Gladstonian Ghosts

by Cecil Chesterton

As to Republicanism itself it hardly demands attention in the twentieth century. No-one except Mr. John M. Robertson even professes to think it important. The S.D.F., it is true, still puts the abolition of monarchy in its programme of palliatives, but that I imagine is merely a comparatively harmless concession to revolutionary tradition. Doubtless hereditary monarchy is theoretically illogical; but the time has gone by when men deduced perfect theories of government a priori from the Social Contract or the Natural Rights of Man. What we now ask concerning an institution is—does it obstruct the execution of necessary reforms? Now no one can seriously maintain that the British Monarchy obstructs anything. The power of the Crown, such as it is, has, since the accession of the present Sovereign at any rate, been used almost entirely in the interests of genuine progress. Hereditary monarchy supplies us on the whole with a very convenient method of obtaining a representative of the nation who shall not, like a President, be the nominee of a political party. A great deal of national veneration and sentiment has grown up round the Throne, and it would be foolish to waste time in attacking an immensely popular institution which does no harm and has its decided advantages.

The old outcry against Royal Grants so dear to the heart of Mr. Henry Labouchere may be similarly dismissed. It was never likely to be popular with a people averse above all things to the suspicion of meanness; and it has now become hopelessly obsolete, partly because of the general collapse of republican sentiment, and partly because people have begun to realise that it is a little ridiculous to get violently excited because the King is given a few thousands in return for certain services, some of which are decidedly important and all of which the nation really desires him to perform, while we allow landlords, capitalists and financiers to pocket many hundred times as much in return for no services whatsoever.

The question of the House of Lords appears at first sight a more serious one. But, when examined closely its importance is seen to be much exaggerated. In order to make out a case strong enough to induce us to turn aside from our more urgent tasks and spend weary years in agitating for the disestablishment of the Upper House, Radicals must show that the Lords are in the habit of rejecting measures of great intrinsic importance to the people at large and really demanded by them. Can they show this? I think not. The only measure of importance which the Lords have rejected during the last thirty years has been the Home Rule Bill, and a subsequent appeal to the people proved conclusively that the Lords were right in so rejecting it—that the people of Great Britain were not as a whole really in favour of it, in fact that there was no such effective demand as there ought clearly to be before so great a change is made in the constitution of the realm. Even if the Radicals had the solid democracy at their back (as they certainly have not and are not in the least likely to have) it would still take some ten years to disestablish the Lords. On the other hand, if we have the democracy at our back in support of any particular reform that we want, it will not take much more than ten weeks to intimidate or circumvent them. The Lords are too acute and too careful of their own interests to resist for any length of time measures upon which Englishmen have once made up their minds firmly. As a matter of fact the objection to the House of Lords is not a reformer’s objection but a Liberal partizan’s objection. The existence of the Second Chamber, as at present constituted, undoubtedly hampers the Liberal party in its competition with the Tories, because the Tories can get more drastic measures of reform through the Upper House than they can. But with us to whom it is a matter of supreme indifference by which party reforms are carried this consideration need not weigh.

It cannot of course be denied that the present constitution of the Upper House is a flagrant anachronism. The structure of our society is no longer feudal, and government by a hereditary territorial aristocracy is therefore out of date. Moreover there are practical disadvantages in the present system, since, though the Lords do not reject anything which the people really want, they do sometimes mutilate valuable measures in the interest of property owners. If therefore it be found possible without wasting too much valuable energy to introduce new elements into the composition of the Second Chamber, one would not refuse to consider the idea. This is in fact almost certain, to be done some day—probably by the Tories anxious to strengthen the Upper House. The inclusion of elected representatives from the Colonies might be a very good way to begin.

