The New Jerusalem by G. K. Chesterton (room on the broom read aloud .TXT) 📕

make the position plain. Medieval society was not the right place; it was only the right turning. It was only the right road; or perhaps only the beginning of the right road. The medieval age was very far from being the age in which everything went right. It would be nearer the truth I mean to call it the age in which everything went wrong. It was the moment when things might have developed well, and did develop badly. Or rather, to be yet more exact, it was the moment when they were developing well, and yet they were driven to develop badly. This was the history of all the medieval states and of none more than medieval Jerusalem; indeed there were signs of some serious idea of making it the model medieval state. Of this notion of Jerusalem as the New Jerusalem, of the Utopian aspect of the adventure of the Latin Kingdom, something may be said in a moment. But meanwhile there was a more important part played by Jerusalem, I think, in all that great progress and reaction which has left us the problem of modern Europe. And the suggestion of it is bound up with the former suggestion, about the difference between the goal and the right road that might have led to it. It is bound up with that quality of the civilisation in question, that it was potential rather than perfect; and there is no need to idealise it in order to regret it. This peculiar part played by Jerusalem I mention merely as a suggestion; I might almost say a suspicion. Anyhow, it is something of a guess; but I for one have found it a guide.

Medievalism died, but it died young. It was at once energetic and incomplete when it died, or very shortly before it died. This is not a matter of sympathy or antipathy, but of appreciation of an interesting historic comparison with other historic cases. When the Roman Empire finally failed we cannot of course say that it had done all it was meant to do, for that is dogmatism. We cannot even say it had done all that it might have done, for that is guesswork. But we can say that it had done certain definite things and was conscious of having done them; that it had long and even literally rested on its laurels. But suppose that Rome had fallen when she had only half defeated Carthage, or when she had only half conquered Gaul, or even when the city was Christian but most of the provinces still heathen. Then we should have said, not merely that Rome had not done what she might have done, but that she had not done what she was actually doing. And that is very much the truth in the matter of the medieval civilisation. It was not merely that the medievals left undone what they might have done, but they left undone what they were doing. This potential promise is proved not only in their successes but in their failures. It is shown, for instance, in the very defects of their art. All the crafts of which Gothic architecture formed the frame-work were developed, not only less than they should have been, but less than they would have been. There is no sort of reason why their sculpture should not have become as perfect as their architecture; there is no sort of reason why their sense of form should not have been as finished as their sense of colour. A statue like the St. George of Donatello would have stood more appropriately under a Gothic than under a Classic arch. The niches were already made for the statues. The same thing is true, of course, not only about the state of the crafts but about the status of the craftsman. The best proof that the system of the guilds had an undeveloped good in it is that the most advanced modern men are now going back five hundred years to get the good out of it. The best proof that a rich house was brought to ruin is that our very pioneers are now digging in the ruins to find the riches. That the new guildsmen add a great deal that never belonged to the old guildsmen is not only a truth, but is part of the truth I maintain here. The new guildsmen add what the old guildsmen would have added if they had not died young. When we renew a frustrated thing we do not renew the frustration. But if there are some things in the new that were not in the old, there were certainly some things in the old that are not yet visible in the new; such as individual humour in the handiwork. The point here, however, is not merely that the worker worked well but that he was working better; not merely that his mind was free but that it was growing freer. All this popular power and humour was increasing everywhere, when something touched it and it withered away. The frost had struck it in the spring.

Some people complain that the working man of our own day does not show an individual interest in his work. But it will be well to realise that they would be much more annoyed with him if he did. The medieval workman took so individual an interest in his work that he would call up devils entirely on his own account, carving them in corners according to his own taste and fancy. He would even reproduce the priests who were his patrons and make them as ugly as devils; carving anti-clerical caricatures on the very seats and stalls of the clerics. If a modern householder, on entering his own bathroom, found that the plumber had twisted the taps into the images of two horned and grinning fiends, he would be faintly surprised. If the householder, on returning at evening to his house, found the door-knocker distorted into a repulsive likeness of himself, his surprise might even be tinged with disapproval. It may be just as well that builders and bricklayers do not gratuitously attach gargoyles to our smaller residential villas. But well or ill, it is certainly true that this feature of a flexible popular fancy has never reappeared in any school of architecture or any state of society since the medieval decline. The great classical buildings of the Renascence were swept as bare of it as any villa in Balham. But those who best appreciate this loss to popular art will be the first to agree that at its best it retained a touch of the barbaric as well as the popular. While we can admire these matters of the grotesque, we can admit that their work was sometimes unintentionally as well as intentionally grotesque. Some of the carving did remain so rude that the angels were almost as ugly as the devils. But this is the very point upon which I would here insist; the mystery of why men who were so obviously only beginning should have so suddenly stopped.

