Of all the instances of this there is none stranger than the case of Dickens. It should be pondered very carefully by those who reproach Christianity with having been easily corrupted into a system of superstitions. If ever there was a message full of what modern people call true Christianity, the direct appeal to the common heart, a faith that was simple, a hope that was infinite, and a charity that was omnivorous, if ever there came among men what they call the Christianity of Christ, it was in the message of Dickens. Christianity has been in the world nearly two thousand years, and it has not yet quite lost, its enemies being judges, its first fire and charity; but friends and enemies would agree that it was from the very first more detailed and doctrinal than the spirit of Dickens. The spirit of Dickens has been in the world about sixty years; and already it is a superstition. Already it is loaded with relics. Already it is stiff with antiquity.
Everything that can be said about the perversion of Christianity can be said about the perversion of Dickens. It is said that Christ's words are repeated by the very High Priests and Scribes whom He meant to denounce. It is just as true that the jokes in _Pickwick_ are quoted with delight by the very bigwigs of bench and bar whom Dickens wished to make absurd and impossible. It is said that texts from Scripture are constantly taken in vain by Judas and Herod, by Caiaphas and Annas. It is just as true that texts from Dickens are rapturously quoted on all our platforms by Podsnap and Honeythunder, by Pardiggle and Veneering, by Tigg when he is forming a company, or Pott when he is founding a newspaper. People joke about Bumble in defence of Bumbledom; people allude playfully to Mrs. Jellyby while agitating for Borrioboola Gha. The very things which Dickens tried to destroy are preserved as relics of him. The very houses he wished to pull down are propped up as monuments of Dickens. We wish to preserve everything of him, except his perilous public spirit.
This antiquarian attitude towards Dickens has many manifestations, some of them somewhat ridiculous. I give one startling instance out of a hundred of the irony remarked upon above. In his first important book, Dickens lashed the loathsome corruption of our oligarchical politics, their blaring servility and dirty diplomacy of bribes, under the name of an imaginary town called Eatanswill. If Eatanswill, wherever it was, had been burned to the ground by its indignant neighbours the day after the exposure, it would have been not inappropriate. If it had been entirely deserted by its inhabitants, if they had fled to hide themselves in holes and caverns, one could have understood it. If it had been struck by a thunderbolt out of heaven or outlawed by the whole human race, all that would seem quite natural. What has really happened is this: that two respectable towns in Suffolk are still disputing for the honour of having been the original Eatanswill; as if two innocent hamlets each claimed to be Gomorrah. I make no comment; the thing is beyond speech.
But this strange sentimental and relic-hunting worship of Dickens has many more innocent manifestations. One of them is that which takes advantage of the fact that Dickens happened to be a journalist by trade. It occupies itself therefore with hunting through papers and magazines for unsigned articles which may possibly be proved to be his. Only a little time ago one of these enthusiasts ran up to me, rubbing his hands, and told me that he was sure he had found two and a half short paragraphs in _All the Year Round_ which were certainly written by Dickens, whom he called (I regret to say) the Master. Something of this archological weakness must cling to all mere reprints of his minor work. He was a great novelist; but he was also, among other things, a good journalist and a good man. It is often necessary for a good journalist to write bad literature. It is sometimes the first duty of a good man to write it. Pot-boilers to my feeling are sacred things; but they may well be secret as well as sacred, like the holy pot which it is their purpose to boil. In the collection called _Reprinted Pieces_ there are some, I think, which demand or deserve this apology. There are many which fall below the level of his recognised books of fragments, such as _The Sketches by Boz_, and _The Uncommercial Traveller_. Two or three elements in the compilation, however, make it quite essential to any solid appreciation of the author.
Of these the first in importance is that which comes last in order. I mean the three remarkable pamphlets upon the English Sunday, called _Sunday under Three Heads_. Here, at least, we find the eternal Dickens, though not the eternal Dickens of fiction. His other political and sociological suggestions in this volume are so far unimportant that they are incidental, and even personal. Any man might have formed Dickens's opinion about flogging for garrotters, and altered it afterwards. Any one might have come to Dickens's conclusion about model prisons, or to any other conclusion equally reasonable and unimportant. These things have no colour of the great man's character. But on the subject of the English Sunday he does stand for his own philosophy. He stands for a particular view, remote at present both from Liberals and Conservatives. He was, in a conscious sense, the first of its spokesmen. He was in every sense the last.
In his appeal for the pleasures of the people, Dickens has remained alone. The pleasures of the people have now no defender, Radical or Tory. The Tories despise the people. The Radicals despise the pleasures.
