All Things Considered. Gilbert Keith ChestertonЧитать онлайн книгу.
glory of England has never had anything to do with them, except in the opinion of a large section of the rich and a loose section of the poor which copies the idleness of the rich. These people will, of course, think too much of our failure, just as they thought too much of our success. The typical Jingoes who have admired their countrymen too much for being conquerors will, doubtless, despise their countrymen too much for being conquered. But the Englishman with any feeling for England will know that athletic failures do not prove that England is weak, any more than athletic successes proved that England was strong. The truth is that athletics, like all other things, especially modern, are insanely individualistic. The Englishmen who win sporting prizes are exceptional among Englishmen, for the simple reason that they are exceptional even among men. English athletes represent England just about as much as Mr. Barnum's freaks represent America. There are so few of such people in the whole world that it is almost a toss-up whether they are found in this or that country.
If any one wants a simple proof of this, it is easy to find. When the great English athletes are not exceptional Englishmen they are generally not Englishmen at all. Nay, they are often representatives of races of which the average tone is specially incompatible with athletics. For instance, the English are supposed to rule the natives of India in virtue of their superior hardiness, superior activity, superior health of body and mind. The Hindus are supposed to be our subjects because they are less fond of action, less fond of openness and the open air. In a word, less fond of cricket. And, substantially, this is probably true, that the Indians are less fond of cricket. All the same, if you ask among Englishmen for the very best cricket-player, you will find that he is an Indian. Or, to take another case: it is, broadly speaking, true that the Jews are, as a race, pacific, intellectual, indifferent to war, like the Indians, or, perhaps, contemptuous of war, like the Chinese: nevertheless, of the very good prize-fighters, one or two have been Jews.
This is one of the strongest instances of the particular kind of evil that arises from our English form of the worship of athletics. It concentrates too much upon the success of individuals. It began, quite naturally and rightly, with wanting England to win. The second stage was that it wanted some Englishmen to win. The third stage was (in the ecstasy and agony of some special competition) that it wanted one particular Englishman to win. And the fourth stage was that when he had won, it discovered that he was not even an Englishman.
This is one of the points, I think, on which something might really be said for Lord Roberts and his rather vague ideas which vary between rifle clubs and conscription. Whatever may be the advantages or disadvantages otherwise of the idea, it is at least an idea of procuring equality and a sort of average in the athletic capacity of the people; it might conceivably act as a corrective to our mere tendency to see ourselves in certain exceptional athletes. As it is, there are millions of Englishmen who really think that they are a muscular race because C.B. Fry is an Englishman. And there are many of them who think vaguely that athletics must belong to England because Ranjitsinhji is an Indian.
But the real historic strength of England, physical and moral, has never had anything to do with this athletic specialism; it has been rather hindered by it. Somebody said that the Battle of Waterloo was won on Eton playing-fields. It was a particularly unfortunate remark, for the English contribution to the victory of Waterloo depended very much more than is common in victories upon the steadiness of the rank and file in an almost desperate situation. The Battle of Waterloo was won by the stubbornness of the common soldier – that is to say, it was won by the man who had never been to Eton. It was absurd to say that Waterloo was won on Eton cricket-fields. But it might have been fairly said that Waterloo was won on the village green, where clumsy boys played a very clumsy cricket. In a word, it was the average of the nation that was strong, and athletic glories do not indicate much about the average of a nation. Waterloo was not won by good cricket-players. But Waterloo was won by bad cricket-players, by a mass of men who had some minimum of athletic instincts and habits.
It is a good sign in a nation when such things are done badly. It shows that all the people are doing them. And it is a bad sign in a nation when such things are done very well, for it shows that only a few experts and eccentrics are doing them, and that the nation is merely looking on. Suppose that whenever we heard of walking in England it always meant walking forty-five miles a day without fatigue. We should be perfectly certain that only a few men were walking at all, and that all the other British subjects were being wheeled about in Bath-chairs. But if when we hear of walking it means slow walking, painful walking, and frequent fatigue, then we know that the mass of the nation still is walking. We know that England is still literally on its feet.
The difficulty is therefore that the actual raising of the standard of athletics has probably been bad for national athleticism. Instead of the tournament being a healthy mêlée into which any ordinary man would rush and take his chance, it has become a fenced and guarded tilting-yard for the collision of particular champions against whom no ordinary man would pit himself or even be permitted to pit himself. If Waterloo was won on Eton cricket-fields it was because Eton cricket was probably much more careless then than it is now. As long as the game was a game, everybody wanted to join in it. When it becomes an art, every one wants to look at it. When it was frivolous it may have won Waterloo: when it was serious and efficient it lost Magersfontein.
In the Waterloo period there was a general rough-and-tumble athleticism among average Englishmen. It cannot be re-created by cricket, or by conscription, or by any artificial means. It was a thing of the soul. It came out of laughter, religion, and the spirit of the place. But it was like the modern French duel in this – that it might happen to anybody. If I were a French journalist it might really happen that Monsieur Clemenceau might challenge me to meet him with pistols. But I do not think that it is at all likely that Mr. C. B. Fry will ever challenge me to meet him with cricket-bats.
AN ESSAY ON TWO CITIES
A little while ago I fell out of England into the town of Paris. If a man fell out of the moon into the town of Paris he would know that it was the capital of a great nation. If, however, he fell (perhaps off some other side of the moon) so as to hit the city of London, he would not know so well that it was the capital of a great nation; at any rate, he would not know that the nation was so great as it is. This would be so even on the assumption that the man from the moon could not read our alphabet, as presumably he could not, unless elementary education in that planet has gone to rather unsuspected lengths. But it is true that a great part of the distinctive quality which separates Paris from London may be even seen in the names. Real democrats always insist that England is an aristocratic country. Real aristocrats always insist (for some mysterious reason) that it is a democratic country. But if any one has any real doubt about the matter let him consider simply the names of the streets. Nearly all the streets out of the Strand, for instance, are named after the first name, second name, third name, fourth, fifth, and sixth names of some particular noble family; after their relations, connections, or places of residence – Arundel Street, Norfolk Street, Villiers Street, Bedford Street, Southampton Street, and any number of others. The names are varied, so as to introduce the same family under all sorts of different surnames. Thus we have Arundel Street and also Norfolk Street; thus we have Buckingham Street and also Villiers Street. To say that this is not aristocracy is simply intellectual impudence. I am an ordinary citizen, and my name is Gilbert Keith Chesterton; and I confess that if I found three streets in a row in the Strand, the first called Gilbert Street, the second Keith Street, and the third Chesterton Street, I should consider that I had become a somewhat more important person in the commonwealth than was altogether good for its health. If Frenchmen ran London (which God forbid!), they would think it quite as ludicrous that those streets should be named after the Duke of Buckingham as that they should be named after me. They are streets out of one of the main thoroughfares of London. If French methods were adopted, one of them would be called Shakspere Street, another Cromwell Street, another Wordsworth Street; there would be statues of each of these persons at the end of each of these streets, and any streets left over would be named after the date on which the Reform Bill was passed or the Penny Postage established.
Suppose a man tried to find people in London by the names of the places. It would make a fine farce, illustrating our illogicality. Our hero having once realised that Buckingham Street was named after the Buckingham family, would naturally walk into Buckingham Palace in search of the Duke of Buckingham. To his astonishment