Men with medieval sympathies are sometimes accused, absurdly enough, of trying to prove that the medieval period was perfect. In truth the whole case for it is that it was imperfect. It was imperfect as an unripe fruit or a growing child is imperfect. Indeed it was imperfect in that very particular fashion which most modern thinkers generally praise, more than they ever praise maturity. It was something now much more popular than an age of perfection; it was an age of progress. It was perhaps the one real age of progress in all history. Men have seldom moved with such rapidity and such unity from barbarism to civilisation as they did from the end of the Dark Ages to the times of the universities and the parliaments, the cathedrals and the guilds. Up to a certain point we may say that everything, at whatever stage of improvement, was full of the promise of improvement. Then something began to go wrong, almost equally rapidly, and the glory of this great culture is not so much in what it did as in what it might have done. It recalls one of these typical medieval speculations, full of the very fantasy of free will, in which the schoolmen tried to fancy the fate of every herb or animal if Adam had not eaten the apple. It remains, in a cant historical phrase, one of the great might-have-beens of history.

I have said that it died young; but perhaps it would be truer to say that it suddenly grew old. Like Godfrey and many of its great champions in Jerusalem, it was overtaken in the prime of life by a mysterious malady. The more a man reads of history the less easy he will find it to explain that secret and rapid decay of medieval civilisation from within. Only a few generations separated the world that worshipped St. Francis from the world that burned Joan of Arc. One would think there might be no more than a date and a number between the white mystery of Louis the Ninth and the black mystery of Louis the Eleventh. This is the very real historical mystery; the more realistic is our study of medieval things, the more puzzled we shall be about the peculiar creeping paralysis which affected things so virile and so full of hope. There was a growth of moral morbidity as well as social inefficiency, especially in the governing classes; for even to the end the guildsmen and the peasants remained much more vigorous. How it ended we all know; personally I should say that they got the Reformation and deserved it. But it matters nothing to the truth here whether the Reformation was a just revolt and revenge or an unjust culmination and conquest. It is common ground to Catholics and Protestants of intelligence that evils preceded and produced the schism; and that evils were produced by it and have pursued it down to our own day. We know it if only in the one example, that the schism begat the Thirty Years' War, and the Thirty Years' War begat the Seven Years' War, and the Seven Years' War begat the Great War, which has passed like a pestilence through our own homes. After the schism Prussia could relapse into heathenry and erect an ethical system external to the whole culture of Christendom. But it can still be reasonably asked what begat the schism; and it can still be reasonably answered; something that went wrong with medievalism. But what was it that went wrong?

When I looked for the last time on the towers of Zion I had a fixed fancy that I knew what it was. It is a thing that cannot be proved or disproved; it must sound merely an ignorant guess. But I believe myself that it died of disappointment. I believe the whole medieval society failed, because the heart went out of it with the loss of Jerusalem. Let it be observed that I do not say the loss of the war, or even the Crusade. For the war against Islam was not lost. The Moslem was overthrown in the real battle-field, which was Spain; he was menaced in Africa; his imperial power was already stricken and beginning slowly to decline. I do not mean the political calculations about a Mediterranean war. I do not even mean the Papal conceptions about the Holy War. I mean the purely popular picture of the Holy City. For while the aristocratic thing was a view, the vulgar thing was a vision; something with which all stories stop, something where the rainbow ends, something over the hills and far away. In Spain they had been victorious; but their castle was not even a castle in Spain. It was a castle east of the sun and west of the moon, and the fairy prince could find it no more. Indeed