“It is not true that we have never been broken. We have been broken upon the wheel. It is not true that we have never descended from these thrones. We have descended into hell. We were complaining of unforgettable miseries even at the very moment when this man entered insolently to accuse us of happiness. I repel the slander; we have not been happy. I can answer for every one of the great guards of Law whom he has accused. At least—”

  He had turned his eyes so as to see suddenly the great face of Sunday, which wore a strange smile.

  “Have you,” he cried in a dreadful voice, “have you ever suffered?”

  As he gazed, the great face grew to an awful size, grew larger than the colossal mask of Memnon, which had made him scream as a child. It grew larger and larger, filling the whole sky; then everything went black. Only in the blackness before it entirely destroyed his brain he seemed to hear a distant voice saying a commonplace text that he had heard somewhere, “Can ye drink of the cup that I drink of?”

  * * *

  When men in books awake from a vision, they commonly find themselves in some place in which they might have fallen asleep; they yawn in a chair, or lift themselves with bruised limbs from a field. Syme’s experience was something much more psychologically strange if there was indeed anything unreal, in the earthly sense, about the things he had gone through. For while he could always remember afterwards that he had swooned before the face of Sunday, he could not remember having ever come to at all. He could only remember that gradually and naturally he knew that he was and had been walking along a country lane with an easy and conversational companion. That companion had been a part of his recent drama; it was the red-haired poet Gregory. They were walking like old friends, and were in the middle of a conversation about some triviality. But Syme could only feel an unnatural buoyancy in his body and a crystal simplicity in his mind that seemed to be superior to everything that he said or did. He felt he was in possession of some impossible good news, which made every other thing a triviality, but an adorable triviality.

  Dawn was breaking over everything in colours at once clear and timid; as if Nature made a first attempt at yellow and a first attempt at rose. A breeze blew so clean and sweet, that one could not think that it blew from the sky; it blew rather through some hole in the sky. Syme felt a simple surprise when he saw rising all round him on both sides of the road the red, irregular buildings of Saffron Park. He had no idea that he had walked so near London. He walked by instinct along one white road, on which early birds hopped and sang, and found himself outside a fenced garden. There he saw the sister of Gregory, the girl with the gold-red hair, cutting lilac before breakfast, with the great unconscious gravity of a girl.

  THE BALL AND THE CROSS

  First published in 1909, this novel is an allegorical tale, concerning the comic adventures of two Scotsmen caught in the grip of a profound argument. One character is a devout Roman Catholic, while the other is an atheist, and their opposing opinions almost bring them to blows. The novel is an exploration of the differences and values of faith and scepticism, often returned to in Chesterton’s works. In the age of materialism in which the author wrote, he attempted to write about the conflict between rationalism and religion — between the Ball and the Cross — and to make that ancient quarrel important again.

  Chesterton, close to the time of publication

  CONTENTS

  I. A DISCUSSION SOMEWHAT IN THE AIR

  II. THE RELIGION OF THE STIPENDIARY MAGISTRATE

  III. SOME OLD CURIOSITIES

  IV. A DISCUSSION AT DAWN

  V. THE PEACEMAKER

  VI. THE OTHER PHILOSOPHER

  VII. THE VILLAGE OF GRASSLEY-IN-THE-HOLE

  VIII. AN INTERLUDE OF ARGUMENT

  IX. THE STRANGE LADY

  X. THE SWORDS REJOINED

  XI. A SCANDAL IN THE VILLAGE

  XII. THE DESERT ISLAND

  XIII. THE GARDEN OF PEACE

  XIV. A MUSEUM OF SOULS

  XV. THE DREAM OF MACIAN

  XVI. THE DREAM OF TURNBULL

  XVII. THE IDIOT

  XVIII. A RIDDLE OF FACES

  XIX. THE LAST PARLEY

  XX. DIES IRAE

  The first edition

  I. A DISCUSSION SOMEWHAT IN THE AIR

  The flying ship of Professor Lucifer sang through the skies like a silver arrow; the bleak white steel of it, gleaming in the bleak blue emptiness of the evening. That it was far above the earth was no expression for it; to the two men in it, it seemed to be far above the stars. The professor had himself invented the flying machine, and had also invented nearly everything in it. Every sort of tool or apparatus had, in consequence, to the full, that fantastic and distorted look which belongs to the miracles of science. For the world of science and evolution is far more nameless and elusive and like a dream than the world of poetry and religion; since in the latter images and ideas remain themselves eternally, while it is the whole idea of evolution that identities melt into each other as they do in a nightmare.

