Poem: The Shepherds Found Thee By Night

THE shepherds found Thee by night, by night
Seeing the Star so bright, so bright
Ah me! It was a goodly sight
On Christmas Day in the morning.

Three Kings came from the East, the East,
The great to pray with the least, the least,

Ready to keep the Holy Feast
On Christmas Day in the morning.

The strangest sight they saw, they saw
A Child on a bed of straw, of straw
Their souls were filled with holy awe
On Christmas Day in the morning.

You that have come afar, afar,
Soldiers of His in war, in war
Come, oh come where the true hearts are
On Christmas Day in the morning.

Enter here by the door, the door
Down on your knees on floor, on floor
The Lord of all you come to adore
On Christmas Day in the morning.

This, Christian men is your inn, your inn
Brothers in arms one kin, one kin
Your host a Babe born with-out sin
On Christmas Day in the morning.

Sing you good will to men, to men,
Glory to God in the highest, and then
Praise to the Babe in Bethlehem
On Christmas Day in the morning.

(This can be sung to "I Saw Three Ships")

~Frances Chesterton (Mrs. G.K. Chesterton)

How Far Is It to Bethlehem:
The Plays & Poetry of Frances Chesterton

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Poem: The Holy of Holies

'ELDER father, though thine eyes
Shine with hoary mysteries,
Canst thou tell what in the heart
Of a cowslip blossom lies?

'Smaller than all lives that be,
Secret as the deepest sea,
Stands a little house of seeds,
Like an elfin's granary,

'Speller of the stones and weeds,
Skilled in Nature's crafts and creeds,
Tell me what is in the heart
Of the smallest of the seeds.'

'God Almighty, and with Him
Cherubim and Seraphim,
Filling all eternity—
Adonai Elohim.'

~G.K. Chesterton: The Wild Knight and Other Poems.

A Defence of Baby-Worship

THE two facts which attract almost every normal person to children are, first, that they are very serious, and, secondly, that they are in consequence very happy. They are jolly with the completeness which is possible only in the absence of humour. The most unfathomable schools and sages have never attained to the gravity which dwells in the eyes of a baby of three months old. It is the gravity of astonishment at the universe, and astonishment at the universe is not mysticism, but a transcendent common-sense. The fascination of children lies in this: that with each of them all things are remade, and the universe is put again upon its trial. As we walk the streets and see below us those delightful bulbous heads, three times too big for the body, which mark these human mushrooms, we ought always primarily to remember that within every one of these heads there is a new universe, as new as it was on the seventh day of creation. In each of those orbs there is a new system of stars, new grass, new cities, a new sea.

There is always in the healthy mind an obscure prompting that religion teaches us rather to dig than to climb; that if we could once understand the common clay of earth we should understand everything. Similarly, we have the sentiment that if we could destroy custom at a blow and see the stars as a child sees them, we should need no other apocalypse. This is the great truth which has always lain at the back of baby-worship, and which will support it to the end. Maturity, with its endless energies and aspirations, may easily be convinced that it will find new things to appreciate; but it will never be convinced, at bottom, that it has properly appreciated what it has got. We may scale the heavens and find new stars innumerable, but there is still the new star we have not found—that on which we were born.

But the influence of children goes further than its first trifling effort of remaking heaven and earth. It forces us actually to remodel our conduct in accordance with this revolutionary theory of the marvellousness of all things. We do (even when we are perfectly simple or ignorant)—we do actually treat talking in children as marvellous, walking in children as marvellous, common intelligence in children as marvellous. The cynical philosopher fancies he has a victory in this matter—that he can laugh when he shows that the words or antics of the child, so much admired by its worshippers, are common enough. The fact is that this is precisely where baby-worship is so profoundly right. Any words and any antics in a lump of clay are wonderful, the child's words and antics are wonderful, and it is only fair to say that the philosopher's words and antics are equally wonderful.

The truth is that it is our attitude towards children that is right, and our attitude towards grown-up people that is wrong. Our attitude towards our equals in age consists in a servile solemnity, overlying a considerable degree of indifference or disdain. Our attitude towards children consists in a condescending indulgence, overlying an unfathomable respect. We bow to grown people, take off our hats to them, refrain from contradicting them flatly, but we do not appreciate them properly. We make puppets of children, lecture them, pull their hair, and reverence, love, and fear them. When we reverence anything in the mature, it is their virtues or their wisdom, and this is an easy matter. But we reverence the faults and follies of children.

We should probably come considerably nearer to the true conception of things if we treated all grown-up persons, of all titles and types, with precisely that dark affection and dazed respect with which we treat the infantile limitations. A child has a difficulty in achieving the miracle of speech, consequently we find his blunders almost as marvellous as his accuracy. If we only adopted the same attitude towards Premiers and Chancellors of the Exchequer, if we genially encouraged their stammering and delightful attempts at human speech, we should be in a far more wise and tolerant temper. A child has a knack of making experiments in life, generally healthy in motive, but often intolerable in a domestic commonwealth. If we only treated all commercial buccaneers and bumptious tyrants on the same terms, if we gently chided their brutalities as rather quaint mistakes in the conduct of life, if we simply told them that they would 'understand when they were older,' we should probably be adopting the best and most crushing attitude towards the weaknesses of humanity. In our relations to children we prove that the paradox is entirely true, that it is possible to combine an amnesty that verges on contempt with a worship that verges upon terror. We forgive children with the same kind of blasphemous gentleness with which Omar Khayyam forgave the Omnipotent.

