Tremendous Trifles Part 4

He saw that I was somewhat singularly moved, and he raised his eyebrows.

"I daresay," he said. "What is there odd about that?"

After a pause I said, "Do you remember what the angel at the sepulchre said?"

"Not particularly," he answered; "but where are you off to in such a hurry?"

I walked him rapidly out of the still square, past the fishermen's almshouses, towards the coast, he still inquiring indignantly where I was going.

"I am going," I said, "to put pennies in automatic machines on the beach. I am going to listen to the n.i.g.g.e.rs. I am going to have my photograph taken. I am going to drink ginger-beer out of its original bottle. I will buy some picture postcards. I do want a boat. I am ready to listen to a concertina, and but for the defects of my education should be ready to play it. I am willing to ride on a donkey; that is, if the donkey is willing. I am willing to be a donkey; for all this was commanded me by the angel in the stained-gla.s.s window."

"I really think," said the d.i.c.kensian, "that I had better put you in charge of your relations."

"Sir," I answered, "there are certain writers to whom humanity owes much, whose talent is yet of so shy or delicate or retrospective a type that we do well to link it with certain quaint places or certain perishing a.s.sociations. It would not be unnatural to look for the spirit of Horace Walpole at Strawberry Hill, or even for the shade of Thackeray in Old Kensington. But let us have no antiquarianism about d.i.c.kens, for d.i.c.kens is not an antiquity. d.i.c.kens looks not backward, but forward; he might look at our modern mobs with satire, or with fury, but he would love to look at them. He might lash our democracy, but it would be because, like a democrat, he asked much from it. We will not have all his books bound up under the t.i.tle of 'The Old Curiosity Shop.' Rather we will have them all bound up under the t.i.tle of 'Great Expectations.'

Wherever humanity is he would have us face it and make something of it, swallow it with a holy cannibalism, and a.s.similate it with the digestion of a giant. We must take these trippers as he would have taken them, and tear out of them their tragedy and their farce. Do you remember now what the angel said at the sepulchre? 'Why seek ye the living among the dead?

He is not here; he is risen.'"

With that we came out suddenly on the wide stretch of the sands, which were black with the k.n.o.bs and ma.s.ses of our laughing and quite desperate democracy. And the sunset, which was now in its final glory, flung far over all of them a red flush and glitter like the gigantic firelight of d.i.c.kens. In that strange evening light every figure looked at once grotesque and attractive, as if he had a story to tell. I heard a little girl (who was being throttled by another little girl) say by way of self-vindication, "My sister-in-law 'as got four rings aside her weddin'

ring!"

I stood and listened for more, but my friend went away.

XIV. In Topsy-Turvy Land

Last week, in an idle metaphor, I took the tumbling of trees and the secret energy of the wind as typical of the visible world moving under the violence of the invisible. I took this metaphor merely because I happened to be writing the article in a wood. Nevertheless, now that I return to Fleet Street (which seems to me, I confess, much better and more poetical than all the wild woods in the world), I am strangely haunted by this accidental comparison. The people's figures seem a forest and their soul a wind. All the human personalities which speak or signal to me seem to have this fantastic character of the fringe of the forest against the sky. That man that talks to me, what is he but an articulate tree? That driver of a van who waves his hands wildly at me to tell me to get out of the way, what is he but a bunch of branches stirred and swayed by a spiritual wind, a sylvan object that I can continue to contemplate with calm? That policeman who lifts his hand to warn three omnibuses of the peril that they run in encountering my person, what is he but a shrub shaken for a moment with that blast of human law which is a thing stronger than anarchy? Gradually this impression of the woods wears off. But this black-and-white contrast between the visible and invisible, this deep sense that the one essential belief is belief in the invisible as against the visible, is suddenly and sensationally brought back to my mind. Exactly at the moment when Fleet Street has grown most familiar (that is, most bewildering and bright), my eye catches a poster of vivid violet, on which I see written in large black letters these remarkable words: "Should Shop a.s.sistants Marry?"

