3

The intellectualism of Benham intensified to the end. His definition of Prejudice impressed White as being the most bloodless and philosophical formula that ever dominated the mind of a man.

"Prejudice," Benham had written, "is that common incapacity of the human mind to understand that a difference in any respect is not a difference in all respects, reinforced and rendered malignant by an instinctive hostility to what is unlike ourselves. We exaggerate classification and then charge it with mischievous emotion by referring it to ourselves." And under this comprehensive formula he proceeded to study and attack Family Prejudice, National Prejudice, Race Prejudice, War, Class Prejudice, Professional Prejudice, Sex Prejudice, in the most industrious and elaborate manner. Whether one regards one's self or others he held that these prejudices are evil things. "From the point of view of human welfare they break men up into wars and conflicts, make them an easy prey to those who trade upon suspicion and hostility, prevent sane collective co–operations, cripple and embitter life. From the point of view of personal aristocracy they make men vulgar, violent, unjust and futile. All the conscious life of the aristocrat must be a constant struggle against false generalizations; it is as much his duty to free himself from that as from fear, indulgence, and jealousy; it is a larger and more elaborate task, but it is none the less cardinal and essential. Indeed it is more cardinal and essential. The true knight has to be not only no coward, no self–pamperer, no egotist. He has to be a philosopher. He has to be no hasty or foolish thinker. His judgment no more than his courage is to be taken by surprise.

"To subdue fear, desire and jealousy, is the aristocrat's personal affair, it is his ritual and discipline, like a knight watching his arms; but the destruction of division and prejudice and all their forms and establishments, is his real task, that is the common work of knighthood. It is a task to be done in a thousand ways; one man working by persuasion, another by example, this one overthrowing some crippling restraint upon the freedom of speech and the spread of knowledge, and that preparing himself for a war that will shatter a tyrannous presumption. Most imaginative literature, all scientific investigation, all sound criticism, all good building, all good manufacture, all sound politics, every honesty and every reasoned kindliness contribute to this release of men from the heat and confusions of our present world."

It was clear to White that as Benham progressed with this major part of his research, he was more and more possessed by the idea that he was not making his own personal research alone, but, side by side with a vast, masked, hidden and once unsuspected multitude of others; that this great idea of his was under kindred forms the great idea of thousands, that it was breaking as the dawn breaks, simultaneously to great numbers of people, and that the time was not far off when the new aristocracy, the disguised rulers of the world, would begin to realize their common bent and effort. Into these latter papers there creeps more and more frequently a new phraseology, such expressions as the "Invisible King" and the "Spirit of Kingship," so that as Benham became personally more and more solitary, his thoughts became more and more public and social.

Benham was not content to define and denounce the prejudices of mankind. He set himself to study just exactly how these prejudices worked, to get at the nature and habits and strengths of each kind of prejudice, and to devise means for its treatment, destruction or neutralization. He had no great faith in the power of pure reasonableness; his psychological ideas were modern, and he had grasped the fact that the power of most of the great prejudices that strain humanity lies deeper than the intellectual level. Consequently he sought to bring himself into the closest contact with prejudices in action and prejudices in conflict in order to discover their sub–rational springs.

A large proportion of that larger moiety of the material at Westhaven Street which White from his extensive experience of the public patience decided could not possibly "make a book," consisted of notes and discussions upon the first–hand observations Benham had made in this or that part of the world. He began in Russia during the revolutionary trouble of 1906, he went thence to Odessa, and from place to place in Bessarabia and Kieff, where during a pogrom he had his first really illuminating encounter with race and culture prejudice. His examination of the social and political condition of Russia seems to have left him much more hopeful than was the common feeling of liberal–minded people during the years of depression that followed the revolution of 1906, and it was upon the race question that his attention concentrated.

The Swadeshi outbreak drew him from Russia to India. Here in an entirely different environment was another discord of race and culture, and he found in his study of it much that illuminated and corrected his impressions of the Russian issue. A whole drawer was devoted to a comparatively finished and very thorough enquiry into human dissensions in lower Bengal. Here there were not only race but culture conflicts, and he could work particularly upon the differences between men of the same race who were Hindus, Christians and Mahometans respectively. He could compare the Bengali Mahometan not only with the Bengali Brahminist, but also with the Mahometan from the north–west. "If one could scrape off all the creed and training, would one find much the same thing at the bottom, or something fundamentally so different that no close homogeneous social life and not even perhaps a life of just compromise is possible between the different races of mankind?"

His answer to that was a confident one. "There are no such natural and unalterable differences in character and quality between any two sorts of men whatever, as would make their peaceful and kindly co–operation in the world impossible," he wrote.

But he was not satisfied with his observations in India. He found the prevalence of caste ideas antipathetic and complicating. He went on after his last parting from Amanda into China, it was the first of several visits to China, and thence he crossed to America. White found a number of American press–cuttings of a vehemently anti–Japanese quality still awaiting digestion in a drawer, and it was clear to him that Benham had given a considerable amount of attention to the development of the "white" and "yellow" race hostility on the Pacific slope; but his chief interest at that time had been the negro. He went to Washington and thence south; he visited Tuskegee and Atlanta, and then went off at a tangent to Hayti. He was drawn to Hayti by Hesketh Pritchard's vivid book, WHERE BLACK RULES WHITE, and like Hesketh Pritchard he was able to visit that wonderful monument to kingship, the hidden fastness of La Ferriere, the citadel built a century ago by the "Black Napoleon," the Emperor Christophe. He went with a young American demonstrator from Harvard.