Peace without love is only a still panic.
GILBERT KEITH CHESTERTON
ESSENTIAL ESSAYS FOR OUR TIME
What is Right with the World
By Gilbert Keith Chesterton
From The Apostle and the Wild Ducks, 1975
The above excellent title is not of my own invention. It was suggested to me by the Editor of this paper (T.P.’s Weekly), and I consented to fill up the bill, partly because of the pleasure I have always had from the paper itself, and partly because it gives me an opportunity of telling an egotistical story, a story which may enlighten the public about the general origin of such titles.
I have always heard of the brutality of publishers and how they crush and obscure the author; but my complaint has always been that they push him forward far too much. I will not say that, so far from making too little of the author, they make too much of him; that this phrase is capable of a dark financial interpretation which I do not intend. But I do say that the prominent personalities of the literary world are very largely the creations of their publishers, in so far as they are not solely the creations of their wives. Here is a small incident out of my own existence. I designed to write a sort of essay, divided into sections, on one particular point of political error. This fallacy, though small and scholastic at first sight, seemed to me to be the real mistake in most modern sociological works. It was, briefly, the idea that things that have been tried have been found wanting. It was my purpose to point out that in the entanglements of practice this is untrue; that an old expedient may be the best thing for a new situation; that its principle may be useful though its practice was abandoned; and so on. Therefore, I claimed, we should look for the best method, the ideal, whether it is in the future or the past. I imagined this book as a drab-coloured, decorous little philosophical treatise, with no chapters, but the page occasionally broken by section-headings at the side. I proposed to call my analysis of a radical error ‘What is wrong’, meaning where the mistake is in our logical calculation. But I had highly capable and sympathetic publishers, whose only weakness was that they thought my unhappy monologue much more important than I did. By some confusion of ecstasy (which entirely through my own fault I failed to check) the title was changed into the apocalyptic trumpet-blast ‘What’s Wrong With the World’. It was divided up into three short, fierce chapters, like proclamations in a French riot. Outside there was an enormous portrait of myself looking like a depressed hairdresser, and the whole publication had somehow got the violence and instancy of a bombshell. Let it be understood that I do not blame the publishers in the least for this. I could have stopped it if I had minded my own affairs, and came out of their beautiful and ardent souls. I merely mention it as an instance of the error about publishers. They are always represented as cold and scornful merchants, seeking to keep your writers in the background. Alas (as Wordsworth so finely says), alas! the enthusiasm of publishers has oftener left me mourning.
Upon the whole, I am rather inclined to approve of this method of the publisher or editor making up the title, while the author makes up the remarks about it. Any man with a large mind ought to be able to write about anything. Any really free man ought to be able to write to order. Some of the greatest books in the world — Pickwick, for instance — were written to fulfil a scheme partly sketched out by a publisher. But I only brought together these two cases of title that came to me from outside because they do illustrate the necessity of some restatement in such a case. For these two titles are, when it comes to the fulfilment, at once too complex and too simple. I would never have dreamed of announcing, like some discovery of my own, what is wrong with the world. What is wrong with the world is the devil, and what is right with it is God; the human race will travel for a few more million years in all sorts of muddle and reform, and when it perishes of the last cold or heat it will still be within the limits of that very simple definition. But in an age that has confused itself with such phrases as ‘optimist’ and ‘pessimist’, it is necessary to distinguish along more delicate lines. One of the strangest things about the use of the word ‘optimist’ is that it is now so constantly used about the future. The house of man is criticised not as a house, but as a kind of caravan; not by what it is, but by where it is going. None are more vitally and recklessly otherworldly than those modern progressives who do not believe in another world.
