Some Impressions
No one can pass through an event like the wreck of the Titanic without recording mentally many impressions, deep and vivid, of what has been seen and felt. In so far as such impressions are of benefit to mankind they should not be allowed to pass unnoticed, and this chapter is an attempt to picture how people thought and felt from the time they first heard of the disaster to the landing in New York, when there was opportunity to judge of events somewhat from a distance. While it is to some extent a personal record, the mental impressions of other survivors have been compared and found to be in many cases closely in agreement. Naturally it is very imperfect, and pretends to be no more than a sketch of the way people act under the influence of strong emotions produced by imminent danger.
In the first place, the principal fact that stands out is the almost entire absence of any expressions of fear or alarm on the part of passengers, and the conformity to the normal on the part of almost everyone. I think it is no exaggeration to say that those who read of the disaster quietly at home, and pictured to themselves the scene as the Titanic was sinking, had more of the sense of horror than those who stood on the deck and watched her go down inch by inch. The fact is that the sense of fear came to the passengers very slowly—a result of the absence of any signs of danger and the peaceful night—and as it became evident gradually that there was serious damage to the ship, the fear that came with the knowledge was largely destroyed as it came. There was no sudden overwhelming sense of danger that passed through thought so quickly that it was difficult to catch up and grapple with it—no need for the warning to “be not afraid of sudden fear,” such as might have been present had we collided head-on with a crash and a shock that flung everyone out of his bunk to the floor. Everyone had time to give each condition of danger attention as it came along, and the result of their judgment was as if they had said: “Well, here is this thing to be faced, and we must see it through as quietly as we can.” Quietness and self-control were undoubtedly the two qualities most expressed. There were times when danger loomed more nearly and there was temporarily some excitement,—for example when the first rocket went up,—but after the first realization of what it meant, the crowd took hold of the situation and soon gained the same quiet control that was evident at first. As the sense of fear ebbed and flowed, it was so obviously a thing within one’s own power to control, that, quite unconsciously realizing the absolute necessity of keeping cool, every one for his own safety put away the thought of danger as far as was possible. Then, too, the curious sense of the whole thing being a dream was very prominent: that all were looking on at the scene from a near-by vantage point in a position of perfect safety, and that those who walked the decks or tied one another’s lifebelts on were the actors in a scene of which we were but spectators: that the dream would end soon and we should wake up to find the scene had vanished. Many people have had a similar experience in times of danger, but it was very noticeable standing on the Titanic’s deck. I remember observing it particularly while tying on a lifebelt for a man on the deck. It is fortunate that it should be so: to be able to survey such a scene dispassionately is a wonderful aid inn the destruction of the fear that go with it. One thing that helped considerably to establish this orderly condition of affairs was the quietness of the surroundings. It may seem weariness to refer again to this, but I am convinced it had much to do with keeping everyone calm. The ship was motionless; there was not a breath of wind; the sky was clear; the sea like a mill-pond—the general “atmosphere” was peaceful, and all on board responded unconsciously to it. But what controlled the situation principally was the quality of obedience and respect for authority which is a dominant characteristic of the Teutonic race. Passengers did as they were told by the officers in charge: women went to the decks below, men remained where they were told and waited in silence for the next order, knowing instinctively that this was the only way to bring about the best result for all on board. The officers, in their turn, carried out the work assigned to them by their superior officers as quickly and orderly as circumstances permitted, the senior ones being in control of the manning, filling and lowering of the lifeboats, while the junior officers were lowered in individual boats to take command of the fleet adrift on the sea. Similarly, the engineers below, the band, the gymnasium instructor, were all performing their tasks as they came along: orderly, quietly, without question or stopping to consider what was their chance of safety. This correlation on the part of passengers, officers and crew was simply obedience to duty, and it was innate rather than the product of reasoned judgment.
I hope it will not seem to detract in any way from the heroism of those who faced the last plunge of the Titanic so courageously when all the boats had gone,—if it does, it is the difficulty of expressing an idea in adequate words,—to say that their quiet heroism was largely unconscious, temperamental, not a definite choice between two ways of acting. All that was visible on deck before the boats left tended to this conclusion and the testimony of those who went down with the ship and were afterwards rescued is of the same kind.
Certainly it seems to express much more general nobility of character in a race of people—consisting of different nationalities—to find heroism an unconscious quality of the race than to have it arising as an effort of will, to have to bring it out consciously.