The essential rectitude of our view of children lies in the fact that we feel them and their ways to be supernatural while, for some mysterious reason, we do not feel ourselves or our own ways to be supernatural. The very smallness of children makes it possible to regard them as marvels; we seem to be dealing with a new race, only to be seen through a microscope. I doubt if anyone of any tenderness or imagination can see the hand of a child and not be a little frightened of it. It is awful to think of the essential human energy moving so tiny a thing; it is like imagining that human nature could live in the wing of a butterfly or the leaf of a tree. When we look upon lives so human and yet so small, we feel as if we ourselves were enlarged to an embarrassing bigness of stature. We feel the same kind of obligation to these creatures that a deity might feel if he had created something that he could not understand.

But the humorous look of children is perhaps the most endearing of all the bonds that hold the Cosmos together. Their top-heavy dignity is more touching than any humility; their solemnity gives us more hope for all things than a thousand carnivals of optimism; their large and lustrous eyes seem to hold all the stars in their astonishment; their fascinating absence of nose seems to give to us the most perfect hint of the humour that awaits us in the kingdom of heaven.

~G.K. Chesterton: from The Defendant

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"A new race"

"THE essential rectitude of our view of children lies in the fact that we feel them and their ways to be supernatural while, for some mysterious reason, we do not feel ourselves or our own ways to be supernatural. The very smallness of children makes it possible to regard them as marvels; we seem to be dealing with a new race, only to be seen through a microscope. I doubt if anyone of any tenderness or imagination can see the hand of a child and not be a little frightened of it. It is awful to think of the essential human energy moving so tiny a thing; it is like imagining that human nature could live in the wing of a butterfly or the leaf of a tree. When we look upon lives so human and yet so small, we feel as if we ourselves were enlarged to an embarrassing bigness of stature. We feel the same kind of obligation to these creatures that a deity might feel if he had created something that he could not understand."

~G.K. Chesterton: The Defendant, "A Defence of Baby-Worship."

The Tyranny Of Bad Journalism

THE AMAZING decision of the Government to employ methods quite alien to England, and rather belonging to the police of the Continent, probably arises from the appearance of papers which are lucid and fighting, like the papers of the Continent. The business may be put in many ways. But one way of putting it is simply to say that a monopoly of bad journalism is resisting the possibility of good journalism. Journalism is not the same thing as literature; but there is good and bad journalism, as there is good and bad literature, as there is good and bad football. For the last twenty years or so the plutocrats who govern England have allowed the English nothing but bad journalism. Very bad journalism, simply considered as journalism.

It always takes a considerable time to see the simple and central fact about anything. All sorts of things have been said about the modern Press, especially the Yellow Press; that it is Jingo or Philistine or sensational or wrongly inquisitive or vulgar or indecent or trivial; but none of these have anything really to do with the point.

The point about the Press is that it is not what it is called. It is not the "popular Press." It is not the public Press. It is not an organ of public opinion. It is a conspiracy of a very few millionaires, all sufficiently similar in type to agree on the limits of what this great nation (to which we belong) may know about itself and its friends and enemies. The ring is not quite complete; there are old-fashioned and honest papers: but it is sufficiently near to completion to produce on the ordinary purchaser of news the practical effects of a corner and a monopoly. He receives all his political information and all his political marching orders from what is by this time a sort of half-conscious secret society, with very few members, but a great deal of money.

This enormous and essential fact is concealed for us by a number of legends that have passed into common speech. There is the notion that the Press is flashy or trivial because it is popular. In other words, an attempt is made to discredit democracy by representing journalism as the natural literature of democracy. All this is cold rubbish. The democracy has no more to do with the papers than it has with the peerages. The millionaire newspapers are vulgar and silly because the millionaires are vulgar and silly. It is the proprietor, not the editor, not the sub-editor, least of all the reader, who is pleased with this monotonous prairie of printed words. The same slander on democracy can be noticed in the case of advertisements. There is many a tender old Tory imagination that vaguely feels that our streets would be hung with escutcheons and tapestries, if only the profane vulgar had not hung them with advertisements of Sapolio and Sunlight Soap. But advertisement does not come from the unlettered many. It comes from the refined few. Did you ever hear of a mob rising to placard the Town Hall with proclamations in favour of Sapolio? Did you ever see a poor, ragged man laboriously drawing and painting a picture on the wall in favour of Sunlight Soap—simply as a labour of love? It is nonsense; those who hang our public walls with ugly pictures are the same select few who hang their private walls with exquisite and expensive pictures. The vulgarisation of modern life has come from the governing class; from the highly educated class. Most of the people who have posters in Camberwell have peerages at Westminster. But the strongest instance of all is that which has been unbroken until lately, and still largely prevails; the ghastly monotony of the Press.

