Philip Gibbs Quotes

If I have learned anything it is that pity is more intelligent than hatred, that mercy is better than justice, that if one walks around the world with friendly eyes one makes good friends.

From the point of view of high generalship those holding attacks had served their purpose pretty well. From the point of view of mother's sons they had been a bloody shambles without any gain. The point of view depends on the angle of vision.

Lip service to Christian ethics was not good enough as an argument for this. Either the heart of the world must be changed by a real obedience to the gospel of Christ or Christianity must be abandoned for a new creed which would give better results between men and nations

The politicians are the guilty ones," said one cavalry officer. "I am all for revolution after this bloody massacre. I would hang all politicians, diplomats, and so-called statesmen with strict impartiality." "I'm for the people," said another. "The poor, bloody people, who are kept in ignorance and then driven into the shambles when their rulers desire to grab some new part of the earth's surface or to get their armies going because they are bored with peace." "What price Christianity?" asked another, inevitably. "What have the churches done to stop war or preach the gospel of Christ? The Bishop of London, the Archbishop of Canterbury, all those conventional, patriotic, cannon—blessing, banner-baptizing humbugs. God! They make me tired!" Strange words to hear in a

Strange words to hear in a cavalry mess! Strange turmoil in the souls of men! They were the same words I had heard from London boys in Ypres, spoken just as crudely. But many young gentlemen who spoke those words have already forgotten them or would deny them.

Once in a while the men went home on seven days' leave, or four, and then came back again, gloomily, with a curious kind of hatred of England because the people there seemed so callous to their suffering, so utterly without understanding, so “damned cheerful.” They hated the smiling women in the streets. They loathed the old men who said, “If I had six sons I would sacrifice them all in the Sacred Cause.” They desired that profiteers should die by poison-gas. They prayed God to get the Germans to send Zeppelins to England—to make the people know what war meant. Their leave had done them no good at all.

about the German boy's throat and tried to strangle him and to stop another dreadful cry. The second officer made haste. He thrust his revolver close to the

We do trust you—with some misgivings," thought the people, "and we do leave it to you—though you seem to be making a mess of things—but we want to know what we have a right to know, and that is the life and progress of this war in which our men are engaged. We want to know more about their heroism, so that it shall be remembered by their people and known by the world; about their agony, so that we may share it in our hearts; and about the way of their death, so that our grief may be softened by the thought of their courage. We will not stand for this anonymous war; and you are wasting time by keeping it secret, because the imagination of those who have not joined cannot be fired by cold lines which say, 'There is nothing to report on the western front.

It is a the belief of many brooding minds that almost as great as the direct guilt of the German war lords was the guilt of the whole political society of Europe, whose secret diplomacy (unrevealed to the peoples) was based upon hatred and fear and rivalry, in play for imperial power and the world's markets, as common folk play dominoes for penny points, and risking the lives of common folk in a gamble for enormous stakes of territory, imperial prestige, the personal vanity of politicians, the vast private gain of trusts and profiteers. To keep the living counters quiet, to make them jump into the pool of their own free will at the word "Go," the statesmen, diplomats, trusts, and profiteers debauch the name of patriotism, raise the watchword of liberty, and play upon the ignorance of the mob easily, skillfully, by inciting them to race hatred, by inflaming the brute-passion in them, and by concocting a terrible mixture of false idealism and self-interest, so that simple minds quick to respond to sentiment, as well as those quick to hear the call of the beast, rally shoulder to shoulder and march to the battlegrounds under the spell of that potion.

I do not blame Lord French. I have no right to blame him, as I am not a soldier nor a military expert. He did his best, with the highest motives. The blunders he made were due to ignorance of modern battles. Many other generals made many other blunders, and our men paid with their lives. Our High Command had to learn by mistakes, by ghastly mistakes, repeated often, until they became visible to the military mind and were paid for again by the slaughter of British youth. One does not blame. A writing-man, who was an observer and recorder, like myself, does not sit in judgment. He has no right to judge. He merely cries out, “O God! … O God!” in remembrance of all that agony and that waste of splendid boys who loved life, and died.

The world war was the high-water mark for the political influence of engineers and planners. Having seen what could be accomplished in extremis, they imagined what they could achieve if the identical energy and planning were devoted to popular welfare rather than mass destruction. Together with many political leaders, industrialists, labor leaders, and prominent intellectuals (such as Philip Gibbs in England, Ernst Jünger in Germany, and Gustave Le Bon in France), they concluded that only a renewed and comprehensive dedication to technical innovation and the planning it made possible could rebuild the European economies and bring social peace.45 Lenin himself was deeply impressed by the achievements of German industrial mobilization and believed that it had shown how production might be socialized. Just as Lenin believed that Marx had discovered immutable social laws akin to Darwin’s laws of evolution, so he believed that the new technologies of mass production were scientific laws and not social constructions.

It is better to give than to lend,” said British war correspondent Philip Gibbs, “and it costs about the same.

They were kind-hearted little sluts with astounding courage.

It was astonishing how loudly one laughed at tales of gruesome things, of war’s brutality-I with the rest of them. I think at the bottom of it was a sense of the ironical contrast between the normal ways of civilian life and this hark-back to the caveman code. It made all our old philosophy of life monstrously ridiculous. It played the “hat trick” with the gentility of modern manners. Men who had been brought up to Christian virtues, who had prattled their little prayers at mothers’ knees, who had grown up to a love of poetry, painting, music, the gentle arts, over-sensitized to the subtleties of half-tones, delicate scales of emotion, fastidious in their choice of words, in their sense of beauty, found themselves compelled to live and act like ape-men; and it was abominably funny. They laughed at the most frightful episodes, which revealed this contrast between civilized ethics and the old beast law. The more revolting it was the more, sometimes, they shouted with laughter, especially in reminiscence, when the tale was told in the gilded salon of a French chateau, or at a mess-table. It was, I think, the laughter of mortals at the trick which had been played on them by an ironical fate. They had been taught to believe that the whole object of life was to reach out to beauty and love, and that mankind, in its progress to perfection, had killed the beast instinct, cruelty, blood-lust, the primitive, savage law of survival by tooth and claw and club and ax. All poetry, all art, all religion had preached this gospel and this promise. Now that ideal had broken like a china vase dashed to hard ground. The contrast between That and This was devastating.