  All the tools of Professor Lucifer were the ancient human tools gone mad, grown into unrecognizable shapes, forgetful of their origin, forgetful of their names. That thing which looked like an enormous key with three wheels was really a patent and very deadly revolver. That object which seemed to be created by the entanglement of two corkscrews was really the key. The thing which might have been mistaken for a tricycle turned upside-down was the inexpressibly important instrument to which the corkscrew was the key. All these things, as I say, the professor had invented; he had invented everything in the flying ship, with the exception, perhaps, of himself. This he had been born too late actually to inaugurate, but he believed at least, that he had considerably improved it.

  There was, however, another man on board, so to speak, at the time. Him, also, by a curious coincidence, the professor had not invented, and him he had not even very greatly improved, though he had fished him up with a lasso out of his own back garden, in Western Bulgaria, with the pure object of improving him. He was an exceedingly holy man, almost entirely covered with white hair. You could see nothing but his eyes, and he seemed to talk with them. A monk of immense learning and acute intellect he had made himself happy in a little stone hut and a little stony garden in the Balkans, chiefly by writing the most crushing refutations of exposures of certain heresies, the last professors of which had been burnt (generally by each other) precisely 1,119 years previously. They were really very plausible and thoughtful heresies, and it was really a creditable or even glorious circumstance, that the old monk had been intellectual enough to detect their fallacy; the only misfortune was that nobody in the modern world was intellectual enough even to understand their argument. The old monk, one of whose names was Michael, and the other a name quite impossible to remember or repeat in our Western civilization, had, however, as I have said, made himself quite happy while he was in a mountain hermitage in the society of wild animals. And now that his luck had lifted him above all the mountains in the society of a wild physicist, he made himself happy still.

  “I have no intention, my good Michael,” said Professor Lucifer, “of endeavouring to convert you by argument. The imbecility of your traditions can be quite finally exhibited to anybody with mere ordinary knowledge of the world, the same kind of knowledge which teaches us not to sit in draughts or not to encourage friendliness in impecunious people. It is folly to talk of this or that demonstrating the rationalist philosophy. Everything demonstrates it. Rubbing shoulders with men of all kinds — —”

  “You will forgive me,” said the monk, meekly from under loads of white beard, “but I fear I do not understand; was it in order that I might rub my shoulder against men of all kinds that you put me inside this thing?”

  “An entertaining retort, in the narrow and deductive manner of the Middle Ages,” replied the Professor, calmly, “but even upon your own basis I will illustrate my point. We are up in the sky. In your religion and all the religions, as far as I know (and I know everything), the sky is made the symbol of everything that is sacred and merciful. Well, now you are in the sky, you know better. Phrase it how you like, twist it how you like, you know that you know better. You know what are a man’s real feelings about the heavens, when he finds himself alone in the heavens, surrounded by the heavens. You know the truth, and the truth is this. The heavens are evil, the sky is evil, the stars are evil. This mere space, this mere quantity, terrifies a man more than tigers or the terrible plague. You know that since our science has spoken, the bottom has fallen out of the Universe. Now, heaven is the hopeless thing, more hopeless than any hell. Now, if there be any comfort for all your miserable progeny of morbid apes, it must be in the earth, underneath you, under the roots of the grass, in the place where hell was of old. The fiery crypts, the lurid cellars of the underworld, to which you once condemned the wicked, are hideous enough, but at least they are more homely than the heaven in which we ride. And the time will come when you will all hide in them, to escape the horror of the stars.”

  “I hope you will excuse my interrupting you,” said Michael, with a slight cough, “but I have always noticed — —”

  “Go on, pray go on,” said Professor Lucifer, radiantly, “I really like to draw out your simple ideas.”

  “Well, the fact is,” said the other, “that much as I admire your rhetoric and the rhetoric of your school, from a purely verbal point of view, such little study of you and your school in human history as I have been enabled to make has led me to — er — rather singular conclusion, which I find great difficulty in expressing, especially in a foreign language.”

