The New Jerusalem. G. K. Chesterton
countries; and though more is lost in missing the countries, something is gained in so sharply contrasting the capitals. And again it was one of the advantages of my own progress that it was a progress backwards; that it happened, as I have said, to retrace the course of history to older and older things; to Paris and to Rome and to Egypt, and almost, as it were, to Eden. And finally it is one of the advantages of such a return that it did really begin to clarify the confusion of names and notions in modern society. I first became conscious of this when I went out of the Gare de Lyon and walked along a row of cafes, until I saw again a distant column crowned with a dancing figure; the freedom that danced over the fall of the Bastille. Here at least, I thought, is an origin and a standard, such as I missed in the mere muddle of industrial opportunism. The modern industrial world is not in the least democratic; but it is supposed to be democratic, or supposed to be trying to be democratic. The ninth century, the time of the Norse invasions, was not saintly in the sense of being filled with saints; it was filled with pirates and petty tyrants, and the first feudal anarchy. But sanctity was the only ideal those barbarians had, when they had any at all. And democracy is the only ideal the industrial millions have, when they have any at all. Sanctity was the light of the Dark Ages, or if you will the dream of the Dark Ages. And democracy is the dream of the dark age of industrialism; if it be very much of a dream. It is this which prophets promise to achieve, and politicians pretend to achieve, and poets sometimes desire to achieve, and sometimes only desire to desire. In a word, an equal citizenship is quite the reverse of the reality in the modern world; but it is still the ideal in the modern world. At any rate it has no other ideal. If the figure that has alighted on the column in the Place de la Bastille be indeed the spirit of liberty, it must see a million growths in a modern city to make it wish to fly back again into heaven. But our secular society would not know what goddess to put on the pillar in its place.
As I looked at that sculptured goddess on that classical column, my mind went back another historic stage, and I asked myself where this classic and republican ideal came from, and the answer was equally clear. The place from which it had come was the place to which I was going; Rome. And it was not until I had reached Rome that I adequately realised the next great reality that simplified the whole story, and even this particular part of the story. I know nothing more abruptly arresting than that sudden steepness, as of streets scaling the sky, where stands, now cased in tile and brick and stone, that small rock that rose and overshadowed the whole earth; the Capitol. Here in the grey dawn of our history sat the strong Republic that set her foot upon the necks of kings; and it was from here assuredly that the spirit of the Republic flew like an eagle to alight on that far-off pillar in the country of the Gauls. For it ought to be remembered (and it is too often forgotten) that if Paris inherited what may be called the authority of Rome, it is equally true that Rome anticipated all that is sometimes called the anarchy of Paris. The expansion of the Roman Empire was accompanied by a sort of permanent Roman Revolution, fully as furious as the French Revolution. So long as the Roman system was really strong, it was full of riots and mobs and democratic divisions; and any number of Bastilles fell as the temple of the victories rose. But though I had but a hurried glance at such things, there were among them some that further aided the solution of the problem. I saw the larger achievements of the later Romans; and the lesson that was still lacking was plainly there. I saw the Coliseum, a monument of that love of looking on at athletic sports, which is noted as a sign of decadence in the Roman Empire and of energy in the British Empire. I saw the Baths of Caracalla, witnessing to a cult of cleanliness, adduced also to prove the luxury of Ancient Romans and the simplicity of Anglo-Saxons. All it really proves either way is a love of washing on a large scale; which might merely indicate that Caracalla, like other Emperors, was a lunatic. But indeed what such things do indicate, if only indirectly, is something which is here much more important. They indicate not only a sincerity in the public spirit, but a certain smoothness in the public services. In a word, while there were many revolutions, there were no strikes. The citizens were often rebels; but there were men who were not rebels, because they were not citizens. The ancient world forced a number of people to do the work of the world first, before it allowed more privileged people to fight about the government of the world. The truth is trite enough, of course; it is in the single word Slavery, which is not the name of a crime like Simony, but rather of a scheme like Socialism. Sometimes very like Socialism.
Only standing idly on one of those grassy mounds under one of those broken arches, I suddenly saw the Labour problem of London, as I could not see it in London. I do not mean that I saw which side was right, or what solution was reliable, or any partisan points or repartees, or any practical details about practical difficulties. I mean that I saw what it was; the thing itself and the whole thing. The Labour problem of to-day stood up quite simply, like a peak at which a man looks back and sees single and solid, though when he was walking over it it was a wilderness of rocks. The Labour problem is the attempt to have the democracy of Paris without the slavery of Rome. Between the Roman Republic and the French Republic something had happened. Whatever else it was, it was the abandonment of the ancient and fundamental human habit of slavery; the numbering of men for necessary labour as the normal foundation of society, even a society in which citizens were free and equal. When the idea of equal citizenship returned to the world, it found that world changed by a much more mysterious version of equality. So that London, handing on the lamp from Paris as well as Rome, is faced with a new problem touching the old practice of getting the work of the world done somehow. We have now to assume not only that all citizens are equal, but that all men are citizens. Capitalism attempted it by combining political equality with economic inequality; it assumed the rich could always hire the poor. But Capitalism seems to me to have collapsed; to be not only a discredited ethic but a bankrupt business. Whether we shall return to pagan slavery, or to small property, or by guilds or otherwise get to work in a new way, is not the question here. The question here was the one I asked myself standing on that green mound beside the yellow river; and the answer to it lay ahead of me, along the road that ran towards the rising sun.
What made the difference? What was it that had happened between the rise of the Roman Republic and the rise of the French Republic? Why did the equal citizens of the first take it for granted that there would be slaves? Why did the equal citizens of the second take it for granted that there would not be slaves? How had this immemorial institution disappeared in the interval, so that nobody even dreamed of it or suggested it? How was it that when equality returned, it was no longer the equality of citizens, and had to be the equality of men? The answer is that this equality of men is in more senses than one a mystery. It is a mystery which I pondered as I stood in the corridor of the train going south from Rome. It was at daybreak, and (as it happened) before any one else had risen, that I looked out of the long row of windows across a great landscape grey with olives and still dark against the dawn. The dawn itself looked rather like a row of wonderful windows; a line of low casements unshuttered and shining under the eaves of cloud. There was a curious clarity about the sunrise; as if its sun might be made of glass rather than gold. It was the first time I had seen so closely and covering such a landscape the grey convolutions and hoary foliage of the olive; and all those twisted trees went by like a dance of dragons in a dream. The rocking railway-train and the vanishing railway-line seemed to be going due east, as if disappearing into the sun; and save for the noise of the train there was no sound in all that grey and silver solitude; not even the sound of a bird. Yet the plantations were mostly marked out in private plots and bore every trace of the care of private owners. It is seldom, I confess, that I so catch the world asleep, nor do I know why my answer should have come to me thus when I was myself only half-awake. It is common in such a case to see some new signal or landmark; but in my experience it is rather the things already grown familiar that suddenly grow strange and significant. A million olives must have flashed by before I saw the first olive; the first, so to speak, which really waved the olive branch. For I remembered at last to what land I was going; and I knew the name of the magic which had made all those peasants out of pagan slaves, and has presented to the modern world a new problem of labour and liberty. It was as if I already saw against the clouds of daybreak that mountain which takes its title from the olive: and standing half visible upon it, a figure at which I did not look. Ex oriente lux; and I knew what dawn had broken over the ruins of Rome.
I have taken but this one text or label, out of a hundred such, the matter of labour and liberty; and thought it worth while to trace it from one blatant and bewildering