THE END
THE BALLAD OF THE WHITE HORSE
By G.K. Chesterton
Prefatory Note:
This ballad needs no historical notes, for the simple reason that it does not profess to be historical. All of it that is not frankly fictitious, as in any prose romance about the past, is meant to emphasize tradition rather than history. King Alfred is not a legend in the sense that King Arthur may be a legend; that is, in the sense that he may possibly be a lie. But King Alfred is a legend in this broader and more human sense, that the legends are the most important things about him.
The cult of Alfred was a popular cult, from the darkness of the ninth century to the deepening twilight of the twentieth. It is wholly as a popular legend that I deal with him here. I write as one ignorant of everything, except that I have found the legend of a King of Wessex still alive in the land. I will give three curt cases of what I mean. A tradition connects the ultimate victory of Alfred with the valley in Berkshire called the Vale of the White Horse. I have seen doubts of the tradition, which may be valid doubts. I do not know when or where the story started; it is enough that it started somewhere and ended with me; for I only seek to write upon a hearsay, as the old balladists did. For the second case, there is a popular tale that Alfred played the harp and sang in the Danish camp; I select it because it is a popular tale, at whatever time it arose. For the third case, there is a popular tale that Alfred came in contact with a woman and cakes; I select it because it is a popular tale, because it is a vulgar one. It has been disputed by grave historians, who were, I think, a little too grave to be good judges of it. The two chief charges against the story are that it was first recorded long after Alfred's death, and that (as Mr. Oman urges) Alfred never really wandered all alone without any thanes or soldiers. Both these objections might possibly be met. It has taken us nearly as long to learn the whole truth about Byron, and perhaps longer to learn the whole truth about Pepys, than elapsed between Alfred and the first writing of such tales. And as for the other objection, do the historians really think that Alfred after Wilton, or Napoleon after Leipsic, never walked about in a wood by himself for the matter of an hour or two? Ten minutes might be made sufficient for the essence of the story. But I am not concerned to prove the truth of these popular traditions. It is enough for me to maintain two things: that they are popular traditions; and that without these popular traditions we should have bothered about Alfred about as much as we bother about Eadwig.
One other consideration needs a note. Alfred has come down to us in the best way (that is, by national legends) solely for the same reason as Arthur and Roland and the other giants of that darkness, because he fought for the Christian civilization against the heathen nihilism. But since this work was really done by generation after generation, by the Romans before they withdrew, and by the Britons while th
ey remained, I have summarised this first crusade in a triple symbol, and given to a fictitious Roman, Celt, and Saxon, a part in the glory of Ethandune. I fancy that in fact Alfred's Wessex was of very mixed bloods; but in any case, it is the chief value of legend to mix up the centuries while preserving the sentiment; to see all ages in a sort of splendid foreshortening. That is the use of tradition: it telescopes history.
G.K.C.
DEDICATION
Of great limbs gone to chaos, A great face turned to night-- Why bend above a shapeless shroud Seeking in such archaic cloud Sight of strong lords and light?
Where seven sunken Englands Lie buried one by one, Why should one idle spade, I wonder, Shake up the dust of thanes like thunder To smoke and choke the sun?
In cloud of clay so cast to heaven What shape shall man discern? These lords may light the mystery Of mastery or victory, And these ride high in history, But these shall not return.
Gored on the Norman gonfalon The Golden Dragon died: We shall not wake with ballad strings The good time of the smaller things, We shall not see the holy kings Ride down by Severn side.
Stiff, strange, and quaintly coloured As the broidery of Bayeux The England of that dawn remains, And this of Alfred and the Danes Seems like the tales a whole tribe feigns Too English to be true.
Of a good king on an island That ruled once on a time; And as he walked by an apple tree There came green devils out of the sea With sea-plants trailing heavily And tracks of opal slime.
Yet Alfred is no fairy tale; His days as our days ran, He also looked forth for an hour On peopled plains and skies that lower, From those few windows in the tower That is the head of a man.
But who shall look from Alfred's hood Or breathe his breath alive? His century like a small dark cloud Drifts far; it is an eyeless crowd, Where the tortured trumpets scream aloud And the dense arrows drive.
Lady, by one light only We look from Alfred's eyes, We know he saw athwart the wreck The sign that hangs about your neck, Where One more than Melchizedek Is dead and never dies.
Therefore I bring these rhymes to you Who brought the cross to me, Since on you flaming without flaw I saw the sign that Guthrum saw When he let break his ships of awe, And laid peace on the sea.
Do you remember when we went Under a dragon moon, And 'mid volcanic tints of night Walked where they fought the unknown fight And saw black trees on the battle-height, Black thorn on Ethandune?
