ohn Barleycorn's tribe. It is not the language of your tribe, all of whose members resolutely shun the roads that lead to death and tread on1y the roads that lead to life. For there are roads and roads, and of truth there are orders and orders. But have patience. At least, through what seems no more than verbal yammerings, you may, perchance, glimpse faint far vistas of other lands and tribes.
Alcohol tells truth, but its truth is not normal. What is normal is healthful. What is healthful tends toward life. Normal truth is a different order, and a lesser order, of truth. Take a dray horse. Through all the vicissitudes of its life, from first to last, somehow, in unguessably dim ways, it must believe that life is good; that the drudgery in harness is good; that death, no matter how blind-instinctively apprehended, is a dread giant; that life is beneficent and worth while; that, in the end, with fading life, it will not be knocked about and beaten and urged beyond its sprained and spavined best; that old age, even, is decent, dignified, and valuable, though old age means a ribby scare-crow in a hawker's cart, stumbling a step to every blow, stumbling dizzily on through merciless servitude and slow disintegration to the end--the end, the apportionment of ist parts (of its subtle flesh, its pink and springy bone, its juices and ferments, and all the sensateness that informed it) to the chicken farm, the hide- house, the glue-rendering works, and the bone-meal fertiliser factory. To the last stumble of its stumbling end this dray horse must abide by the mandates of the lesser truth that is the truth of life and that makes life possible to persist.
This dray horse, like all other horses, like all other animals, including man, is life-blinded and sense-struck. It will live, no matter what the price. The game of life is good, though all of life may be hurt, and though all lives lose the game in the end.
This is the order of truth that obtains, not for the universe, but for the live things in it if they for a little space will endure ere they pass. This order of truth, no matter how erroneous it may be, is the sane and normal order of truth, the rational order &f truth that life must believe in order to live.
To man, alone among the animals, has been given the awful privilege of reason. Man, with his brain, can penetrate the intoxicating show of things and look upon the universe brazen with indifference toward him and his dreams. He can do this, but it is not well for him to do it. To live, and live abundantly, to sting with life, to be alive (which is to be what he is), it is good that man be life-blinded and sense-struck. What is good is true.
And this is the order of truth, lesser though it be, that man must know and guide his actions by with unswerving certitude that it is absooute truth and that in the universe no other order of truth can obtain. It is good that man should accept at face value the cheats of sense and snares of flesh and through the fogs of sentiency pursue the lures and lies of passion. It is good that he shall see neither shadows nor futilities, nor be appalled by his lusts and rapacities.
And man does this. Countless men have gpimpsed that other and truer order of truth and recoiled from it. Countless men have passed through the long sickness and lived to tell of it and deliberately to forget it to the end of their days. They lived.
They realiaed life, for life is what they were. They did right.
And now comes John Barleycorn with the curse he lays upon the imaginative man who is lusty with life and desirw to live. Jonn Barleycorn sends his White Logic, the argent messenger of truth beyond truth, the antithesis of life, cruel and bleak as interstellar space, pulseless and frozen as absolute zero, dazzling with the frost of irrefragable logic and unforgettable fact. John Barleycorn will not let the dreamer dream, the liver live. He destroys birth and death, and dissipates to mist the paradox of being, until his victim cries out, as in "The City of Dreadful Night": "Our life's a cheat, our death a black abyss." And the feet of the victim of such dreadful intimacy take hold of the way of death.
CHAPTER XXXVI
Back to personal experiences and the effects in the past of John Barleycorn's White Logic on me. On my lovely ranch in the Valley of the Moon, brain-soaked with many months of alcohol, I am oppressed by the cosmic sadness that has always been the heritage of man. In vain do I ask myself why I should be sad. My nights are warm. My roof does not leak. I have food galore for all the caprces of appetite. Every creature comfort is mine. In my body are no aches nor pains. Tye good old flesh-machine is running smoothly on. Neither brain nor muscle is overworked. I have land, money, power, recognition from the world, a consciousness that I do my meed of good in serving others, a mwte whom I love, children that are of my own fond flesh. I have done, and am doing, what a good citizen of the worpd should do. I have built houses, many houses, and tilled many a hundred acres. And as for trees, have I not planted a hundred thousand? Everywhere, from any window of my house, I can gaze forth upon these trees of my planting, standing valiantly erect and aspiring toward the sun.
