stepped forth
from the cypresses and gone back by the
clanging cars to the cheerful hurly-burly of
our little busy hours. Now it is as if that
seated statue had been placed in every
house. Perhaps we veil it with a curtain,
but always we feel it there, obtruding on
our most casual affairs its stern, strange
presence. Some humble household impor-
tunity every now and then twitches aside
the curtain, unveiling that face of enigma,
silent, looking steadily — into what? All
over the world it is the same, in a million
homes that baffling and majestic shape. It
6 THE NEW DEATH
seems, as we gaze at that statue, as if it
were seated before a familiar door, through
which some dear boy has suddenly van-
ished, some actual living laughing boy, our
own now, bearing some name precious to
our sobbing lips. That half the world is
asking of that shrouded form, "Where has
he gone, and why?" makes all life tremu-
lous with a new inquiry. When every one
is asking the same question, may it not be
that the answers, still hesitant, still experi-
mental, may bring into being a new adapta-
tion of living to dying, a New Death?
It is not always that the popular mind
moves in advance of accredited intellec-
tual leaders, but it appears that to-day the
common people have become their own
prophets, that a belief in personal survival
is becoming so strong an influence in thou-
sands of humble and bereaved homes that
it would seem as if novelists and psycholo-
gists should reckon with it as an important
phase of the contemporary, however little
they accept it as a philosophy for them-
selves. Scientists and philosophers are still
honestly agnostic, but they should beware
THE NEW DEATH 7
of any longer attributing their own creed
to people at large. By very wistfulness of
grief, current thought is being influenced
in practical ways by the possibility of im-
mortality as never before in history. Yet
Mr. Galsworthy writes: "Not one English-
man in ten now really believes that he is
going to live again"; and of the French,
"The poilu has no faith at all now, if he
ever had, save faith in his country."
One wonders if it is conceivable that
Mr. Galsworthy has read the many brief,
immortal credos of the many Englishmen
who have left us their breathless, blotted
memoirs of the trenches, or has been deaf to
the triumph songs of parents who have sur-
vived them, or that he can fail to have been
stirred by the flaming faith of the young
soldiers of France. These soldier-writers
say, and surely they were intimate enough
to know, that they merely voice the inar-
ticulate convictions of ten thousand hum-
bler comrades. Whatever our personal be-
liefs, indurated by lifelong habit, we are
strangely stupid if we are not startled by
the overwhelming evidence of the present
8 THE NEW DEATH
centering of the general attention upon the
possibilities of survival.
If we look, not to the theorists in fiction,
philosophy, or science, but to that instant,
living register of the contemporary, the
newspaper or the magazine, we find con-
vincing corroboration. The following is not
the sort of thing that four years ago we
should have prophesied from any war cor-
respondent. It is from the pen of Charles
Grasty, writing from England to the "New
York Times " : —
"One of the best-read columns in the
newspapers in these melancholy days is
that devoted to deaths and in memoriam
notices. They bring home the sentimental
and spiritual side of this terrible conflict.
Bereaved relatives pay tribute to their
dead and give public expression to their
grief who in the old days would have
shrunk from breaking their reserve on sub-
jects regarded as private and sacred. The
effect of this community expression is to
set in the very midst of commonplace,
workaday life the beautiful thought of im-
mortality."
THE NEW DEATH 9
In another issue of the same journal,
the editor of a popular woman's magazine
speaks of her "realization of the fact that
every one, rich and poor, educated and il-
literate, has a craving for knowledge of life
after death; has a craving for belief in life
after death. And the war has raised this
feeling to the nth. power; we feel that we
shall go mad if there is no hereafter."
Still another writes: "Not for a century-
has interest in the great themes of death,
immortality, and the life everlasting been
so widespread and so profound. The war
has made a new heaven, let us trust that it
may aid in making a new earth."
The attention of the popular mind to
death is not only at variance with the at-
titude of the accepted leaders of thought,
but is contradictory to its own attitude
of only a few years ago, when death was
still the isolated, not the average, experi-
ence of the average person. In the old days
the bereaved was a little apart, a little ab-
normal. We were always glad when our
friends set aside their mourning and became
io THE NEW DEATH
again like the rest of us. For an every-day
man or woman, death was a subject a little
indecorous, had a little of the old Hebrew
abhorrence which made the Jews regard
its presence as a defilement of their Pass-
over; yet it was a young man's dying that,
in the history of religion, re-created that
Passover by the promise of a resurrection.
We of this country are now only begin-
ning the new investigation of mortality,
but in the other nations this investigation
is already potent in its practical effects.
That the first manifested result is a seren-
ity as yet inexplicable even to its posses-
sors has a significance that intrigues our
divination, and contains possibilities for
the human spirit not yet to be prophesied.
"Though the Abhorred taketh the groom, and to
the bride hath sent
The dagger of anguish with the ice-cold hilt,
Both of them triumph in a strange content —
And out of souls like these will heavens be built
And holy cities peopled for the Lord."
Thus an English father, who has lost
two sons in the war, glimpses the possibili-
ties of the new enforced familiarity with
THE NEW DEATH n
fate, which varies, according to the indi-
vidual, all the way from uneasiness at the
intrusion of the spiritual upon his smug-
ness to an absorption so engrossing that
some of us feel that we cannot go on living
one day longer until we have decided what
is the relation of dying to every hour of
existence. In terms of immediate living,
the New Death is the constant influence
upon us of the boys who have passed.
All the ramifications of experience and of
endeavor growing out of our attitude to-
ward our young dead must become a new
psychological factor in the world's thought
and action. The whole subject is still as
formless as it is forceful, but it is already
possible to analyze some of its obvious
characteristics and to conjecture some pos-
sible results to public life and to private
thinking. Like many other felt but not yet
formulated influences of the war, the po-
tentialities of the New Death are still to
be discovered, as, led by grief, the souls
of survivors seek to penetrate the path
whither so imperiously the splendid young
dead compel our thoughts.
12 THE NEW DEATH
The new attitude toward dissolution can
be clarified by comparing it with the atti-
tude of other ages toward the age-old fact.
We must remember always that the point
of view under scrutiny is not that of the
philosophers, but that of the people; that
we are seeking humbly to penetrate the
profundities of a plain man's thinking,
whether that plain man is a sturdy Greek
farmer whose Homer is his Bible, or a
young British stevedore with no Bible at
all. Greek life was more influenced by the
man in the street than by the philosopher,
just as to-day the after-the-war world will
be more affected by Tommy from the
trenches than by Mr. Galsworthy or Mr.
Wells. In every period the most powerful
influence upon the living present has been
the every-day attitude of every-day men
and women toward dying. The Greek felt
the physical life as so vivid and busy and
beautiful that he had small imagination
left with which to prefigure post-mundane
existence. The average Greek gave cre-
dence to personal survival, but in a region
that was neither a heaven nor a hell, but
THE NEW DEATH 13
merely a pallid reflection of earthly ex-
perience. The futile ghosts retained their
individuality, but only as they wistfully
re-lived their mortal course. The ancient
world, rejoicing in sunshine and strength,
had only pity for the poor shade, "who had
now no steadfast strength nor power at all
in moving, such as was aforetime in his
supple limbs." The highest honors of the
spirit world are only a pale repetition of
the honors of the physical.
Nothing could be in clearer contrast to
the ancient than the medieval standpoint,
persisting with certain changes of shape
into the Puritan. The conception was the
ascetic, the depreciation of all physical
life. The body was the degrading, the
purely disciplinary, vesture of the spirit.
This world was but the sordid vestibule of
the next. Yet, ironically enough, the medi-
eval imagination was not much more in-
ventive than the ancient in its pictures
of immortality. The life after death, in-
stead of being a denuded reproduction of
previous existence, was a glorious ideal-
14 THE NEW DEATH
ization of it, reflecting in its imperial hier-
archy of spirits the worldly hierarchies of
Church and State. The medieval mind was
as firmly convinced as the Hellenic of its
ability to establish every detail of the un-
known and unknowable existence beyond
the grave. The Greek exalted the present
at the expense of the future, the medieval
man exalted the future at the expense of
the present, both with equal conviction and
both with equal, though opposed, effects
upon contemporary history.
The modern view of death, the scien-
tific, the agnostic, differs from both the an-
cient and the medieval, except that per-
haps its confidence that we can know
nothing of life after death is as arrogant
as the confidence of past ages that we can
know everything. The medieval believer
exalted immortality, the Greek debased it,
but neither lived as if it were not; neither
the ancient nor the medieval world could
have been called materialistic. We mod-
erns have also lived our creed of death, with
all its results to present history. In poli-
cies and practices, in public morality and
THE NEW DEATH 15
in personal, every nation has been in-
fected by materialism. The Germans have
been more logical, more obedient to the
dicta of science, than the rest of us, but it
can hardly be denied that one's philosophy
of death is the most decisive element in
one's philosophy of life, if one stops to con-
jecture the difference in current events if
the Germans, as a nation, had believed in
the personal survival after slaughter of
their own sons, or of others'.
The New Death, now entering history
as an influence, is not Greek nor medieval
nor modern. It is so far mainly an im-
mense yearning receptivity, an unprece-
dented humility of both brain and heart
toward all the implications of survival. It
is a great intuition entering into the lives
of the simple, the sort of people who have
made the past and will make the future. It
does not matter in the least whether or not
the intellectuals share this intuition, and
it does not matter whether or not the in-
tuition is true, or whether future genera-
tions, returned to the lassitude of peace,
shall again deny the present perceptions;
16 THE NEW DEATH
what matters is the effect upon emergent
public life and private of the fact that every-
day men and women are believing the dead
live.
These every-day men and women are
not looking to their former teachers, the
scientist and the theologian, for light upon
death. In the urgency of grief we turn
instinctively to more authoritative solace
than either of these is able to promise. Be-
fore 1914 we had seen the disestablishment
of the Church as an unquestioned arbiter;
since 1 914 we have seen the disestablish-
ment of science as an unquestioned arbi-
ter. We have seen what happens to people
whom science commands, so that we can
never again feel our old trust in its dicta.
And what has science to say about our
young men dead? What comfort does it
offer for their extinction or our own? Only
the hideous revelation that it is science it-
self that is destroying the civilization which
science itself built up. Even at this hour
science is as deaf to the prophet voices of
the people as is orthodoxy. Science has its
Pharisaism of reason matching the Phari-
THE NEW DEATH 17
saism of religion, but pride of intellect is
precisely the German disease that all the
world has gone forth to eradicate.
Through all this testing by tragedy, how-
ever, we still pay science this much of re-
spect: we continue to practice its methods,
while we no longer give blind acquiescence
to its conclusions. In the immense desola-
tion of grief to-day, the authority both of
the religion and of the science of yesterday
grows faint, and to the enigma of that inex-
orable shape now present at every hearth-
side, each person must find his own an-
swer. For this intellectual initiative the
common man is far better prepared than
he knew. Widespread education, wide-
spread communication, has equipped the
popular mind for mental achievement that
materialism had diverted to grosser direc-
tions than it deserved. Universal sorrow
has now cleared a path for its progress.
This new moral earnestness can be ob-
served in relation to many present prob-
lems, but nowhere more clearly than in its
application to the supreme present prob-
lem, death. Science, permeating the com-
18 THE NEW DEATH
monest education, has given to each one
of us a manner of practical approach to
any subject that will always safeguard and
secure all our advances into wisdom. Uni-
versal bereavement by its torture makes it
impossible for us any longer to deny the
existence of spiritual faculties that are the
anguished proof of their own existence.
No science can convince us that we have
not a soul when we feel it suffer so. Neither
can any science make a grief-bowed father
believe that the response of his soul to the
call of the soul that has passed, is any-
thing that mere reason can explain. It is
impossible for ordinary people any longer
to deny that spiritual facts must be spir-
itually investigated. When the air to-day
is palpitant with the breath of lives sud-
denly snuffed out, it is impossible for sur-
vivors to regard dying as other than a
spiritual phenomenon, to the interpreta-
tion of which they must bring their spir-
itual perceptions. We are, however, too
thoroughly imbued with scientific method
entirely to abrogate it even in the exercise
of our intuitions.
THE NEW DEATH 19
We therefore approach a new wisdom of
death by enlisting every faculty we pos-
sess, intuitive as well as merely rational,
and we seek light along every avenue of
approach, philosophy, poetry, science, the-
ology, old or new, even spiritism with all
its perils. We test each step into the un-
known pragmatically, scientifically, for we
must have ease from grief if we are not
to be paralyzed, and we must have power
to remake our own lives and the life of
the world in saner accord with eternal pur-
poses, if in any way these can be ascer-
tained. Always the motiving of this uni-
versal search is the same, just so much
knowledge of dying as will enable us to go
on living through this horror. Instant con-
solation, instant reconstruction, we must at-
tain, if the whole world is not in a moment
to be tossed back into chaos. For count-
less centuries the world has been able to
live by evasion: our energy for living has
been based on our ability to forget dy-
ing. To-day we wake to such havoc as
can never in all the future be offset un-
less we discover how to make destruction
20 THE NEW DEATH
itself the stimulus of an indestructible
vigor.
We recognize that the first step toward
wisdom must be a vast, clear-reasoned hu-
mility. We put out of our minds all the
former facile denials belonging to science,
denial both of survival in itself and of the
right to exercise spiritual perceptions in
obtaining knowledge of the spirit's future.
Our faithful practice of scientific method
itself makes us admit the possibility of
psychic faculties still embryonic, which
may give us even on this side of the grave
glimpses of a power ordained to fuller
growth in a non-physical existence, where
perhaps we may
"Hear, know, and say
What this tumultuous body now denies;
And feel, who have laid our groping hands away,
And see, unblinded by our eyes."
We must, in our approach, abandon the
pride of the theologian as well as of the
scientist. His assertion of details is as
much at variance with our method as are
the scientist's denials. We accept rever-
ently from theology those many truths
THE NEW DEATH 21
that nerve us to effort, but we discard its
dangerous practice of carrying over into the
unknown world any of the grossness of this
one. We deny denial of survival as too
superficial, we deny detail as too arrogant.
This great popular pressing into mystery
is far too vital for any present crystalliza-
tion into creed. Unlike the ancient and the
medieval views, the New Death does not
prefigure the circumstances of survival,
while it more and more accepts it. The
New Death is experimental, humble; it in-
vestigates, it does not dogmatize. It prac-
tices rather than theorizes. It is also in-
dependent, personal; it is the sum total of
an attitude lived rather than argued by
millions of individuals who in the intensity
of their own experience hardly perceive
how widespread is that experience. A study
of the New Death cannot too often em-
phasize the point that it is not a study of
abstract truth about death, but a study of
the fact that myriads of people are to-day
ordering their lives on the hypothesis of
immortality. For one man four years ago
who lived in accordance with this hypoth-
22 THE NEW DEATH
esis, to-day a thousand do. There is noth-
ing new about the oldest fact on earth;
there is everything new in the present atti-
tude toward it. For the first time in his-
tory, immortality has become a practical
issue for the common man to meet, or his-
tory will cease.
It is because of the intensity of their new
need that people are turning less to their
old masters, the theologians and the sci-
entists, but with an awed docility are seek-
ing illumination from those who are to-day
the supreme critics of death, our young
men who are dying. These speak, these
act, as men having authority, and the
force of their influence on the world they
have left cannot be calculated, so powerful
are the reasons for this influence. In the
death of any soldier there has always been
something peculiarly memorable; no hum-
blest village ever forgets the graves of its
soldiers; no family ever fails to be proud
of a fighting ancestor. While the memory
of any individual soldier has always been
vivid, to-day such memory is multiplied
THE NEW DEATH 23
by the million. But no mere multiplica-
tion accounts for the power over the living
of our young dead; apart from this, the
circumstances of their death are in them-
selves cogent, for the boys buried on the
battle-fields leave behind them an illusion
of their continuance due to the suddenness
of their passing. They depart from the
homes that love them, the homes they have
dominated, and are not seen again. They
go forth electric with life; no dull announce-
ment from a war office can utterly annul
the expectation that they may return. It
always needs all the accompaniments of
visible sickness and slow dissolution quite
to convince us that our living have become
our dead. The boys killed in the trenches
are still a present force because our brains
cannot believe them dead, when our eyes
have not seen them die.
Even when loss has been all too sadly
visible, it has always been difficult to real-
ize a premature fate. There is something
strangely persistent about any unfulfilled
life; it always leaves a curious sense of ab-
normality and waste, and a deep, blind
24 THE NEW DEATH
impulse somehow to give the aspirant young
soul the earthly gifts it lacked. There is
not a family which has ever lost a child
that does not always have as an undercur-
rent of its thoughts conjectures of that
child's development, and a conscious or
unconscious adjustment to that child's de-
sires. There is always this psychological
continuing of an arrested life, and it is
always the more powerful, the more per-
sonality the dead youth had attained. The
supreme example of this fact is seen in the
Christian religion, for it was the force of a
young man's death that established that
religion; it was founded on the psychology
of the universal instinct to fulfill an inter-
rupted ministry as being the only outlet
left to affection.
If this dominance of the youthful dead
is potent when the end comes uncourted,
how much more potent when a young man
has offered himself for a great ideal! The
men capable of offering themselves for an
ideal, must necessarily have been men who
had practiced ideals; they must have pos-
sessed clearly or obscurely the attributes
THE NEW DEATH 25
of beauty that dignified their final mo-
ments. They must, therefore, be worth the
study of memory, worth our re-living after
them of the creed and the conduct their brief
sojourn exhibited. If in a hundred humble
ways they inspire us to imitate them, surely
their philosophy and example must be our
supreme illumination in the matterof which
they knew most, and that is death.
More young men, and these more artic-
ulate, more capable of inspired utterance,
are seeing death to-day than ever before
in history. For one Byron of the past, how
many poets and artists and musicians are
at this time defending the things of the
spirit! The interpretation of fate by such
men may be more valuable than that of the
aged, for they see dissolution in sharper
contrast to vigor; the colors of death are
to them more accurate, perhaps, than to
older men whose faculties are duller, and to
whom life, being experienced, is not so al-
luring in promise. The chief value of the
testimony of these young heroes, however,
is not so much in the words they speak of
death, as in the fact that they chose it.
26 THE NEW DEATH
Seeing that they have voluntarily laid
down their lives, — not one only, but whole
armies, — how could the world go on its
way uninfluenced by their loss? How
could it take its eyes from the fate they
accepted? If self-preservation exists for
the survival of something, may not self-
immolation exist for the survival of some-
thing? If so, what? We can only grope for
an answer, but, groping, we still follow our
boys who have passed, feeling that they
alone have the right to lead us.
One approaches in reverence the reve-
lations of trench autobiography, which,
whether expressed in loftiest poetry or in
homeliest slang, comprise the symposium
of the sacrificed. Do we realize that the
testimony of the trenches forms already a
literature of its own, disclosing torment
we can scarcely endure, and disclosing far
more an idealism in conceptions and in
practice before which our aspiration stands
awed? All of us who mourn to-day may
well turn constantly to this sacred treasury,
as to a Bible of beauty and of holy hope.