It is unfortunate that some sections of the press should seek to chronicle mainly the individual acts of heroism: the collective behaviour of a crowd is of so much more importance to the world and so much more a test—if a test be wanted—of how a race of people behaves. The attempt to record the acts of individuals leads apparently to such false reports as that of Major Butt holding at bay with a revolver a crowd of passengers and shooting them down as they tried to rush the boats, or of Captain Smith shouting, “Be British,” through a megaphone, and subsequently committing suicide along with First Officer Murdock. It is only a morbid sense of things that would describe such incidents as heroic. Everyone knows that Major Butt was a brave man, but his record of heroism would not be enhanced if he, a trained army officer, were compelled under orders from the captain to shoot down unarmed passengers. It might in other conditions have been necessary, but it would not be heroic. Similarly there could be nothing heroic in Captain Smith or Murdock putting an end to their lives. It is conceivable men might be so overwhelmed by the sense of disaster that they knew not how they were acting; but to be really heroic would have been to stop with the ship—as of course they did—with the hope of being picked up along with passengers and crew and returning to face an enquiry and to give evidence that would be of supreme value to the whole world for the prevention of similar disasters. It was not possible; but if heroism consists in doing the greatest good to the greatest number, it would have been heroic for both officers to expect to be saved. We do not know what they thought, but I, for one, like to imagine that they did so. Second Officer Lightoller worked steadily at the boats until the last possible moment, went down with the ship, was saved in what seemed a miraculous manner, and returned to give valuable evidence before the commissions of two countries.
The second thing that stands out prominently in the emotions produced by the disaster is that in moments of urgent need men and women turn for help to something entirely outside themselves. I remember reading some years ago a story of an atheist who was the guest at dinner of a regimental mess in India. The colonel listened to his remarks on atheism in silence, and invited him for a drive the following morning. He took his guest up a rough mountain road in a light carriage drawn by two ponies, and when some distance from the plain below, turned the carriage round and allowed the ponies to run away—as it seemed—downhill. In the terror of approaching disaster, the atheist was lifted out of his reasoned convictions and prayed aloud for help, when the colonel reined in his ponies, and with the remark that the whole drive had been planned with the intention of proving to his guest that there was a power outside his own reason, descended quietly to level ground.
The story may or may not be true, and in any case is not introduced as an attack on atheism, but it illustrates in a striking way the frailty of dependence on a man’s own power and resource in imminent danger. To those men standing on the top deck with the boats all lowered, and still more so when the boats had all left, there came the realization that human resources were exhausted and human avenues of escape closed. With it came the appeal to whatever consciousness each had of a Power that had created the universe. After all, some Power had made the brilliant stars above, countless millions of miles away, moving in definite order, formed on a definite plan and obeying a definite law: had made each one of the passengers with ability to think and act; with the best proof, after all, of being created—the knowledge of their own existence; and now, if at any time, was the time to appeal to that Power. When the boats had left and it was seen the ship was going down rapidly, men stood in groups on the deck engaged in prayer, and later, as some of them lay on the overturned collapsible boat, they repeated together over and over again the Lord’s Prayer—irrespective of religious beliefs, some, perhaps, without religious beliefs, united in a common appeal for deliverance from their surroundings. And this was not because it was a habit, because they had learned this prayer “at their mother’s knee”: men do not do such things through habit. It must have been because each one saw removed the thousand and one ways in which he had relied on human, material things to help him—including even dependence on the overturned boat with its bubble of air inside, which any moment a rising swell might remove as it tilted the boat too far sideways, and sink the boat below the surface—saw laid bare his utter dependence on something that had made him and given him power to think—whether he named it God or Divine Power or First Cause or Creator, or named it not at all but recognized it unconsciously—saw these things and expressed them in the form of words he was best acquainted with in common with his fellow-men. He did so, not through a sense of duty to his particular religion, not because he had learned the words, but because he recognized that it was the most practical thing to do—the thing best fitted to help him. Men do practical things in times like that: they would not waste a moment on mere words if those words were not an expression of the most intensely real conviction of which they were capable. Again, like the feeling of heroism, this appeal is innate and intuitive, and it certainly has its foundation on a knowledge—largely concealed, no doubt—of immortality. I think this must be obvious: there could be no other explanation of such a general sinking of all the emotions of the human mind expressed in a thousand different ways by a thousand different people in favour of this single appeal.
The behaviour of people during the hours in the lifeboats, the landing on the Carpathia, the life there and the landing in New York, can all be summarized by saying that people did not act at all as they were expected to act—or rather as most people expected they would act, and in some cases have erroneously said they did act. Events were there to be faced, and not to crush people down. Situations arose which demanded courage, resource, and in the cases of those who had lost friends most dear to them, enormous self-control; but very wonderfully they responded. There was the same quiet demeanour and poise, the same inborn dominion over circumstances, the same conformity to a normal standard which characterized the crowd of passengers on the deck of the Titanic—and for the same reasons.