Now, for the matter of that, I do not think the world is getting much better in very many vital respects. In some of them, I think, the fact could hardly be disputed. The one perfectly satisfactory element at the present crisis is that all the prophecies have failed. At least the people who have been clearly proved to be wrong are the people who were quite sure they were right. That is always a gratifying circumstance. Now why is it that all these prophecies of the wise have been confounded and why has the destiny of men taken so decisive and different a course? It is because of the very simple fact that the human race consists of many millions of two-legged and tolerably cheerful, reasonably unhappy beings who never read any books at all and certainly never hear of any scientific predictions. If they act in opposition to the scheme which science has foreseen for them, they must be excused. They sin in ignorance. They have no notion that they are avoiding what was really unavoidable. But, indeed, the phrases loosely used of that obscure mass of mankind are a little misleading. To say of the bulk of human beings that they are uneducated is like saying of a Red Indian hunter that he has not yet taken his degree. He has taken many other things. And so, sincerely speaking, there are no uneducated men. They may escape the trivial examinations, but not the tremendous examinations of existence. The dependence of infancy, the enjoyment of animals, the love of woman and the fear of death — these are more frightful and more fixed than all conceivable forms of the cultivation of the mind. It is idle to complain of schools and colleges being trivial. In no case will a college ever teach the important things. He has learnt them right or wrong, and he has learnt them all alone.
We therefore come back to the primary truth, that what is right with the world has nothing to do with future changes, but is rooted in original realities. If groups or peoples show an unexpected independence or creative power; if they do things no one had dreamed of their doing; if they prove more ferocious or more self-sacrificing than the wisdom of the world had ever given them credit for, then such inexplicable outbursts can always be referred back to some elementary and absolute doctrine about the nature of men. No traditions in this world are so ancient as the traditions that lead to modern upheaval and innovation. Nothing nowadays is so conservative as a revolution. The men who call themselves Republicans are men walking the streets of deserted and tiny city-states, and digging up the great bones of pagans. And when we ask on what republicanism really rests, we come back to that great indemonstrable dogma of the native dignity of man. And when we come back to the lord of creation, we come back of necessity to creation; and we ask ourselves that ultimate question which St Thomas Aquinas (an extreme optimist) answered in the affirmative: Are these things ultimately of value at all?
What is right with the world is the world. In fact, nearly everything else is wrong with it. This is that great truth in the tremendous tale of Creation, a truth that our people must remember or perish. It is at the beginning that things are good, and not (as the more pallid progressives say) only at the end. The primordial things — existence, energy, fruition — are good so far as they go. You cannot have evil life, though you can have notorious evil livers. Manhood and womanhood are good things, though men and women are often perfectly pestilent. You can use poppies to drug people, or birch trees to beat them, stone to make an idol, or corn to make a corner; but it remains true that, in the abstract, before you have done anything, each of these four things is in strict truth a glory, a beneficent speciality and variety. We do praise the Lord that there are birch trees growing amongst the rocks and poppies amongst the corn; we do praise the Lord, even if we do not believe in Him. We do admire and applaud the project of a world, just as if we had been called to council in the primal darkness and seen the first starry plan of the skies. We are, as a matter of fact, far more certain that this life of ours is a magnificent and amazing enterprise than we are that it will succeed. These evolutionary optimists who called themselves Meliorists (a patient and poor-spirited lot they are) always talk as if we were certain of the end, though not of the beginning. In other words, they don’t know what life is aiming at, but they are quite sure it will get there. Why anybody who has avowedly forgotten where he came from should be quite so certain of where he is going to I have never been able to make out; but Meliorists are like that. They are ready to talk of existence itself as the product of purely evil forces. They never mention animals except as perpetually tearing each other to pieces; but a month in the country would cure that. They have a real giddy horror of stars and seas, as a man has on the edge of a hopelessly high precipice. They sometimes instinctively shrink from clay, fungoids, and the fresh young of animals with a quivering gesture that reveals the fundamental pessimist. Life itself, crude, uncultivated life, is horrible to them. They belong very largely to the same social class and creed as the lady who objected that the milk came to her from a dirty cow, and not from a nice clean shop. But they are sure how everything will end.
I am in precisely the opposite position. I am much more sure that everything is good at the beginning than I am that everything will be good at the end. That all this frame of things, this flesh, these stones, are good things, of that I am more brutally certain than I can say. But as for what will happen to them, that is to take a step into dogma and prophecy. I speak here, of course, solely of my personal feelings, not even of my reasoned creed. But on my instincts alone I should have no notion what would ultimately happen to this material world I think so magnificent. For all I know it may be literally and not figuratively true that the tares are tied into bundles for burning, and that as the tree falleth so shall it lie. I am an agnostic, like most people with a positive theology. But I do affirm, with the full weight of sincerity, that trees and flowers are good at the beginning, whatever happens to them at the end; that human lives were good at the beginning, whatever happens to them in the end. The ordinary modern progressive position is that this is a bad universe, but will certainly get better. I say it is certainly a good universe, even if it gets worse. I say that these trees and flowers, stars and sexes, are primarily, not merely ultimately, good. In the Beginning the power beyond words created heaven and earth. In the Beginning He looked on them and saw that they were good.
