Alarms and Discursions. Гилберт Кит Честертон

The terror must be fundamentally frivolous. Sanity may play with insanity; but insanity must not be allowed to play with sanity. Let such poets as the one I was reading in the garden, by all means, be free to imagine what outrageous deities and violent landscapes they like. By all means let them wander freely amid their opium pinnacles and perspectives. But these huge gods, these high cities, are toys; they must never for an instant be allowed to be anything else. Man, a gigantic child, must play with Babylon and Nineveh, with Isis and with Ashtaroth. By all means let him dream of the Bondage of Egypt, so long as he is free from it. By all means let him take up the Burden of Tyre, so long as he can take it lightly. But the old gods must be his dolls, not his idols. His central sanctities, his true possessions, should be Christian and simple. And just as a child would cherish most a wooden horse or a sword that is a mere cross of wood, so man, the great child, must cherish most the old plain things of poetry and piety; that horse of wood that was the epic end of Ilium, or that cross of wood that redeemed and conquered the world.

      In one of Stevenson's letters there is a characteristically humorous remark about the appalling impression produced on him in childhood by the beasts with many eyes in the Book of Revelations: “If that was heaven, what in the name of Davy Jones was hell like?” Now in sober truth there is a magnificent idea in these monsters of the Apocalypse. It is, I suppose, the idea that beings really more beautiful or more universal than we are might appear to us frightful and even confused. Especially they might seem to have senses at once more multiplex and more staring; an idea very imaginatively seized in the multitude of eyes. I like those monsters beneath the throne very much. But I like them beneath the throne. It is when one of them goes wandering in deserts and finds a throne for himself that evil faiths begin, and there is (literally) the devil to pay—to pay in dancing girls or human sacrifice. As long as those misshapen elemental powers are around the throne, remember that the thing that they worship is the likeness of the appearance of a man.

      That is, I fancy, the true doctrine on the subject of Tales of Terror and such things, which unless a man of letters do well and truly believe, without doubt he will end by blowing his brains out or by writing badly. Man, the central pillar of the world must be upright and straight; around him all the trees and beasts and elements and devils may crook and curl like smoke if they choose. All really imaginative literature is only the contrast between the weird curves of Nature and the straightness of the soul. Man may behold what ugliness he likes if he is sure that he will not worship it; but there are some so weak that they will worship a thing only because it is ugly. These must be chained to the beautiful. It is not always wrong even to go, like Dante, to the brink of the lowest promontory and look down at hell. It is when you look up at hell that a serious miscalculation has probably been made.

      Therefore I see no wrong in riding with the Nightmare to-night; she whinnies to me from the rocking tree-tops and the roaring wind; I will catch her and ride her through the awful air. Woods and weeds are alike tugging at the roots in the rising tempest, as if all wished to fly with us over the moon, like that wild amorous cow whose child was the Moon-Calf. We will rise to that mad infinite where there is neither up nor down, the high topsy-turveydom of the heavens. I will answer the call of chaos and old night. I will ride on the Nightmare; but she shall not ride on me.

The Telegraph Poles

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      My friend and I were walking in one of those wastes of pine-wood which make inland seas of solitude in every part of Western Europe; which have the true terror of a desert, since they are uniform, and so one may lose one's way in them. Stiff, straight, and similar, stood up all around us the pines of the wood, like the pikes of a silent mutiny. There is a truth in talking of the variety of Nature; but I think that Nature often shows her chief strangeness in her sameness. There is a weird rhythm in this very repetition; it is as if the earth were resolved to repeat a single shape until the shape shall turn terrible.

      Have you ever tried the experiment of saying some plain word, such as “dog,” thirty times? By the thirtieth time it has become a word like “snark” or “pobble.” It does not become tame, it becomes wild, by repetition. In the end a dog walks about as startling and undecipherable as Leviathan or Croquemitaine.

      It may be that this explains the repetitions in Nature, it may be for this reason that there are so many million leaves and pebbles. Perhaps they are not repeated so that they may grow familiar. Perhaps they are repeated only in the hope that they may at last grow unfamiliar. Perhaps a man is not startled at the first cat he sees, but jumps into the air with surprise at the seventy-ninth cat. Perhaps he has to pass through thousands of pine trees before he finds the one that is really a pine tree. However this may be, there is something singularly thrilling, even something urgent and intolerant, about the endless forest repetitions; there is the hint of something like madness in that musical monotony of the pines.

      I said something like this to my friend; and he answered with sardonic truth, “Ah, you wait till we come to a telegraph post.”

      My friend was right, as he occasionally is in our discussions, especially upon points of fact. We had crossed the pine forest by one of its paths which happened to follow the wires of the provincial telegraphy; and though the poles occurred at long intervals they made a difference when they came. The instant we came to the straight pole we could see that the pines were not really straight. It was like a hundred straight lines drawn with schoolboy pencils all brought to judgment suddenly by one straight line drawn with a ruler. All the amateur lines seemed to reel to right and left. A moment before I could have sworn they stood as straight as lances; now I could see them curve and waver everywhere, like scimitars and yataghans. Compared with the telegraph post the pines were crooked—and alive. That lonely vertical rod at once deformed and enfranchised the forest. It tangled it all together and yet made it free, like any grotesque undergrowth of oak or holly.

      “Yes,” said my gloomy friend, answering my thoughts. “You don't know what a wicked shameful thing straightness is if you think these trees are straight. You never will know till your precious intellectual civilization builds a forty-mile forest of telegraph poles.”

      We had started walking from our temporary home later in the day than we intended; and the long afternoon was already lengthening itself out into a yellow evening when we came out of the forest on to the hills above a strange town or village, of which the lights had already begun to glitter in the darkening valley. The change had already happened which is the test and definition of evening. I mean that while the sky seemed still as bright, the earth was growing blacker against it, especially at the edges, the hills and the pine-tops. This brought out yet more clearly the owlish secrecy of pine-woods; and my friend cast a regretful glance at them as he came out under the sky. Then he turned to the view in front; and, as it happened, one of the telegraph posts stood up in front of him in the last sunlight. It was no longer crossed and softened by the more delicate lines of pine wood; it stood up ugly, arbitrary, and angular as any crude figure in geometry. My friend stopped, pointing his stick at it, and all his anarchic philosophy rushed to his lips.

      “Demon,” he said to me briefly, “behold your work. That palace of proud trees behind us is what the world was before you civilized men, Christians or democrats or the rest, came to make it dull with your dreary rules of morals and equality. In the silent fight of that forest, tree fights speechless against tree, branch against branch. And the upshot of that dumb battle is inequality—and beauty. Now lift up your eyes and look at equality and ugliness. See how regularly the white buttons are arranged on that black stick, and defend your dogmas if you dare.”

      “Is that telegraph post so much a symbol of democracy?” I asked. “I fancy that while three men have made the telegraph to get dividends, about a thousand men have preserved the forest to cut wood. But if the telegraph pole is hideous (as I admit) it is not due to doctrine but rather to commercial anarchy. If any one had a doctrine about a telegraph pole it might be carved in ivory and decked with gold. Modern things are ugly, because modern men are careless, not because they are careful.”

      “No,” answered my friend with his eye on the end