The first two or three days ashore were undoubtedly rather trying to some of the survivors. It seemed as if coming into the world again—the four days shut off from any news seemed a long time—and finding what a shock the disaster had produced, the flags half-mast, the staring head-lines, the sense of gloom noticeable everywhere, made things worse than they had been on the Carpathia. The difference in “atmosphere” was very marked, and people gave way to some extent under it and felt the reaction. Gratitude for their deliverance and a desire to “make the best of things” must have helped soon, however, to restore them to normal conditions. It is not at all surprising that some survivors felt quieter on the Carpathia with its lack of news from the outside world, if the following extract from a leading New York evening paper was some of the material of which the “atmosphere” on shore was composed:—“Stunned by the terrific impact, the dazed passengers rushed from their staterooms into the main saloon amid the crash of splintering steel, rending of plates and shattering of girders, while the boom of falling pinnacles of ice upon the broken deck of the great vessel added to the horror…. In a wild ungovernable mob they poured out of the saloons to witness one of the most appalling scenes possible to conceive…. For a hundred feet the bow was a shapeless mass of bent, broken and splintered steel and iron.”
And so on, horror piled on horror, and not a word of it true, or remotely approaching the truth.
This paper was selling in the streets of New York while the Carpathia was coming into dock, while relatives of those on board were at the docks to meet them and anxiously buying any paper that might contain news. No one on the Carpathia could have supplied such information; there was no one else in the world at that moment who knew any details of the Titanic disaster, and the only possible conclusion is that the whole thing was a deliberate fabrication to sell the paper.
This is a repetition of the same defect in human nature noticed in the provision of safety appliances on board ship—the lack of consideration for the other man. The remedy is the same—the law: it should be a criminal offence for anyone to disseminate deliberate falsehoods that cause fear and grief. The moral responsibility of the press is very great, and its duty of supplying the public with only clean, correct news is correspondingly heavy. If the general public is not yet prepared to go so far as to stop the publication of such news by refusing to buy those papers that publish it, then the law should be enlarged to include such cases. Libel is an offence, and this is very much worse than any libel could ever be.
It is only right to add that the majority of the New York papers were careful only to report such news as had been obtained legitimately from survivors or from Carpathia passengers. It was sometimes exaggerated and sometimes not true at all, but from the point of reporting what was heard, most of it was quite correct.
One more thing must be referred to—the prevalence of superstitious beliefs concerning the Titanic. I suppose no ship ever left port with so much miserable nonsense showered on her. In the first place, there is no doubt many people refused to sail on her because it was her maiden voyage, and this apparently is a common superstition: even the clerk of the White Star Office where I purchased my ticket admitted it was a reason that prevented people from sailing. A number of people have written to the press to say they had thought of sailing on her, or had decided to sail on her, but because of “omens” cancelled the passage. Many referred to the sister ship, the Olympic, pointed to the “ill luck” that they say has dogged her—her collision with the Hawke, and a second mishap necessitating repairs and a wait in harbour, where passengers deserted her; they prophesied even greater disaster for the Titanic, saying they would not dream of travelling on the boat. Even some aboard were very nervous, in an undefined way. One lady said she had never wished to take this boat, but her friends had insisted and bought her ticket and she had not had a happy moment since. A friend told me of the voyage of the Olympic from Southampton after the wait in harbour, and said there was a sense of gloom pervading the whole ship: the stewards and stewardesses even going so far as to say it was a “death-ship.” This crew, by the way, was largely transferred to the Titanic.
The incident with the New York at Southampton, the appearance of the stoker at Queenstown in the funnel, combine with all this to make a mass of nonsense in which apparently sensible people believe, or which at any rate they discuss. Correspondence is published with an official of the White Star Line from some one imploring them not to name the new ship “Gigantic,” because it seems like “tempting fate” when the Titanic has been sunk. It would seem almost as if we were back in the Middle Ages when witches were burned because they kept black cats. There seems no more reason why a black stoker should be an ill omen for the Titanic than a black cat should be for an old woman.
The only reason for referring to these foolish details is that a surprisingly large number of people think there may be “something in it.” The effect is this: that if a ship’s company and a number of passengers get imbued with that undefined dread of the unknown—the relics no doubt of the savage’s fear of what he does not understand—it has an unpleasant effect on the harmonious working of the ship: the officers and crew feel the depressing influence, and it may even spread so far as to prevent them being as alert and keen as they otherwise would; may even result in some duty not being as well done as usual. Just as the unconscious demand for speed and haste to get across the Atlantic may have tempted captains to take a risk they might otherwise not have done, so these gloomy forebodings may have more effect sometimes than we imagine. Only a little thing is required sometimes to weigh down the balance for and against a certain course of action.
At the end of this chapter of mental impressions it must be recorded that one impression remains constant with us all to-day—that of the deepest gratitude that we came safely through the wreck of the Titanic; and its corollary—that our legacy from the wreck, our debt to those who were lost with her, is to see, as far as in us lies, that such things are impossible ever again. Meanwhile we can say of them, as Shelley, himself the victim of a similar disaster, says of his friend Keats in “Adonais»:—
“Peace, peace! he is not dead, he doth not sleep—
He hath awakened from the dream of life—
He lives, he wakes—
’Tis Death is dead, not he;
Mourn not for Adonais.”
