The Thing/19

18. Who Are the Conspirators?

The Thing 19. The Hat and the Halo written by Gilbert Keith Chesterton

20. On Two Allogories

Perhaps it is a little ungenerous to refer again to the fiasco of the unfortunate Bishop of Birmingham, when he made an exhibition of himself on the subject of St. Francis. That he should be unable to restrain himself from attacking one whom so many free-thinkers have loved and reverenced is interesting as showing how far sectarians can go. But the tone of the attack raises a question more interesting than the personal one. It may be called broadly the question of Sentiment; but it involves the whole question of what things in life are deep and what things shallow; what is central and what is merely external. It is needless to say that people like the Bishop invariably and instinctively get them the wrong way round.

For instance, he said something to the effect that people are now seeing St. Francis in a halo of false sentiment, or through a haze of false sentiment. I am not sure which he said and I doubt whether he knew which he meant. If the Bishop had a halo it would probably be rather like a haze. But anyhow he implied that the hero-worship of St. Francis was a sort of external and extraneous thing, a dazzling distraction or a distorting medium, something added to his figure afterwards; whereas the facts about the real St. Francis were quite different and decidedly repulsive to a refined person. Well, the poor Bishop got all his facts about St. Francis quite wrong; and his claim to talk about the REAL St. Francis, even in an ordinary historical sense, was pretty rapidly shown up. But there was something behind it which interests me much more. It is the curious trick of turning everything inside out; so that the really central things become external and the merely external things central. The inmost soul of St. Francis is a haze of false sentiment; but the accidents of his historical setting, as viewed by people without any historical sense, are a sort of dreadful secret of his soul.

According to this sort of criticism, St. Francis had a great soul; which was merely a cloak for a miserable body. It is sentimental to consider what he felt like. But it is realistic to consider what he looked like. Or rather it is realistic to consider what he would have looked like to the best-dressed people in Birmingham who never saw him, or the fashionable tailor in Bond Street who never had the opportunity of making him a suit of clothes. The critic tells us what some hypothetical suburban snob of the twentieth century would have thought of the Saint he never saw; and THAT is the real truth about the Saint. We can tell him what the Saint would have thought of the suburban snob (and his thoughts would have been full of the simple and spontaneous tenderness which he showed to all small and helpless creatures) but that is only sentiment about St. Francis. What St Francis himself felt about all other creatures is only a misleading and artificial addition to his character. But what some of the most limited and least imaginative of those creatures might possibly think about him, or rather about his clothes or his meals--that alone is reality.

When the admirers of St. Francis, who number myriads of Protestants and Agnostics as well as Catholics, say that they admire that great man, they mean that they admire his mind, his affections, his tastes, his point of view. They mean that, like any other poet, he puts them in a position to view the world in a certain way; and that life looked at from his mental standpoint is more inspiring or intelligible. But when the Bishop tells them that they do not know the facts about St. Francis, he does not mean that St. Francis had some other mind or some other standpoint. He means that St. Francis did not have hot and cold water laid on in the bathroom, did not put on a clean collar every morning, did not send a sufficient number of shirts to the Birmingham Imperial Laundry every week, did not have black mud smeared on his boots or white mud to stiffen his shirt front, and all the rest of it. And THAT is what he calls the truth about St. Francis! Everything else, including everything that St. Francis did do, is a haze of sentiment.

That is the deeper problem of which this foolish affair happens to be an illustration. How are we to make these superficial people understand that we are not being sentimental about St. Francis, that we are not presenting an elegant and poetical picture of St. Francis; that we are not presenting irresponsible emotional ravings about St. Francis; that we are simply presenting St. Francis? We are presenting a remarkable mind; just as Plato presented a remarkable mind, whether it was his own or somebody else's. We think no more of Bishop Barnes and his nonsense than a Platonist would think about some joke in Aristophanes about Socrates catching fleas. There may have been people who saw that mind through a haze of false sentiment; there were people who saw it through a haze of exaggerated enthusiasm; like those heretics who made St. Francis greater than Christ and the founder of a new dispensation. But even those fanatics were more like philosophers than a gentleman who is content to say either of a true saint or a false god, that his taste in linen and steam laundries was "not ours." In short, the true situation is simple and obvious enough. It is we who are thinking about the real Francis Bernadone, even the realistic Francis Bernadone, the actual man whose mind and mood we admire. It is the critic who is thinking of the unreal Francis, a fantastic phantom produced by looking at him in a Bond Street looking-glass or comparing him with the fashion-plates of 1926. If it is well for a man to be happy, to have the way of welcoming the thing that happens and the next man that comes along, then St. Francis was happy; happier than most modern men. If it be good that a man should be sympathetic, should include a large number of things in his imaginative sympathy, should have a hospitality of the heart for strange things and strange people, then St. Francis was sympathetic; more sympathetic than most modern men. If it be good that a man should be original, should add something creative and not merely customary or conventional, should do what he thinks right in his own way and without fear of worldly consequences in ruin or starvation, then St. Francis was original; more original than most modern men. All these are tests at once personal and permanent; they deal with the very essence of the ego or individual and they are not affected by changes in external fashion. To say that these things are mere sentiment is to say that the inmost sense of the inmost self is mere sentiment. And yet how are we to stop superficial people from calling it mere sentiment? How are we to make them realise that it is not we who have a sentimental attachment to a mediaeval friar, but they who have an entirely sentimental attachment to certain modern conventions?

