The New Jerusalem. Gilbert Keith ChestertonЧитать онлайн книгу.
when people were talking about some menace of the end of the world, not apocalyptic but astronomical; and the cloud that covered the little town of Beaconsfield might have fitted in with such a fancy. It faded, however, as I left the place further behind; and in London the weather, though wet, was comparatively clear. It was almost as if Beaconsfield had a domestic day of judgment, and an end of the world all to itself. In a sense Beaconsfield has four ends of the world, for its four corners are named "ends" after the four nearest towns. But I was concerned only with the one called London End; and the very name of it was like a vision of some vain thing at once ultimate and infinite. The very title of London End sounds like the other end of nowhere, or (what is worse) of everywhere. It suggests a sort of derisive riddle; where does London End? As I came up through the vast vague suburbs, it was this sense of London as a shapeless and endless muddle that chiefly filled my mind. I seemed still to carry the cloud with me; and when I looked up, I almost expected to see the chimney-pots as tangled as the trees.
And in truth if there was now no material fog, there was any amount of mental and moral fog. The whole industrial world symbolised by London had reached a curious complication and confusion, not easy to parallel in human history. It is not a question of controversies, but rather of cross-purposes. As I went by Charing Cross my eye caught a poster about Labour politics, with something about the threat of Direct Action and a demand for Nationalisation. And quite apart from the merits of the case, it struck me that after all the direct action is very indirect, and the thing demanded is many steps away from the thing desired. It is all part of a sort of tangle, in which terms and things cut across each other. The employers talk about "private enterprise," as if there were anything private about modern enterprise. Its combines are as big as many commonwealths; and things advertised in large letters on the sky cannot plead the shy privileges of privacy. Meanwhile the Labour men talk about the need to "nationalise" the mines or the land, as if it were not the great difficulty in a plutocracy to nationalise the Government, or even to nationalise the nation. The Capitalists praise competition while they create monopoly; the Socialists urge a strike to turn workmen into soldiers and state officials; which is logically a strike against strikes. I merely mention it as an example of the bewildering inconsistency, and for no controversial purpose. My own sympathies are with the Socialists; in so far that there is something to be said for Socialism, and nothing to be said for Capitalism. But the point is that when there is something to be said for one thing, it is now commonly said in support of the opposite thing. Never since the mob called out, "Less bread! More taxes!" in the nonsense story, has there been so truly nonsensical a situation as that in which the strikers demand Government control and the Government denounces its own control as anarchy. The mob howls before the palace gates, "Hateful tyrant, we demand that you assume more despotic powers"; and the tyrant thunders from the balcony, "Vile rebels, do you dare to suggest that my powers should be extended?" There seems to be a little misunderstanding somewhere.
In truth everything I saw told me that there was a large misunderstanding everywhere; a misunderstanding amounting to a mess. And as this was the last impression that London left on me, so it was the impression I carried with me about the whole modern problem of Western civilisation, as a riddle to be read or a knot to be untied. To untie it it is necessary to get hold of the right end of it, and especially the other end of it. We must begin at the beginning; we must return to our first origins in history, as we must return to our first principles in philosophy. We must consider how we came to be doing what we do, and even saying what we say. As it is, the very terms we use are either meaningless or something more than meaningless, inconsistent even with themselves. This applies, for instance, to the talk of both sides in that Labour controversy, which I merely took in passing, because it was the current controversy in London when I left. The Capitalists say Bolshevism as one might say Boojum. It is merely a mystical and imaginative word suggesting horror. But it might mean many things; including some just and rational things. On the other hand, there could never be any meaning at all in the phrase "the dictatorship of the proletariat." It is like saying, "the omnipotence of omnibus-conductors." It is fairly obvious that if an omnibus-conductor were omnipotent, he would probably prefer to conduct something else besides an omnibus. Whatever its exponents mean, it is clearly something different from what they say; and even this verbal inconsistency, this mere welter of words, is a sign of the common confusion of thought. It is this sort of thing that made London seem like a limbo of lost words, and possibly of lost wits. And it is here we find the value of what I have called walking backwards through history.
It is one of the rare merits of modern mechanical travel that it enables us to compare widely different cities in rapid succession. The stages of my own progress were the chief cities of separate countries; and though more is lost in missing the countries, something is gained in so sharply contrasting the capitals. And again it was one of the advantages of my own progress that it was a progress backwards; that it happened, as I have said, to retrace the course of history to older and older things; to Paris and to Rome and to Egypt, and almost, as it were, to Eden. And finally it is one of the advantages of such a return that it did really begin to clarify the confusion of names and notions in modern society. I first became conscious of this when I went out of the Gare de Lyon and walked along a row of cafes, until I saw again a distant column crowned with a dancing figure; the freedom that danced over the fall of the Bastille. Here at least, I thought, is an origin and a standard, such as I missed in the mere muddle of industrial opportunism. The modern industrial world is not in the least democratic; but it is supposed to be democratic, or supposed to be trying to be democratic. The ninth century, the time of the Norse invasions, was not saintly in the sense of being filled with saints; it was filled with pirates and petty tyrants, and the first feudal anarchy. But sanctity was the only ideal those barbarians had, when they had any at all. And democracy is the only ideal the industrial millions have, when they have any at all. Sanctity was the light of the Dark Ages, or if you will the dream of the Dark Ages. And democracy is the dream of the dark age of industrialism; if it be very much of a dream. It is this which prophets promise to achieve, and politicians pretend to achieve, and poets sometimes desire to achieve, and sometimes only desire to desire. In a word, an equal citizenship is quite the reverse of the reality in the modern world; but it is still the ideal in the modern world. At any rate it has no other ideal. If the figure that has alighted on the column in the Place de la Bastille be indeed the spirit of liberty, it must see a million growths in a modern city to make it wish to fly back again into heaven. But our secular society would not know what goddess to put on the pillar in its place.
As I looked at that sculptured goddess on that classical column, my mind went back another historic stage, and I asked myself where this classic and republican ideal came from, and the answer was equally clear. The place from which it had come was the place to which I was going; Rome. And it was not until I had reached Rome that I adequately realised the next great reality that simplified the whole story, and even this particular part of the story. I know nothing more abruptly arresting than that sudden steepness, as of streets scaling the sky, where stands, now cased in tile and brick and stone, that small rock that rose and overshadowed the whole earth; the Capitol. Here in the grey dawn of our history sat the strong Republic that set her foot upon the necks of kings; and it was from here assuredly that the spirit of the Republic flew like an eagle to alight on that far-off pillar in the country of the Gauls. For it ought to be remembered (and it is too often forgotten) that if Paris inherited what may be called the authority of Rome, it is equally true that Rome anticipated all that is sometimes called the anarchy of Paris. The expansion of the Roman Empire was accompanied by a sort of permanent Roman Revolution, fully as furious as the French Revolution. So long as the Roman system was really strong, it was full of riots and mobs and democratic divisions; and any number of Bastilles fell as the temple of the victories rose. But though I had but a hurried glance at such things, there were among them some that further aided the solution of the problem. I saw the larger achievements of the later Romans; and the lesson that was still lacking was plainly there. I saw the Coliseum, a monument of that love of looking on at athletic sports, which is noted as a sign of decadence in the Roman Empire and of energy in the British Empire. I saw the Baths of Caracalla, witnessing to a cult of cleanliness, adduced also to prove the luxury of Ancient Romans and the simplicity of Anglo-Saxons. All it really proves either way is a love of washing on a large scale; which might merely indicate that Caracalla, like other Emperors, was a lunatic. But indeed what such things do indicate, if only indirectly, is something which is here much more important.