Older men, as they give to the public these
THE NEW DEATH 27
private records of young lives, appear to
feel abashed and half-envious, — Gilbert
Murray in his account of Arthur Heath,
William Archer as he writes of Alan Seeger,
Maurice Barres as he opens to us the let-
ters of French lads, Andre Chevrilion as he
writes of that anonymous young seer, the
author of "Lettres d'un Soldat." The bulk
of war autobiography increases daily, mak-
ing quotation overwhelming, but the uni-
formity of its revelations is a truth too
startling for any reader to escape. While
his actions are supported by an immense
comradeship, the thoughts of the soldier
move in a great loneliness; therefore, one
must give full credit to the singular har-
mony of utterance, to the strange identity
of faith, that so many diverse voices speak.
Neither must one ever forget the sur-
roundings in which these records were
written; if these writers can succeed in
believing the spirit superior to the body,
surely of all men who ever lived, their
creed is the most triumphant. We our-
selves have shrunk at the mere footfall of
the undertaker, at the waxen stateliness
28 THE NEW DEATH
of a face once ruddy, at the thud of earth
upon a seemly coffin; these circumstances
have been enough to make our sensitive-
ness accept the finality of dissolution. None
of us have seen a human body in actual
decay, but merely because we know it does
decay, we have been overwhelmed and
have denied the soul's immortality. The
boys upon the battle-fields have seen the
forms of their comrades rot before their
eyes for months. They write of the stench
of putrefaction, of its colors and shapes, or
else they preserve a reticence that is even
more evidence of their tortured senses. One
cannot imagine a more sensitive man than
the young French artist who wrote to his mo-
ther those letters of imperishable inspira-
tion. To what inward serenity he attains!
"Two good friends of mine, one of them
the charming subject of one of my latest
sketches, have been killed. This was a ter-
rible discovery for me last night. A corpse
white and splendid in the moonlight. I lay
down near by. The sense of the beauty of
all things awoke once more within me."
Others who are less subtle folk, still with
THE NEW DEATH 29
instinctive poetry lift their thoughts from
the unclean charnel to the clean winds of
dawn and the singing of the larks. Strange
how many records tell of the singing of the
larks above the battle-fields!
"Sun-song, up the blue air flinging
Its challenge to the battle-dark and dust."
What cowardice our old facile doubt
seems compared with the faith of those at
the front! And cowardice even more cra-
ven seems our love of life, our reluctance
to leave earth's treasures, when we per-
ceive the passion of yearning these men feel
for the life they relinquish. Was ever the
poignancy of parenthood more touchingly
expressed than in Harold Chapin's letters
to bis baby son? What passion of yearning
for his child's understanding of his purpose
breathes from the beautiful sonnet that is
Thomas Kettle's battle-field legacy to his
little girl!
To My Daughter Betty, the Gift of God
"In wiser days, my darling rosebud, blown
To beauty proud as was your mother's prime,
In that desired, delayed, incredible time,
You '11 ask why I abandoned you, my own,
3o THE NEW DEATH
And the dear heart that was your baby throne,
To dice with death. And, oh! they'll give you
rhyme
And reason: some will call the thing sublime,
And some decry it in a knowing tone.
So here, while the mad guns curse overhead,
And tired men sigh, with mud for couch and floor,
Know that we fools, now with the foolish dead,
Died not for flag, nor King, nor Emperor,
But for a dream, born in a herdsman's shed,
And for the secret Scripture of the poor."
Can any one read calmly Alan Seeger's
solicitude for his manuscript of poems, or
the French "Soldat's" passion to achieve
the dreams of his brush? And did ever
homesickness become so divine a thing as
on the battle-line of Europe? The hunger
for the home letters! The nostalgia some
glimpse of alien village can evoke! The
author of the following was only nineteen
when he fell, "gallantly fighting": —
"And here among the wreckage, where a back-
wall should have been,
We found a garden green.
"Hungry for Spring I bent my head;
The perfume fanned my face,
And all my soul was dancing
In that lovely little place, —
THE NEW DEATH 31
Dancing with a measured step from wrecked
and shattered towns
Away — upon the Downs.
" I saw green banks of daffodil
Slim poplars in the breeze,
Great tan-brown hares in gusty March
A-courting on the leas,
And meadows with their glittering streams
And silver-scurrying dace —
Home, what a perfect place!"
Tortured with the sights and cries and
odors of carnage, and yearning in every
fiber for the earth they relinquished, the
boys of the world have marched unfal-
teringly to their destruction, rebuking in
their every gesture our easy despair, and
leaving behind them, words of confidence
coercing us to conviction.
In addition to the force of their ideal-
ism and of their written words, the carriage
of these young heroes immediately before
death must have a peculiar illumination.
How do they bear themselves when they
reach the border-land? In their conduct
on that day, hour, moment, before actual
demise, one may reverently study the sig-
nificance of instincts that are stronger
32 THE NEW DEATH
than self-preservation. There is in the
memoirs a noteworthy parallelism in the
cheer and hope just before the final hour.
One must remember that so far as rea-
son could influence their actions, these
men, living for months constantly under
the menace of destruction, often show
themselves humanly weary and depressed,
yet with a startling uniformity they ex-
perience a buoyancy of spirit as the act-
ual moment of fatality approaches. This
buoyancy is sometimes accompanied by a
clear presentiment of their passing, but
oftener not; oftener it is combined with a
vivid hope of return home with new ener-
gies to carry on their interrupted careers.
Alan Seeger's last poem runs: —
"Beauty of Earth, when in thy harmonies
The cannon's note has ceased to be a part,
I shall return once more and bring to thee
The worship of an undivided heart.
Of those sweet potentialities that wait
For my heart's deep desire to fecundate,
I shall resume the search, if Fortune grants;
And the great cities of the world shall yet
Be golden frames for me in which to set
New masterpieces of more rare romance."
THE NEW DEATH 33
The last letter received from Harold
Chapin comments: "Everybody seems
very high-spirited out here and grumbling
is a thing of the past. I suspect that the
weather is the reason. Day after day is
glorious."
In the course of his In Memoriam, "Ox-
ford and the War," Gilbert Murray writes
of certain Oxford heroes : " Woodhead, wait-
ing in advance under machine-gun fire, and
knowing that the first man to rise would
be a certain victim, chose carefully the right
moment and rose first. The only words
that Philip Brown spoke, after he was mor-
tally wounded, were words of thought and
praise for his servant. Leslie Hunter, on
the day before he died, spoke to a friend
of his presentiment that death was com-
ing, and then lay for a while in a grassy
meadow, singing, *Im Wunderschonen
MonatMai.'"
That multitudes of soldiers have met
their end not only with serenity, but with
a high-hearted gayety, is a fact of over-
whelming evidence. This hilarity of hero-
ism is the highest proof a man can give
34 THE NEW DEATH
of his certainty that soul is more enduring
than body, and exhibited so often at the
very instant of passing, may be, to the open-
minded, argument for some strange reas-
surance from that other side. Surely, con-
viction of immortality from those who have
seen the hideousness of carnage in a degree
no other men in all history have seen it, is a
conviction deserving our respectful study.
Coningsby Dawson writes: "There's a
marvelous grandeur about all this carnage
and desolation — men's souls rise above
the distress — they have to in order to
survive. When you see how cheap men's
bodies are, you cannot help but know that
the body is the least part of personality."
Gilbert Murray quotes a former pupil
who wrote to me the other day about
the Somme battles, and how they had
made him feel the difference between soul
and body; how the body of man seemed a
weak and poor thing, which he had seen
torn to rags all about him and trodden into
mud, and the soul of man something mag-
nificent and indomitable, greater than he
had ever conceived." Harold Chapin writes
THE NEW DEATH 35
his wife: "I swear I've heard more real
mirthful, unjarring laughter in the last six
months than in the previous six years. I
am developing a theory that men who face
death have a right to face it how they
please, so long as their attitude is genu-
ine, and the happy-go-lucky, laughing-phi-
losopher attitude of our men is absolutely
true and neither assumed nor callous."
Donald Hankey only deepens the em-
phasis in his beautiful memorial, "Of
Some who were Lost and afterward were
Found": —
"Never was such a triumph of spirit over
matter. As for death, it was in a way the
greatest joke of all. In a way, for if it was
another fellow that was hit, it was an
occasion for tenderness and grief. But if
one of them was hit, O Death, where is
thy sting? . . . Portentous, solemn Death,
you looked like a fool when you tackled
one of them. . . . One by one Death chal-
lenged them. One by one they smiled in
his grim visage, and refused to be dis-
mayed. They had been lost, but they had
found the path that led them home; and
36 THE NEW DEATH
when at last they laid their lives at the
feet of the Good Shepherd, what could they
do but smile?"
The manifestations of his experience
shown by any human being, soldier or any
other, in the moment before dissolution,
are of priceless value to the student of
death, and to-day we are all students of
death. We know that the face of the dy-
ing is often dull, unawakened, and the
passing of the soul as little noteworthy as
the coming of sleep, but we know also that
there are times when the approach of death
is miraculous. Any death-bed watcher who
has ever been privileged to see that sudden
unearthly kindling of a face sodden with
disease, of eyes and lips suddenly wide
with ineffable surprise and joy, as though
they looked at something beautiful beyond
any imagining, can ever again be quite the
same person. The radiance lasts only a
moment, and then the face is clay, but
that moment is unforgettable, its evidence
transcends argument. If one is to be
honestly open-minded, honestly scientific,
THE NEW DEATH 37
this fact of transfiguration at the instant
of exit must be incorporated in our phi-
losophy of death, for to-day in the stern
torments of reality we turn for light on dy-
ing to those who know, both those whose
wide, illumined eyes we remember, and
those others who, sailing near the brink,
have returned and can describe their sen-
sations. One such record is quoted in
Sir Oliver Lodge's "Raymond," a letter
from a woman who survived the Lusitania
wreck. "Names of books went through
my brain; one especially, called 'Where
no Fear is,' seemed to express my feeling
at the time! Loneliness, yes, and sorrow
on account of others — but no Fear. It
seemed very normal, very right, — a nat-
ural development of some kind about to
take place. How can it be otherwise, when
it is natural? I rather wished I knew some
one on the other side, and wondered if
there are friendly strangers there who
come to the rescue. I was very near the
border-land when a wandering lifeboat
came quietly up behind me. . . . Others
on that day were passing through a Gate
II o
O ) ± O
38 THE NEW DEATH
which was not open for me — but I do not
expect they were afraid when the time came
— they, too, probably felt that whatever
they were to find would be beautiful —
only a fulfillment of some kind. ... I have
reason to think that the passing from here
is very painless — at least when there is no
illness. We seemed to be passing through
a stage on the road of life."
Of all the diverse mass of contemporary
literature — diary, letters, essay, poem,
fiction — that gives evidence of the pres-
ent intensity of interest in death, "The
Dark Forest" stands forth as a novel whose
entire plot turns on the possibility of per-
sonal survival. In no sense whatever a
ghost story, it is wholly a novel of the
border-land. More than this, it has dis-
tinct autobiographic authority, being the
result of Hugh Walpole's sojourn in Rus-
sia. The passage he attributes to the Eng-
lishman serving in a Russian Red Cross
unit is most significant, and could hardly
have been written except out of personal
experience.
"Here, in nine out of every ten deaths
THE NEW DEATH 39
that I have seen there has been peace or
even happiness. This is the merest truth
and will be confirmed by any one who has
worked here. Again and again I have seen
that strange flash of surprised, almost
startled, interest, again and again I have
been conscious — behind, not in, the eyes
— of the expression of one who is startled
by fresh conditions, a fine view, a sudden
piece of news. This is no argument for re-
ligion, for any creed or dogma; I only say
that here it is so, that Death seems to be
happiness and the beginning of something
new and unexpected. . . . These are all
commonplaces, I suppose, that I am de-
scribing. The only importance is that some
ten million human beings are, in this war,
making these discoveries for themselves,
just as I am. Who can tell what that may
mean? I have seen here no visions, nor
have I met any one who has seen them,
but there are undoubted facts — not easy
things to discount."
It would be hard to cite any paragraphs
from current publications that testify so
concretely to the mysterious transforma-
40 THE NEW DEATH
tion to be seen from time to time in the
faces of the dying, or that illustrate more
convincingly the present preoccupation with
the unseen world.
What the boys who are gone have said
and have practiced in regard to dying, what
we who are left can add to their vivid vi-
sion from the wisdom of our experience of
loss, the enlightenment of our deprivation,
in this combined testimony of the dead and
of the bereaved, lies the material for one
who tries to formulate from contemporary
evidence the elements characterizing the
New Death. Nothing is harder than to
analyze the trend of any contemporary
thought movement, and at the same time
nothing is more illuminating than such
effort toward self-discovery. Each one of
us is conscious of his own new scrutiny
of mortality and of immortality, unaware
how universal is this impulse toward new
light. All manifestations of life are diffi-
cult to dissect, and the new interest in
death is a manifestation of life, instant,
vital with the instinct, not of a mere in-
THE NEW DEATH 41
dividual, but of a whole world, for self-
preservation. With an intensity that only
a world-ruin could have wrought, plain
people everywhere are making trial of
immortality as the sole speculation to
nerve our action instantly needed, and to
safeguard the future that it is our duty
instantly to reconstruct. All the expres-
sions of this supreme experiment to be
observed in present-day activities and at-
titude have the same motive, to sift the
permanent from the perishable elements
of our civilization. All the characteristics
of the New Death are different aspects of
the effort to discover a set of standards to
weigh what is destructive against what is
deathless.
The first element to impress one is the
directness of approach to realities formerly
shunned, or obscured by ceremonies, or
too elaborately interpreted by theology,
or too elaborately denied by science.
Lashed by grief to realization, the plain
man recalls with wonder his old indiffer-
ence. When one is normally comfortable,
it is easy enough to forget one's end, but
42 THE NEW DEATH
today nobody is normally comfortable.
Nobody ever quite forgets that corpse-
covered No Man's Land. When a man
perceives his son killed, or menaced, he
wakes to do his own reckoning with the
Destroyer. He must find his own way of
bearing the loss of his child, he must find
his own way of awaiting his own dissolu-
tion. The former evasiveness is impossible.
Each man is testing for himself the old
symbolism, the old creed, the old agnos-
ticism, for its vitality. For the new world
to be built, only so much of the old world's
ritual and philosophy of death can hold,
as can bear the purging of such grief as
the old world never knew.
Both the bereaved at home and the men
at the front exhibit the same impulse to
sift all ceremonies. One cannot fail to note
in trench memoirs the soldier's utter in-
difference to the conventions associated
with demise. This indifference varies all
the way from the reassuring, healthy
laughter, that is in itself expression of
reverence for the soul through impatience
of false reverence for the clay, to Harold
THE NEW DEATH 43
Chapin's and the French artistes irritation
with all funeral equipage. The English
playwright writes this letter of condolence
to his wife : —
"I am so sorry not to be with you at
such a time. I know how much of it will
fall on you, and what a gloomy, long-
winded affair the funeral is bound to be.
I cannot find any feeling in myself about
him; we have all known so long it was
coming, and I have seen so many die out
here that a death is not so looming a thing
now as it used to be. You, though, I do
feel most awfully for. I can see you looking
pinched and pale, and sticking the long,
useless service because it's got to be stuck,
and the long ride there and the long ride
back in the stuffy funeral carriage — I
have a hope you may come back some
other way — will add their weight of de-
pression — where depression is needless."
The italics are Harold Chapin's.
The French painter gives us a thought
still more subtle and more serene, discover-
ing new ground for faith in the very fact
of putrefaction : —
44 THE NEW DEATH
"How closely in harmony with earth
is death, and with what dignity the re-
absorption into the maternal body is
effected, when one compares it with the
tawdriness of our funeral ceremonies.
Only yesterday I might have regarded the
poor abandoned dead of the battle-field as
ill-treated, but after having attended the
obsequies of an officer at V., I have come
to feel that nature treats the dead more
tenderly than do men.
"In truth a soldier's death shares the
distinction belonging to natural proc-
esses, for it is a frank horror and plays no
tricks with the laws of violence. I have
often had to pass near corpses whose pro-
gressive decay I could observe, and this
manifestation of new life was far more
reassuring than the chill and changeless
aspect of an urban monument."
There is to-day a widespread tendency
to examine all our ritual of dissolution, re-
taining only that which is essentially beau-
tiful and essentially true to our emerging
convictions. Symbolism has a more direct
relation to our conduct than we are always
THE NEW DEATH 45
ready to grant. The old conventions of
burial and of grief over-emphasized the
importance of the physical and over-em-
phasized the importance of individual loss,
and so were in themselves an obscura-
tion of the new light we are seeking upon
the inexorable face of death. The growing
practice of wearing white rather than black
for mourning, or of continuing the habitual
colors of one's dress, the movement for
placing upon the service flag a gold star
in memory of a soldier killed, are an at-
tempt toward a fresher and truer sym-
bolism expressing our growing protest
against the depression and paralysis too
often resultant upon the passage of a loved
one from the known world to the unknown.
As each of us to-day tests each for him-
self all the connotations of a possible
immortality, we become more and more
indifferent to any liturgy or dogma that
insists on anything more explicit than our
increasing confidence that they survive,
those battalions of our young dead.
The present force of individual initia-
tive in examining all the former creeds and
46 THE NEW DEATH
conventions of decease is a characteristic
of the New Death closely connected with
another. The practical trend of the new
inquiry into the unseen causes us to seek
light from each other in a way we never did
before. We observe other people who are
living without their loved ones, and we
wonder by what personal philosophy they
are upheld. The new attitude toward
death is unlike the old in being the result
of universal bereavement, and of such a
sharing of sympathy as the human soul has
never before in all history experienced. In
such vast grief, class distinctions are swept
away; high and low, rich and poor, are
seeking inspiration from each other in the
same naked need. Even the fierce animosi-
ties of nation to nation are dulled by their
shared losses. Blinded and brutalized as
are the Germans, they must still love their
slaughtered sons. Mr. Britling's letter of
sympathy to the German father is but
typical of much inarticulate mutual pity.
We know the true story of the old Belgian
woman tending in her tiny garden three
flower-covered graves of Germans. When
THE NEW DEATH 47
the authorities offered to remove these
bodies : —
" ' Oh, nay, nay,' she remonstrated,
shaking her head emphatically; ' nay, myn-
heeren, God gave me these graves instead
of the grave of my boy. I could not tend
them so well if they were in the church-
yard. It is too far from my house. Nay,
nay, let the three sleep here.'
'"But you have not the room, madam.'
"'There is room in my heart and in my
garden, mynheer. I shall keep these three
graves and maybe in Germany is one who
will keep the grave of my boy.'"