  “Come, come,” said the Professor, encouragingly, “I’ll help you out. How did my view strike you?”

  “Well, the truth is, I know I don’t express it properly, but somehow it seemed to me that you always convey ideas of that kind with most eloquence, when — er — when — —”

  “Oh! get on,” cried Lucifer, boisterously.

  “Well, in point of fact when your flying ship is just going to run into something. I thought you wouldn’t mind my mentioning it, but it’s running into something now.”

  Lucifer exploded with an oath and leapt erect, leaning hard upon the handle that acted as a helm to the vessel. For the last ten minutes they had been shooting downwards into great cracks and caverns of cloud. Now, through a sort of purple haze, could be seen comparatively near to them what seemed to be the upper part of a huge, dark orb or sphere, islanded in a sea of cloud. The Professor’s eyes were blazing like a maniac’s.

  “It is a new world,” he cried, with a dreadful mirth. “It is a new planet and it shall bear my name. This star and not that other vulgar one shall be ‘Lucifer, sun of the morning.’ Here we will have no chartered lunacies, here we will have no gods. Here man shall be as innocent as the daisies, as innocent and as cruel — here the intellect — —”

  “There seems,” said Michael, timidly, “to be something sticking up in the middle of it.”

  “So there is,” said the Professor, leaning over the side of the ship, his spectacles shining with intellectual excitement. “What can it be? It might of course be merely a — —”

  Then a shriek indescribable broke out of him of a sudden, and he flung up his arms like a lost spirit. The monk took the helm in a tired way; he did not seem much astonished for he came from an ignorant part of the world in which it is not uncommon for lost spirits to shriek when they see the curious shape which the Professor had just seen on the top of the mysterious ball, but he took the helm only just in time, and by driving it hard to the left he prevented the flying ship from smashing into St. Paul’s Cathedral.

  A plain of sad-coloured cloud lay along the level of the top of the Cathedral dome, so that the ball and the cross looked like a buoy riding on a leaden sea. As the flying ship swept towards it, this plain of cloud looked as dry and definite and rocky as any grey desert. Hence it gave to the mind and body a sharp and unearthly sensation when the ship cut and sank into the cloud as into any common mist, a thing without resistance. There was, as it were, a deadly shock in the fact that there was no shock. It was as if they had cloven into ancient cliffs like so much butter. But sensations awaited them which were much stranger than those of sinking through the solid earth. For a moment their eyes and nostrils were stopped with darkness and opaque cloud; then the darkness warmed into a kind of brown fog. And far, far below them the brown fog fell until it warmed into fire. Through the dense London atmosphere they could see below them the flaming London lights; lights which lay beneath them in squares and oblongs of fire. The fog and fire were mixed in a passionate vapour; you might say that the fog was drowning the flames; or you might say that the flames had set the fog on fire. Beside the ship and beneath it (for it swung just under the ball), the immeasurable dome itself shot out and down into the dark like a combination of voiceless cataracts. Or it was like some cyclopean sea-beast sitting above London and letting down its tentacles bewilderingly on every side, a monstrosity in that starless heaven. For the clouds that belonged to London had closed over the heads of the voyagers sealing up the entrance of the upper air. They had broken through a roof and come into a temple of twilight.

  They were so near to the ball that Lucifer leaned his hand against it, holding the vessel away, as men push a boat off from a bank. Above it the cross already draped in the dark mists of the borderland was shadowy and more awful in shape and size.

  Professor Lucifer slapped his hand twice upon the surface of the great orb as if he were caressing some enormous animal. “This is the fellow,” he said, “this is the one for my money.”

  “May I with all respect inquire,” asked the old monk, “what on earth you are talking about?”

  “Why this,” cried Lucifer, smiting the ball again, “here is the only symbol, my boy. So fat. So satisfied. Not like that scraggy individual, stretching his arms in stark weariness.” And he pointed up to the cross, his face dark with a grin. “I was telling you just now, Michael, that I can prove the best part of the rationalist case and the Christian humbug from any symbol you liked to give me, from any instance I came across. Here is an instance with a vengeance. What could possibly express your philosophy and my philosophy better than the shape of that cross and the shape of this ball? This globe is reasonable; that cross is unreasonable. It is a four-legged animal, with one leg longer than the others. The globe is inevitable. The cross is arbitrary. Above all the globe is at unity with itself; the cross is primarily and above all things at enmity with itself. The cross is the conflict of two hostile lines, of irreconcilable direction. That silent thing up there is essentially a collision, a crash, a struggle in stone. Pah! that sacred symbol of yours has actually given its name to a description of desperation and muddle. When we speak of men at once ignorant of each other and frustrated by each other, we say they are at cross-purposes. Away with the thing! The very shape of it is a contradiction in terms.”

