The Ball and the Cross. Gilbert Keith Chesterton
monk pointed downward at Ludgate Hill. “I am going,” he said, “to climb up into a star.”
Those who look at the matter most superficially regard paradox as something which belongs to jesting and light journalism. Paradox of this kind is to be found in the saying of the dandy, in the decadent comedy, “Life is much too important to be taken seriously.” Those who look at the matter a little more deeply or delicately see that paradox is a thing which especially belongs to all religions. Paradox of this kind is to be found in such a saying as “The meek shall inherit the earth.” But those who see and feel the fundamental fact of the matter know that paradox is a thing which belongs not to religion only, but to all vivid and violent practical crises of human living. This kind of paradox may be clearly perceived by anybody who happens to be hanging in mid-space, clinging to one arm of the Cross of St. Paul’s.
Father Michael in spite of his years, and in spite of his asceticism (or because of it, for all I know), was a very healthy and happy old gentleman. And as he swung on a bar above the sickening emptiness of air, he realized, with that sort of dead detachment which belongs to the brains of those in peril, the deathless and hopeless contradiction which is involved in the mere idea of courage. He was a happy and healthy old gentleman and therefore he was quite careless about it. And he felt as every man feels in the taut moment of such terror that his chief danger was terror itself; his only possible strength would be a coolness amounting to carelessness, a carelessness amounting almost to a suicidal swagger. His one wild chance of coming out safely would be in not too desperately desiring to be safe. There might be footholds down that awful facade, if only he could not care whether they were footholds or no. If he were foolhardy he might escape; if he were wise he would stop where he was till he dropped from the cross like a stone. And this antinomy kept on repeating itself in his mind, a contradiction as large and staring as the immense contradiction of the Cross; he remembered having often heard the words, “Whosoever shall lose his life the same shall save it.” He remembered with a sort of strange pity that this had always been made to mean that whoever lost his physical life should save his spiritual life. Now he knew the truth that is known to all fighters, and hunters, and climbers of cliffs. He knew that even his animal life could only be saved by a considerable readiness to lose it.
Some will think it improbable that a human soul swinging desperately in mid-air should think about philosophical inconsistencies. But such extreme states are dangerous things to dogmatize about. Frequently they produce a certain useless and joyless activity of the mere intellect, thought not only divorced from hope but even from desire. And if it is impossible to dogmatize about such states, it is still more impossible to describe them. To this spasm of sanity and clarity in Michael’s mind succeeded a spasm of the elemental terror; the terror of the animal in us which regards the whole universe as its enemy; which, when it is victorious, has no pity, and so, when it is defeated has no imaginable hope. Of that ten minutes of terror it is not possible to speak in human words. But then again in that damnable darkness there began to grow a strange dawn as of grey and pale silver. And of this ultimate resignation or certainty it is even less possible to write; it is something stranger than hell itself; it is perhaps the last of the secrets of God. At the highest crisis of some incurable anguish there will suddenly fall upon the man the stillness of an insane contentment. It is not hope, for hope is broken and romantic and concerned with the future; this is complete and of the present. It is not faith, for faith by its very nature is fierce, and as it were at once doubtful and defiant; but this is simply a satisfaction. It is not knowledge, for the intellect seems to have no particular part in it. Nor is it (as the modern idiots would certainly say it is) a mere numbness or negative paralysis of the powers of grief. It is not negative in the least; it is as positive as good news. In some sense, indeed, it is good news. It seems almost as if there were some equality among things, some balance in all possible contingencies which we are not permitted to know lest we should learn indifference to good and evil, but which is sometimes shown to us for an instant as a last aid in our last agony.
Michael certainly could not have given any sort of rational account of this vast unmeaning satisfaction which soaked through him and filled him to the brim. He felt with a sort of half-witted lucidity that the cross was there, and the ball was there, and the dome was there, that he was going to climb down from them, and that he did not mind in the least whether he was killed or not. This mysterious mood lasted long enough to start him on his dreadful descent and to force him to continue it. But six times before he reached the highest of the outer galleries terror had returned on him like a flying storm of darkness and thunder. By the time he had reached that place of safety he almost felt (as in some impossible fit of drunkenness) that he had two heads; one was calm, careless, and efficient; the other saw the danger like a deadly map, was wise, careful, and useless. He had fancied that he would have to let himself vertically down the face of the whole building. When he dropped into the upper gallery he still felt as far from the terrestrial globe as if he had only dropped from the sun to the moon. He paused a little, panting in the gallery under the ball, and idly kicked his heels, moving a few yards along it. And as he did so a thunderbolt struck his soul. A man, a heavy, ordinary man, with a composed indifferent face, and a prosaic sort of uniform, with a row of buttons, blocked his way. Michael had no mind to wonder whether this solid astonished man, with the brown moustache and the nickel buttons, had also come on a flying ship. He merely let his mind float in an endless felicity about the man. He thought how nice it would be if he had to live up in that gallery with that one man for ever. He thought how he would luxuriate in the nameless shades of this man’s soul and then hear with an endless excitement about the nameless shades of the souls of all his aunts and uncles. A moment before he had been dying alone. Now he was living in the same world with a man; an inexhaustible ecstasy. In the gallery below the ball Father Michael had found that man who is the noblest and most divine and most lovable of all men, better than all the saints, greater than all the heroes – man Friday.
In the confused colour and music of his new paradise, Michael heard only in a faint and distant fashion some remarks that this beautiful solid man seemed to be making to him; remarks about something or other being after hours and against orders. He also seemed to be asking how Michael “got up” there. This beautiful man evidently felt as Michael did that the earth was a star and was set in heaven.
At length Michael sated himself with the mere sensual music of the voice of the man in buttons. He began to listen to what he said, and even to make some attempt at answering a question which appeared to have been put several times and was now put with some excess of emphasis. Michael realized that the image of God in nickel buttons was asking him how he had come there. He said that he had come in Lucifer’s ship. On his giving this answer the demeanour of the image of God underwent a remarkable change. From addressing Michael gruffly, as if he were a malefactor, he began suddenly to speak to him with a sort of eager and feverish amiability as if he were a child. He seemed particularly anxious to coax him away from the balustrade. He led him by the arm towards a door leading into the building itself, soothing him all the time. He gave what even Michael (slight as was his knowledge of the world) felt to be an improbable account of the sumptuous pleasures and varied advantages awaiting him downstairs. Michael followed him, however, if only out of politeness, down an apparently interminable spiral of staircase. At one point a door opened. Michael stepped through it, and the unaccountable man in buttons leapt after him and pinioned him where he stood. But he only wished to stand; to stand and stare. He had stepped as it were into another infinity, out under the dome of another heaven. But this was a dome of heaven made by man. The gold and green and crimson of its sunset were not in the shapeless clouds but in shapes of cherubim and seraphim, awful human shapes with a passionate plumage. Its stars were not above but far below, like fallen stars still in unbroken constellations; the dome itself was full of darkness. And far below, lower even than the lights, could be seen creeping or motionless, great black masses of men. The tongue of a terrible organ seemed to shake the very air in the whole void; and through it there came up to Michael the sound of a tongue more terrible; the dreadful everlasting voice of man, calling to his gods from the beginning to the end of the world. Michael felt almost as if he were a god, and all the voices were hurled at him.
“No, the pretty things aren’t here,” said the demi-god in buttons, caressingly. “The pretty things are downstairs. You come along with me. There’s something that will surprise you downstairs; something you want very much to see.”
Evidently