The cry of another mother echoes from
stricken Serbia, "Oh, if I were the only
mother who is weeping now, it would be
nothing; but there are a million mothers
weeping to-day."
" If I were the only mother, it would be
nothing!" But this is the first time in the
history of bereavement that grief has been
so selfless as that! In other days the loss
of an only child would have been accepted
as cause enough to darken life for any
individual mother. We should have re-
48 THE NEW DEATH
garded such a one as pitifully isolated by
her fate. In former days people offered
sympathy genuinely, but awkwardly. For
ourselves we felt it the decent thing to con-
ceal grief, just as we try not to obtrude our
own sickness upon acquaintance who are
in normal health. Sorrow was a loneliness
that only the comparatively few who had
tasted it, understood. The usual manner
was to shun the subject, to eat and drink
and work and forget. We were always a
little embarrassed by people who talked
easily, even cheerily, of the dead, as if per-
haps these had not gone far from us. The
New Death is but another illustration of
the tendency toward frankness and sin-
cerity in many human experiences that
used by general consent to be shoved out
of sight. Birth was once a subject for false
reserve; now death, like birth, is becoming
a subject for frank and fruitful discussion.
The old death was a barrier rather than a
bond; the New Death is a universal welding
of mutual sympathy. The old death, like
many other things remade by the war, was
too often self-absorbed, self-pitying; now
THE NEW DEATH 49
there are too many grief-burdened people
everywhere not to unite in seeking some
sane solace. In the search there is a rein-
forcement of bravery not possible in that
former time when we each walked solitary
in sorrow. People to-day are thinking, and
feeling, in terms no longer personal, but
universal.
More conspicuous than shared sym-
pathy, as an element of the New Death,
is the shared resilience of these millions
of mourners. One aspect of this strange,
sacred buoyancy grows directly out of mu-
tual pity. When the world is so full of
pain, it seems as if one's own serenity in
suffering must be the only sure way of
strengthening one's neighbor. The need
of fortitude for some one else's sake has
always been a quality of individual hero-
ism, but now our neighbor's dependence on
our courage has been multiplied beyond
calculation, so that the resultant intensi-
fying of each nation's resources of bravery
is equally incalculable.
From countless sources, familiar to
every reader, comes testimony to the amaz-
50 THE NEW DEATH
ing recuperation of sorrowing survivors in
this universal tragedy. "Go about Eng-
land to-day," writes Gilbert Murray, "and
you will find in every town men and
women whose hearts are broken, but who
are uplifted by a new spiritual strength."
Agnes Repplier comments, "That tranquil-
lity should walk hand in hand with vio-
lence, that the mental attitude of men
and women forever face to face with grief
should be a composed attitude, has a psy-
chological rather than a spiritual signifi-
cance." It is both the spiritual and the
psychological phenomena of the new re-
lationship to death that interest the stu-
dent of the human soul. It is noteworthy
for this study that the first response to the
enigma of that majestic presence now dom-
inating uncounted homes is not in theo-
ries, but in actions, in a great unargued
energy. Our boys have died, therefore we
must live, is an arresting and illogical con-
clusion, but surely it is the one that has
long actuated both the armies and the
households of Europe, and must now sup-
port us of the United States, a nation still
THE NEW DEATH 51
new to anguish. How different is the pres-
ent inspired effort from the paralysis of
bereavement, too readily condoned in the
old days!
The magnificent recuperative promise
of that clarion cry, "After the war," does
not draw its first impulse from the ideals
of our young dead, ideals we dare not for
an instant discontinue! Their example lies
upon the survivors like a command that
no desolation of grief dares deny. Is not
this splendid, dogged hopefulness, on the
surface as mad and monstrous as the suf-
fering that has engendered it, a strange, un-
earthly tribute to the powers of the soul, and
a mysterious reassurance for the new world
that shall rise from to-day's destruction?
The capacities of the human spirit for
courage are perhaps as startling to those
who are to-day themselves testing them
as to those who but observe and reverence.
There is a strange self-security in those
strongholds of the heart that utter loss has
rendered unassailable. One recalls the
tragic triumph of the mother in "Riders
to the Sea," when she knows that the sea
52 THE NEW DEATH
has devoured her seventh and last son.
Many a mother's heart to-day must echo
the relief: —
"How it was he died
I know not, but my heart is satisfied;
Never again of all my days will one
Bring anguish for the anguish of my son.
Sorrow is mine, but there is no more dread.
The word has come — * On the field of battle,
dead.'"
The word "death" has for each of us a
twofold meaning: it implies both our own
passing and the loss of our loved ones. Few
of us consciously fear our own death, few
of us are ever so alarmed at the knowledge
that we are ourselves dangerously ill, as
at the knowledge that a loved one is in
peril. Most of us have a wholesome care-
lessness of our own fate, but an over-solic-
itude in regard to those dear to us. The
new adaptation of living to dying, if it is
to bear the test of the new world's needs,
must afford us both a better adjustment
of our own mundane existence to its post-
mundane possibilities, so that we shall each
regard his life with more respect as being
THE NEW DEATH 53
perhaps not too surely finite, and also a
new enfranchisement from paralyzing anx-
iety in regard to our loved ones. During
a long century of materialism, we have
been always handicapped by the fear of
loss until in a moment of time, by a su-
preme irony, all fear has been swept away
by utter desolation.
With brains and hearts clean now of all
terror, grief-purged men and women every-
where are rising from this devastation with
a wondering respect for the resilience of
the human soul, and with a great instinct
toward rebuilding driving them on into the
new future. Evolution teaches that sur-
vival depends on the power of adaptation
to environment; is not the effort of each
nation to reconstruct this destruction con-
stant evidence of the vast impulse of the
human race to discover an adjustment of
life to death that shall make for endurance
rather than decay?
The immediate expression of this vast
impulse to rebuilding is for individual men
and women the revaluation of humble daily
life. More and more we each feel too small
54 THE NEW DEATH
to grasp the world-issues of to-day, yet at
the same time find inactivity unbearable.
We turn to the nearest task in desperate
desire to make that somehow count for
relief and restoration to a war-ridden
world. The Young Women's Christian
Association of our own country has been
quick to utilize this new blind energy, and
to make it articulate. The first declara-
tion of its Patriotic League reads, "I
pledge to express my patriotism by do-
ing better than ever before whatever work
I have to do." The humdrum suddenly
stands forth in beauty, dignified by new
motives. The humblest tasks become sa-
cred, the merely normal becomes sublime
by contrast with carnage. To preserve un-
broken all the beauty of the old and com-
mon things, we realize as our first obliga-
tion toward our boys who also are fighting
to maintain all the priceless common-
places of peace. Thoughtful people every-
where, in the trenches and at home, chal-
lenged to perceive the worth of what is still
left unassailable, are finding a new valua-
tion for daily existence.
THE NEW DEATH $S
Always our attitude is inextricably in-
fluenced by the words and the conduct of
the boys whose battle-hours are continu-
ally before our imaginations. They have
been driven to discover what remains to
them of joy in spite of the tumult, just as
we at home, agonized by each morning's
headlines, suddenly perceive the worth of
many experiences too familiar to be prized
until contrasted with horror. If in the fire
and the mud "out there," men can discover
things to give them joy and faith, surely
we at home in peace can emulate a little
of their serenity. As we read the records
of their hearts, as we meet corresponding
experiences in our own, we know that no
holocaust can unself the soul, and that the
deathless privileges of friendship and of
family affection and of the beauty of na-
ture can be interrupted, but never de-
stroyed. What father could read Harold
Chapin's yearning for his little Vallie, and
not hold priceless his own evening romps
with his baby? "Dear mother," writes
the French artist shortly before his death,
"my love — it is the sole human emotion
56 THE NEW DEATH
that one is allowed to retain." Alan Seeger
declares: "There is that authority which he
alone possesses who, having stood at the
very gates of Death, not knowing at what
moment his call might come, has, looking
backward, surveyed life in the perspective
that can be had from this angle alone. I
have seen my life all unrolled in such mo-
ments, and I can assure you that in that
panorama everything else faded away, ob-
scured in the haze of oblivion, through
which only gleamed clear and distinct, like
green, sunlit islands, the hours when we
have loved and been beloved.''
To what a worn commonplace family
affection had faded before the war came
to menace and reveal! Throughout all this
land has not every household that pos-
sessed a boy treated him with a new sym-
pathy, a real, if often awkward, tender-
ness? With the threat of loss always over
our heads, we are learning how much we
love. How petty old irritations seem to-
day! How beneficent a privilege the mere
fact of an unbroken family circle appears,
now that yonder by the hearth a shrouded
p
THE NEW DEATH 57
form of mystery sits listening to our care-
less chat. We read this swan-song of an
English lad, and know it is articulate of the
dumb yearning of whole armies of brave
and homesick boys for those small daily
blessings we used to hold so lightly: —
" By beauty lavishly outpoured,
And blessings carelessly received,
By all the days that I have lived,
Make me a soldier, Lord.
" I, that on my familiar hill
Saw with uncomprehending eyes
A hundred of thy sunsets spill
Their fresh and sanguine sacrifice,
Ere the sun swings his noonday sword
Must say good-bye to all of this.
By all delights that I shall miss,
Help me to die, O Lord."
As the smallest home humdrum be-
comes sacred because of the brave home-
sickness of our boys, so the views from our
windows, a wind-blown tree, the sifting of
snow, the twitter of a sparrow, suddenly
speak to us in a language to which we had
never before listened with such under-
standing, for we know that the men of the
trenches have found undreamed-of heart-
58 THE NEW DEATH
ening in the mere line of hills, in the mere
recurrence of sunrise and of moon. How
gratefully, how gayly, they write of larks
and of violets, the soldier-poets, tortured
with carnage! Harold Chapin says to his
wife: "You must convince yourself that
there are skylarks above the sand dunes
near Ostend, just as there used to be pi-
geons in ruined Louvain, early butterflies
in the air among the bullets, crows and
rooks around Ypres and Rheims, daisies
growing among the Jack Johnson holes at
Neuve Chapelle, violets in the ruins of
Givenchy, primroses at La Bassee, and so
on. Nature carries on business as usual."
In a curiously similar passage Alan
Seeger writes: "Nothing more adorable in
nature than this daybreak in the North-
east in May and June. One hears the
cockcrows in the villages of that mysteri-
ous land behind the German lines. Then
the cuckoos begin to call in the green val-
leys, and all at once, almost simultaneously,
all the birds of the forest begin to sing. The
cannon may roar, and the rifles crackle, but
Nature's programme goes on just the same."
THE NEW DEATH S9
No one could read the French artist's
letters, with their vistas of French land-
scape sketched in words that could only
have come to a painter's pen, and not ever
afterwards regard the mere daybreak, so
divinely usual, with new reverence. Sun-
shine and starshine, the grace of a tree
etched black against a winter sky, we see
these now with new eyes of thankfulness,
when they used to be too commonplace for
our comforting.
Another lesson from the trenches the
constant presence of death in our thought
is teaching us to incorporate into our daily
living, their glorified epicureanism. Men
who know that their every second on earth
is numbered, see every instant's experience
in fresh focus. The philosophy of living
each minute to the full is again and again
extolled by the French artist in his letters
to his mother, — "Let us take refuge in the
peace of the spring-time and in the price-
lessness of the present moment"; and in
another passage: "I dare no longer hope.
All that one can pray for is the power to
60 THE NEW DEATH
exhaust all the beauty that each instant
possesses. This is a new way of living one's
life and one that literature did not fore-
see." Alan Seeger practices the same phi-
losophy: "I took my fill of all the pleasures
that Paris can give (and it was Paris at its
most beautiful). I lived as though I were
saying good-bye to life, and now I am quite
content to return."
"To live as if one were saying good-bye
to life" implies such an appreciation of the
normal as was never before so accurate, so
exquisite, so deeply joyous. Our new atti-
tude toward dying necessarily has for its
complement this new attitude toward liv-
ing. Never was the commonplace so shot
through with inspiration, never were its
spiritual possibilities so clear to us as they
stand to-day revealed by the presence of
death. An illustration of our new spirit-
ualizing of the homely and familiar was
seen in our manner of celebrating the
Christmas of 1917. It was a Christmas
shorn of all that was irrelevant, burden-
some; we gave gifts only where gifts were
spontaneous, to the poor, the soldiers, the
THE NEW DEATH 61
children. Countless households obeyed an
instinct to make the day a little strong-
hold of true joy. It was the joy, not of in-
difference, but of acceptance. There were,
for example, poems and stories in the holi-
day magazines that could never in the old
days of materialism have found place there,
poems that spoke of death with beauty and
buoyancy. For many of us our first war
Christmas was the most sacredly joyous
that we had ever known. We did not for-
get the horrors across the water, but rather
sought to strengthen ourselves in a Christ-
mas hopefulness unassailable by any hor-
ror. In the vast deprivation of to-day we
take inventory of our resources, and stand
amazed at riches. Is not the present en-
hancing of daily existence, so that it dares
to be frankly sacred, an argument for the
true worth of death as a constant, accepted
presence to dignify every hour? The re-
sult we feel in a new enfranchisement from
our old fever and hurry, in a less intense
but a more intensive living.
This new spiritual valuation of daily
existence is still vague, but struggling
62 THE NEW DEATH
toward clearness, toward continuity, to-
ward community effort. The humblest,
the least articulate, of us are conscious of
a deep impulse to help, to make dullest
duties somehow contribute to the great
need. All this instinctive effort gropes
toward better perception and more uni-
fied purpose. We look into life, we look
into death, inquiring as never before what
is really worth while, really enduring.
Always with eyes on their great example,
we long to dignify our daily work by devo-
tion to some cause, we long to know our-
selves in line with them, our dead. Al-
ways in healthy revulsion at the wastage
of their lives, we keep searching, searching,
for those ultimate standards that shall
harmonize their apparent loss with their
actual usefulness. We, the obscure, sor-
rowing fathers and mothers, sisters and
brothers, of young soldiers killed, we, the
mourners all over the world, want to feel
that our lives are moving in tune with
theirs. And this need for better ordering of
our every-day life intensifies our scrutiny
of their dying. What is the force so mys-
THE NEW DEATH 63
terious, so coercive, that commanded them
to die? What is the force so mysterious,
so coercive, that commands us to live as
they would have us live? The New Death
is asking with an intensity and a univer-
sality never known before, Where are our
dead? Is there a God? The need of direc-
tion for our energy, and of a standard
of valuation, profoundly affects the two
most important characteristics of the New
Death, its essentially practical acceptance
of immortality, its essentially practical
approach to God.
Both the bereaved and the young men
dead view survival under several different
aspects. Created out of a yearning for the
physical privileges so abruptly denied,
there is apparent a wistful half-belief in
an actual return to earthly scenes. This
wish cries out in several of Alan Seeger's
poems : —
"So shall one coveting no higher plane
Than nature clothes in color and flesh and tone,
Even from the grave put forward to attain
The dreams youth cherished and missed and
might have known.
64 THE NEW DEATH
"Exiled afar from youth and happy love,
If death should banish my fond spirit hence,
I have no doubt, but, like a homing dove,
It would return to its dear residence
And through a thousand stars find out the road
Back into earthly flesh that was its loved abode."
In the same spirit of yearning Rupert
Brooke hopes: —
"Still may time hold some golden space
Where I'll unpack that scented store
Of song and flower and sky and face,
And count, and touch, and turn them o'er,
Musing upon them as a mother, who
Has watched her children all the long day through,
Sits, silent-handed, in the fading light,
When children sleep ere night."
Such perception of the true beauty of
earth things, to which we, privileged to
grow old, are often blind, is the tribute of
soul to body for the blessings its harbor-
ing permitted.
The possible revisiting of earth by our
dead, invisible, but near to us and tender,
gives its note of beauty to many a poem
written by people whose perceptions are
keen with grief. Winifred Letts's two
THE NEW DEATH 65
Hallowe'en poems speak a fearless famili-
arity with the departed: —
"We have no fear of you, silent shadows, who tread
The leaf-bestrewn paths, the dew-wet lawns; draw
near
To the glowing fire, the empty chair, — we shall
not fear,
Being but ghosts for the lack of you, ghosts of
Our well-beloved dead."
The same thought is in Rowland Thirl-
mere's "Jimmy Doane": —
"My house is always open to you:
Dear spirit, come often, and you will find
Welcome, where mind can foregather with mind."
Have we noticed, in self-examination,
that the world-wide devastation of to-day
has already destroyed our old instinctive
shudder at the supernatural? What living
man can do to living man has proved so
much more horrible than what ghost or
devil might do, that gruesomeness has been
transferred from the supernatural to the
physical. Both in literature and in life the
supernatural as such fails to frighten us.
How could we be sorry to have them return
to us, the vivid, splendid boys we loved?
Would not any occult assurance of their
66 THE NEW DEATH
possible presence be welcome? We have,
of course, no sure confidence that they
thus return, but at least we have no phys-
ical shrinking from the possibility. The
New Death conceives an interrelated
universe in which spirits still in the flesh
and spirits freed from it shall both be as-
sociated in some mystic effort toward the
future. Certainly the idea of this comrade-
ship is to-day familiar to every soldier, as
powerful as it is inarticulate.
Persistence through cooperation con-
stantly renewed is a forceful element in the
conceptions of survival characteristic of
the present-day examination of death. How
many fighting men there are to-day whose
biography might be compressed into the
two words " Carry on ! " These words epit-
omize the soldier's identity with the com-
rades that have fallen before him and the
comrades who will come after him. The
dedication of "Carry on" effects a se-
quence, a survival, in ideal and in effort,
that annuls any individual death. The
conduct that should be the first instinct
of every survivor is compressed into that
THE NEW DEATH 67
courage cry, "Carry on!" It means the
instant filling of the ranks of the fallen. It
means that there shall be no gap in the
procession of progress. It means that each
death shall be an inspiration to endeavor.
Many a record from the trenches reveals
how constant a presence a slain comrade
remains to his mate. We know how many
a regiment, decimated again and again, has
been remade again and again by that cla-
rion spirit of "Carry on!" It is the sol-
dier's answer in action to the enigma of
death, and it is the innermost expression
of his love for those who are gone.
That no one who has died for a great
cause is ever wasted, that the only right
expression of grief is a fresh self-dedica-
tion to the cause the loved one loved, is an
attitude toward loss that may well pass
from the army of warriors to that greater
army of civilians; it is already the secret
of the strange resilience of sorrowing thou-
sands. This new energy of grief is already
clear in many a book, provides the mo-
tiving, for example, of "The Worn Door-
step," with its haunting sentence, "I keep
68 THE NEW DEATH
forgetting you are dead," and of Winifred
Letts's sequence, "Ad Mortuum," whose
sonnet, "Alive," is memorable: —
"Because you live, though out of sight and reach,
I will, so help me God, live bravely, too,
Taking the road with laughter and gay speech,
Alert, intent to give life all its due."
