What's Wrong with the World. Gilbert Keith Chesterton

fragment of the full republican idea. The theory of the French Revolution presupposed two things in government, things which it achieved at the time, but which it has certainly not bequeathed to its imitators in England, Germany, and America. The first of these was the idea of honorable poverty; that a statesman must be something of a stoic; the second was the idea of extreme publicity. Many imaginative English writers, including Carlyle, seem quite unable to imagine how it was that men like Robespierre and Marat were ardently admired. The best answer is that they were admired for being poor – poor when they might have been rich.

      No one will pretend that this ideal exists at all in the haute politique of this country. Our national claim to political incorruptibility is actually based on exactly the opposite argument; it is based on the theory that wealthy men in assured positions will have no temptation to financial trickery. Whether the history of the English aristocracy, from the spoliation of the monasteries to the annexation of the mines, entirely supports this theory I am not now inquiring; but certainly it is our theory, that wealth will be a protection against political corruption. The English statesman is bribed not to be bribed. He is born with a silver spoon in his mouth, so that he may never afterwards be found with the silver spoons in his pocket. So strong is our faith in this protection by plutocracy, that we are more and more trusting our empire in the hands of families which inherit wealth without either blood or manners. Some of our political houses are parvenue by pedigree; they hand on vulgarity like a coat of-arms. In the case of many a modern statesman to say that he is born with a silver spoon in his mouth, is at once inadequate and excessive. He is born with a silver knife in his mouth. But all this only illustrates the English theory that poverty is perilous for a politician.

      It will be the same if we compare the conditions that have come about with the Revolution legend touching publicity. The old democratic doctrine was that the more light that was let in to all departments of State, the easier it was for a righteous indignation to move promptly against wrong. In other words, monarchs were to live in glass houses, that mobs might throw stones. Again, no admirer of existing English politics (if there is any admirer of existing English politics) will really pretend that this ideal of publicity is exhausted, or even attempted. Obviously public life grows more private every day. The French have, indeed, continued the tradition of revealing secrets and making scandals; hence they are more flagrant and palpable than we, not in sin but in the confession of sin. The first trial of Dreyfus might have happened in England; it is exactly the second trial that would have been legally impossible. But, indeed, if we wish to realise how far we fall short of the original republican outline, the sharpest way to test it is to note how far we fall short even of the republican element in the older regime. Not only are we less democratic than Danton and Condorcet, but we are in many ways less democratic than Choiseul and Marie Antoinette. The richest nobles before the revolt were needy middle-class people compared with our Rothschilds and Roseberys. And in the matter of publicity the old French monarchy was infinitely more democratic than any of the monarchies of today. Practically anybody who chose could walk into the palace and see the king playing with his children, or paring his nails. The people possessed the monarch, as the people possess Primrose Hill; that is, they cannot move it, but they can sprawl all over it. The old French monarchy was founded on the excellent principle that a cat may look at a king. But nowadays a cat may not look at a king; unless it is a very tame cat. Even where the press is free for criticism it is only used for adulation. The substantial difference comes to something uncommonly like this: Eighteenth century tyranny meant that you could say “The K__ of Br__rd is a profligate.” Twentieth century liberty really means that you are allowed to say “The King of Brentford is a model family man.”

      But we have delayed the main argument too long for the parenthetical purpose of showing that the great democratic dream, like the great mediaeval dream, has in a strict and practical sense been a dream unfulfilled. Whatever is the matter with modern England it is not that we have carried out too literally, or achieved with disappointing completeness, either the Catholicism of Becket or the equality of Marat. Now I have taken these two cases merely because they are typical of ten thousand other cases; the world is full of these unfulfilled ideas, these uncompleted temples. History does not consist of completed and crumbling ruins; rather it consists of half-built villas abandoned by a bankrupt-builder. This world is more like an unfinished suburb than a deserted cemetery.

      VI. THE ENEMIES OF PROPERTY

      But it is for this especial reason that such an explanation is necessary on the very threshold of the definition of ideals. For owing to that historic fallacy with which I have just dealt, numbers of readers will expect me, when I propound an ideal, to propound a new ideal. Now I have no notion at all of propounding a new ideal. There is no new ideal imaginable by the madness of modern sophists, which will be anything like so startling as fulfilling any one of the old ones. On the day that any copybook maxim is carried out there will be something like an earthquake on the earth. There is only one thing new that can be done under the sun; and that is to look at the sun. If you attempt it on a blue day in June, you will know why men do not look straight at their ideals. There is only one really startling thing to be done with the ideal, and that is to do it. It is to face the flaming logical fact, and its frightful consequences. Christ knew that it would be a more stunning thunderbolt to fulfil the law than to destroy it. It is true of both the cases I have quoted, and of every case. The pagans had always adored purity: Athena, Artemis, Vesta. It was when the virgin martyrs began defiantly to practice purity that they rent them with wild beasts, and rolled them on red-hot coals. The world had always loved the notion of the poor man uppermost; it can be proved by every legend from Cinderella to Whittington, by every poem from the Magnificat to the Marseillaise. The kings went mad against France not because she idealized this ideal, but because she realized it. Joseph of Austria and Catherine of Russia quite agreed that the people should rule; what horrified them was that the people did. The French Revolution, therefore, is the type of all true revolutions, because its ideal is as old as the Old Adam, but its fulfilment almost as fresh, as miraculous, and as new as the New Jerusalem.

      But in the modern world we are primarily confronted with the extraordinary spectacle of people turning to new ideals because they have not tried the old. Men have not got tired of Christianity; they have never found enough Christianity to get tired of. Men have never wearied of political justice; they have wearied of waiting for it.

      Now, for the purpose of this book, I propose to take only one of these old ideals; but one that is perhaps the oldest. I take the principle of domesticity: the ideal house; the happy family, the holy family of history. For the moment it is only necessary to remark that it is like the church and like the republic, now chiefly assailed by those who have never known it, or by those who have failed to fulfil it. Numberless modern women have rebelled against domesticity in theory because they have never known it in practice. Hosts of the poor are driven to the workhouse without ever having known the house. Generally speaking, the cultured class is shrieking to be let out of the decent home, just as the working class is shouting to be let into it.

      Now if we take this house or home as a test, we may very generally lay the simple spiritual foundations of the idea. God is that which can make something out of nothing. Man (it may truly be said) is that which can make something out of anything. In other words, while the joy of God be unlimited creation, the special joy of man is limited creation, the combination of creation with limits. Man’s pleasure, therefore, is to possess conditions, but also to be partly possessed by them; to be half-controlled by the flute he plays or by the field he digs. The excitement is to get the utmost out of given conditions; the conditions will stretch, but not indefinitely. A man can write an immortal sonnet on an old envelope, or hack a hero out of a lump of rock. But hacking a sonnet out of a rock would be a laborious business, and making a hero out of an envelope is almost out of the sphere of practical politics. This fruitful strife with limitations, when it concerns some airy entertainment of an educated class, goes by the name of Art. But the mass of men have neither time nor aptitude for the invention of invisible or abstract beauty. For the mass of men the idea of artistic creation can only be expressed by an idea unpopular in present discussions – the idea of property. The average man cannot cut clay into the shape of a man; but he can cut earth into the shape of a garden; and though he arranges it with red geraniums and blue potatoes in alternate straight lines, he is still an artist; because he has chosen. The average man cannot paint the sunset whose colors be admires;