Then comes that other legend; the notion that men like the masters of the Newspaper Trusts "give the people what they want." Why, it is the whole aim and definition of a Trust that it gives the people what it chooses. In the old days, when Parliaments were free in England, it was discovered that one courtier was allowed to sell all the silk, and another to sell all the sweet wine. A member of the House of Commons humorously asked who was allowed to sell all the bread. I really tremble to think what that sarcastic legislator would have said if he had been put off with the modern nonsense about "gauging the public taste." Suppose the first courtier had said that, by his shrewd, self-made sense, he had detected that people had a vague desire for silk; and even a deep, dim human desire to pay so much a yard for it! Suppose the second courtier said that he had, by his own rugged intellect, discovered a general desire for wine: and that people bought his wine at his price—when they could buy no other! Suppose a third courtier had jumped up and said that people always bought his bread when they could get none anywhere else.

Well, that is a perfect parallel. "After bread, the need of the people is knowledge," said Danton. Knowledge is now a monopoly, and comes through to the citizens in thin and selected streams, exactly as bread might come through to a besieged city. Men must wish to know what is happening, whoever has the privilege of telling them. They must listen to the messenger, even if he is a liar. They must listen to the liar, even if he is a bore. The official journalist for some time past has been both a bore and a liar; but it was impossible until lately to neglect his sheets of news altogether. Lately the capitalist Press really has begun to be neglected; because its bad journalism was overpowering and appalling. Lately we have really begun to find out that capitalism cannot write, just as it cannot fight, or pray, or marry, or make a joke, or do any other stricken human thing. But this discovery has been quite recent. The capitalist newspaper was never actually unread until it was actually unreadable.

If you retain the servile superstition that the Press, as run by the capitalists, is popular (in any sense except that in which dirty water in a desert is popular), consider the case of the solemn articles in praise of the men who own newspapers—men of the type of Cadbury or Harmsworth, men of the type of the small club of millionaires. Did you ever hear a plain man in a tramcar or train talking about Carnegie's bright genial smile or Rothschild's simple, easy hospitality? Did you ever hear an ordinary citizen ask what was the opinion of Sir Joseph Lyons about the hopes and fears of this, our native land? These few small-minded men publish, papers to praise themselves. You could no more get an intelligent poor man to praise a millionaire's soul, except for hire, than you could get him to sell a millionaire's soap, except for hire. And I repeat that, though there are other aspects of the matter of the new plutocratic raid, one of the most important is mere journalistic jealousy. The Yellow Press is bad journalism: and wishes to stop the appearance of good journalism.

There is no average member of the public who would not prefer to have Lloyd George discussed as what he is, a Welshman of genius and ideals, strangely fascinated by bad fashion and bad finance, rather than discussed as what neither he nor anyone else ever was, a perfect democrat or an utterly detestable demagogue. There is no reader of a daily paper who would not feel more concern—and more respect—for Sir Rufus Isaacs as a man who has been a stockbroker, than as a man who happens to be Attorney-General. There is no man in the street who is not more interested in Lloyd George's investments than in his Land Campaign. There is no man in the street who could not understand (and like) Rufus Isaacs as a Jew better than he can possibly like him as a British statesman. There is no sane journalist alive who would say that the official account of Marconis would be better "copy" than the true account that such papers as this have dragged out. We have committed one crime against the newspaper proprietor which he will never forgive. We point out that his papers are dull. And we propose to print some papers that are interesting.

~G.K. Chesterton: Utopia of Usurers and other Essays.

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"The Press"

"THE Press is no longer holding up a dim or dusty or cracked mirror to the world; it is simply painting a sort of mad picture of the world, which is a pastiche of a hundred pictures of anything or nothing, most of them badly painted and all of them badly chosen."

~G.K. Chesterton: G.K.'s Weekly, Feb. 15, 1930.

"Virgin and Child"

"HERE begins, it is needless to say, another mighty influence for the humanisation of Christendom. If the world wanted what is called a non-controversial aspect of Christianity, it would probably select Christmas. Yet it is obviously bound up with what is supposed to be a controversial aspect (I could never at any stage of my opinions imagine why); the respect paid to the Blessed Virgin. When I was a boy a more Puritan generation objected to a statue upon my parish church representing the Virgin and Child. After much controversy, they compromised by taking away the Child. One would think that this was even more corrupted with Mariolatry, unless the mother was counted less dangerous when deprived of a sort of weapon. But the practical difficulty is also a parable. You cannot chip away the statue of a mother from all round that of a new-born child. You can not suspend the new-born child in mid-air; indeed you cannot really have a statue of a new-born child at all. Similarly, you cannot suspend the idea of a new-born child in the void or think of him without thinking of his mother. You cannot visit the child without visiting the mother; you cannot in common human life approach the child except through the mother. If we are to think of Christ in this aspect at all, the other idea follows as it is followed in history. We must either leave Christ out of Christmas, or Christmas out of Christ, or we must admit, if only as we admit it in an old picture, that those holy heads are too near together for the haloes not to mingle and cross."

~G.K. Chesterton: The Everlasting Man.

Nativity (detail), by Matthias Grünewald; Oil on wood, c. 1515.
Musée d'Unterlinden, Colmar.