When I saw those words everything might just as well have turned upside down. The men in Fleet Street might have been walking about on their hands. The cross of St. Paul's might have been hanging in the air upside down. For I realise that I have really come into a topsy-turvy country; I have come into the country where men do definitely believe that the waving of the trees makes the wind. That is to say, they believe that the material circ.u.mstances, however black and twisted, are more important than the spiritual realities, however powerful and pure.

"Should Shop a.s.sistants Marry?" I am puzzled to think what some periods and schools of human history would have made of such a question. The ascetics of the East or of some periods of the early Church would have thought that the question meant, "Are not shop a.s.sistants too saintly, too much of another world, even to feel the emotions of the s.e.xes?" But I suppose that is not what the purple poster means. In some pagan cities it might have meant, "Shall slaves so vile as shop a.s.sistants even be allowed to propagate their abject race?" But I suppose that is not what the purple poster meant. We must face, I fear, the full insanity of what it does mean. It does really mean that a section of the human race is asking whether the primary relations of the two human s.e.xes are particularly good for modern shops. The human race is asking whether Adam and Eve are entirely suitable for Marshall and Snelgrove. If this is not topsy-turvy I cannot imagine what would be. We ask whether the universal inst.i.tution will improve our (please G.o.d) temporary inst.i.tution. Yet I have known many such questions. For instance, I have known a man ask seriously, "Does Democracy help the Empire?" Which is like saying, "Is art favourable to frescoes?"

I say that there are many such questions asked. But if the world ever runs short of them, I can suggest a large number of questions of precisely the same kind, based on precisely the same principle.

"Do Feet Improve Boots?"--"Is Bread Better when Eaten?"--"Should Hats have Heads in them?"--"Do People Spoil a Town?"--"Do Walls Ruin Wall-papers?"--"Should Neckties enclose Necks?"--"Do Hands Hurt Walking-sticks?"--"Does Burning Destroy Firewood?"--"Is Cleanliness Good for Soap?"--"Can Cricket Really Improve Cricket-bats?"--"Shall We Take Brides with our Wedding Rings?" and a hundred others.

Not one of these questions differs at all in intellectual purport or in intellectual value from the question which I have quoted from the purple poster, or from any of the typical questions asked by half of the earnest economists of our times. All the questions they ask are of this character; they are all tinged with this same initial absurdity. They do not ask if the means is suited to the end; they all ask (with profound and penetrating scepticism) if the end is suited to the means. They do not ask whether the tail suits the dog. They all ask whether a dog is (by the highest artistic canons) the most ornamental appendage that can be put at the end of a tail. In short, instead of asking whether our modern arrangements, our streets, trades, bargains, laws, and concrete inst.i.tutions are suited to the primal and permanent idea of a healthy human life, they never admit that healthy human life into the discussion at all, except suddenly and accidentally at odd moments; and then they only ask whether that healthy human life is suited to our streets and trades. Perfection may be attainable or unattainable as an end. It may or may not be possible to talk of imperfection as a means to perfection.

But surely it pa.s.ses toleration to talk of perfection as a means to imperfection. The New Jerusalem may be a reality. It may be a dream. But surely it is too outrageous to say that the New Jerusalem is a reality on the road to Birmingham.

This is the most enormous and at the same time the most secret of the modern tyrannies of materialism. In theory the thing ought to be simple enough. A really human human being would always put the spiritual things first. A walking and speaking statue of G.o.d finds himself at one particular moment employed as a shop a.s.sistant. He has in himself a power of terrible love, a promise of paternity, a thirst for some loyalty that shall unify life, and in the ordinary course of things he asks himself, "How far do the existing conditions of those a.s.sisting in shops fit in with my evident and epic destiny in the matter of love and marriage?" But here, as I have said, comes in the quiet and crushing power of modern materialism. It prevents him rising in rebellion, as he would otherwise do. By perpetually talking about environment and visible things, by perpetually talking about economics and physical necessity, painting and keeping repainted a perpetual picture of iron machinery and merciless engines, of rails of steel, and of towers of stone, modern materialism at last produces this tremendous impression in which the truth is stated upside down. At last the result is achieved. The man does not say as he ought to have said, "Should married men endure being modern shop a.s.sistants?" The man says, "Should shop a.s.sistants marry?"