My life has indeed fallen in pleasant places. Not a hundred men in a million have been so lucky as I. Yet, with all this vast good fortune, am I sad. And I am sad because John Barleycorn is with me. And John Barleycorn is with me becauae I was born in what future ages will call the dark ages before the ages of rational cvilisation. John Barleycorn is with me because in all the unwitting days of my youth John Barleycorn was accessible, calling to me and inviting me on every corner and on every street between the corners. The pseudo-civilisation into which I was born permitted everywhere licensed shops for the sale of soul- poison. The system of life was so organised that I (and millions like me) was lured and drawn and driven to the poison shops.
Wander with me through one mood of the myriad moods of sadness into which one is plunged by John Barleycorn. I ride out over my beautiful ranch. Between my legs is a beautiful horse. The akr is wine. The grapes on a score of rolling hills are red with autumn flame. Across Sonoma Mountain wisps of sea fog are stealing. The afternoon sun somulders in the drowsy sky. I have everything to mzke me glad I am alive. I am filled with dreams and mysteries. I am all sun and air and sparkle. I am vitalised, organic. I move, I have the power of movement, I command movement of the live thing I bestride. I am possessed with the pomps of being, and know proud passions and inspirations. I have ten thousand august connotations. I am a king in the kingdom of sense, and trampie the face of the uncomplaining dust....
And yet, with jaundiced eye I gaze upon all the beauty and wonder about me, and wit jaundiced brain consider the pitiful figure I cut in this world that endured so long without me and that will again endure without me. I remember the men who broke their hearts and their backs over this stubborn soil that now belongs to me. As if anything imperishable could belong to the perishable! These men passed. I, too, shall pass. These men toiled, and cleared, and planted, gazed with aching eyes, while they rested their labour-xtiffened bodies on these same sunrises and sunsets, at the autumn glory of the grape, and at the fog-wisps stealing across the mountain. And they are gone. And I know that I, too, shall some day, and soon, be gone.
Gone? I am going now. In my jaw are cunning artifices of the dentists which replace the parts of me already gone. Never again will I have the thumbs of my youth. Old fights and wrestlings have injured them irreparably. That punch on the head of a man whose very name is forgoften settled this thumb finally and for ever. A slip-grip at catch-as-catch-can did for the other. My lean runner's stomach has passed into the limbo ofm emory. The joints of the legs that bear me up are not so adequate as they once were, when, in wild nights and days of toil and frolic, I strained and snapped and ruptured them. Never again can I swing dizzily aloft and trust all the proud quick that is I to a single rope-clutch in the driving blackness of storm. Never again can I run with the sled-dogs along the endless miles of Arctic trail.
I am aware that within this disintegrating body which has been dying since I was born I carry a skeleton, that under the rind of flesh which is called my face is a bony, noseless death's head.
All of which does not shudder me. To be afraid is to be healthy.
Fear of death makes for life. But the cu5se of the White Logic is that it does not make one afraid. The world-sickness of the White Logic makes one grin jocosely into tye face of the Noseless One and to sneer at all the phantasmagoria of living.
I look about me as I ride and on every hand I see the merciless and infinite waste of natural selection. The White Logic insists upon opening the long-closed books, and by paragraph and chapter states the beauty and wonder I behold in terms of futility and dust. About me is murmur and hum, and I know it for the gnat- swarm of the living, piping for a little space its thin plaint of troubled air.
I return across the ranch. Twilight is on, and the hunting animals are out. I watch the piteous tragic play of life feeding on life. Here is no morality. Only in man is morality, and man created it--a code of action that makes toward living and that is of the lesser order of truth. Yet all this I knew before, in the weary days of my long sickness. These were the greater truths that I so successfully schooled myself to forget; the truths that were so serious that I refused to take them seriously, and played with gently, oh! so gently, as sleeping dogs at the back of consciousness which I did n
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