As I Was Saying/Essay VI

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Essay V As I Was Saying
Essay VI
written by Gilbert Keith Chesterton
Essay VII



Essay VI: About Shamelessness

THERE are some who actually like the Country dialects which State education is systematically destroying. There are some who actually prefer them to the Cockney dialect which State education is systematically spreading. For that is perhaps the most practical and successful effect of our present scheme of public instruction, that the village children no longer talk like ignorant inhabitants of Sussex or Suffolk; they now talk like enlightened inhabitants of Hoxton and Houndsditch. Among the eccentric reactionaries who have actually observed this change with regret, a further and more curious fact has also been remarked more than once. An Anglican country parson, a friend of mine, once told me that it was not only a loss of pronunciation, but also of perception. "They not only can't say the word, but they can't hear it," was the way he put it. Supposing that the virtuous vicar in question had been so ill-advised as to teach his infant school to recite, let us say, the "Dolores" of Swinburne--which, I admit, is not extremely probable-- their intonation would be different, but without any intention to differ. The vicar would say, "Ringed round with a flame of fair faces." And the Sunday School children would obediently repeat, "Ringed rarnd with a flime of fair fices," with a solid certainty and assurance that this was exactly what he had said. However laboriously he might entreat them to say "faces," they would say "fices," and it would sound to them exactly like "faces."

In short, this sort of thing is not a variation or a form of variety; on the contrary, it is an inability to see that there is any variety. It is not a difference in the sense of a distinction; on the contrary, it is a sudden failure in the power to make any distinction. Whatever is distinct may possibly be distinguished. And Burns and Barnes did manage to be distinguished, in the particular form of distinction commonly called dialect. But the change here in question is something much more formless and much more formidable than anything that could arise from the most uncouth or unlucky of local or rustic accents. It is a certain loss of sharpness, in the ear as well as the tongue; not only a flattening of the speech, but a deadening of the hearing. And though it is in itself a relatively small matter, especially as compared with many parallel matters, it is exactly this quality that makes it symbolic in the social problems of to-day. For one of the deepest troubles of the day is this fact: that something is being commended as a new taste which is simply the condition which finds everything tasteless. It is sometimes offered almost as if it were a new sense; but it is not really even a new sensibility; it is rather a pride in new insensibility.

For instance, when some old piece of decorum is abolished, rightly or wrongly, it is always supposed to be completely justified if people become just as dull in accepting the indecency as they were in accepting the decency. If it can be said that the grandchildren "soon get used" to something that would have made the grandfathers fight duels to the death, it is always assumed that the grandchildren have found a new mode of living, whereas those who fought the duel to the death were already dead. But the psychological fact is exactly the other way. The duellists may have been fastidious or even fantastic, but they were frightfully alive. That is why they died. Their sensibilities were vivid and intense, by the only true test of the finer sensibilities, or even of the five senses. And that is that they could feel the difference between one thing and another. It is the livelier eye that can see the difference between peacock-blue and peacock-green; it is the more fatigued eye that may see them both as something very like grey. It is the quicker ear that can detect in any speech the shade between innocence and irony, or between irony and insult. It is the duller ear that hears all the notes as monotone, and therefore monotonous. Even the swaggering person, who was supposed to turn up his nose at everything, was at least in a position to sniff the different smells of the world, and perhaps to detect their difference.

There is the drearier and more detached sort of pride of the other sort of man, who may be said to turn his nose down at everything. For that also is only a more depressing way of turning everything down. It is not a mark of purity of taste, but of absence of taste, to think that cocoa is as good as claret; and in the field of morals it may well have the ultimate Nemesis of thinking cocaine as good as cocoa. Even the mere senses, in the merely sensual sense, attest to this truth about vivacity going with differentiation. It is no answer, therefore, to say that you have persuaded a whole crowd of hygienic hikers to be content with cocoa any more than to say that you have persuaded a whole crowd of drug-fiends to be content with cocaine. Neither of them is the better for pursuing a course which spoils the palate, and probably robs them of a reasonable taste in vintages. But what most modern people do not see is that this dullness in diet, and similar things, is exactly parallel to the dull and indifferent anarchy in manners and morals. Do not be proud of the fact that your grandmother was shocked at something which you are accustomed to seeing or hearing without being shocked. There are two meanings of the word "nervous," and it is not even a physical superiority to be actually without nerves. It may mean that your grandmother was an extremely lively and vital animal, and that you are a paralytic.

We are constantly told, for instance, by the very prosaic paralytics who call themselves Nudists, that people "soon get used" to being degraded, in that particular, to the habits of the beasts of the field. I have no doubt they do; just as they soon get used to being drunkards or drug-fiends or jail-birds or people talking Cockney instead of talking English. Where the argument of the apologist entirely fails is in showing that it is _better_ to get used to an inferior status after losing a superior one. In a hundred ways, recent legislation has ridden roughshod over the instincts of innocent and simple and yet very sensible people. There was a feeling, strangely enough, that men and women might not feel very comfortable when they met as total strangers to discuss some depraved and perhaps disgusting aspect of their natural sex relation. This has already given a good deal of quiet trouble on juries, and we have not seen the end of the trouble yet. Now, it will be noted that the objection to female juries never was an objection to juries being female. There always were female juries. From the first days of legislation a number of matrons were empanelled to decide certain points among each other. The case against mixed juries was a case of embarrassment; and that embarrassment is far more intelligent, far more civilized, far more subtle, far more psychological than the priggish brutality that disregards it. But, in any case, it will serve here as an illustration of what I mean. The question is not whether the embarrassment can be so far overcome somehow that a good many people can discharge the duty somehow. The question is whether the blunting of the sentiment really is a victory for human culture, and not rather a defeat for human culture. Just as the question is not whether millions of little boys, in different districts with different dialects, can all be taught the same dialect of the Whitechapel Road, but whether that dialect is better than others; and whether it is a good thing to lose the sense of difference between dialects.

For what we do at least know, in the most fundamental fashion, is that man is man by the possession of these fastidious fancies; from which the freethinking haddock is entirely emancipated, and by which the latitudinarian turnip is never troubled. To lose the sense of repugnance from one thing, or regard for another, is exactly so far as it goes to relapse into the vegetation or to return to the dust. But for about fifty or sixty years nearly all our culture and controversial trend has been conducted on the assumption that, as long as we could get used to any sort of caddishness, we could be perfectly contented in being cads. I do not say that all the results of the process have been wrong. But I do say that the test of the process has been wrong from first to last; for it is not a case against the citizen that a man can grow _accustomed_ to being either a savage or a slave.