All this unavoidable theory (for theory is always unavoidable) may be popularly pulled together thus. We are to regard existence as a raid or great adventure; it is to be judged, therefore, not by what calamities it encounters, but by what flag it follows and what high town it assaults. The most dangerous thing in the world is to be alive; one is always in danger of one’s life. But anyone who shrinks from this is a traitor to the great scheme and experiment of being. The pessimist of the ordinary type, the pessimist who thinks he would be better dead, is blasted with the crime of Iscariot. Spiritually speaking, we should be justified in punishing him with death. Only, out of polite deference to his own philosophy, we punish him with life.
But this faith (that existence was fundamentally and purposely good) is not attacked only by the black, consistent pessimist. The man who says that he would sooner die is best answered by a sudden blow with the poker, for the reply is rightly logical, as well as physically very effective. But there has crept through the culture of modern Europe another notion that is equally in its own way an attack on the essential rightness of the world. It is not avowedly pessimistic, though the source from which it comes (which is Buddhism) is pessimistic for those who really understand it. It can offer itself — as it does among some of the high-minded and distinguished Theosophists — with an air of something highly optimistic. But this disguised pessimism is what is really wrong with the world — at least, especially with the modern world. It is essential to arrest and to examine it.
There has crept into our thoughts, through a thousand small openings, a curious and unnatural idea. I mean the idea that unity is itself a good thing; that there is something high and spiritual about things being blended and absorbed into each other. That all rivers should run into one river, that all vegetables should go into one pot — that is spoken of as the last and best fulfilment of being. Boys are to be ‘at one’ with girls; all sects are to be ‘at one’ in the New Theology; beasts fade into men and men fade into God; union in itself is a noble thing. Now union in itself is not a noble thing. Love is a noble thing; but love is not union. Nay, it is rather a vivid sense of separation and identity. Maudlin, inferior love poetry does, indeed, talk of lovers being ‘one soul’, just as maudlin, inferior religious poetry talks of being lost in God; but the best poetry does not. When Dante meets Beatrice, he feels his distance from her, not his proximity; and all the greatest saints have felt their lowness, not their highness, in the moment of ecstasy. And what is true of these grave and heroic matters (I do not say, of course, that saints and lovers have never used the language of union too, true enough in its own place and proper limitation of meaning) — what is true of these is equally true of all the lighter and less essential forms of appreciation of surprise. Division and variety are essential to praise; division and variety are what is right with the world. There is nothing specially right about mere contact and coalescence.
In short, this vast, vague idea of unity is the one ‘reactionary’ thing in the world. It is perhaps the only connection in which that foolish word ‘reactionary’ can be used with significance and truth. For this blending of men and women, nations and nations, is truly a return to the chaos and unconsciousness that were before the world was made. There is of course, another kind of unity of which I do not speak here; unity in the possession of truth and the perception of the need for these varieties. But the varieties themselves; the reflection of man and woman in each other, as in two distinct mirrors; the wonder of man at nature as a strange thing at once above and below him; the quaint and solitary kingdom of childhood; the local affections and the colour of certain landscapes — these actually are the things that are the grace and honour of the earth; these are the things that make life worth living and the whole framework of things well worthy to be sustained. And the best thing remains; that this view, whether conscious or not, always has been and still is the view of the living and labouring millions. While a few prigs on platforms are talking about ‘oneness’ and absorption in ‘The All’, the folk that dwell in all the valleys of this ancient earth are renewing the varieties for ever. With them a woman is loved for being unmanly, and a man loved for being un-womanly. With them the church and the home are both beautiful, because they are both different; with them fields are personal and flags are sacred; they are the virtue of existence, for they are not mankind but men.
