Alarms and Discursions. Gilbert Keith ChestertonЧитать онлайн книгу.
a large and elaborate restaurant, where I knew I could get many other things besides bread and cheese. I could get that also, however; or at least I expected to get it; but I was sharply reminded that I had entered Babylon, and left England behind. The waiter brought me cheese, indeed, but cheese cut up into contemptibly small pieces; and it is the awful fact that, instead of Christian bread, he brought me biscuits. Biscuits – to one who had eaten the cheese of four great countrysides! Biscuits – to one who had proved anew for himself the sanctity of the ancient wedding between cheese and bread! I addressed the waiter in warm and moving terms. I asked him who he was that he should put asunder those whom Humanity had joined. I asked him if he did not feel, as an artist, that a solid but yielding substance like cheese went naturally with a solid, yielding substance like bread; to eat it off biscuits is like eating it off slates. I asked him if, when he said his prayers, he was so supercilious as to pray for his daily biscuits. He gave me generally to understand that he was only obeying a custom of Modern Society. I have therefore resolved to raise my voice, not against the waiter, but against Modern Society, for this huge and unparalleled modern wrong.
The Red Town
When a man says that democracy is false because most people are stupid, there are several courses which the philosopher may pursue. The most obvious is to hit him smartly and with precision on the exact tip of the nose. But if you have scruples (moral or physical) about this course, you may proceed to employ Reason, which in this case has all the savage solidity of a blow with the fist. It is stupid to say that “most people” are stupid. It is like saying “most people are tall,” when it is obvious that “tall” can only mean taller than most people. It is absurd to denounce the majority of mankind as below the average of mankind.
Should the man have been hammered on the nose and brained with logic, and should he still remain cold, a third course opens: lead him by the hand (himself half-willing) towards some sunlit and yet secret meadow and ask him who made the names of the common wild flowers. They were ordinary people, so far as any one knows, who gave to one flower the name of the Star of Bethlehem and to another and much commoner flower the tremendous title of the Eye of Day. If you cling to the snobbish notion that common people are prosaic, ask any common person for the local names of the flowers, names which vary not only from county to county, but even from dale to dale.
But, curiously enough, the case is much stronger than this. It will be said that this poetry is peculiar to the country populace, and that the dim democracies of our modern towns at least have lost it. For some extraordinary reason they have not lost it. Ordinary London slang is full of witty things said by nobody in particular. True, the creed of our cruel cities is not so sane and just as the creed of the old countryside; but the people are just as clever in giving names to their sins in the city as in giving names to their joys in the wilderness. One could not better sum up Christianity than by calling a small white insignificant flower “The Star of Bethlehem.” But then, again, one could not better sum up the philosophy deduced from Darwinism than in the one verbal picture of “having your monkey up.”
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