And I thought, "I will go with you, As man with God has gone, And wander with a wandering star, The wandering heart of things that are, The fiery cross of love and war That like yourself, goes on."
O go you onward; where you are Shall honour and laughter be, Past purpled forest and pearled foam, God's winged pavilion free to roam, Your face, that is a wandering home, A flying home for me.
Ride through the silent earthquake lands, Wide as a waste is wide, Across these days like deserts, when Pride and a little scratching pen Have dried and split the hearts of men, Heart of the heroes, ride.
Up through an empty house of stars, Being what heart you are, Up the inhuman steeps of space As on a staircase go in grace, Carrying the firelight on your face Beyond the loneliest star.
Take these; in memory of the hour We strayed a space from home And saw the smoke-hued hamlets, quaint With Westland king and Westland saint, And watched the western glory faint Along the road to Frome.
BOOK I. THE VISION OF THE KING
Before the gods that made the gods Had seen their sunrise pass, The White Horse of the White Horse Vale Was cut out of the grass.
Before the gods that made the gods Had drunk at dawn their fill, The White Horse of the White Horse Vale Was hoary on the hill.
Age beyond age on British land, Aeons on aeons gone, Was peace and war in western hills, And the White Horse looked on.
For the White Horse knew England When there was none to know; He saw the first oar break or bend, He saw heaven fall and the world end, O God, how long ago.
For the end of the world was long ago, And all we dwell to-day As children of some second birth, Like a strange people left on earth After a judgment day.
For the end of the world was long ago, When the ends of the world waxed free, When Rome was sunk in a waste of slaves, And the sun drowned in the sea.
When Caesar's sun fell out of the sky And whoso hearkened right Could only hear the plunging Of the nations in the night.
When the ends of the earth came marching in To torch and cresset gleam. And the roads of the world that lead to Rome Were filled with faces that moved like foam, Like faces in a dream.
And men rode out of the eastern lands, Broad river and burning plain; Trees that are Titan flowers to see, And tiger skies, striped horribly, With tints of tropic rain.
Where Ind's enamelled peaks arise Around that inmost one, Where ancient eagles on its brink, Vast as archangels, gather and drink The sacrament of the sun.
And men brake out of the northern lands, Enormous lands alone, Where a spell is laid upon life and lust And the rain is changed to a silver dust And the sea to a great green stone.
And a Shape that moveth murkily In mirrors of ice and night, Hath blanched with fear all beasts and birds, As death and a shock of evil words Blast a man's hair with white.
And the cry of the palms and the purple moons, Or the cry of the frost and foam, Swept ever around an inmost place, And the din of distant race on race Cried and replied round Rome.
And there was death on the Emperor And night upon the Pope: And Alfred, hiding in deep grass, Hardened his heart with hope.
A sea-folk blinder than the sea Broke all about his land, But Alfred up against them bare And gripped the ground and grasped the air, Staggered, and strove to stand.
He bent them back with spear and spade, With desperate dyke and wall, With foemen leaning on his shield And roaring on him when he reeled; And no help came at all.
He broke them with a broken sword A little towards the sea, And for one hour of panting peace, Ringed with a roar that would not cease, With golden crown and girded fleece Made laws under a tree.
The Northmen came about our land A Christless chivalry: Who knew not of the arch or pen, Great, beautiful half-witted men From the sunrise and the sea.
Misshapen ships stood on the deep Full of strange gold and fire, And hairy men, as huge as sin With horned heads, came wading in Through the long, low sea-mire.
Our towns were shaken of tall kings With scarlet beards like blood: The world turned empty where they trod, They took the kindly cross of God And cut it up for wood.
Their souls were drifting as the sea, And all good towns and lands They only saw with heavy eyes, And broke with heavy hands,
Their gods were sadder than the sea, Gods of a wandering will, Who cried for blood like beasts at night, Sadly, from hill to hill.
They seemed as trees walking the earth, As witless and as tall, Yet they took hold upon the heavens And no help came at all.
They bred like birds in English woods, They rooted like the rose, When Alfred came to Athelney To hide him from their bows
There was not English armour left, Nor any English thing, When Alfred came to Athelney To be an English king.
For earthquake swallowing earthquake Uprent the Wessex tree; The whirlpool of the pagan sway Had swirled his sires as sticks away When a flood smites the sea.
And the great kings of Wessex Wearied and sank in gore, And even their ghosts in that great stress Grew greyer and greyer, less and less, With the lords that died in Lyonesse And the king that comes no more.
And the God of the Golden Dragon Was dumb upon his throne, And the lord of the Golden Dragon Ran in the woods alone.
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