With the Disestablishment of the Church the case is rather different. The abolition of hereditary aristocracy, though difficult and not particularly urgent, might be a good thing in itself. Church Disestablishment on the other hand would, I am convinced, be not only a waste of time and energy, but a most undesirable and retrograde step. Surely it is not for us Socialists to agitate for the desocialisation of national religion and for the transfer of what is now in effect national property to private and irresponsible hands. Moreover the denationalisation of the Church would be from a tactical point of view a most fatal step. I say this without reference to the question (upon which Socialists will hold all sorts of divergent opinions) of the truth of the doctrines of the Church of England or indeed of any form of Christianity or Theism. It has been often pointed out that the Church has shown itself more easily permeable by the Socialist movement than have any of the Dissenting bodies. Many reasons have been suggested to account for this, and no doubt there is an element of truth in all of them. Without doubt the Catholic and Sacramental system of theology blends more easily with Socialism than the Evangelical theology does. It is also unquestionably true that the feudal traditions which still linger in the English Church are more akin to the ideas of Socialism than are the Liberal and Individualist traditions of Dissent. But one of the most important causes of the more sympathetic attitude of the clergy of the Established Church is surely this, that the Church, being established and endowed, is responsible to the people and to the people alone, while the “Free” Churches are bound hand and foot to the wealthy deacons and elders on whose subscription they are forced to rely. Disestablish the Church and the rich subscriber will rule her with a rod of iron. Democratic priests will be hampered and harassed as democratic ministers are now. This, it seems to me, is not a result to which (whatever our religious views) we can look forward without anxiety. Whether “priestcraft” be a good or a bad force, it is without doubt an extremely powerful one; and it is clearly the business of Socialists, whether Christian or Secularist, to see that, so far as is possible, it shall be exercised on their side. The sound Socialist policy is not to disestablish the Church of England, but to establish concurrently all religious bodies of sufficient magnitude and importance to count. Had this been done in Ireland thirty years ago, as Matthew Arnold recommended, had we, instead of disestablishing the Anglican Church there, established and endowed the Roman Catholic Church along side of her, how much less serious might our difficulties in that country have been!

As to the elective franchise and kindred questions they can hardly be regarded as any longer pressing. It would be a good thing, I do not deny, if our conditions of registration were simplified, but that is not a question upon which the people feel or can be expected to feel very keenly. No class is now intentionally disfranchised,—it is only a matter of individuals. In other words, though there are anomalies and inconveniences in our electoral system, there is no longer any specific grievance. Women might perhaps have a grievance if any large number of them demanded the right to vote, but until this is so politicians cannot be expected to pay much attention to the matter. There is a stronger case for redistribution, but this (owing to the gross over-representation of Ireland) is generally regarded as a Conservative rather than a Liberal measure.

The only political reform that seems at all worth fighting for is the payment of members. This is really desirable and important, and should be pushed to the front when political questions are under discussion. For not only would it open Parliament more freely to the representatives of the workers, but it would also make the position of an M.P., a more responsible one. A paid representative, it may reasonably be supposed, would take his profession more seriously, and would at the same time be looked after more sharply by his constituents. We have on the whole quite enough gentlemanly and well-meaning amateurs in politics to whom legislation is a harmless hobby, and who are readily enough outwitted and captured by the keen and energetic representatives of finance who do take their business seriously and mean to win. Therefore if we are to have any political changes at all let us go straight for payment of members.

SOCIAL RECONSTRUCTION.

In previous chapters I have generally begun by criticising the Liberal policy in relation to the matter to be discussed. It would seem natural in this chapter to deal with the Liberal policy in relation to social reform. But in that case the essay would be an exceedingly short one. There is no Liberal policy in relation to social reform.

The nearest thing to a least common denominator which I can find after searching diligently the speeches of the Liberal leaders and their backers is that most of them are in favour of doing something to the “land monopoly.” Exactly what they propose to do to it I cannot quite discover. “Overthrowing the land monopoly” may mean Leasehold Enfranchisement; it may mean the Taxation of Land Values; it may mean Small Holdings, Free Sale or the Nationalisation of Land. The last suggestion may be dismissed; we are certainly no more likely to get that from the Liberals than from the Tories. Small Holdings are excellent things, but the principle has been conceded, and we are as likely to get a further extension of it from the Tories as from the Liberals, in any case this policy does not touch the essence of the social question. Leasehold Enfranchisement, Free Sale, etc., are sham reforms of middle-class origin of which we now hear little. There remains the Taxation of Land Values.