The rooted hope of the modern world is that all these dim democracies do still believe in that romance of life, that variation of man, woman and child upon which all poetry has hitherto been built. The danger of the modern world is that these dim democracies are so very dim, and that they are especially dim where they are right. The danger is that the world may fall under a new oligarchy — the oligarchy of prigs. And if anyone should promptly ask (in the manner of the debating clubs) for the definition of a prig, I can only reply that a prig is an oligarch who does not even know he is an oligarch. A circle of small pedants sit on an upper platform, and pass unanimously (in a meeting of none) that there is no difference between the social duties of men and of women, the social instruction of men or of children. Below them boils that multitudinous sea of millions that think differently, that have always thought differently, that will always think differently. In spite of the overwhelming majority that maintains the old theory of life, I am in some real doubt about which will win. Owing to the decay of theology and all the other clear systems of thought, men have been thrown back very much upon their instincts, as with animals. As with animals, their instincts are right; but, as with animals, they can be cowed. Between the agile scholars and the stagnant mob, I am really doubtful about which will be triumphant. I have no doubt at all about which ought to be.
Europe at present exhibits a concentration upon politics which is partly the unfortunate result of our loss of religion, partly the just and needful result of our loss of our social inequality and iniquity. These causes, however, will not remain in operation for ever. Religion is returning from her exile; it is more likely that the future will be crazily and corruptly superstitious than that it will be merely rationalist.
On the other hand, our attempts to right the extreme ill-balance of wealth must soon have some issue; something will be done to lessen the perpetual torture of incompetent compassion; some scheme will be substituted for our malevolent anarchy, if it be only one of benevolent servitude. And as these two special unrests about the universe and the State settle down into more silent and enduring system, there will emerge more and more those primary and archaic truths which the dust of these two conflicts has veiled. The secondary questions relatively solved, we shall find ourselves all the more in the presence of the primary questions of Man.
For at present we all tend to one mistake; we tend to make politics too important. We tend to forget how huge a part of a man’s life is the same under a Sultan and a Senate, under Nero or St Louis. Daybreak is a never-ending glory, getting out of bed is a never-ending nuisance; food and friends will be welcomed; work and strangers must be accepted and endured; birds will go bedwards and children won’t, to the end of the last evening. And the worst peril is that in our just modern revolt against intolerable accidents we may have unsettled those things that alone make daily life tolerable. It will be an ironic tragedy if, when we have toiled to find rest, we find we are incurably restless. It will be sad if, when we have worked for our holiday, we find we have unlearnt everything but work. The typical modern man is the insane millionaire who has drudged to get money, and then finds he cannot enjoy even money. There is danger that the social reformer may silently and occultly develop some of the madness of the millionaire whom he denounces. He may find that he has learnt how to build playgrounds but forgotten how to play. He may agitate for peace and quiet, but only propagate his own mental agitation. In his long fight to get a slave a half-holiday he may angrily deny those ancient and natural things, the zest of being, the divinity of man, the sacredness of simple things, the health and humour of the earth, which alone make a half-holiday even half a holiday or a slave even half a man.
There is danger in that modern phrase ‘divine discontent’. There is truth in it also, of course; but it is only truth of a special and secondary kind. Much of the quarrel between Christianity and the world has been due to this fact; that there are generally two truths, as it were, at any given moment of revolt or reaction, and the ancient underlying truism which is nevertheless true all the time. It is sometimes worth while to point out that black is not so black as it is painted; but black is still black, and not white. So with the merits of content and discontent. It is true that in certain acute and painful crises of oppression or disgrace, discontent is a duty and shame could call us like a trumpet. But it is not true that man should look at life with an eye of discontent, however high-minded. It is not true that in his primary, naked relation to the world, in his relation to sex, to pain, to comradeship, to the grave or to the weather, man ought to make discontent his ideal; it is black lunacy. Half his poor little hopes of happiness hang on his thinking a small house pretty, a plain wife charming, a lame foot not unbearable, and bad cards not so bad. The voice of the special rebels and prophets, recommending discontent, should, as I have said, sound now and then suddenly, like a trumpet. But the voices of the saints and sages, recommending, contentment, should sound unceasingly, like the sea.