by Max Beerbohm
I should like to show Smithkins the thing that I call The Golden Drugget. Or rather, as this thing is greatly romantic to me, and that painter is so unfortunate in his surname, I should like Smithkins to find it for himself.
These words are written in war time and in England. There are, I hear, `lighting restrictions’ even on the far Riviera di Levante. I take it that the Golden Drugget is not outspread now-anights across the high dark coast-road between Rapallo and Zoagli. But the lonely wayside inn is still there, doubtless; and its narrow door will again stand open, giving out for wayfarers its old span of brightness into darkness, when peace comes.
It is nothing by daylight, that inn. If anything, it is rather an offence. Steep behind it rise mountains that are grey all over with olive trees, and beneath it, on the other side of the road, the cliff falls sheer to the sea. The road is white, the sea and sky are usually of a deep bright blue, there are many single cypresses among the olives. It is a scene of good colour and noble form. It is a gay and a grand scene, in which the inn, though unassuming, is unpleasing, if you pay attention to it. An ugly little box-like inn. A stuffy-looking and uninviting inn. Salt and tobacco, it announces in faint letters above the door, may be bought there. But one would prefer to buy these things elsewhere. There is a bench outside, and a rickety table with a zinc top to it, and sometimes a peasant or two drinking a glass or two of wine. The proprietress is very unkempt. To Don Quixote she would have seemed a princess, and the inn a castle, and the peasants notable magicians. Don Quixote would have paused here and done something. Not so do I.
By daylight, on the way down from my little home to Rapallo, or up from Rapallo home, I am indeed hardly conscious that this inn exists.
By moonlight, too, it is negligible. Stars are rather unbecoming to it. But on a thoroughly dark night, when it is manifest as nothing but a strip of yellow light cast across the road from an ever-open door, great always is its magic for me. Is? I mean was. But then, I mean also will be. And so I cleave to the present tense—the nostalgic present, as grammarians might call it.
Likewise, when I say that thoroughly dark nights are rare here, I mean that they are rare in the Gulf of Genoa. Clouds do not seem to like our landscape. But it has often struck me that Italian nights, whenever clouds do congregate, are somehow as much darker than English nights as Italian days are brighter than days in England. They have a heavier and thicker nigritude. They shut things out from you more impenetrably. They enclose you as in a small pavilion of black velvet.
This tenement is not very comfortable in a strong gale. It makes you feel rather helpless. And gales can be strong enough, in the late autumn, on the Riviera di Levante.
It is on nights when the wind blows its hardest, but makes no rift anywhere for a star to peep through, that the Golden Drugget, as I approach it, gladdens my heart the most. The distance between Rapallo and my home up yonder is rather more than two miles. The road curves and zigzags sharply, for the most part; but at the end of the first mile it runs straight for three or four hundred yards; and, as the inn stands at a point midway on this straight course, the Golden Drugget is visible to me long before I come to it. Even by starlight, it is good to see. How much better, if I happen to be out on a black rough night when nothing is disclosed but this one calm bright thing.
Nothing? Well, there has been descriable, all the way, a certain grey glimmer immediately in front of my feet. This, in point of fact, is the road, and by following it carefully I have managed to escape collision with trees, bushes, stone walls. The continuous shrill wailing of trees’ branches writhing unseen but near, and the great hoarse roar of the sea against the rocks far down below, are no cheerful accompaniment for the buffeted pilgrim. He feels that he is engaged in single combat with Nature at her unfriendliest. He isn’t sure that she hasn’t supernatural allies working with her—witches on broomsticks circling closely round him, demons in pursuit of him or waiting to leap out on him. And how about mere robbers and cutthroats?
Suppose—but look! that streak, yonder, look!—the Golden Drugget.
There it is, familiar, serene, festal. That the pilgrim knew he would see it in due time does not diminish for him the queer joy of seeing it; nay, this emotion would be far less without that foreknowledge.
Some things are best at first sight. Others—and here is one of them-do ever improve by recognition. I remember that when first I beheld this steady strip of light, shed forth over a threshold level with the road, it seemed to me conceivably sinister. It brought Stevenson to my mind: the chink of doubloons and the clash of cutlasses; and I think I quickened pace as I passed it. But now!—now it inspires in me a sense of deep trust and gratitude; and such awe as I have for it is altogether a loving awe, as for holy ground that should he trod lightly. A drugget of crimson cloth across a London pavement is rather resented by the casual passer-by, as saying to him `Step across me, stranger, but not along me, not in!’ and for answer he spurns it with his heel. `Stranger, come in!’ is the clear message of the Golden Drugget. `This is but a humble and earthly hostel, yet you will find here a radiant company of angels and archangels.’ And always I cherish the belief that if I obeyed the summons I should receive fulfilment of the promise. Well, the beliefs that one most cherishes one is least willing to test. I do not go in at that open door. But lingering, but reluctant, is my tread as I pass by it; and I pause to bathe in the light that is as the span of our human life, granted between one great darkness and another.
HOSTS AND GUESTS
1918.