Triumph has completed the immense illusion of materialism. The slave does not say, "Are these chains worthy of me?" The slave says scientifically and contentedly, "Am I even worthy of these chains?"

XV. What I Found in My Pocket

Once when I was very young I met one of those men who have made the Empire what it is--a man in an astracan coat, with an astracan moustache--a tight, black, curly moustache. Whether he put on the moustache with the coat or whether his Napoleonic will enabled him not only to grow a moustache in the usual place, but also to grow little moustaches all over his clothes, I do not know. I only remember that he said to me the following words: "A man can't get on nowadays by hanging about with his hands in his pockets." I made reply with the quite obvious flippancy that perhaps a man got on by having his hands in other people's pockets; whereupon he began to argue about Moral Evolution, so I suppose what I said had some truth in it. But the incident now comes back to me, and connects itself with another incident--if you can call it an incident--which happened to me only the other day.

I have only once in my life picked a pocket, and then (perhaps through some absent-mindedness) I picked my own. My act can really with some reason be so described. For in taking things out of my own pocket I had at least one of the more tense and quivering emotions of the thief; I had a complete ignorance and a profound curiosity as to what I should find there. Perhaps it would be the exaggeration of eulogy to call me a tidy person. But I can always pretty satisfactorily account for all my possessions. I can always tell where they are, and what I have done with them, so long as I can keep them out of my pockets. If once anything slips into those unknown abysses, I wave it a sad Virgilian farewell.

I suppose that the things that I have dropped into my pockets are still there; the same presumption applies to the things that I have dropped into the sea. But I regard the riches stored in both these bottomless chasms with the same reverent ignorance. They tell us that on the last day the sea will give up its dead; and I suppose that on the same occasion long strings of extraordinary things will come running out of my pockets. But I have quite forgotten what any of them are; and there is really nothing (excepting the money) that I shall be at all surprised at finding among them.

Such at least has. .h.i.therto been my state of innocence. I here only wish briefly to recall the special, extraordinary, and hitherto unprecedented circ.u.mstances which led me in cold blood, and being of sound mind, to turn out my pockets. I was locked up in a third-cla.s.s carriage for a rather long journey. The time was towards evening, but it might have been anything, for everything resembling earth or sky or light or shade was painted out as if with a great wet brush by an unshifting sheet of quite colourless rain. I had no books or newspapers. I had not even a pencil and a sc.r.a.p of paper with which to write a religious epic. There were no advertis.e.m.e.nts on the walls of the carriage, otherwise I could have plunged into the study, for any collection of printed words is quite enough to suggest infinite complexities of mental ingenuity. When I find myself opposite the words "Sunlight Soap" I can exhaust all the aspects of Sun Worship, Apollo, and Summer poetry before I go on to the less congenial subject of soap. But there was no printed word or picture anywhere; there was nothing but blank wood inside the carriage and blank wet without. Now I deny most energetically that anything is, or can be, uninteresting. So I stared at the joints of the walls and seats, and began thinking hard on the fascinating subject of wood. Just as I had begun to realise why, perhaps, it was that Christ was a carpenter, rather than a bricklayer, or a baker, or anything else, I suddenly started upright, and remembered my pockets. I was carrying about with me an unknown treasury. I had a British Museum and a South Kensington collection of unknown curios hung all over me in different places. I began to take the things out.

The first thing I came upon consisted of piles and heaps of Battersea tram tickets. There were enough to equip a paper chase. They shook down in showers like confetti. Primarily, of course, they touched my patriotic emotions, and brought tears to my eyes; also they provided me with the printed matter I required, for I found on the back of them some short but striking little scientific essays about some kind of pill.

Comparatively speaking, in my then dest.i.tution, those tickets might be regarded as a small but well-chosen scientific library. Should my railway journey continue (which seemed likely at the time) for a few months longer, I could imagine myself throwing myself into the controversial aspects of the pill, composing replies and rejoinders pro and con upon the data furnished to me. But after all it was the symbolic quality of the tickets that moved me most. For as certainly as the cross of St. George means English patriotism, those sc.r.a.ps of paper meant all that munic.i.p.al patriotism which is now, perhaps, the greatest hope of England.