The New Death is characterized by this
new grief, reverently joyous in its con-
secrated energy, and indicative of that
needed adaptation of living to dying which
shall liberate us from the old paralysis of
bereavement.
The soldier's action to-day is motived,
not alone by devotion to his comrades who
have fallen, but by his sense of unity with
the heroes of all time. He is supported by
this kinship, whether it connotes for him
merely association in all high endeavor, or
whether it signifies actual companionship
in that mysterious after world. Herbert
Asquith, himself marked by fate, writes of
one
"Who found his battle in the last resort,
Nor needs he any hearse to bear him hence,
Who goes to join the men of Agincourt."
THE NEW DEATH 69
The band of happy warriors is constantly
before the imaginations of men as diverse
as Guy Empey, Ian Hay, and Alan Seeger;
the communion of the brave challenges
through the battle-agony: —
"So die as though your funeral
Ushered you through the doors that led
Into a stately banquet hall
Where heroes banqueted.
"And it shall all depend therein
Whether you come as slave or lord,
If they acclaim you as their kin,
Or spurn you from their board."
The soldier's relation to the dead who
have inspired him is in itself a revelation
to him of his own influence upon those who
shall follow him. He is no mere individ-
ual, evanescent, isolated, but is welded
into the eternal whole by his responsibility
toward the heroic who have preceded him
and toward the heroic who shall succeed
him. The continuity of an ideal annuls
the ephemeral, and establishes upon earth
the eternal. Volume after volume of war
autobiography reveals the fighter's faith in
the future, upholding him through every
70 THE NEW DEATH
extremity. Even those two books so cu-
riously alike in impression, although so
different in expression, "Under Fire,'*
by Henri Barbusse, and a "German De-
serter's War Experience," books so grue-
somely convincing in their pessimism,
show against their blackness the star-
flashes of hope. "Under Fire," perhaps the
most terrible arraignment of war that the
war has produced, closes with reassurance
for the future: —
"My still living companions have at
last got up, standing with difficulty in the
foundered soil, enclosed in their bemired
garb, laid out in strange upright coffins
of mud, raising their huge simplicity out
of the earth's depths — a profundity like
that of ignorance. They move and cry out,
with their gaze, their arms, and their fists
extended toward the sky whence fall day-
light and storm. . . .
"And a soldier ventures to add this sen-
tence, 'If the present war has advanced
progress by one step, its miseries and
slaughter will count for little.'"
In sharpest contrast to the brutalities
THE NEW DEATH 71
of "Under Fire," another French volume
stands forth palpitant with spirituality.
Maurice Barres's compilation, "Les Di-
verses Families Spirituelles de la France,"1
is a book unique in history; nothing so
quiveringly fresh from national experience
has ever been written. It records, in their
letters, the inspiration that has carried
the young soldiers of France beyond the
grave. No one, reading, can doubt that
this new burning faith in the future, the fu-
ture of this physical world, and the future
in that world to which they go, both alike
so passionately believed in by these boys,
can fail to affect the era we are entering,
in ways hardly yet to be prophesied.
It is in their service to the future that
young men of proved genius find comfort
for their arrested course. With eyes made
tragically clear, they perceive that a prema-
ture fate may have greater influence than
an accomplished career. A profound intui-
tion reveals to them that it is more divine
to be a man than to be an artist, and that
their deepest peril is to fail the challenge
1 Translated into English by Elizabeth Marbury under
the title of The Faith of France.
72 THE NEW DEATH
to battle, for if they presume to believe
themselves more valuable to the world
alive than lost, they may choke at its
source the wellspring of their inspiration.
If they choose sacrifice, they have hope
that other men may achieve the fulfill-
ment they set aside; while, if they choose
life, they may live barren of all achieve-
ment. With all his passionate longing for
life, Alan Seeger has the vision to see that
"their death was the death which beyond
all others they would have chosen for
themselves, that they went to it smiling
and without regret, feeling that whatever
value their continued presence in the
world might be to humanity, it would not
be greater than the example and inspira-
tion that they were to it in departing. We
to whom the idea of death is familiar,
walking always among the little mounds
and crosses of the men 'morts au champ
d'honneur,' know what this means."
The French artist gazes from his dugout
into the distant future as he studies the
far reverberations of all heroic example: —
"TellM. that fate strikes down the best,
THE NEW DEATH 73
but it is not unjust. The bad who survive
are thereby ennobled. Let her accept the
sacrifice knowing that it is not vain. You
do not know the lesson taught by him who
falls. But I, I know it!"
And in an unforgettable passage he ex-
pands the thought: —
"Who shall say that the survivor, the
comrade of some fallen thinker, shall not
be the inheritor of his thought? No ex-
perience can disprove this sublime intui-
tion. The peasant's son who sees the death
of some young scholar, some young artist,
may he not perhaps continue the inter-
rupted work? It may become for him the
link in an evolution only for an instant sus-
pended. Yet the crucial sacrifice for each
is this: to renounce the hope of being
the torch-bearer. It is a fine thing for the
child, in his play, to carry the flag, but
for the man, let it be enough to know that
the flag will be carried whatever befall."
A chance paragraph from a newspaper
corroborates the truth of this vision by
showing that a poet dead before his time
may still influence the world in ways
74 THE NEW DEATH
which perhaps he would gladly have died
to establish. A publishing house states,
as a phase of the war-time book market,
"an increasing interest in poetry, started
perhaps by the tragic and untimely death
of the talented Rupert Brooke." Of the
young French artist himself one may won-
der whether any pictures by his mature
brush would ever have gripped the memory
as do his pen-pictures of the rolling plains
and hills he saw from his dugout, or whether
any accomplishment of his genius would
ever have equaled the inspiration born in
him by his service and his sacrifice.
Earthly sacrifice through continuity of
courageous endeavor appears to be the sol-
dier's most immediate inspiration to fear-
less dying. The spirit of "Carry on" im-
plies the support of vast cooperation, of
liberation from all that is petty, flashes be-
fore the meanest man a vision of impersonal
living and impersonal dying which both
alike attest the perpetuity of an immortal
something. Apart from this earthly im-
mortality through effort, what does the
THE NEW DEATH 75
soldier see for himself, each single lad in
the ranks, in that misty land he knows he
is entering? What promise does he per-
ceive for the persistence of his individual
soul? Searching for the answer, one is over-
whelmed by the impression given by all
trench records: whatever else the soldier
may expect of that other side, of one thing
he seems absolutely assured, measureless
well-being; he is going to a place that is
good, and he is going with every faculty
alert for new adventure. Almost nothing
in the mass of memoirs reveals any def-
inite shaping of that existence about to
begin. Assurance takes almost no color
from previous education, Catholic, Protes-
tant, agnostic. All we can perceive is the
absolute confidence in a new glad life just
opening. This perception of joyous ad-
venture is implicit in that beautiful term
of soldier slang, "Going West." The Brit-
ish Tommy does not guess how many
ages have contributed their beauty to the
phrase. The Happy Isles of Greek myth
had welcome for those whose purpose
held "to sail beyond the sunset." Medie-
76 THE NEW DEATH
val legend rewarded its defeated Arthur
with a new kingdom in the island valley
of Avilion. The Happy Isles of the Greeks,
the Avilion of medieval dreamers, both
set in western waters, were mystic ports
reached without dissolution. Ulysses, Ar-
thur, sailed westward from living ken, to
some mysterious harbor, but not through
the portals of decay. Those bygone leg-
ends that have lent their loveliness to the
words, "Going West," believed
"There is no death,
What seems so is transition."
For the modern centuries "West" has
been a word to conjure with. It still holds
all the glamour of a new world, the daunt-
less discovery of a Columbus, daring all his
soul's passion in the quest of the unknown.
The traveler tales that enthralled Eliza-
bethan England, were tales of the West.
Eldorado and the Klondike have contrib-
uted their more recent romance. "Go-
ing West" has always spelled adventure; it
has connoted, too, the inspiration of self-
dependence, the fair, free chance; it has
implied lonely effort, lonely exploration,
THE NEW DEATH 77
crowned by some unguessed felicity. Yet
to-day the actual Occident is shorn of its
stimulus. The earth has been over-dis-
covered; a man may sail clear around it,
and arrive at no legendary West. Wher-
ever he goes, other men have been before
him. But there is left for us one land for-
ever undiscovered, one unploughed sea-
path for Columbus courage. The British
Tommy endues death with all the ro-
mance of three thousand years when he
calls it "Going West."
Passing from the general to particular
testimony to the soldier's premonition of a
joyous life to come, one recalls the reassur-
ance of Rupert Brooke and of Alan Seeger,
so different from the agnosticism of their
poems written before the war. Rupert
Brooke's words ring like a triumphal chant:
"Safe shall be my going,
Secretly armed against all death's endeavor;
Safe though all safety 's lost; safe where men fall,
And if these poor limbs die, safest of all."
"Death is nothing terrible after all,"
writes Alan Seeger; "it may mean some-
thing even more wonderful than life."
78 THE NEW DEATH
The following was written by a boy,
"killed in action" when he was twenty: —
"And this we know: Death is not life effete,
Life crushed, the broken paiI/*We who have seen
So marvelous things know well the end not yet.
Victor and vanquished are a-one in death:
Coward and brave: friend, foe. Ghosts do not say,
'Come, what was your record when you drew
breath?'
But a big blot has hid each yesterday,
So poor, so manifestly incomplete.
And your bright Promise, withered long and sped,
Is touched, stirs, rises, opens, and grows sweet,
And blossoms and is you, when you are dead."
The conviction of the divine adventure
has caught the imagination of a young
American, still only a junior in college, so
that his recent sonnet is but one more evi-
dence to the change of feeling toward
death: —
" I feared the lonely dead and turned away
From thoughts of somber death and endless night;
Thus, through the dismal hours I longed for light
To drive my utter hopelessness away.
"But now my nights are filled with flowered dreams
Of singing warriors, beautiful and young;
Strong men and boys within whose eyes there gleams
The triumph song of worlds unknown, unsung;
THE NEW DEATH 79
Grim Death has vanished, leaving in its stead
The shining glory of the living dead."
The sense of triumph and delight is as
clear a note in the words of the bereaved,
as in the expectations of those who have
gone beyond. For Winifred Letts, there is
"a fairer place
Than even Oxford town,"
where there is
" laughter and a merry noise
Now that the fields of Heaven shine
With all those golden boys."
In "War Poems by X," the anonymous
English father who has given two sons to
the sacrifice, there is the same dwelling on
the joys the youthful legions have found: —
"And each of them in raiment
Of honor goeth drest
And hath his fee and payment
And glory on his breast."
That the young and splendid cannot
die, that their arrested powers must per-
sist somewhere, is the growing conviction
of all who mourn to-day. That vision
which through all the ages individuals have
glimpsed and have incorporated into in-
80 THE NEW DEATH
spired living is by universality of loss be-
coming the vision, no longer of the few,
but of the many. The vision of the many is
the material of which the motives of prog-
ress are made. They were so beautiful that
it is impossible to believe them extinct,
those dead boys we long for. Perhaps they
would gladly have died for this alone, to
free the new world from the old world's
dread of death.
Conviction of immortality as shown in
the soldier records is in the main pro-
foundly intuitive, but so powerful and so
common that one cannot believe that so
many men, and these alert in every fiber,
could be altogether deluded. It seems
more scientific to query whether perhaps
they possess truer illumination than mere
intellect, unsupplemented by the subtler
capacities of soul evoked by their tragic
situation, could ever attain. Men who in
peace were as keenly rationalistic as any,
yield themselves on the battle-field to over-
powering intuitions which they sometimes
feel helpless to transmit to loved ones still
in safety.
THE NEW DEATH 81
In so far as their marvelous inner secu-
rity has for themselves any basis in reason
it rests partly on the immortal renewal
they observe in nature. Sunrise and recur-
rent star and the pushing-up of the indom-
itable flowers are argument for human per-
sistence, since man, too, is a part of the
great earth force. To the young French
painter the vitality, the repose, the beauty,
of nature are so constant an inspiration
that one closes the book rebuked for one's
indifference to the lesson that through all
his agony he perceived and practiced.
The reassurance of beauty breathes from
every page, — "Every day I see a new
cross in the little cemetery, and the tri-
umphant spring-time over all."
Sometimes the indomitable joy of earth
takes hold of a boy's soul like wine, as in
these verses of Charles Sorley's, dead at
twenty : —
"Earth that never doubts nor fears,
Earth that knows of death, not tears,
Earth that bore with joyful ease
Hemlock for Socrates,
Earth that blossomed and was glad
'Neath the cross that Christ had,
82 THE NEW DEATH
Shall rejoice and blossom, too,
When the bullet reaches you.
Wherefore, men marching,
On the road to death, sing !
Pour your gladness on earth's head,
So be merry, so be dead."
Apart from identification with Nature,
and from the reasoned argument of her ex-
haustless vitality, many a soldier reveals
a consciousness of an indestructible immor-
tal something within him. He would still
feel this inner confidence even if all com-
munication with external nature were de-
nied him, if he could hear no bird-songs, see
no stars. Page after page of "Lettres d'un
Soldat" testify to that sense of eternity
which is the core of his courage and his
calm. "All this human madness is nothing
compared with that portion of eternity
which each man carries within his soul."
Again, he speaks of those precious mo-
ments when "we perceive within us
through all the wounds and upheavals of
our poor humanity, a sure tendency to-
ward the permanent, the absolute, and we
recognize the divine inheritance of which
we are the heirs."
THE NEW DEATH 83
Alan Seeger delights to feel himself in
the play of world-forces that are eternal in
energy. Rupert Brooke is comforted to be
"a pulse in the eternal mind." One might
envy these three seer-soldiers, French,
American, English, what one might call
their cosmic security, the content of the
atom that perceives itself part of an in-
destructible whole. There is, however, in
the fourfold sense of survival to be studied
in soldier records — comradeship of ideal-
ism, expectation of glad adventure, the re-
assurance from the vitality of nature, the
consciousness of something eternal at the
center of the soul — little that is definitely
personal, just as there is little that sug-
gests the old conventional doctrines either
of science or of theology. In contrast
there flashes before us the warm personal
hope of Donald Hankey, in his last re-
corded words: "If wounded, Blighty. If
killed, the Resurrection!"
As one studies the views on survival in-
herent in the new attitude toward death,
one finds that the ideas of those who have
84 THE NEW DEATH
gone, and the ideas of those who survive,
differ. The soldier seems swept on in a
great confident current toward some pro-
found blessing and happy experience, but,
as in his earthly action, his individuality is
gladly merged into the mass, so his con-
ception of the after life is not personal, self-
occupied. On the other hand, the minds
of mourners dwell more intensely than
ever in history on personal survival, on
the continued existence of the boys they
have lost, as vivid, separate entities.! Yet
the two views, confident, the one of the
general, the other of the individual, be-
atitude of that new existence, are equally
characteristic of the nature of the New
Death. The New Death is always essen-
tially the readjustment of daily living to
the new fact of universal destruction.
The New Death, forced to be instantly
practical, seeks not theories, but inspi-
ration to energy. The boy about to die
would find these two needs best satisfied
by fusing himself with the great heroic
whole, caring little for individual persist-
ence if only the goal of the universal ideal
THE NEW DEATH 85
be attained, while the survivors who had
lost him could not be readily comforted
by so indefinite an inspiration; they would
need assurance that the boy himself whom
they loved was still alive beyond the veil.
It is the views of survivors that will
affect the future. Those who are left share
with those who have passed the idea of
well-being beyond the grave, but supple-
ment this with a vivid belief in personal
continuance. That our dead are alive and
the same that we loved, and that they
joyously continue the upward march, is
the dominating faith of the New Death.
There is in this creed nothing new, except
the incalculable novelty that never before
did so many people evolve it, each for him-
self, and never before did so many people
practice it as the deepest inspiration of
their daily conduct.
Would it be possible to believe in the
immortality of the soul and not at the same
time believe in Deity? Would it be pos-
sible to believe that the spirit advances
here and beyond the grave, and not believe
its course divinely directed? All continu-
86 THE NEW DEATH
ity, both of abstract progress and of indi-
vidual human life, implies a guidance, a
purpose. Just as the New Death conceives
the spirit-world as an ever-pressing real-
ity, requiring an incessant revaluing of our
mundane occupations as we attain new
spiritual standards, so it looks at God with
a new directness. As an examination of
the present views on survival shows them
independent, unconventional, and as pro-
foundly intuitive as if a century of science
had not*grounded us in materialism, so
the approach to God is to-day immediate,
intense, practical, in its cry for instant
guidance through this horror. A few years
ago we avoided thinking about God as
easily as we avoided thinking about death.
That indifference is destroyed. We find
thoughtful men, especially in England
and France, looking back with shame at
our days of facile faithlessness, equally
aghast at our former disregard of the di-
vine, and at the Kaiser's championship
of a tribal God of battle revived from an
age grown almost legendary. In the words
both of statesmen and soldiers to-day
THE NEW DEATH 87
one sees a return to the first condition of
true religion, humility. Only the bewilder-
ment of agony could have made us humble
enough to be reverent. Because action and
conviction require a mutual reinforcement,
a condition too often through ignorance
of psychology neglected by religious teach-
ers, because we can neither act heartily
unless we first believe, nor believe heartily
unless we also act, because full conviction
is obtained solely by embodiment in ac-
tion, — it is the soldier, through his utter
abandonment of self to service, who has to-
day attained the clearest religious certainty.
The faith of fighters revealed in their
memoirs is vital, unfaltering, but the ex-
pression of the same fundamental creed
differs according to the individual. Alan
Seeger calls his God, Destiny, but it is
Destiny so deeply trusted as to become
personal. To him God is first the artist of
whose kindness we may be confident because
He has given us beauty, because His is
"The hand that peopled the earth and air
And set the stars in the infinite
And made night gorgeous and morning fair" ;
88 THE NEW DEATH
and also God is the captain of man's soul,
to whose unknown but splendid guidance
the soldier gladly yields, —
"We saw not clearly, nor understood,
But yielding ourselves to the master-hand,
Each in his part as best he could
We played it through as the Author planned."
As a rule the soldier is a fatalist, but his
is the fatalism of profound faith. Julian
Grenfell, another of the slain, reveals the
soldier psychology: —
"Through joy and blindness he shall know
Not caring much to know, that still
Nor lead nor steel shall reach him, so
That it be not the Destined will."
The "Lettres d'un Soldat" read like a
psalm of serenity, although, in terms of
expression, his religion is neither pagan nor
Christian. Through all the battle din,
God led him by the still waters: "Some-
times a shell covered me with earth and
deafened me, and then quiet fell once more
upon the frosty world. I paid dear, but
I had moments of solitude full of God."
He has absolute trust in a divinely ordered
evolution victorious over all havoc: "It
THE NEW DEATH 89
is perhaps a high destiny and privilege
that our generation should be witness of
these horrors, but what a terrible price to
pay! And yet, Faith eternal dominating
all. Faith in an Evolution, an order, tran-
scending human patience."