  “What you say is perfectly true,” said Michael, with serenity. “But we like contradictions in terms. Man is a contradiction in terms; he is a beast whose superiority to other beasts consists in having fallen. That cross is, as you say, an eternal collision; so am I. That is a struggle in stone. Every form of life is a struggle in flesh. The shape of the cross is irrational, just as the shape of the human animal is irrational. You say the cross is a quadruped with one limb longer than the rest. I say man is a quadruped who only uses two of his legs.”

  The Professor frowned thoughtfully for an instant, and said: “Of course everything is relative, and I would not deny that the element of struggle and self-contradiction, represented by that cross, has a necessary place at a certain evolutionary stage. But surely the cross is the lower development and the sphere the higher. After all it is easy enough to see what is really wrong with Wren’s architectural arrangement.”

  “And what is that, pray?” inquired Michael, meekly.

  “The cross is on top of the ball,” said Professor Lucifer, simply. “That is surely wrong. The ball should be on top of the cross. The cross is a mere barbaric prop; the ball is perfection. The cross at its best is but the bitter tree of man’s history; the ball is the rounded, the ripe and final fruit. And the fruit should be at the top of the tree, not at the bottom of it.”

  “Oh!” said the monk, a wrinkle coming into his forehead, “so you think that in a rationalistic scheme of symbolism the ball should be on top of the cross?”

  “It sums up my whole allegory,” said the professor.

  “Well, that is really very interesting,” resumed Michael slowly, “because I think in that case you would see a most singular effect, an effect that has generally been achieved by all those able and powerful systems which rationalism, or the religion of the ball, has produced to lead or teach mankind. You would see, I think, that thing happen which is always the ultimate embodiment and logical outcome of your logical scheme.”

  “What are you talking about?” asked Lucifer. “What would happen?”

  “I mean it would fall down,” said the monk, looking wistfully into the void.

  Lucifer made an angry movement and opened his mouth to speak, but Michael, with all his air of deliberation, was proceeding before he could bring out a word.

  “I once knew a man like you, Lucifer,” he said, with a maddening monotony and slowness of articulation. “He took this — —”

  “There is no man like me,” cried Lucifer, with a violence that shook the ship.

  “As I was observing,” continued Michael, “this man also took the view that the symbol of Christianity was a symbol of savagery and all unreason. His history is rather amusing. It is also a perfect allegory of what happens to rationalists like yourself. He began, of course, by refusing to allow a crucifix in his house, or round his wife’s neck, or even in a picture. He said, as you say, that it was an arbitrary and fantastic shape, that it was a monstrosity, loved because it was paradoxical. Then he began to grow fiercer and more eccentric; he would batter the crosses by the roadside; for he lived in a Roman Catholic country. Finally in a height of frenzy he climbed the steeple of the Parish Church and tore down the cross, waving it in the air, and uttering wild soliloquies up there under the stars. Then one still summer evening as he was wending his way homewards, along a lane, the devil of his madness came upon him with a violence and transfiguration which changes the world. He was standing smoking, for a moment, in the front of an interminable line of palings, when his eyes were opened. Not a light shifted, not a leaf stirred, but he saw as if by a sudden change in the eyesight that this paling was an army of innumerable crosses linked together over hill and dale. And he whirled up his heavy stick and went at it as if at an army. Mile after mile along his homeward path he broke it down and tore it up. For he hated the cross and every paling is a wall of crosses. When he returned to his house he was a literal madman. He sat upon a chair and then started up from it for the cross-bars of the carpentry repeated the intolerable image. He flung himself upon a bed only to remember that this, too, like all workmanlike things, was constructed on the accursed plan. He broke his furniture because it was made of crosses. He burnt his house because it was made of crosses. He was found in the river.”