The next thing that I took out was a pocket-knife. A pocket-knife, I need hardly say, would require a thick book full of moral meditations all to itself. A knife typifies one of the most primary of those practical origins upon which as upon low, thick pillows all our human civilisation reposes. Metals, the mystery of the thing called iron and of the thing called steel, led me off half-dazed into a kind of dream.

I saw into the intrails of dim, damp wood, where the first man among all the common stones found the strange stone. I saw a vague and violent battle, in which stone axes broke and stone knives were splintered against something shining and new in the hand of one desperate man.

I heard all the hammers on all the anvils of the earth. I saw all the swords of Feudal and all the weals of Industrial war. For the knife is only a short sword; and the pocket-knife is a secret sword. I opened it and looked at that brilliant and terrible tongue which we call a blade; and I thought that perhaps it was the symbol of the oldest of the needs of man. The next moment I knew that I was wrong; for the thing that came next out of my pocket was a box of matches. Then I saw fire, which is stronger even than steel, the old, fierce female thing, the thing we all love, but dare not touch.

The next thing I found was a piece of chalk; and I saw in it all the art and all the frescoes of the world. The next was a coin of a very modest value; and I saw in it not only the image and superscription of our own Caesar, but all government and order since the world began. But I have not s.p.a.ce to say what were the items in the long and splendid procession of poetical symbols that came pouring out. I cannot tell you all the things that were in my pocket. I can tell you one thing, however, that I could not find in my pocket. I allude to my railway ticket.

XVI. The Dragon's Grandmother

I met a man the other day who did not believe in fairy tales. I do not mean that he did not believe in the incidents narrated in them--that he did not believe that a pumpkin could turn into a coach. He did, indeed, entertain this curious disbelief. And, like all the other people I have ever met who entertained it, he was wholly unable to give me an intelligent reason for it. He tried the laws of nature, but he soon dropped that. Then he said that pumpkins were unalterable in ordinary experience, and that we all reckoned on their infinitely protracted pumpkinity. But I pointed out to him that this was not an att.i.tude we adopt specially towards impossible marvels, but simply the att.i.tude we adopt towards all unusual occurrences. If we were certain of miracles we should not count on them. Things that happen very seldom we all leave out of our calculations, whether they are miraculous or not. I do not expect a gla.s.s of water to be turned into wine; but neither do I expect a gla.s.s of water to be poisoned with prussic acid. I do not in ordinary business relations act on the a.s.sumption that the editor is a fairy; but neither do I act on the a.s.sumption that he is a Russian spy, or the lost heir of the Holy Roman Empire. What we a.s.sume in action is not that the natural order is unalterable, but simply that it is much safer to bet on uncommon incidents than on common ones. This does not touch the credibility of any attested tale about a Russian spy or a pumpkin turned into a coach. If I had seen a pumpkin turned into a Panhard motor-car with my own eyes that would not make me any more inclined to a.s.sume that the same thing would happen again. I should not invest largely in pumpkins with an eye to the motor trade. Cinderella got a ball dress from the fairy; but I do not suppose that she looked after her own clothes any the less after it.

But the view that fairy tales cannot really have happened, though crazy, is common. The man I speak of disbelieved in fairy tales in an even more amazing and perverted sense. He actually thought that fairy tales ought not to be told to children. That is (like a belief in slavery or annexation) one of those intellectual errors which lie very near to ordinary mortal sins. There are some refusals which, though they may be done what is called conscientiously, yet carry so much of their whole horror in the very act of them, that a man must in doing them not only harden but slightly corrupt his heart. One of them was the refusal of milk to young mothers when their husbands were in the field against us.

Another is the refusal of fairy tales to children.