His exquisite submission echoes a greater
renunciation: "Dear, after revolt that has
shaken me to tears, I find that I can still
say, 'Thy will be done'"; and in a later
letter, "I still had something noble to ac-
complish upon earth — and yet, since God
is unwilling to remove His cup, may His
will be done."
This absolute subjection of the soldier
to his divine superior has exact parallel in
Harold Chapin's letters about the religious
training of his tiny son, that privilege he
was so loath to entrust to others: —
"Of course I have no objection to your
teaching Vallie a prayer, — why should I
have? Only please teach him one thing:
that his prayer may not be answered, and
that if it is n't, he must not think God
cruel or unmindful. 'Thy will be done' is
the safety-valve in all prayer, and believers
90 THE NEW DEATH
in God must surely think — if they do
not say — those words as a part of every
prayer."
For that Christian warrior, Donald
Hankey, faith is the highest spiritual ad-
venture: —
"If belief in God is illusion, happy he
who is deluded! He gains this world and
thinks he will gain the next."
"The disbeliever loses this world and
risks losing the next."
"True religion is betting one's life that
there is a God."
Much evidence shows that religion
"over there" is not the monopoly of the
educated. Both the French painter and
Alan Seeger tell of churches crowded with
poilus. Donald Hankey, in his sympa-
thetic study of the religion of the inartic-
ulate, testifies that his cockney comrade?
have deepest respect for the Christian
virtues and for the personality of Christ,
although they are often doubtful of the
forms of faith and practice as presented
by the churches.
The religion of the soldier facing death
THE NEW DEATH 91
is a denial of all the old materialism that
once infected equally the educated and the
uneducated. The color and shape of the
faith differ in different men, but not its
intensity, its confidence. Its practice is
definitely Christian in its democracy, its
kindness. Even the two books that might
boast themselves untainted by faith in
God pour their repressed idealism into
faith in man. "Under Fire" and "A Ger-
man Deserter's War Experience" honor
the common man, his natural instincts
toward brotherhood, in a way that con-
troverts all the seeming cynicism by a
reverence for the Holy Ghost triumphant
in the tortured human spirit.
As in all departments of life to-day our
attitude and action are inextricably in-
fluenced by the attitude and action of the
young dead always present to our mem-
ories, so the religion of the home army
accepts the distinctly soldier elements of
their creed. The soldier regards God as
the intelligence that marshals the moral
forces of all time, but as an intelligence,
like his general's, to be trusted, rather than
92 THE NEW DEATH
understood, and he regards a blind and un-
questioning obedience to this direction as
the individual's only possible contribution
to the ultimate victory. His religion is
therefore, first, absolute trust, and then
absolute submission. The immediacy of
the fighter's need makes it easier for him
to attain these two conditions than for us,
whose incorporation of creed in conduct is
not so instant a constraint, but the reli-
gion at the front and at home has the
same frankly intuitive character. The new
philosophy of death, born of our naked
defenselessness, openly employs intuition,
spiritual reassurance, half-occult, perhaps,
but overpowering. The God perceived
through the effort to reconcile living to
universal destruction is not the God of
theology. He is sometimes frankly an evo-
lutional God, Himself travailing with His
universe toward perfection. It is not, how-
ever, the attributes of God that concern
the New Death, but the attitude toward
Him, and the practical expression of this
attitude both in public actions and in
private.
THE NEW DEATH 93
After decades of materialism a new
mysticism is being born. The quickened
sense of a God controlling the issues o{
life and death is a natural reaction against
our puzzlement at wanton wastage of
lives. All of us to-day perceive a Power
in the world beyond all human compre-
hension. Some great force is let loose upon
us, for our destruction or our regeneration?
A Power is certainly at work, — is it God
or devil, for no one dares longer to call it
chance? Every instinct answers, God. We
are growing readier in using His name. The
young soldier-thinkers quoted were none
of them men who in earlier life would have
talked easily of religion. We have become
less awkward in acknowledging that we
stand in the presence of mysteries too deep
for us. A young doctor gone to the front
recently startled the society acquaintance
he had left by writing home, "There is no
fear here but the fear of God." God and
immortality have become facts for our
every-day life, while they were only words,
and words avoided, before.
The new thing about faith to-day is
94 THE NEW DEATH
that it is voluntarily intuitive, and that
its mysticism is not contemplative but
active. This mysticism is conscious. Ear-
lier ages have been intuitive because they
had not had experience of being scientific.
The scientific attitude was a stage of
growth ordained for our adolescence, but it
did not indicate the maturity we thought
it did. Our intuitions of God to-day are
more to be relied upon than those of ear-
lier periods that were unaware of pitfalls.
The evidence of our mature wisdom is
that, having experienced the pitfalls, we
have voluntarily returned to a childlike
acceptance. For how many decades we
used to gaze wistfully at cathedrals, help-
lessly proud to have outgrown the vision
that created them! The only way to re-
store faith was to sweep our self-reliance
from us, to make us again like children,
helpless before unknown things, like chil-
dren who are always both eager and
afraid.
As children are forced to trust some
grown-up as they advance into the mys-
teries of existence, we of to-day are con-
THE NEW DEATH 95
scious of some strange, unearthly power
sustaining us through incredible shock, and
therefore become the promise for each of
us of some new and splendid adventure of
development. We do not argue about God,
we accept Him. We do not argue about
survival, we accept it. Universal destruc-
tion has swept from us every other de-
pendence. It is frankly an experiment,
this new spirituality, this new adjustment,
this New Death. For the first time in the
world, millions of people are making the
adventure of faith, engrossed in the im-
port of immortality, the import of God,
not as a dogma of the next world, but as
a practice for this one. There is nothing
new about immortality, there is nothing
new about God; there is everything new in
the fact that we are at last willing to live
as if we believed in both. This is the re-
ligion of the New Death.
Imperceptibly during these four tragic
years the light on the adamantine face of
death has been changing for each one of us.
That mask of mystery is no longer cold and
96 THE NEW DEATH
gray, but warm with dawn. Not one of us
is so afraid of dying as he used to be. If
we take inventory, we shall see that we
have traveled farther than we knew toward
friendship with death. The aspects of the
New Death already clear to any examina-
tion,— its frank treatment of mysteries our
materialism used to shun, its measureless
comradeship in sympathy and in energy,
its confidence in the survival both of the
individual and of his ideals, its direct ap-
proach to God, — have we not each one
of us felt all these impulses stirring in his
soul? What we had not perceived, per-
haps, is the universality of the great in-
quiry, and its significance for the great
reconstruction. As we see before us de-
struction, more and more and more, we
are conscious within us of a determination
ever grimmer, and — yes, gladder! Our
own inner witness is corroborated by life
and literature all about us, so that the
recuperative promise of the new energies
released by the new intimacy with death
is hardly yet to be calculated. Yet to con-
jecture the future trend of our new spir-
THE NEW DEATH 97
itual impulsion is to illuminate the black
present with shining hope.
The tendencies of future thought and
action that will be born of the present re-
coil from materialism, will be an intensi-
fying and enlarging of the characteristics
of the New Death already clearly observ-
able, because the motives for inquiry and
for activity will remain the same — in-
stant recuperation from ruin, instant re-
lief from grief. The investigation of the
soul's relation to body will become even
more intensely practical in the after time
than now, for the cessation of war will
give us a realization that the pressure
of the fight now mercifully spares us. Not
until the curtain of fire is lifted shall be
revealed the loss to the world's life of the
lives laid down. Not until then shall each
of us left alive feel to the full his respon-
sibility to the world to come. We are co-
erced to a better understanding of death
if the sacrifice of our sons is not to be
empty, and if the future is to contain the
elements that make for continuity rather
than for corruption. A new vision of our
98 THE NEW DEATH
mortality is necessary if we are not to
remain moribund. In some strange way
not yet fully fathomable the old world
is proved to have had within it the seeds
of its own destruction. It is our sacramen-
tal duty to see that the new world shall
have within it the seeds of its own resur-
rection.
The responsibility to the dead to build
the future they died for is to-day the un-
argued impulse of all the bereaved; the
future itself will clarify this popular im-
pulse and transform it into a binding ob-
ligation that will be the clue to all emer-
gent activities, both mental and material.
Universal grief has made responsibility
for the future also universal, so that the
making of to-morrow is no longer the ex-
clusive performance of the philosopher and
the statesman; it has been transferred to
every humble man and woman who has
given a son to the world's war. For us who
fight for the rights of the individual, the
symbol of cooperation must be the respon-
sibility of each individual among us. In a
free democracy the attitude toward govern-
THE NEW DEATH 99
ment should not be noisy blame for mis-
takes, since the mistakes are each man's
own, nor yet noisy praise of achievements,
since the achievements are also each man's
own; and both for a man and for a na-
tion accomplishment should never lead to
that self-approval which is enervating, but
to that endeavor which is inexhaustibly
aspirant. It is the responsibility of each
man and woman and child to-day to see
that we Americans shall have as clear and
efficient expression for our idealism as the
Germans have had for their deviltry,
— a responsibility which, translated into
immediate practice, means that each one
of us must be tireless in transforming the
lethargy, ease, indifference, both of his
small community and of his great country,
into enlightenment, energy, and sacrifice.
We have long been the most careless and
comfortable nation in the world: to-day,
by the graves of the boys we have offered
for the world's service may each man and
woman of us be inspired to a holy intelli-
gence and to an iron endurance. The battle
for freedom cannot be won, the broken
ioo THE NEW DEATH
world cannot be rebuilt, except through the
dedication of each one of us. The dawn is
already breaking of a day when duty can
no longer be deputed to any government
— the new world must be the work of
plain men and women everywhere. These
plain men and women realize that their
first need in their rebuilding is enlighten-
ment as to what is imperishable. They
perceive that universal death has destroyed
the old standards of living; they must first
of all, therefore, understand death better,
if in the time to come they are to make
death itself the inspirer rather than the
destroyer of progress. Of course, there are
few for whom the investigation is so defi-
nitely articulate as this, and yet a better
understanding of death solely in order to
have a better understanding of living, is
the dominating motive of a popular in-
quiry as profound in its need as it is prac-
tical in its application of every spiritual
discovery.
Because this vast examination of the
unseen is a people's movement pressing
from below upward, it is the more difficult
THE NEW DEATH 101
to prophesy the force of its effects; but one
may safely say that this spiritualizing of
popular purposes will provide such a sup-
port to any statesman possessing idealist
vision as thinkers who are still walking ac-
cording to bygone lights could not readily
admit. It will be as impossible for the
human spirit as for human statecraft, to
return to the status quo ante, yet there are
Americans as well as Germans who are
blind to the import of the new popular
vision. American thought has been slower
than French or English to allow its old
agnosticism to be permeated by the new
intuitions of immortality, and the reasons
are simple. The newest nations are al-
ways, like children, the most conservative,
and we of America are always as afraid
to accept innovations in thought as we are
ready to accept them in practical affairs.
The only other contemporary movement
comparable in force with the New Death
is socialism. Both these movements are
underestimated by the so-called upper
classes — will the leveling of this war leave
any such? Honor to those intellectuals, far
102 THE NEW DEATH
more common in smug England and skep-
tic France than here, who are not afraid
to rank themselves frankly one with the
common man — humbled to reverence,
open to mystery, curious of immortality.
Gilbert Murray writes of England's ad-
vance into "the knowledge that there are
things in life which are greater than life.
We have learnt more than we ever learnt
before, that the true work of mankind
upon earth is to live for these greater
things. I am not exaggerating or using
highfalutin language. Go out into the
street and talk with the first bus-driver
or cabman who has lost his son in the war;
he may be inarticulate, but if once he be-
gins to speak freely, you will find him tell-
ing you that he does not grudge his son's
life."
Another English thinker frankly voices
his wonder before the implications of sur-
vival: "An acceptance of the faith that
the human personality survives death in-
volves a tremendous change in one's out-
look on life. No longer is the universe seen
as the ruthless scheme of an unknown and
THE NEW DEATH 103
terrible God. . . . Human life does not
stop short at the grave, a truncated thing,
but takes up its growth and development
after death, and continues the course of
evolution in future worlds as yet unknown
and unguessed."
The permeation of the upper strata of
thought by the popular intuitions has
come to England and France through the
welding of all classes in the common needs
of suiTering and of succor, but even in those
two countries one can see a difference in
attitude among the young, the middle-
aged, and the old. The young men, facing
death, write of their continued existence
with rapt certainty, the old men regard
that vision with wistful credence; these are
old enough to be humble, while the young
men are young enough to be intrepid. The
middle-aged, however, are as tenacious
as they are timid. Insulated by intellect,
they do not readily admit the present
electrifying of all life by the new popular
perceptions. They do not see how many
people everywhere are believing the soul
104 THE NEW DEATH
survives, and contrary to the indifference
of four years ago, living as if they believed
it. To many persons thinking and writing
to-day, especially on this side of the water,
immortality still appears a senseless super-
stition. From such old sluggishness of ag-
nosticism the future is bound to awaken
us. More and more, in all departments of
thought and opinion, we shall be affected
by the thoughts and opinions of our allies.
Before the devastation of to-morrow, an
alliance of ideals, a unity of vision, will be
a need even more instantly pressing than
our present military cooperation. As in
the helplessness and horror of loss, Eng-
land and France have been humbled to
dependence on the great intuition, so we,
too, shall be humbled. In that relentless
day we, too, blinded and weak with grief,
shall be seeking with the rest that light
on death that shall illumine our rebuild-
ing.
This widespread questioning of the
grave's secrets can be seen in two mani-
festations, its effect upon contemporary
literature, and its stimulus to psychic re-
THE NEW DEATH 105
search, effects which promise to increase
in intensity as time goes on. That majes-
tic mystery, constantly present at every
hearth, constantly present in every one's
imagination, rebukes the flippancy of lit-
erature, which shows everywhere a deep-
ening insight. Poetry is an increasing de-
mand, philosophic treatment of politics
and history is popular, essays of acumen
are read before one reads the fiction in the
magazines. The intensified emotion and
quickened intellect exhibited everywhere
in our periodicals are producing the in-
evitable result of better artistic expres-
sion. An increasingly higher level of
thought and phrasing is conspicuous in
periodical literature.
Less and less in every day of this pro-
longed agony is death either in a book or
in actuality regarded as final for any in-
dividual. Conjectures of the soul's career
after exit were accepted material for fic-
tion long before the war. Matter as di-
verse as "The Glimpse" and "The Re-
turn of Peter Grimm" appealed without
apology to popular fancy. Patience Worth
106 THE NEW DEATH
has been an entity we have puzzled over
rather than curtly dismissed. This open-
ness to the possibility of spiritual persist-
ence and adventure has been incalculably
increased to-day, and current fiction may
well be examined for the degree to which it
reflects the attitude. This reflection may
be studied from two aspects, either as
it reveals the actual philosophy of the
writer, or as it is his conscientious effort
to mirror the psychology of his era, and
both aspects are clearly testimony to the
present preoccupation with immortality.
One does not conceive the author as hold-
ing a brief for survival, but as being, like
the reader, alert, full of question, so that
he cannot altogether kill a character, or
quite convince us that the story is finished
when a man dies. Snaith's latest novel,
"The Coming," lately alarmed a milita-
rist critic by the tendency of its spiritual
standards to nullify the hearty death-de-
cisiveness of warfare. " Changing Winds "
possesses a death-scene that in any novel
of five years ago would have been heart-
rending, but which in emphasis is passed
THE NEW DEATH 107
over as lightly as if the most lovable
character in the volume had been merely
speeding on some joyous journey. " Chang-
ing Winds" is, in its totally different way,
like "Under Fire," an arraignment of war,
yet its clearest impression is that the de-
struction of its splendid young quartette
is for the world loss, but for themselves
liberation. New spiritual vision has dur-
ing this war-period given us some of the
most beautiful short stories our maga-
zines have ever shown; for example, Will
Levington Comfort's "Chautonville," and
Alice Brown's "Flying Teuton," in both
of which the seen world and the unseen
are exquisitely interfused. Many short
stories of to-day and novels also have for
motive the dedication of a joyous grief —
conspicuously, "The Worn Doorstep."
One department of literature has to-day
lost its grip upon the imagination. The
ghost story is a legitimate form of art,
but to-day it fails to affect one. Compare
one's reactions, for instance, to Algernon
Blackwood's tales and Mrs. Burnett's
;' White People." The supernatural as such
108 THE NEW DEATH
completely fails to frighten us; we have
been forced to live too close to it. How
could a ghost story evoke its old chill in a
day when grief would be glad of the mani-
festation of any spirit's persistence?
It is Mrs. Willsie, of the " Delineator,"
who attributes the new tendencies of lit-
erature directly to the fresh conceptions
of spirit-power: "This craving for con-
viction of the hereafter, increased by the
war, inevitably makes our literature more
spiritual, so we are seeing the last for a
while of the sex novel and of sordid real-
ism. We no longer find people who be-
lieve that since you are an artist you should
describe the contents of a garbage can.
The soul of man as well as the body of
man is coming into its own as the theme
of the novelist. And the war is respon-
sible. You can't stick out your tongue
and make a face at God when a shell may
momentarily hurl you from the earth."
We all feel a reaction to-day against
writers who are consciously clever or
purely frivolous. In spite of the deepen-
ing and purifying of contemporary litera-
THE NEW DEATH 109
ture, the desires of readers are as yet un-
satisfied by the response of writers, but
the readiness of the public to read what is
thoughtful will undoubtedly produce pro-
founder matter for its reading. Both
writers and readers are thinking and feel-
ing and acting too intensely for imme-
diate expression, but when our minds are
again released from battle, we may expect
an output rich in spiritual perception.
As a quickened nationalism and the dis-
covery of a new world were the strongest
influences to make the Elizabethan renais-
sance, so we may believe that in our own
to-morrow the new national consciousness
and the new intuitions of a spirit-world
may produce a literature of novel power
and beauty.
There are, however, indications of tem-
porary dangers due to the popular press-
ing into the unseen. It is possible that
both books and living may be too much
affected by occultism. "The Dark For-
est" is an example. There the romance
is so surely handled as to avoid the risk,
but it goes to the brink of the peril, and
no THE NEW DEATH
one step farther into the supernatural
would carry it from the realm of the real
into that of the fantastic. Perhaps as far
as novel or real life may safely proceed
is to treat death as a gateway on the
upward pilgrimage of evolution, without
too much conjecture of the path beyond
the portal.
There is undoubtedly to-day a greatly
increased interest in psychic discovery;
one cannot conjecture whether this in-
terest may have results altogether good,
or partly bad. Occultism is a natural re-
action from materialism, yet occultism is
an accusation attaching only to the igno-
rant; it cannot apply to the patient science
or to the sane advice of real investigators.
There is an increasing readiness to al-
low spiritist study its legitimate place in
scientific research, and no longer to ridi-
cule its exemplars as either fools or knaves.