Beautifully vague though the English language is, with its meanings merging into one another as softly as the facts of landscape in the moist English climate, and much addicted though we always have been to ways of compromise, and averse from sharp hard logical outlines, we do not call a host a guest, nor a guest a host. The ancient Romans did so. They, with a language that was as lucid as their climate and was a perfect expression of the sharp hard logical outlook fostered by that climate, had but one word for those two things. Nor have their equally acute descendants done what might have been expected of them in this matter. Ho^te and ospite and he’spide are as mysteriously equivocal as hospes. By weight of all this authority I find myself being dragged to the conclusion that a host and a guest must be the same thing, after all. Yet in a dim and muzzy way, deep down in my breast, I feel sure that they are different. Compromise, you see, as usual. I take it that strictly the two things are one, but that our division of them is yet another instance of that sterling common-sense by which, etc., etc.
I would go even so far as to say that the difference is more than merely circumstantial and particular. I seem to discern also a temperamental and general difference. You ask me to dine with you in a restaurant, I say I shall be delighted, you order the meal, I praise it, you pay for it, I have the pleasant sensation of not paying for it; and it is well that each of us should have a label according to the part he plays in this transaction. But the two labels are applicable in a larger and more philosophic way. In every human being one or the other of these two instincts is predominant: the active or positive instinct to offer hospitality, the negative or passive instinct to accept it. And either of these instincts is so significant of character that one might well say that mankind is divisible into two great classes: hosts and guests.
I have already (see third sentence of foregoing paragraph) somewhat prepared you for the shock of a confession which candour now forces from me. I am one of the guests. You are, however, so shocked that you will read no more of me? Bravo! Your refusal indicates that you have not a guestish soul. Here am I trying to entertain you, and you will not be entertained. You stand shouting that it is more blessed to give than to receive. Very well. For my part, I would rather read than write, any day. You shall write this essay for me. Be it never so humble, I shall give it my best attention and manage to say something nice about it. I am sorry to see you calming suddenly down. Nothing but a sense of duty to myself, and to guests in general, makes me resume
my pen. I believe guests to be as numerous, really, as hosts.
It may be that even you, if you examine yourself dispassionately, will find that you are one of them. In which case, you may yet thank me for some comfort. I think there are good qualities to be found in guests, and some bad ones in even the best hosts.
Our deepest instincts, bad or good, are those which we share with the rest of the animal creation. To offer hospitality, or to accept it, is but an instinct which man has acquired in the long course of his selfdevelopment. Lions do not ask one another to their lairs, nor do birds keep open nest. Certain wolves and tigers, it is true, have been so seduced by man from their natural state that they will deign to accept man’s hospitality. But when you give a bone to your dog, does he run out and invite another dog to share it with him?—and does your cat insist on having a circle of other cats around her saucer of milk?
Quite the contrary. A deep sense of personal property is common to all these creatures. Thousands of years hence they may have acquired some willingness to share things with their friends. Or rather, dogs may; cats, I think, not. Meanwhile, let us not be censorious. Though certain monkeys assuredly were of finer and more malleable stuff than any wolves or tigers, it was a very long time indeed before even we began to be hospitable. The cavemen did not entertain. It may be that now and again—say, towards the end of the Stone Age—one or another among the more enlightened of them said to his wife, while she plucked an eagle that he had snared the day before, `That redhaired man who lives in the next valley seems to be a decent, harmless sort of person. And sometimes I fancy he is rather lonely. I think I will ask him to dine with us to-night,’ and, presently going out, met the redhaired man and said to him, `Are you doing anything to-night? If not, won’t you dine with us? It would be a great pleasure to my wife. Only ourselves. Come just as you are.’ `That is most good of you, but,’
stammered the redhaired man, `as ill-luck will have it, I am engaged to-night. A long-standing, formal invitation. I wish I could get out of it, but I simply can’t. I have a morbid conscientiousness about such things.’ Thus we see that the will to offer hospitality was an earlier growth than the will to accept it. But we must beware of thinking these two things identical with the mere will to give and the mere will to receive. It is unlikely that the redhaired man would have refused a slice of eagle if it had been offered to him where he stood. And it is still more unlikely that his friend would have handed it to him. Such is not the way of hosts. The hospitable instinct is not wholly altruistic. There is pride and egoism mixed up with it, as I shall show.
Meanwhile, why did the redhaired man babble those excuses? It was because he scented danger. He was not by nature suspicious, but—what possible motive, except murder, could this man have for enticing him to that cave? Acquaintance in the open valley was all very well and pleasant, but a strange den after dark—no, no! You despise him for his fears? Yet these were not really so absurd as they may seem. As man progressed in civilisation, and grew to be definitely gregarious, hospitality became more a matter of course. But even then it was not above suspicion. It was not hedged around with those unwritten laws which make it the safe and eligible thing we know to-day. In the annals of hospitality there are many pages that make painful reading; many a great dark blot is there which the Recording Angel may wish, but will not be able, to wipe out with a tear.