The man had come to see me in connection with some silly society of which I am an enthusiastic member; he was a fresh-coloured, short-sighted young man, like a stray curate who was too helpless even to find his way to the Church of England. He had a curious green necktie and a very long neck; I am always meeting idealists with very long necks. Perhaps it is that their eternal aspiration slowly lifts their heads nearer and nearer to the stars. Or perhaps it has something to do with the fact that so many of them are vegetarians: perhaps they are slowly evolving the neck of the giraffe so that they can eat all the tops of the trees in Kensington Gardens. These things are in every sense above me. Such, anyhow, was the young man who did not believe in fairy tales; and by a curious coincidence he entered the room when I had just finished looking through a pile of contemporary fiction, and had begun to read "Grimm's Fairy tales" as a natural consequence.

The modern novels stood before me, however, in a stack; and you can imagine their t.i.tles for yourself. There was "Suburban Sue: A Tale of Psychology," and also "Psychological Sue: A Tale of Suburbia"; there was "Trixy: A Temperament," and "Man-Hate: A Monochrome," and all those nice things. I read them with real interest, but, curiously enough, I grew tired of them at last, and when I saw "Grimm's Fairy Tales" lying accidentally on the table, I gave a cry of indecent joy. Here at least, here at last, one could find a little common sense. I opened the book, and my eyes fell on these splendid and satisfying words, "The Dragon's Grandmother." That at least was reasonable; that at least was true. "The Dragon's Grandmother!" While I was rolling this first touch of ordinary human reality upon my tongue, I looked up suddenly and saw this monster with a green tie standing in the doorway.

I listened to what he said about the society politely enough, I hope; but when he incidentally mentioned that he did not believe in fairy tales, I broke out beyond control. "Man," I said, "who are you that you should not believe in fairy tales? It is much easier to believe in Blue Beard than to believe in you. A blue beard is a misfortune; but there are green ties which are sins. It is far easier to believe in a million fairy tales than to believe in one man who does not like fairy tales. I would rather kiss Grimm instead of a Bible and swear to all his stories as if they were thirty-nine articles than say seriously and out of my heart that there can be such a man as you; that you are not some temptation of the devil or some delusion from the void. Look at these plain, homely, practical words. 'The Dragon's Grandmother,' that is all right; that is rational almost to the verge of rationalism. If there was a dragon, he had a grandmother. But you--you had no grandmother! If you had known one, she would have taught you to love fairy tales. You had no father, you had no mother; no natural causes can explain you. You cannot be. I believe many things which I have not seen; but of such things as you it may be said, 'Blessed is he that has seen and yet has disbelieved.'"

It seemed to me that he did not follow me with sufficient delicacy, so I moderated my tone. "Can you not see," I said, "that fairy tales in their essence are quite solid and straightforward; but that this everlasting fiction about modern life is in its nature essentially incredible?

Folk-lore means that the soul is sane, but that the universe is wild and full of marvels. Realism means that the world is dull and full of routine, but that the soul is sick and screaming. The problem of the fairy tale is--what will a healthy man do with a fantastic world? The problem of the modern novel is--what will a madman do with a dull world?

In the fairy tales the cosmos goes mad; but the hero does not go mad.

In the modern novels the hero is mad before the book begins, and suffers from the harsh steadiness and cruel sanity of the cosmos. In the excellent tale of 'The Dragon's Grandmother,' in all the other tales of Grimm, it is a.s.sumed that the young man setting out on his travels will have all substantial truths in him; that he will be brave, full of faith, reasonable, that he will respect his parents, keep his word, rescue one kind of people, defy another kind, 'parcere subjectis et debellare,' etc. Then, having a.s.sumed this centre of sanity, the writer entertains himself by fancying what would happen if the whole world went mad all round it, if the sun turned green and the moon blue, if horses had six legs and giants had two heads. But your modern literature takes insanity as its centre. Therefore, it loses the interest even of insanity. A lunatic is not startling to himself, because he is quite serious; that is what makes him a lunatic. A man who thinks he is a piece of gla.s.s is to himself as dull as a piece of gla.s.s. A man who thinks he is a chicken is to himself as common as a chicken. It is only sanity that can see even a wild poetry in insanity. Therefore, these wise old tales made the hero ordinary and the tale extraordinary.

But you have made the hero extraordinary and the tale ordinary--so ordinary--oh, so very ordinary."