What I Saw in America. Гилберт Кит Честертон
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the simple truth that where all those acres are there is agriculture, and where all that agriculture is there is considerable tendency towards distributive or decently equalised property, as in a peasantry. On the other hand, there are those who say that the Bulgar will never be Americanised, that he only comes to be a waiter in America that he may afford to return to be a peasant in Bulgaria. I cannot decide this issue, and indeed I did not introduce it to this end. I was led to it by a certain line of reflection that runs along the Great White Way, and I will continue to follow it. The criticism, if we could put it rightly, not only covers more than New York but more than the whole New World. Any argument against it is quite as valid against the largest and richest cities of the Old World, against London or Liverpool or Frankfort or Belfast. But it is in New York that we see the argument most clearly, because we see the thing thus towering into its own turrets and breaking into its own fireworks.
I disagree with the aesthetic condemnation of the modern city with its sky-scrapers and sky-signs. I mean that which laments the loss of beauty and its sacrifice to utility. It seems to me the very reverse of the truth. Years ago, when people used to say the Salvation Army doubtless had good intentions, but we must all deplore its methods, I pointed out that the very contrary is the case. Its method, the method of drums and democratic appeal, is that of the Franciscans or any other march of the Church Militant. It was precisely its aims that were dubious, with their dissenting morality and despotic finance. It is somewhat the same with things like the sky-signs in Broadway. The aesthete must not ask me to mingle my tears with his, because these things are merely useful and ugly. For I am not specially inclined to think them ugly; but I am strongly inclined to think them useless. As a matter of art for art's sake, they seem to me rather artistic. As a form of practical social work they seem to me stark stupid waste. If Mr. Bilge is rich enough to build a tower four hundred feet high and give it a crown of golden crescents and crimson stars, in order to draw attention to his manufacture of the Paradise Tooth Paste or The Seventh Heaven Cigar, I do not feel the least disposition to thank him for any serious form of social service. I have never tried the Seventh Heaven Cigar; indeed a premonition moves me towards the belief that I shall go down to the dust without trying it. I have every reason to doubt whether it does any particular good to those who smoke it, or any good to anybody except those who sell it. In short Mr. Bilge's usefulness consists in being useful to Mr. Bilge, and all the rest is illusion and sentimentalism. But because I know that Bilge is only Bilge, shall I stoop to the profanity of saying that fire is only fire? Shall I blaspheme crimson stars any more than crimson sunsets, or deny that those moons are golden any more than that this grass is green? If a child saw these coloured lights, he would dance with as much delight as at any other coloured toys; and it is the duty of every poet, and even of every critic, to dance in respectful imitation of the child. Indeed I am in a mood of so much sympathy with the fairy lights of this pantomime city, that I should be almost sorry to see social sanity and a sense of proportion return to extinguish them. I fear the day is breaking, and the broad daylight of tradition and ancient truth is coming to end all this delightful nightmare of New York at night. Peasants and priests and all sorts of practical and sensible people are coming back into power, and their stern realism may wither all these beautiful, unsubstantial, useless things. They will not believe in the Seventh Heaven Cigar, even when they see it shining as with stars in the seventh heaven. They will not be affected by advertisements, any more than the priests and peasants of the Middle Ages would have been affected by advertisements. Only a very soft-headed, sentimental, and rather servile generation of men could possibly be affected by advertisements at all. People who are a little more hard-headed, humorous, and intellectually independent, see the rather simple joke; and are not impressed by this or any other form of self-praise. Almost any other men in almost any other age would have seen the joke. If you had said to a man in the Stone Age, 'Ugg says Ugg makes the best stone hatchets,' he would have perceived a lack of detachment and disinterestedness about the testimonial. If you had said to a medieval peasant, 'Robert the Bowyer proclaims, with three blasts of a horn, that he makes good bows,' the peasant would have said, 'Well, of course he does,' and thought about something more important. It is only among people whose minds have been weakened by a sort of mesmerism that so transparent a trick as that of advertisement could ever have been tried at all. And if ever we have again, as for other reasons I cannot but hope we shall, a more democratic distribution of property and a more agricultural basis of national life, it would seem at first sight only too likely that all this beautiful superstition will perish, and the fairyland of Broadway with all its varied rainbows fade away. For such people the Seventh Heaven Cigar, like the nineteenth-century city, will have ended in smoke. And even the smoke of it will have vanished.
But the next stage of reflection brings us back to the peasant looking at the lights of Broadway. It is not true to say in the strict sense that the peasant has never seen such things before. The truth is that he has seen them on a much smaller scale, but for a much larger purpose. Peasants also have their ritual and ornament, but it is to adorn more real things. Apart from our first fancy about the peasant who could not read, there is no doubt about what would be apparent to a peasant who could read, and who could understand. For him also fire is sacred, for him also colour is symbolic. But where he sets up a candle to light the little shrine of St. Joseph, he finds it takes twelve hundred candles to light the Seventh Heaven Cigar. He is used to the colours in church windows showing red for martyrs or blue for madonnas; but here he can only conclude that all the colours of the rainbow belong to Mr. Bilge. Now upon the aesthetic side he might well be impressed; but it is exactly on the social and even scientific side that he has a right to criticise. If he were a Chinese peasant, for instance, and came from a land of fireworks, he would naturally suppose that he had happened to arrive at a great firework display in celebration of something; perhaps the Sacred Emperor's birthday, or rather birthnight. It would gradually dawn on the Chinese philosopher that the Emperor could hardly be born every night. And when he learnt the truth the philosopher, if he was a philosopher, would be a little disappointed … possibly a little disdainful.
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