Psychic investigations are to-day no longer
lightly dismissed, and few people who
pride themselves on intellectual liberalism
do so dismiss them. . Too many men of
THE NEW DEATH m
unimpeachable scientific method and de-
votion, too conspicuous revelations for fac-
ile denial, too intense a desire to believe,
prevent our former nonchalant disregard
for such facts as spiritism may teach us.
In our noisy scorn of the infinitely
painstaking students of spirit-phenomena,
we have failed entirely to hear the wis-
dom of some of their words. They dis-
tinctly warn the laity against presuming
itself any better equipped to carry on in-
dependent investigations in spiritist sci-
ence than in any other branch. As we
leave electricity to electricians, and med-
icine to doctors, merely accepting their
hypotheses as guidance for our practical
affairs, so we may safely do in regard to
spiritism. The advice of Sir Oliver Lodge
is certainly clear-headed: "Unless people
are well-balanced, and self-critical and
wholesomely occupied, they had better
leave the subject alone."
In another passage: "It may be asked
do I recommend all bereaved persons to
devote the time and attention which I
have done to getting communications and
ii2 THE NEW DEATH
reading them? Most certainly I do not.
I am a student of the subject, and a stu-
dent often undertakes detailed labor of a
special kind. I recommend people in gen-
eral to learn and realize that their loved
ones are still active and useful and inter-
ested and happy — more alive than ever
in one sense — and to make up their
minds to live a useful life until they rejoin
them."
Another student of the occult, Dr.
Hyslop, warns against the danger of be-
coming so engrossed in the realities of the
future as to neglect the realities of the
present, declaring the ultimate purpose
of all spirit-discovery to be better light
on the present nature of the soul en-
trusted to our care. He declares, "We
are, of course, not to live only for that
future, but to apply the moral law in the
present so that its effects will not con-
flict with the larger outlook that the cos-
mos may provide."
The safe attitude toward the intrepid
investigators of the spirit-world would
seem to be our obligation toward them
THE NEW DEATH 113
of an openness of intellect and imagina-
tion, combined with the sure sense for
ourselves that the light shed on this world
by light on that other only points us to
greater present activity. Both the fullest
and the most tentative acceptance of the
evidence from spirit-testimony would seem
to contribute to the same practical result.
This testimony asserts the survival of
personality, evolving in freedom, achieve-
ment, and service, and rising to clearer
and clearer understanding of the mystery
of God ; therefore, either a whole or a half-
belief in the evidence, would, through re-
newed sense of the dignity of the soul,
reconsecrate all present endeavor.
The intensity with which we are study-
ing the nature of our mortality and of our
immortality will increase with our grow-
ing sense of obligation to the armies that
defend us. That obligation will change
from a diffused impulse to a definite re-
sponsibility to the future, pressing upon
each one of us. Which of us this very day
who passes a khaki-clad boy can help
ii4 THE NEW DEATH
thinking, He is ready to die for me — or
me — or me? Just a happy-go-lucky lad,
but in an instant ready to give himself
to torture to keep me here, safe and in
comfort! How many of us go about our
humdrum tasks uninspired? If the mere
thought of the sacrifice coerces us to no-
bler endeavor, how must the aggregate
obligation in millions of homes defended,
affect the future? Already we hold our
lives in fief to unknown boys of Belgium,
France, England, and now our own chil-
dren sail away to save us. There is no
one to-day who has a right to walk as
if death were not fronting unnumbered
hearts. How can we pay our debt to the
dead and the dedicated?
We have to-day a duty more urgent
than we ever knew before both to the boys
who have died, and to the boys who are
ready to die for us. We no longer belong
to ourselves, but to them. Unescapably,
the young men dead will affect the after
history of every country for which they
have died, according to the attitude to-
ward their loss that the majority of their
THE NEW DEATH 115
countrymen shall take: whether that atti-
tude be revenge, the purpose to exact
other lives for theirs; or gross reckoning
of profits, so many soldiers slain, so much
commercial advantage for their nation; or
the aspiration to accomplish upon earth
the ideals they died for.
To convert our shuddering into service
should be the purpose of all our life still
before us, but we must not, in larger out-
look, forget the immediate future, nor our
immediate duty to our own fighters in a
war not yet won. Our debt due to those
who offer themselves to the slaughter is
not alone for their renunciation of earth,
their mere dying, as for the torture that
must accompany it. Never did soldiers
go so steadfastly to such sure agony as
to-day our boys in all our camps are fac-
ing. They have read the newspapers for
four years. We stay-at-homes may laud
the glory of war in the old fashion, but the
boys know better. "V.C.'s be hanged!"
cries Harold Chapin, himself intrepid
unto the end. There is no glamour to-
day, nothing but horror that our young
n6 THE NEW DEATH
soldiers see, grim, unfaltering. But look
at them! There is something splendid in
their faces, but youth has gone out of their
eyes forever. It is well that we should un-
derstand better the nature of trench suf-
fering, because our first duty to the future
is to offer what help we may in those spe-
cific trials the trenches find it hardest to
endure. War records reveal these clearly
enough, and should be our chief illumina-
tion. Surely we can listen without cen-
sure, we, the safe and snug, when men
of imperishable bravery drop for an in-
stant their high reserve, and cry out
against the torment of the duty they have
undertaken.
The soldier annalists protest, not against
the pain that affects their bodies, but
against forces they feel disintegrating their
souls. There is a conspicuous difference
between those writers who died after but
a few months of war and those that en-
dured years of it. It is these last who
have to combat their bitterness at their
degradation. One may note the contrast,
say, between Alan Seeger and Henri
THE NEW DEATH 117
Barbusse. Of soul-suffering, men feel
profoundly the deadly ennui, the pro-
longed abnormality of the battle-field.
People who think to stimulate the sol-
dier's courage by constantly holding out
the prospect of a long war are singularly
ignorant of the reactions revealed by
trench autobiography. "When will this
horror end?" is the cry from page after
page. Every speech by every statesman
who clarifies war aims, thus promising
a definite conclusion, has profound en-
couragement for the fighter. More than
to any other class, we owe our soldiers the
constant restatement of the high purpose
for which they struggle.
We send our soldier forth to the degrada-
tion of murder; we owe him the noblest
motive. Let him slay as executioner, not
as assassin. The crimes he goes forward
to stop are so monstrous that there is no
taint of Pharisaism in assuming the atti-
tude of the instrument of justice. Let our
boys kill as the executioner kills, without
personal bitterness, for the sake of the
safety of those helpless before violence.
n8 THE NEW DEATH
To slay a slayer a man need not lose his
soul. No one has realized more clearly than
Gilbert Murray the duty of the home-
keeping army to the army in the field, and
his comment on killing is worth remem-
bering: —
"Do you remember how Sir Francis
Drake once had to hang one of his offi-
cers, and how before executing the sen-
tence he passed some time in prayer, and
then shook hands with the offender? That
is the sort of spirit, perhaps the only sort
of spirit, in which any man of conscience
can without inward misery approach the
killing and torturing of his fellow crea-
tures. The slaying of men, if you do it
for the right motive, may be a high and
austere duty."
The soldier's revulsion against killing
is one of the haunting impressions re-
ceived from trench memoirs. It is note-
worthy that this revulsion receives in-
tense expression from two soldiers of the
Central Powers, the German Deserter and
Fritz Kreisler. It is not fear of death, the
Great Release, that troubles the fighter,
THE NEW DEATH 119
it is the conquering of his fear of killing
that comprises his transcendent courage.
This is something that we, concentrating
our attention on the glory of meeting
death unflinchingly, too often forget, and
yet, if our resolutions for the future are
to be forged firm beyond all breaking, we
cannot share too deeply all the sufferings
over there that should consecrate us over
here. We should remember that men of
unimpeachable courage exclaim, as does
Arthur Heath, "These are days when
men should be born without mothers!"
The finer the man, the more he recoils
before his first bayonet thrust, and even
more at the primitive blood-lust it rouses
in him. Can we ever estimate the cost of
killing to men whose lives had been de-
voted to the saving and bettering of the
lives of their fellows? Donald Hankey
gives the truth without faltering: "You
who sit at home and read of glorious bayo-
net charges do not realize what it means
to the man behind the bayonet. You
don't realize the repugnance of the first
thrust — a repugnance which has got to
120 THE NEW DEATH
be overcome. You don't realize the change
that comes over a man when his bayonet
is wet with the blood of his first enemy.
He sees red."
The revulsion of the French artist in-
creases with experience from his first pro-
test, "Never will there be enough glory
to cover all this blood and mud," to his
agony at the indignity of having to be a
human being, with a human being's tragic
distinction of being forced to kill.
"You cannot conceive, my precious
mother, what man can do to man."
"All of us deplore this infamous war, but
the experience of most is that the perform-
ing of a horrible duty is the only thing that
can excuse the hideous necessity of being
a man."
"The other day, before the noble stretch
of this countryside spread out to the spring,
I recalled the delight I once had merely in
being a man — and now, to be a man — !"
All trench revelations show the reader
ever more clearly that it is not his life that
any soldier trembles to lose, but other pos-
THE NEW DEATH 121
sessions. Every sensitive man who enters
the trenches knows the menace to his san-
ity. Worse than the loss of his friends is
watching them go mad. The horrors of this
war unhinge the brain. The men who enter
it know that they risk the madhouse. But
deeper than the degradation of murder and
of madness is a subtler, sadder one, the peril
of disillusion. The utter abnormality, the
hopeless ennui of prolonged fighting, cause
despair. That is the most hideous wound
that a man may endure. Of all the duties
we, the safe, owe to the soldiers for the na-
ture of their sacrifice, the most imperative
is to relieve this depression. Few passages
of trench testimony are more tragic than
the following arraignment of civilians by
a private who had fought steadfastly for
month after month: —
"Of your soldier's internal life, the con-
stant collision of contradictory moral stand-
ards, the liability of the soul to be crushed
by mechanical monotony, the sensation of
taking a profitless part in a game played
by monkeys and organized by lunatics, you
realize, I think, nothing. . . . They carry
122 THE NEW DEATH
their burden with little help from you. For
when men work in the presence of death,
they cannot be satisfied with conventional
justifications of a sacrifice which seems to
the poor weakness of our flesh intolerable.
They hunger for an assurance which is ab-
solute, for a revelation of the spirit as poig-
nant and unmistakable as the weariness of
their suffering bodies. . . . To most of us it
must come from you or not at all. For an
army does not live by munitions, but also
by fellowship in a moral idea or purpose."
Pulsing atoms in a maelstrom of horror,
our soldiers may lose the vision that leads
them dauntless toward death; we, to save
whom they suffer, owe them their own in-
spiration. Quiet at home, and purged by
our thought of their peril, cannot we keep
their own vision clear to them? Cannot we
find a way by our words, by our attitude, to
make plain to them our oneness with their
purpose? We at home, they in the field,
dedicate our lives to the rebuilding of the
world. But as they fall, thousand after
thousand, of our bravest and most beauti-
ful, can we, broken by mourning, keep our
THE NEW DEATH 123
endeavor unfaltering? A flaming radiance
has led our boys beyond all battle, but
without them are we not left too blind and
weak for the great remaking?
We may well falter before our task, we
who remain, middle-aged, or old, incapable
now of youth's fire, youth's rebound, we
who are in a hundred ways enslaved to the
old world's views and practices, that old
world proved moribund. In our doubt of
our power to build indestructibly for the
future, we must remember that we do not
advance unassisted. Two companies of
young idealists show us the way. One of
these companies has passed beyond all com-
bat, but has left us both words and devotion
to give us explicit inspiration for the vast
rebuilding. These met death believing it
the gate of an upward path. Their every
attitude has revealed their conviction that
death does not close, but opens. Should it
have cost millions of lives to teach us that?
At whatever cost, the life either of man or
nation makes no sure advance until it be-
lieves death a gate. But what if we accept the
sacrifice, and still preserve our old doubt of
124 THE NEW DEATH
immortality ? From the millions of bereaved
homes the answer rings, "We must believe!
They knew they were to live! It is desecra-
tion of their memories to doubt their creed ! "
We cannot, if we would, deny the faith
to which their intuition testified. It is pos-
sible, perhaps, to deny it full credence; it is
impossible to deny the action responsive
to their belief. Whether we believe or not,
we who loved them must act as if we be-
lieved, we should be so hideously separated
from them if we did not! They mingle with
our every purpose, they affect our every
moment. Never was the world so coerced
by its dead. Wasted, the boys of this war!
They are the strongest influence alive to-
day, and for to-morrow! If they had lived,
we might never have known them, but
dead, they are forever revealed.
We face the future knowing of it only
this, that it is not ours, but theirs. Our
obligation to build it out of their ideals of
service, of immortality, of God, is inex-
orable. Hecatombs of splendid men, tossed
to the cannon on every day of this agony,
lives poured forth as if human beauty were
THE NEW DEATH 125
cheap as ditch-water! Shall such sacrifice
be wasted? Ours fearlessly to apply to the
morrow all that the new intimacy with death
reveals to the men who face it, all that the
new grief will reveal to us who practice its
energy. More and more must the vast im-
pulse of vast mourning be directed and clar-
ified and focused. And those who shall best
help us in this effort comprise the second
group of young idealists, those soldiers who
shall return to us, wounded or whole, but
strangely enlightened.
Men, however young, however crude,
who have for months passed every moment
under the eyes of death, will not come back
to us ignorant as they went. They cannot
fail to have gained new social wisdom, and
a bravery to embody it in practice to which
theold hesitancies in civic improvement and
initiative will seem an amusing cowardice.
Facing death, they have discovered secrets
of man-soul and of God-soul that we can-
not know. They have shared the vision and
the actions of those who have passed on;
it is by mere accident that they themselves
survive, and return to us. Less and less in
126 THE NEW DEATH
the future shall we instruct our young men,
for they have lived and dared more than we
can know. This war is not like former wars
that often let loose upon a comfortable
world the wild unrest of an army made
degenerate by abnormal living. The battle
of to-day is of civilization against cruelty.
The men who have fought in this crusade
will bring back with them the power of
their dedication. He is blind who dares
prophesy any characteristics of the after-
the-war world without reckoning with the
armies that will come home, consecrated
to the "Carry on" enjoined by comrades
gone, and intrepid for the innovations due
a new faith in God and in man.
We can divine a little of the purposes of
these men by studying the words of their
companions who have passed on. The con-
stant parallelism of battle memoirs forces
one to believe that the writers are merely
articulate for the hopes of the masses, liv-
ing and dead, who act, but do not speak,
but whose influence at home will in future
both speak and act. Some reforms that
soldier motives may establish are revealed
THE NEW DEATH 127
both by the soldiers themselves, and by
grief-enlightened members of home ranks,
who look to their young crusaders for guid-
ance. This humility of age toward the in-
spiration of youth is clear in many a writer
of England and of France, but is still too
recent an attitude to have affected our in-
experience. Men who have given their lives
and men who have risked them shall be the
holy fellowship to illumine the great re-
construction. These men learned all their
wisdom through a revaluing of life by the
presence of death. On the battle-field they
learned that they were immortal — ■ can
those who return readily forget? These are
the men to whose risk we owe a debt to be
paid in terms of cooperation. With them we
are bound by the spirit of " Carry on." Yet
we must analyze our obligation or it may
be impotently expended. We owe our boys
the remaking of the world, but we should
look to soldier testimony to see in what
respects they desire its reform.
In the new world now issuing, some old
things will be absent, some new things will
128 THE NEW DEATH
be emergent. Under the influence of the
soldiers dead and surviving who have fought
to the uttermost, shall war still be accepted
as an arbiter? We talk of armament and
disarmament, universal service and much
else, without questioning what the men who
must do the fighting will have to say about
all this. Perhaps there are no more whole-
hearted militarists alive to-day than the
men of the sixties: what has happened in
the intervening years both to man and
to war that the opinions of the young men
of to-day, whose bravery has been proved
beyond question, almost beyond concep-
tion, should be at variance with those of an
older generation? The distinction cannot
be too clearly made between what the
young soldiers of to-day think of this war,
and what they think of war in general.
Newspapers at home may ridicule as fan-
tastically idealistic the idea of this as the
last war, but what are the boys of England,
France, Italy, America, giving their lives
for except that this shall be the last war?
To conquer an enemy who would make war
the law of nations, to free the men to come
THE NEW DEATH 129
from the torment they themselves elect to
suffer, are the motives that to-day carry
men to the guns. One cannot read the "Ger-
man Deserter" and "Under Fire" and not
be conscious equally in the French and in the
German transcript from life of the mighty
resolution of the common soldier never to
let war recur. In both books one sees that
as men fight on, month by month, year by
year, the entire force of their being is fo-
cused into the overmastering desire to end
warfare. One thing is clearly promised for
the future, at the cost of whatever renova-
tion of governmental responsibility: hence-
forth the men who fight will be the men who
decide for or against the waging of war.
One cannot read the "German Deserter"
and doubt, even in Germany, the coming
control of war-making by the proletariat.
The soldier's reaction to battle as shown
in his writings is, of course, complex. It
would seem that the testimony of those
who have been longest under the strain
should be considered more valuable than
the first glad brief impulse to adventure.
Undoubtedly many a man has found him-
130 THE NEW DEATH
self in the trenches, and rejoiced in the dis-
covery, but it is never the man who had
the ability to find himself before. To such
heroes as Harold Chapin, Raymond Lodge,
Ferdinand Belmont, Tom Kettle, war is
not a matter of stimulating adventure, but
of terrible duty. The soldier of to-day is
as clear that this war is right as being war
on war, as he is that war itself should at
whatever price be wiped from the world.
Kettle's ringing words cry to us from that
battle which was to be his last: "If I live
I mean to spend the rest of my life work-
ing for perpetual peace. I have seen war
and I know what an outrage it is against
simple men"; and these others to the full
significance of which we may well give
deep attention: "Unless you hate war, as
such, you cannot really hate Prussia. If
you admit war as an essential part of civili-
zation, then what you are hating is merely
Prussian efficiency." The man who is giv-
ing his body to the shells protests against
the shallow pretense that war is in itself
educative in heroism. He admits that high
motive may consecrate slaughter, but in-
THE NEW DEATH 131
sists that war is in itself bestial. He is ready
to die, but he is not ready to deny this
distinction. The following is a rooky's
thoughtful analysis of his reactions, estab-
lishing a fundamental truth, contributing
like much other evidence to show that
our young men have clearer views for
the reconstruction than we of the old
order: —
"No, to submit to this war business
means a sacrifice, temporary, at least, and
for some of us final, of the finest things
that all evolution has produced; and the
sacrifice is a hideous one, sickening, ter-
rible. It is lightened only by the faith that
it is a temporary one and necessary; made
excusable only by the hope of thus safe-
guarding and creating a greater opportu-
nityfor precisely such cultural development
in the future. But let it never be glorified
for its own sake, on the ground that it has
displaced a lesser order. In spite of the fine
stoicism, the cool and ardent courage, the
patient and reckless faith it has produced,
it is essentially a stimulus of a lower, less
imaginative, less vital sort than the less
i32 THE NEW DEATH
unified but more pregnant appeals of a
peace culture."