Such critics have never really thought of asking what they mean by "sentiment," still less what they mean by "false sentiment." "False" is simply a conventional term of abuse to be applied to "sentiment"; and "sentiment" is simply a conventional term of abuse to be applied to Catholicism. But it is very much more applicable nowadays to Protestantism. It is especially applicable to Bishop Barnes's own rather nebulous type of Protestantism. Men of his school always complain of our thinking too much of theology, just as they complained a few centuries before of our thinking too little of theology. But theology is only the element of reason in religion; the reason that prevents it from being a mere emotion. There are a good many broad-minded persons for whom it is only an emotion; and it would hardly be unfair to say it is only a sentiment. And we have not to look far for them in cases like these.

If a school of critics were found prepared to pay divine honours to a certain person while doubting whether he was divine, men who took off their hats in his churches while denying that he was present on his altars, who hinted that he was only a religious teacher and then hinted again that he must be served as if he were the only teacher of religion; who are always ready to treat him as a fallible individual in relation to his rivals, and then to invoke him as an infallible authority against his followers, who dismiss every text they choose to think dogmatic and then gush over every text they choose to think amiable, who heckle him with Higher Criticism about three-quarters of what he said and then grovel before a mawkish and unmanly ideal made by misunderstanding the little which is left--if there were a school of critics in THIS relation to a historical character, we might very well admit that they were not getting to grips with it, but surrounding it with "a halo of false sentiment."

That is the vital distinction. At least we do not admit sentiment as a substitute for statement; still less as a contradiction of something that we state. There may be devotional expressions that are emotional, and even extravagantly emotional; but they do not actually distort any definition that is purely intellectual. But in the case of our critics, the confusion is in the intellect. We do not claim that all our pictorial or poetical expressions are adequate; but the fault is in the execution not in the conception. And there is a conception which is not a confusion. We do not say that every pink and blue doll from an Art Repository is a satisfactory symbol of the Mother of God. But we do say that it is less of a contradiction than exists in a person who says there is no Original Sin in anybody, and then calls it Mariolatry to say there was no Original Sin in Mary. We do not profess to admire the little varnished pictures of waxen angels or wooden children around the Communion Table. But we do most strongly profess and proclaim that they are less of a blot on the intellectual landscape than a bishop who suggests that the Host may actually be the divine Presence, but that High Church curates will do his lordship a personal favour if they take no notice of it. We are under no illusions about the literary quality of a large number of hymns in our hymn-books, or any other hymn-books. But we modestly submit that though they are doggerel they are not nonsense; and that saying that we can assert a personal God, a personal immortality, a personal divine love that extends to the least and worst, and do all this without holding "a Creed," IS nonsense. We know that the nearest sane agnostic or atheist would agree that it is nonsense. Devotional art and literature are often out of balance or broken in expression; sometimes because the emotion is too real and too strong for the reason, the same thing which makes the love-letters of the wisest men like the letters of lunatics; sometimes from a real deficiency in the individual power of reason; but never from a theoretical repudiation of reason, like that of the Pragmatists and about three-quarters of the Modernists. And in the same way it is the very reverse of the truth to say that a mere emotional distortion of the facts has drawn the modern mind towards St. Francis. It is, on the contrary, emphatically an attraction of mind to mind; and the more purely mental the process, the less it will be interrupted by ignorant irritation against the strangeness of Italian manners or mediaeval conditions. And in this case there is no international problem. Thousands of Englishmen who know nothing but England glow with love and understanding of St. Francis. We may well feel an unaffected pity for the one unlucky Englishman who cannot understand.

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