If I were a host, I should ignore those tomes. Being a guest, I sometimes glance into them, but with more of horror, I assure you, than of malicious amusement. I carefully avoid those which treat of hospitality among barbarous races. Things done in the best periods of the most enlightened peoples are quite bad enough. The Israelites were the salt of the earth. But can you imagine a deed of colder-blooded treachery than Jael’s? You would think it must have been held accursed by even the basest minds. Yet thus sang Deborah and Barak, `Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be among women in the tent.’ And Barak, remember, was a gallant soldier, and Deborah was a prophetess who `judged Israel at that time.’ So much for the ideals of hospitality among the children of Israel.
Of the Homeric Greeks it may be said that they too were the salt of the earth; and it may be added that in their pungent and antiseptic quality there was mingled a measure of sweetness, not to be found in the children of Israel. I do not say outright that Odysseus ought not to have slain the suitors. That is a debatable point. It is true that they were guests under his roof. But he had not invited them. Let us give him the benefit of the doubt. I am thinking of another episode in his life. By what Circe did, and by his disregard of what she had done, a searching light is cast on the laxity of Homeric Greek notions as to what was due to guests. Odysseus was a clever, but not a bad man, and his standard of general conduct was high enough. Yet, having foiled Circe in her purpose to turn him into a swine, and having forced her to restore his comrades to human shape, he did not let pass the barrier of his teeth any such winged words as `Now will I bide no more under thy roof, Circe, but fare across the sea with my dear comrades, even unto mine own home, for that which thou didst was an evil thing, and one not meet to be done unto strangers by the daughter of a god.’ He seems to have said nothing in particular, to have accepted with alacrity the invitation that he and his dear comrades should prolong their visit, and to have prolonged it with them for a whole year, in the course of which Circe bore him a son, named Telegonus. As Matthew Arnold would have said, `What a set!’
My eye roves, for relief, to those shelves where the later annals are.
I take down a tome at random. Rome in the fifteenth century: civilisation never was more brilliant than there and then, I imagine; and yet—no, I replace that tome. I saw enough in it to remind me that the Borgias selected and laid down rare poisons in their cellars with as much thought as they gave to their vintage wines. Extraordinary!-but the Romans do not seem to have thought so. An invitation to dine at the Palazzo Borghese was accounted the highest social honour. I am aware that in recent books of Italian history there has been a tendency to whiten the Borgias’ characters. But I myself hold to the old romantic black way of looking at the Borgias. I maintain that though you would often in the fifteenth century have heard the snobbish Roman say, in a would-be off-hand tone `I am dining with the Borgias to-night,’ no Roman ever was able to say `I dined last night with the Borgias.’
To mankind in general Macbeth and Lady Macbeth stand out as the supreme type of all that a host and hostess should not be. Hence the marked coolness of Scotsmen towards Shakespeare, hence the untiring efforts of that proud and sensitive race to set up Burns in his stead.
It is a risky thing to offer sympathy to the proud and sensitive, yet I must say that I think the Scots have a real grievance. The two actual, historic Macbeths were no worse than innumerable other couples in other lands that had not yet fully struggled out of barbarism. It is hard that Shakespeare happened on the story of that particular pair, and so made it immortal. But he meant no harm, and, let Scotsmen believe me, did positive good. Scotch hospitality is proverbial. As much in Scotland as in America does the English visitor blush when he thinks how perfunctory and niggard, in comparison, English hospitality is. It was Scotland that first formalised hospitality, made of it an exacting code of honour, with the basic principle that the guest must in all circumstances be respected and at all costs protected. Jacobite history bristles with examples of the heroic sacrifices made by hosts for their guests, sacrifices of their own safety and even of their own political convictions, for fear of infringing, however slightly, that sacred code of theirs. And what was the origin of all this noble pedantry? Shakespeare’s `Macbeth.’
Perhaps if England were a bleak and rugged country, like Scotland, or a new country, like America, the foreign visitor would be more overwhelmed with kindness here than he is. The landscapes of our country-side are so charming, London abounds in public monuments so redolent of history, so romantic and engrossing, that we are perhaps too apt to think the fo
reign visitor would have neither time nor inclination to sit dawdling in private diningrooms. Assuredly there is no lack of hospitable impulse among the English. In what may be called mutual hospitality they touch a high level. The French, also the Italians, entertain one another far less frequently. In England the native guest has a very good time indeed—though of course he pays for it, in some measure, by acting as host too, from time to time.
In practice, no, there cannot be any absolute division of mankind into my two categories, hosts and guests. But psychologically a guest does not cease to be a guest when he gives a dinner, nor is a host not a host when he accepts one. The amount of entertaining that a guest need do is a matter wholly for his own conscience. He will soon find that he does not receive less hospitality for offering little; and he would not receive less if he offered none. The amount received by him depends wholly on the degree of his agreeableness. Pride makes an occasional host of him; but he does not shine in that capacity. Nor do hosts want him to assay it. If they accept an invitation from him, they do so only because they wish not to hurt his feelings. As guests they are fish out of water.