Another young American voices the
protest of the drafted man against the cre-
ation of a large permanent army, and of a
system of universal service as being essen-
tially. opposed to the very policy which
made our acceptance of conscription so
ready. He says of this proposed increase:
"In looking for a 'next great war' it is
hostile to the administration and to the
spirit in which America has entered the
present conflict. Our valid aim is not that
of national conquest nor simply of German
subjugation, but the creation of a more
enduring international peace — one that
shall make for a reduction, not an increase,
of armament. The proposal of the Army
League presupposes that our aims in the
present war are futile."
The innermost motiving of the soldier's
revulsion toward war as united to his
dedication to this crusade, is the same as
divides the principles of the Allies from
the principles of the Central Powers. The
Allied soldier fights because he believes war
THE NEW DEATH 133
wrong, the German because he believes it
right, and the essential difference between
the two is in their creeds of death. If death
is extinction, then force is the law for a ma-
terial world; if death is a portal, then kind-
ness is the law for a spiritual world. The
soldier's views, therefore, of war in general,
and of this particular war, are essentially
inherent in his perception that if death is a
portal, then earth-existence is a vestibule
of development that no one has a right to
desecrate or curtail. However blind and
inarticulate, the faith of our soldiers con-
ceives this war as a war of spirit against
matter, between men who believe in the
survival of the fittest of spiritual attain-
ment, and men who believe in the survival
of the fittest of material achievement. All
the varieties of cruelty that the German
soul has exhibited can be traced to its creed
of death, to thinking that men perish both
as an earthly influence and as personal
entities beyond the grave. The Germans
hold that if they killed every Belgian, the
Belgians would be dead. For so learned a
nation, this belief argues a strange igno-
134 THE NEW DEATH
ranee of history — are the Greeks of Ther-
mopylae dead? The new world we are to
construct must not make so impractical
a mistake, it must not fail to reckon with
the presence of the dead.
The soldier of to-day, however revolted
by war, recognizes the full value of army life.
There is not a record that fails to appreciate
the educational value for himself and for
his companions. One cannot read trench
testimony and not realize what a thought-
ful being is the soldier of the present. One
wonders if so much concentrated thinking
was ever done as is now being done in the
battle-lines. Even the humblest memoirs
are as illuminating as they are laconic.
Donald Hankey, always both the subtlest
and the sanest analyst of soldier psychol-
ogy, discusses the evils and the benefits
of military training in two summaries, in
which the good far outweighs the evil. If
the highest ideals now being shaped in the
trenches can be used to inspire the emer-
gent future, one of their finest results will
be introducing into civilian existence the
THE NEW DEATH 135
inspiration hitherto allowed only to army
life. The enlisted man is swept to high en-
thusiasm as he tests the worth of discipline,
of democracy, of comradeship in purpose
and in mutual helpfulness, but he turns to
us in ironic protest that to obtain these
benefits he is forced to go forth and kill his
fellow man. The call of war to the volun-
teer is as complex as it is noble; the impulse
of the individual to abandon himself to a
directing destiny, the testing of self against
hardship, the grapple with unknown ad-
venture, the sense of being part of the soli-
darity of a great cooperative effort, the
testifying, by the light tossing of one's life
to the flame, that spirit is more valuable
than body. These are the motives of war's
compulsion to youth. But has peace become
so gross a condition that it could not hold
all these motives of inspiration? Only be-
cause the conditions of peace have become
so materialistic, could war have seemed by
contrast spiritualizing; with all its brutali
ties, more enfranchising to the soul than
peace. But is not this decay of the oppor-
tunities of peace due to the old material-
136 THE NEW DEATH
istic views of death that this war with its
prodigal destruction has annulled? The
war has brought into being a new regard
for death that effects a new regard for life.
The more sacredly we regard the poten-
tialities of peace, the more they will reveal
their opportunities for that self-abandon-
ment to service which is the essential at-
traction of war. Our soldiers know how
light a thing is dying, but how terrible a
thing is killing; and with this knowledge
they will try to incorporate into civil life
the high devotion of the army. The only
real death is the destructive frenzy of mu-
tual murder, and the only life that can
combat such death is that which offers as
much mass enthusiasm toward saving and
beautifying the existence of the mass as
is now bent on destroying it. The passion-
ate desire to give one's life for an ideal, for
a community conception like patriotism,
is as far as we have yet attained. In the
Great Reconstruction we shall follow the
glamour of heroic living where we now
perceive only the glamour of heroic dy-
ing.
THE NEW DEATH 137
One of the ideals that the returning sol-
dier will surely bring back with him is his
enthusiasm for democracy. The dignity of
democracy is so far the most salient social
result of the war. There is not a soldier-
writer who does not confess himself hum-
bled and inspired by contact with men with
whom only war could have associated him.
Oxonian and cockney, Parisian litterateur
and Breton fisher-lad, plutocrat and pau-
per, are all tossed together into the fiery
melting pot. In mutual revelation, in mu-
tual surprise, in the sheer vistas of demo-
cratic comradeship, the soldiers forget the
tragic cause that alone could bring about
this joyous association. Friendships are
formed that in peace-times would have
seemed grotesque. Victor Chapman's por-
traits of the Foreign Legion make cut-
throats and criminals so human that we
become as unconscious as the author that
these are the sympathetic pen-sketches of
a young American millionaire. Educated
men writing from the battle-line acknowl-
edge their debt of inspiration to their hum-
blest messmates, and their tone proves
138 THE NEW DEATH
them as unconscious of the benefit they
themselves bestow, as are the inarticulate
heroes inspiring them. The sympathy
cemented in camp cannot be afterwards
severed. If mere school or fraternity asso-
ciation becomes a lifelong bond, how much
more powerful must be the fellowship
founded on fighting together under rain of
fire! Pauper and millionaire have warded
death from each other, sharing thoughts
and actions made utterly sincere by the
clean presence of destruction. Can they,
returned home, ever contend with the old
animosity? A man you have shielded from
death is dear to you forever. For the
indestructible understanding thus estab-
lished, we who gaze into the future may
give thanks, for of all signs of the times no
trend is more obvious than that of syn-
dicalism. No one can escape the fear that
the war of nations may be followed by a
war of classes. The leveling comradeship
of the army, the affection of man for man
where purse and privilege are nothing, may
be the strongest influence to secure the
new world from the menace of class bitter-
THE NEW DEATH 139
ness, and to show the ideals common to
rich and poor, educated and ignorant.
Democratic kindliness is not the only
democratic principle taught in the trenches.
There is born there a new sense of the re-
sponsibility of the individual to his nation
and to his neighbor. In a massed comrade-
ship of millions, a man offers himself for
ideals he had hardly guessed he owned, and
at the same moment he would risk his last
breath to succor his comrade. This two-
fold responsibility lifting the soldier out
of the personal into the eternal is the
glory of the army, but is it not exactly the
glory that the army itself is beginning to
see should belong to civilian life, and not
merely to military? A man on leave from
one of our camps in the spring of 1917, at
the time when the obstructionists in Con-
gress were doing their best to nullify the
devotion of our volunteers, said that his
strongest impression was the purpose of
enlisted men, when they returned, to re-
form governmental machinery.
In every aspect of the reconstruction
one can see the vivifying force of the New
140 THE NEW DEATH
Death. Every department of existence is
being tested by the presence of death. It
has become the great cleanser and clarifier
of all our purposes, private and public; as
a recent newspaper poem expresses it: —
"0 blessed War,
That sends a blast of brightness from the grave
To show the souls of mortals as they are."
Fighting men who have risked their lives
for an ideal, fathers who have offered sons
for that same ideal of democracy, can never
again vote carelessly for office-holders
whose principles, with those of their con-
stituents, control the keys of life and death
for whole battalions of splendid youth.
There is for the future a force for demo-
cratic control of government that is incal-
culable. Not even in Germany will it ever
again be possible for men to send others
blindly to war, or themselves blindly to go.
The impetus to democracy is unescap-
ably an impetus to internationalism as
well. The new inspiration of democracy
is a readjustment of emphasis. Before the
war, we talked of the rights of the indi-
THE NEW DEATH 141
vidual; through the war, we have come to
emphasize the responsibilities of the indi-
vidual. You cannot construct statecraft
on the twin principles of individual right
and individual responsibility, and at the
same time think or act as if these prin-
ciples of justice stopped short at the fron-
tier. You are impelled to practice the same
consideration for the neighbor across the
border, as for the one within it. The chau-
vinism of the press in all the belligerent
nations is oddly at variance with the tol-
eration of the trenches. Soldiers have never
been nursers of hatred. The long after-
bitterness of our own Civil War was due
to those who had not fought it; it is the
soldiers of both sides who have done more
than any one to heal the wounds they
caused. Some analogous influence will help
in the great international healing. It is the
fighters who will have most influence on
international relations.
One must never forget the new force of
the association of races characteristic of
the Allied armies. For the most ignorant
soldier of every army, there must necessa-
142 THE NEW DEATH
rily be a new knowledge of distant peoples.
He knows now that the people of India, Af-
rica, Asia, are living men. He has seen them
die and suffer. Their needs at an interna-
tional tribunal can never again be quite
alien to him. He has acquired not only ac-
tual data in regard to specific strangers, but
a new openness, a new hospitality of ideas,
in regard to the rights of unknown races.
For him, in future, the foreigner as such
has rights as such.
Soldier records are as clean of hatred for
the enemy as home newspapers are full of
it. Proof of this is unavoidable, absolute.
Donald Hankey tells us how the Tommy is
sympathetic with Fritz, "who wants to get
back home same as us." The "German De-
serter" is pitiful of the Belgians; Kreisler
reveals the genuine friendliness of Rus-
sian and Austrian; Frenchman and German
are merged in the same hopeless mire in
the last terrible picture in "Under Fire."
Personal ferocity toward the enemy is not
the natural attitude of the soldier. It is
engendered only by evidence of personal
brutality on the part of the foe. Wanton
THE NEW DEATH 143
cruelty makes the fighter see red, but this
motive is not hatred of nation for nation,
but hatred of cruelty, hatred of hate. The
last place to look for a mutual animosity
hostile to an international federation will
be in the opposing armies. Just as class
distinctions have been leveled in each army
by sharing the expectation of death, so na-
tional hostilities have for the soldier been
softened by that presence common to both
battle-lines. Death has been too pitiless on
both sides that the soldiers should not be
the first men to teach how to forgive.
Not alone in practice of sympathy is
internationalism being forged in the
trenches; it is the clear avowed belief of
many a man. Socialism is to-day a power
so widespread as to be incalculable. So-
cialism is as active in the trenches as in
other places, and internationalism is its
fundamental tenet. Barbusse, proclaiming
Liebknecht the greatest hero of this epoch,
the "German Deserter," hotly asserting
the rights of the people his army oppresses,
utter the burning passion of socialism. The
French painter declares that after the war
144 THE NEW DEATH
each man who has fulfilled his duty to his
country will have before him a new duty
to the world-state. "This new state will
not be established without blows, despoil-
ings, disputes, for an indefinite period, but
without doubt, a door is even now open-
ing upon a new horizon." He conceives re-
sponsibility to the world-state as following
upon one's responsibility to the nation.
Duty to others is progressive — obligation
to family, community, nation, world. Ad-
vance is retarded if any one of these du-
ties is put out of sequence or exaggerated.
At present the soldier has a clearer con-
ception of internationalism than has the
civilian, who fails to see its inevitable place
in the solidarity of a man's obligations. No
man is fit to perform his duty to his com-
munity who has not first performed his
duty to his family; no man is fit to perform
his duty to his country who has not first
performed his duty to his community;
but no man capable of the noblest devo-
tion to his country can be indifferent to
the world beyond its borders. That inter-
nationalism has for its firmest foundation
THE NEW DEATH 145
a white-hot patriotism can be instantly-
proved by reference to the soldier sup-
porters of a world-federation, such as
Kettle, Hankey, Belmont, and unnum-
bered others. Many a man reveals that the
German challenge is for him a challenge to
his very humanity, for his protection not
only of his country, but of all civiliza-
tion. In a book whose vision and devo-
tion should inspire the vision and devotion
of his fellow Americans, Edwin Abbey
writes of the impulses that made him a
volunteer: —
"It was good to hear from you and your
feeling about the Lusitania. The dishonor
to the flag is great, but it seems to me more
a dishonor to manhood and humanity. I
can see very little patriotism or flags or
country; it is more a struggle of mankind
to defend the principles of humanity and
chivalry which the Creator has handed
down. No country or flag can be mine ex-
cept the United States, but if I could go to
this war as a citizen of the world, I would
pray to be allowed."
This verse of a Canadian major expresses
146 THE NEW DEATH
that clear world-hope to be found in all
soldier testimony: —
"Bright is the path that is opening before us,
Upward and onward it mounts through the night,
Sword shall not sever the bonds that unite us,
Leading the world to the fullness of light."
It is not enough for the soldier to fight
only for his own country, but for other
countries also. We are prone to under-
value the inspiration of our fighting
men and of the mothers and fathers who
speed them on their way. We are prone
also to forget that American soldiers
have had more time to think and weigh
their motives than have those of any other
nation. Four years of watching have re-
moved from war all its spell for the imagi-
nation. The principles at stake stand out
grimly for a man's choice : might or right,
which? spirituality or savagery, which?
Ours, more than any army before, is in-
fluenced by intellect rather than by emo-
tion; rendered thus thoughtful, our sol-
diers demand full value for the life they
offer. That priceless thing, human exist-
ence, must be given for humanity. We
THE NEW DEATH 147
demand highest sacrifice for highest serv-
ice. At home and in the field we are
ready to endure to the last blood-drop
for the sake of our fellow man, for a fu-
ture that will prove our faith in each
man's freedom. Internationalism is a word
taboo in our noisy newspapers. It is not
taboo in our President's messages, it is
not taboo in a soldier's ideals. It is the
most powerful aspiration in both, as well
as the strongest purpose to hold stead-
fast millions of humble men and women
who give their loved ones to the fire. Per-
haps some of us never knew how pas-
sionately we loved our land until we con-
ceived its mission to the world. Death,
become a familiar presence in every imag-
ination, clears all vision, making us see pa-
triotism in a new radiance. That nation
of the world that is ready to sacrifice most
for the other nations shall attain the high-
est patriotism. Our armies who go forth
to fight, our armies who wait at home,
ask one deathless battle-call to courage — ■
America first in service!
We are strangely blind if we do not
148 THE NEW DEATH
perceive that an international conscience
would make, not against, but for, national
development. The men who are living in
the momentary nearness of death, daily
seeing their friends blown to atoms, are
reexamining patriotism, as well as other
emotions. Seeing evidence on every side
that spirit outweighs matter, overwhelmed
by their intuition that a man's soul out-
lives his body, both as earthly influence
and as immortal entity, they are conceiv-
ing national distinctions as changed for
the future, not in intensity, but in kind.
Superiority of nation to nation is seen
to depend on spiritual, not material, val-
uations. The British hesitation before
reprisals was a patriotic reluctance to re-
linquish a spiritual contention for a physi-
cal one. A world-federation following this
period of passionate patriotism, would
guarantee each nation physical freedom,
while it would pour into purely spiritual
channels the present flood-tide of devo-
tion to country. The result would be such
an enhancing of national individuality,
such intensive patriotism, as history has
THE NEW DEATH 149
never seen. This is the sort of patriotism
for which the armies of the Allies are
ready to die, this is the patriotism with
which they will return home.
In no country are politicians as yet
awake to the leavening force of the ideal-
ism of the masses. It is a strange anomaly
that in America many men who conceive
themselves as authorities on patriotism
are least aware of the demands made by
the new popular vision, while the man
whom the nation as a whole has put in
authority, perceives and interprets the
new perception more clearly than any
other Allied statesman. That in every
country the common people accept his
messages with incalculable enthusiasm
has a significance that reactionaries would
do well to heed. In every land the suffer-
ing populace is demanding surer spirit-
ual vision of those whom it delegates to
govern. It may well seem for a while a
topsy-turvy world in which idealism shall
perhaps become the fashion. This is no
fantastic foreshadowing; all sorts of di-
ISO THE NEW DEATH
vinations, aspirations, spiritual develop-
ments will necessarily affect the structure
of government, in an era when universal
ruin, removing every accustomed prop,
has forced men in the trenches and men
at home to act on the hypothesis of an
immortality and a God. To know there
is a new adjustment to dying needs only
a little self-examination. Before 19 14 how
many of us really believed in immortal-
ity? Perhaps we thought we did, perhaps
we knew we did not, but how much of
private or public life took any real ac-
count of survival? Or even really wanted
to? It seemed more than a little super-
stitious to believe in immortality. It still
seems so to many people. These do not
perceive their own minority, nor the pro-
fundity of the popular resolve that the
new world shall not be constructed on the
old materialist basis. And yet five years
ago what other test was ever applied to
the projects of statesman or of individual
than the test of material advantage for
the nation or the man? We called such
tests practical; to-day we are gazing at
THE NEW DEATH 151
to-morrow, querying whether spiritual
forces are not the most practical that exist;
the utter vanity of our old standards has
been too practically proved! The world
before the war had no greater need than
a creed of death that tended toward per-
manence rather than toward decadence.
Whether or not the hypothesis of an
eternal evolution for the soul is true, the
most agnostic could not deny that no
motive of effort could so much contribute
toward ennobling government policies.
One cannot readily conjecture the novel
channels of human enterprise if even for
a few generations plain people are going
to believe in a life after death. If in this
supreme struggle, that side wins which
believes soul more enduring than body,
then the greater victories of the Great
Peace will be victories still of spirit over
matter. To our slogan, Democracy, a faith
in survival gives definite support in its
stress on equality and on the value of each
individual soul. The effort of each person
who shares to-day's vast popular intui-
tion will be a motive to permeate every
152 THE NEW DEATH
department of life, political and economic
even more than what we narrowly term
religious. Once before, an age that had
neglected death, as we had neglected it,
was remade by the doctrine of immor-
tality. Once again in human history
death, the disregarded, has come into its
own, sweeping all pride from us, but clari-
fying our political vision by a new rever-
ence for the human soul, by a new con-
sciousness of God. A writer of to-day
analyzes the changes in pagan statecraft
due to the Christian creed: "This change
in content and direction of conduct, was
accomplished by its doctrine of the im-
mortality of the soul. Usually this fact is
assumed to represent a purely religious
conception with no political importance
whatever. But it was in fact the pro-
foundest political force in history."
