George Dibbern, vagabond, adventurer. Never a member of any herd, he was the original „citizen of the world“, who sailed the seven seas with his own flag, his own passport, and an extraordinary, free-thinking philosophy that made him friends and admirers (and surprisingly few detractors) in every port. Born in Germany in 1889, Dibbern first went to sea at 18 as a cabin boy aboard a merchant sailing ship, but soon realised that, with engines about to supersede sail, it would no longer be a desirable career. Sail was always the thing for Dibbern. He jumped ship in Australia and eventually made his way to New Zealand, which he loved, but where he was interned on Somes Island during World War I. Sent back, against his will, lucifer to Germany in 1919, he stayed 10 years, marrying, fathering three daughters, struggling hopelessly against Germany’s crippling economic problems and huge unemployment. Finally, in 1930, he took off in a 9.75m ketch for freedom and a life unbound by convention.

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It is a fact which escapes no one, that, generally speaking, whoso is acquainted with his worth has but a little stock to cultivate acquaintance with. Above all, the public acknowledgment of such acquaintance, indicating that it has reached quite an intimate footing, bodes ill. Already, to the popular judgment, he who talks much about Virtue in the abstract, begins to be suspect; it is shrewdly guessed that where there is great preaching, there will be little alms-giving. Or again, on a wider scale, we can remark that ages of Heroism are not ages of Moral Philosophy; Virtue, when it can be philosophised of, has become aware of itself, is sickly and beginning to decline. A spontaneous habitual all-pervading spirit of Chivalrous Valour shrinks together, and perks itself up into shrivelled Points of Honour; humane Courtesy and Nobleness of mind dwindle into punctilious Politeness, ‘avoiding meats’; ‘paying tithe of mint and anise, neglecting the weightier matters of the law.’ Goodness, which was a rule to itself, must now appeal to Precept, and seek strength from Sanctions; the Freewill no longer reigns unquestioned and by divine right, but like a mere earthly sovereign, by expediency, by Rewards and Punishments: or rather, let us say, the Freewill, so far as may be, has abdicated and withdrawn into the dark, and a spectral nightmare of a Necessity usurps its throne; for now that mysterious Self-impulse of the whole man, heaven-inspired, and in all senses partaking of the Infinite, being captiously questioned in a finite dialect, and answering, as it needs must, by silence, – is conceived as non-extant, and only the outward Mechanism of it remains acknowledged: of Volition, except as the synonym of Desire, we hear nothing; of ‘Motives,’ without any Mover, more than enough.

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