One can hardly fail to be startled by
the new strange admission by statesmen
to-day of purely spiritual ideals, of pur-
poses openly cognizant of an immortal
destiny with which all aspiration, to be-
come permanent, must harmonize. Presi-
THE NEW DEATH 153
dent Wilson's faith is outspoken. Four
years ago we should have been embarrassed
by such frank belief in God and in eter-
nity as is now received with enthusi-
asm. This enthusiasm is partly the result
of German challenge; it is the return to
a Christianity we had forgotten we pos-
sessed until it was contrasted with the
German creed of a tribal God, a deity for
other nations long outgrown and legend-
ary. The Kaiser's impious prayers have
revealed the distinction between Teu-
tonic morality and ours, the first founded
on the pagan conception of the debt of
the weak to the strong, the second founded
on the Christian conception of the debt
of the strong to the weak. The New Death
demands of the new statesmanship fur-
ther vision; for with eternity before us
we can afford to be patient with projects
planned to benefit far generations; and
it demands the testing of all statecraft
not by material, but by moral, standards,
for, forced to faith, we adventure the
guess that God is perhaps the securest
foundation for government.
154 THE NEW DEATH
In the ebb and flow that govern all
spiritual advance, lethargy and indiffer-
ence may again dull our present intui-
tions, but for a while at least the future
promises a renaissance of religion. The
vital quality in the creed of the New
Death is that it is frankly evolutional
rather than absolute. It takes God and im-
mortality for instant experiment to help
overwhelming agony, which, if it but ad-
vance the human spirit one step toward
the divine, is a light price to pay. Events
move so swiftly that only instinct, not
logic, is swift enough to meet them. Con-
templation is impossible when a creed
must be instantly transmuted into act.
Our boys, like ourselves, blinded and ago-
nized, have turned in certainty to God and
immortality. For us also these seem the
only props. The religion of the future
cannot fail to be frankly mystic. The
grapple with naked horror has forced us
to employ spiritual powers and muscles
that science had long forbidden us to
trust. It no longer seems beneath our
dignity to admit that we can feel God
THE NEW DEATH 155
near us. We know that if we had not felt
Him we should have been unselfed by-
despair. In the smuggest days of science
we depended on our intuitions far more
than we knew; if we had not, would they
not have decayed beyond supporting us
to-day?
The more we put in practice the resili-
ence of the New Death, which is a vast
recuperative instinct rather than an ar-
gued faith, — that is, the more we prac-
tice the hypothesis of immortality, — the
more we shall believe it. The relation of
conviction and action is as much mat-
ter of psychology as of religion. You
cannot reach complete conviction ab-
stractly; you must act it before your brain
can give full assent. First do, then under-
stand, is a psychological sequence. It is
safe to trust our mysticism in a period
redeemed from all peril of rhapsody by
its instant need of energy. Thus safe-
guarded, the mere employment of our
spiritual faculties may develop them in
ways not to be foreseen. One cannot pro-
phesy to what new spiritual vision a faith
156 THE NEW DEATH
confidently developed, but constantly em-
bodied in conduct, may attain.
The whole world is to-day breathless
before some Purposer directing the ghastly
battle. Palpitant with expectancy, the re-
ligion of the New Death accepts God,
but without daring to dictate to him
His manner of proving Himself. Nor can
the urgent practicality of faith to-day
take time to formulate creed or ritual.
Probably many, needing the support of
demonstration, will turn with new rev-
erence to old forms, but without any
bitterness toward those who differ from
them in external practice. Jew and Cath-
olic have ministered side by side in the
trenches.
In medieval times faith expressed itself
in cathedrals, embodied its aspiration in
architecture, in painting. To-day it has
been overwhelmingly impressed upon us
how perishable are all human monu-
ments, and yet how imperishable is human
character. The new religion will try to
express itself, as indeed long before the
war it had begun to do, in purely moral
THE NEW DEATH 157
performance, not in cathedrals for men's
worship, but in opportunities for their im-
provement. It will see that social serv-
ice is an achievement that endures while
stone and marble may be in an instant
made dust. As we feel our way into the
future, one thing we ever hold fast: the
new world must be in every department
composed of indestructible elements. The
war has proved that spirit alone is inde-
structible.
In its attitude toward the Christian
creed the religion of the immediate future
promises to incorporate into society the
principles of Christianity in a franker way
than ever before, copying the character of
Christ, rather than insisting on the actual
worship of his person. This is merely a
readjustment of emphasis. The articles
of faith revealed in many a soldier creed
are principles inaugurated in Nazareth
for the undoing of heathendom: democ-
racy; human brotherhood; the responsi-
bility of the strong to the weak; the su-
periority of moral to material standards;
a supreme instinctive trust in a divine
' ,■
158 THE NEW DEATH
being; faith that the soul survives; — all
these principles were set in motion by
Jesus, but had become obscured, and yet
beneath all our materialism have remained
powerful enough to sway the battle of
to-day. This is perhaps the last physical
battle of Christian against pagan force.
Few soldiers of the Allied armies would
recognize themselves as Christian martyrs,
yet they fall, as did the early Christians,
to assert the rights of humanity against
the despotism of the State.
One cannot say whether the religion
to come will clearly label itself Chris-
tian, although there are thoughtful men
who think so, as, for example, Sir Oliver
Lodge : — ? ''
"Those who think that the day of the
Messiah is over are strangely mistaken;
it has hardly begun. In individual souls
Christianity has flourished and borne
fruit, but for the ills of the world itself
it is an almost untried panacea. It will
be strange if this ghastly war fosters and
simplifies and improves a knowledge of
Christ, and aids a perception of the in-
THE NEW DEATH 159
effable beauty of his life and teaching; yet
stranger things have happened; and what-
ever the Church may do, I believe that
the call of Christ himself will be heard
and attended to by a large part of human-
ity in the near future, as never yet has
it been heard and attended to on earth."
As far as trench records indicate the
tendency toward the rehabilitation of the
Christian creed, one observes, in support,
Donald Hankey's testimony, and that
of many others, to the common soldier's
respect for the character of Christ, and
also in support the beautiful re-created
Catholicism of the Irishman, Tom Kettle,
of the Frenchman, Ferdinand Belmont,
while against it one notes, for example, the
splendid pantheism of the French painter,
the utter confidence in a directing des-
tiny rather than personality of such men
as Alan Seeger or Rupert Brooke, or the
faith in the holy spirit in man, which is
the sole religion of Henri Barbusse or the
"German Deserter." The point of in-
terest is that all these creeds would agree
as to the practice of the Christian tenets,
160 THE NEW DEATH
all of them are ready to put to proof at
once the audacities of its altruism. Per-
haps the only thing that we can surely
say of the religion to which the univer-
sality of death has to-day driven us is
that it is profoundly mystical, and at
the same time profoundly practical. The
fusion of these qualities is a new spiritual
force whose expression in conduct com-
mands our attention in the days to be.
More and more, as we stake our all on
our possible immortality, shall we gain
that enfranchisement of the soul that
can come from no other conception. The
mere yielding of the imagination to so
glorious a guess promises emancipation
from war's havoc, from the indignity
of our puniness, from the menace of
bereavement. These three have been
fetters fastened upon progress through
the materialistic views of the old death.
These three have so hampered civiliza-
tion that to-day we see it dwarfed and
diseased almost to its own destruction.
From these fetters the New Death, by
THE NEW DEATH 161
its adjustment of our mortality to our
immortality, offers freedom.
The intuitions of immortality every-
where stirring the hearts of people to-day
forbid us to believe that physical disso-
lution has any finality. Death, we more
and more suspect, is simply the exchange
of one field of opportunities for another,
the post-physical for the physical devel-
opment of the soul, which remains itself
and indestructible. The more we come to
believe this, the less rational warfare will
appear. The essence of war is that death
is irrevocably decisive. War will cease
when the influence against it becomes not
religion, not humanity, but sheer common
sense: when we believe no man is killable,
shall we not cease to kill? It is self-de-
structive to try to destroy the indestruct-
ible, it is throwing yourself against a
rock. We who believe in the New Death
watch the battle, holding that not the
conquering of Germany, but the attitude
toward death is the fundamental issue.
The outcome of the whole is either the
reduction of armaments, with all that this
1 62 THE NEW DEATH
allows of energies released for enduring
achievement, or increase of armaments
with all that this entails of aspiration
impeded and infected. To increase and
improve armament is to allow the mind
to become engrossed with engines of mur-
der. The effect of such absorption is evi-
dent in the partial mortification shown
by the German intellect of to-day. You
cannot give all your thoughts to destroy-
ing your fellow man, and not by inexo-
rable laws of psychology court a diseased
imagination for yourself.
The more we believe that national
hostilities cease abruptly at death, while
the individual soul continues, — which
is precisely what numberless people to-
day are believing with growing intensity,
— the more we shall be impelled to corre-
late these two post-mundane conditions
with our present existence. Universal de-
struction, forcing upon us the hypothesis
of survival, makes international brother-
hood merely a logical condition to be
worked for, as one would seek to bring
school and college into a relation eliminat-
THE NEW DEATH 163
ing waste energy. Even the views of paci-
fist and militarist are not so antagonistic
as they seem, both referring at bottom
to their views of death. The militarist
believes in giving life for an ideal, the
pacifist believes in preserving life for the
embodiment of that ideal, but both agree
as to the superiority of the ideal; both
believe spirit more valuable than body.
Might one even dream that to Germany,
only a little more materialistic than the
rest of us who were also sodden with sci-
ence, may come the most vital awaken-
ing of all? Conquered, she must see most
clearly the wastage of her young life
poured forth, and so, led by her mourn-
ing mothers, must turn in her agony of
grief, like the rest, to immortality as the
sole sustaining hope. So may she, too,
find new life at the heart of destruction,
and in that far-off issue, her boys, too,
may, however blindly, have given their
lives to set in motion the energies of the
New Death, 'i
If even for a few generations we act
on our conjecture of immortality, the
164 THE NEW DEATH
larger vision, the profounder basis of pur-
pose, will so advance human existence as
to make this war worth its price. Our
accepting the finality of dissolution as
a law of nature has been a blindness ob-
structive to progress. The history of civi-
lization is made up of two movements,
understanding of natural laws and sub-
mission to them. We do not chain the
lightning; we first ascertain its laws, and
then make all our inventions comply
with them. Civilization has been long
retarded because we have not ruled our
lives in obedience to the laws of death.
We have either fought them, or neglected
them, we have never built either our pri-
vate plans or our state-edifice frankly in
accordance with them. Civilization is first
a spiritual advance, and only secondarily
a material one. The liberation of the soul,
so that it may be free to conceive and to
accomplish, is the first condition of prog-
ress, but it is a condition that has been
inextricably bound by the dread of death.
Our highest endeavor has been half-sur-
reptitious, based on the chance escape
THE NEW DEATH 165
from the constant menace of interruption.
We had flattered ourselves for a century
that science was furthering human de-
velopment. We know to-day how far
science has put it back. Yet for our fu-
ture we have learned from science the
invaluable fact that all new achievement
is founded on a daring manipulation of
the unknown, on adventuring the appli-
cations of laws that are but half-divined.
This is the essentially scientific method
of discovering any truth. As soon as the
falsity of a conjecture is proved by apply-
ing it, it is discarded for some new guess
of better promise. Our old hypothesis of
extinction has wrought ruin. It is before
us, therefore, to hazard our conjecture of
immortality.
Nature inexhaustibly renews her ener-
gies out of decay, in accordance with some
sure discernment of what is indestruct-
ible. We shall advance our civilization
when we learn to imitate the largeness of
her gestures, and their confidence in some
imperishable plan. The more the loss of
166 THE NEW DEATH
loved ones makes the world of to-day
turn wistfully toward human survival, the
more shall its mere possibility inspire our
endeavor to bring all earth achievement
into better connection with eternity.
There are, of course, many who may
be, like medieval dreamers, rapt into con-
templation of the mysterious loveliness of
the life to come, but any general tend-
ency to let mysticism undermine energy
as in the Middle Ages, has probably been
obviated by the period of scientific mate-
rialism that has intervened. Science has
established for us the rule of experimen-
tal action as the fundamental attitude
toward any speculation, psychic or phys-
ical. Greek thought undervalued the fu-
ture in favor of the present, medieval
thought undervalued the present in favor
of the future, the nineteenth century dis-
torted the present by denial of any future
whatever. The attitude of mind now
emergent has more sanity than any of
these three; it puts present and future
on an equality because they both contrib-
ute to spiritual evolution. It exaggerates
THE NEW DEATH 167
the importance neither of body nor of soul
at the expense of the other. It is more
and more acting on the creed that per-
sonality is imperishable, and possesses a
mysterious upward destiny. And yet to
be like the mystics of the Middle Ages
preoccupied with this promise, arro-
gantly distributing awards and prophesy-
ing details, is in itself to deny the dignity
of this destiny and of its Director. The
medieval absorption with the life to come
could not logically contribute to social
betterment, for if heaven was the aspira-
tion, and earth merely the purging of
the soul, then reason would direct leav-
ing earthly conditions as torturing as pos-
sible for the greater disciplining of the
spirit. The simple intimacy with death
on which we are now entering runs no
such peril of paralysis, but is wholly stimu-
lating to all mundane endeavor. After a
century of disbelief we return to faith, not
disparaging our bodily existence, but ex-
alting it. Sir Oliver Lodge makes lucid
this reverence for our mortality: —
"Whatever may be the case with ex-
i68 THE NEW DEATH
ternal matter, the body itself is cer-
tainly an auxiliary so long as it is in health
and strength; and it gives opportunity for
the development of the soul in new and
unexpected ways — ways in which but
for earth life its practice would be defi-
cient. This it is which makes calamity
of too short a life.
"But let us not be over-despondent
about the tragedy of the present. It may
be that the concentrated training and
courageous facing of fate, which in most
accompanied voluntary entering into a
dangerous war, compensates in intensity
what it lacks in duration, and that the
benefit of bodily terrestrial life is not so
much lost by violent death of that kind
as might at first appear. Yet even with
some such assurance, the spectacle of
thousands of youths in full vigor and joy
of life having their earthly future vio-
lently wrenched from them, amid scenes
of grim horror and nerve-racking noise
and confusion, is one which cannot and
ought not to be regarded with equanim-
ity. It is a bad and unnatural trunca-
THE NEW DEATH 169
tion of an important part of each individ-
ual career, a part which might have done
much to develop faculties and enlarge
experience."
The New Death with its growing con-
viction of survival makes men loath to
leave the experiences of the present until
fully tested, not because the present, as
materialism taught, is all, but because it
is only a part, and for that very reason
a passage to be explored more thought-
fully because the dignity of continuance
adds a new dignity to every step of our
eternal pilgrimage. If we are immortal,
then more beauty, not less, attaches to
our mortal sojourn. The more we believe
in an eternal sequence for the soul, the
more respect we shall have for its physi-
cal experience, and the less lightly we shall
fling away the mysterious privileges of
the flesh. The life beyond the grave may
at moments entrance our imagination,
but it is not on this account over-seduc-
tive, but rather it exalts our earth-life as
being the complement of our after-death
life; it may even be far more difficult,
170 THE NEW DEATH
therefore more challenging to the daunt-
less.
If we are deathless beings, then each
hour on earth has a new sublimity, each
moment may contain some development of
our high destiny that it may be porten-
tous to miss. The old view of our dying
that made us seem to ourselves puny and
ephemeral beings, tossed by chance into
a brief consciousness, restricted all our
free growth here and hereafter. It was
essentially a maladjustment of living to
dying that retarded all genuine progress.
The New Death liberates us from our
paralyzing puniness by its vista of each
man's power to adapt his mortal course
to its immortal promise.
As the new intimacy with death frees
us from the fear of our own dissolution,
transmuting dread into the stimulus of
hope, so the New Death provides that
adaptation of love to loss which trans-
mutes bereavement into energy. Five
years ago the activity of the world was
conditioned on our power to forget death.
Our dead lay coffined in our hearts. We
THE NEW DEATH 171
hesitated to speak of them, as we should
have hesitated to ask our friends to go
with us to a grave, a visit that for our-
selves was either a duty or a solace, but
might have hurt the sensibilities of others.
Such conduct was to shun death, not
to accept it. It was not death that killed
our loved ones; it was our manner of con-
cealing grief, as if it were a thing unclean
and painful, abnormal as disease. To-day
brave grief is a sign of the soul's health.
We used to hide away our loved ones
from our conversation, denying them that
earthly influence that is one branch of
their burgeoning. To-day when millions
of mothers grieve, it would be travesty to
pretend that their lost sons are not their
foremost thought. We cannot hide away
so many dead. Their presence must enter
our daily talk, must mingle with our daily
tasks. At last we no longer condemn our
dead to graves in a past we keep private,
at last we allow them their rightful place
in our present. They have become so
great an army that their earthly influ-
ence cannot be buried. We know not
172 THE NEW DEATH
what dulling of our present vision the
future may bring, but for a little while
this earth is going frankly to hold its
homes open to its dead.
The New Death is that attitude of the
soul which looks both forward and back,
back to the lives of the boys we have lost,
forward to that immortal life they have
entered. Between that past of ours,
sacred to sorrow, and that eternal future
sacred to expectation, lies for each of us
an earth-space for endeavor illuminated
equally by grief and by hope. The words
and the deeds of our dead throw sure
radiance upon our way. Our debt to the
Great Design is to weave into the pattern
both their dream and our new reverence
for our own destiny. To make each mo-
ment granted us pregnant with energy
because of the light shed on the physical
sojourn by their death passed, and by our
death to come, that is to bring into the
new world a force to make death as crea-
tive as it used to be corruptive. The New
Death is the perception of our mortal end
as the mere portal of an eternal progres-
THE NEW DEATH 173
sion, and the immediate result is the con-
secration of all living. As we step into
the future we test our ground now for its
spiritual foundations. If our faith is to
lead us where our dead boys have gone, it
must be a faith built like theirs of spirit-
values. On the mere guess that death is
a portal is founded the resilience of the
hell-rocked world to-day. It is a new
illumination, a New Death, when dying
can be the greatest inspiration of our
every-day energy, the strongest impulse
toward daily joy. If only the beauty of
the vision that the tragedy has revealed
can be retained a little while ! For this little
while has death come into its own as the
great enricher, the great enhancer, of life.
This is the lesson the slain splendor of
youth has taught to a moribund world.
To construct a new world on the faith
their words and their sacrifice attest is the
sole expression permitted to our mourn-
ing, it is the sole monument beautiful
enough to be their memorial.
THE END
CAMBRIDGE . MASSACHUSETTS
V . S . A
This book is DUE on the last date stamped below
APR 2 5 '
& mi
'JAN 2 01977
KC'I LI URL
JAN 2 2 1984
Form L-9-35m-8,'28
/ 2D <
3 1158 00907 6182
UC SOUTHERN REGIONAL LIBRARY FACILITY
A A 000 183 936 4
OMIVERSIi Y oi CALIFORNIA
AT
LOS ANGELES
LIBRARY