Complete Works of G K Chesterton, page 110
The Arrow of Heaven
The Oracle of the Dog
The Miracle of Moon Crescent
The Curse of the Golden Cross
The Dagger with Wings
The Doom of the Darnaways
The Ghost of Gideon Wise
The Secret of Father Brown
The Mirror of the Magistrate
The Man With Two Beards
The Song of the Flying Fish
The Actor and the Alibi
The Vanishing of Vaudrey
The Worst Crime in the World
The Red Moon of Meru
The Chief Mourner of Marne
The Secret of Flambeau
The Scandal of Father Brown
The Quick One
The Blast of the Book
The Green Man
The Pursuit of Mr Blue
The Crime of the Communist
The Point of a Pin
The Insoluble Problem
The Vampire of the Village
The Donnington Affair
The Mask of Midas
The Novels
Chesterton, aged 24
THE NAPOLEON OF NOTTING HILL
Chesterton’s first novel was published in 1904 and is set in London in 1984. Although based in the future, the novel portrays an alternative reality of the time when the novel was published, with no advances in technology or changes in the class system. However, Chesterton introduces the concept of an impersonal government, which elects a randomly chosen king.
The dreary succession of randomly selected Kings is disrupted when Auberon Quin, who cares for nothing but ‘a good joke’, is chosen. To amuse himself, he institutes elaborate costumes for the provosts of the districts of London. All are bored by the King’s antics except for one earnest young man who takes the cry for regional pride
The first edition
CONTENTS
BOOK I
Chapter I — Introductory Remarks on the Art of Prophecy
Chapter II — The Man in Green
Chapter III — The Hill of Humour
BOOK II
Chapter I — The Charter of the Cities
Chapter II — The Council of the Provosts
Chapter III — Enter a Lunatic
Book III
Chapter I — The Mental Condition of Adam Wayne
Chapter II — The Remarkable Mr. Turnbull
Chapter III — The Experiment of Mr. Buck
Book IV
Chapter I — The Battle of the Lamps
Chapter II — The Correspondent of the Court Journal
Chapter III — The Great Army of South Kensington
Book V
Chapter I — The Empire of Notting Hill
Chapter II — The Last Battle
Chapter III — Two Voices
Chesterton, close to the time of publication
TO HILAIRE BELLOC
For every tiny town or place
God made the stars especially;
Babies look up with owlish face
And see them tangled in a tree:
You saw a moon from Sussex Downs,
A Sussex moon, untravelled still,
I saw a moon that was the town’s,
The largest lamp on Campden Hill.
Yea; Heaven is everywhere at home
The big blue cap that always fits,
And so it is (be calm; they come
To goal at last, my wandering wits),
So is it with the heroic thing;
This shall not end for the world’s end,
And though the sullen engines swing,
Be you not much afraid, my friend.
This did not end by Nelson’s urn
Where an immortal England sits —
Nor where your tall young men in turn
Drank death like wine at Austerlitz.
And when the pedants bade us mark
What cold mechanic happenings
Must come; our souls said in the dark,
“Belike; but there are likelier things.”
Likelier across these flats afar
These sulky levels smooth and free
The drums shall crash a waltz of war
And Death shall dance with Liberty;
Likelier the barricades shall blare
Slaughter below and smoke above,
And death and hate and hell declare
That men have found a thing to love.
Far from your sunny uplands set
I saw the dream; the streets I trod
The lit straight streets shot out and met
The starry streets that point to God.
This legend of an epic hour
A child I dreamed, and dream it still,
Under the great grey water-tower
That strikes the stars on Campden Hill.
G. K. C.
BOOK I
Chapter I — Introductory Remarks on the Art of Prophecy
The human race, to which so many of my readers belong, has been playing at children’s games from the beginning, and will probably do it till the end, which is a nuisance for the few people who grow up. And one of the games to which it is most attached is called “Keep to-morrow dark,” and which is also named (by the rustics in Shropshire, I have no doubt) “Cheat the Prophet.” The players listen very carefully and respectfully to all that the clever men have to say about what is to happen in the next generation. The players then wait until all the clever men are dead, and bury them nicely. They then go and do something else. That is all. For a race of simple tastes, however, it is great fun.
For human beings, being children, have the childish wilfulness and the childish secrecy. And they never have from the beginning of the world done what the wise men have seen to be inevitable. They stoned the false prophets, it is said; but they could have stoned true prophets with a greater and juster enjoyment. Individually, men may present a more or less rational appearance, eating, sleeping, and scheming. But humanity as a whole is changeful, mystical, fickle, delightful. Men are men, but Man is a woman.
But in the beginning of the twentieth century the game of Cheat the Prophet was made far more difficult than it had ever been before. The reason was, that there were so many prophets and so many prophecies, that it was difficult to elude all their ingenuities. When a man did something free and frantic and entirely his own, a horrible thought struck him afterwards; it might have been predicted. Whenever a duke climbed a lamp-post, when a dean got drunk, he could not be really happy, he could not be certain that he was not fulfilling some prophecy. In the beginning of the twentieth century you could not see the ground for clever men. They were so common that a stupid man was quite exceptional, and when they found him, they followed him in crowds down the street and treasured him up and gave him some high post in the State. And all these clever men were at work giving accounts of what would happen in the next age, all quite clear, all quite keen-sighted and ruthless, and all quite different. And it seemed that the good old game of hoodwinking your ancestors could not really be managed this time, because the ancestors neglected meat and sleep and practical politics, so that they might meditate day and night on what their descendants would be likely to do.
But the way the prophets of the twentieth century went to work was this. They took something or other that was certainly going on in their time, and then said that it would go on more and more until something extraordinary happened. And very often they added that in some odd place that extraordinary thing had happened, and that it showed the signs of the times.
Thus, for instance, there were Mr. H. G. Wells and others, who thought that science would take charge of the future; and just as the motor-car was quicker than the coach, so some lovely thing would be quicker than the motor-car; and so on for ever. And there arose from their ashes Dr. Quilp, who said that a man could be sent on his machine so fast round the world that he could keep up a long, chatty conversation in some old-world village by saying a word of a sentence each time he came round. And it was said that the experiment had been tried on an apoplectic old major, who was sent round the world so fast that there seemed to be (to the inhabitants of some other star) a continuous band round the earth of white whiskers, red complexion and tweeds — a thing like the ring of Saturn.
Then there was the opposite school. There was Mr. Edward Carpenter, who thought we should in a very short time return to Nature, and live simply and slowly as the animals do. And Edward Carpenter was followed by James Pickie, D.D. (of Pocohontas College), who said that men were immensely improved by grazing, or taking their food slowly and continuously, after the manner of cows. And he said that he had, with the most encouraging results, turned city men out on all fours in a field covered with veal cutlets. Then Tolstoy and the Humanitarians said that the world was growing more merciful, and therefore no one would ever desire to kill. And Mr. Mick not only became a vegetarian, but at length declared vegetarianism doomed (“shedding,” as he called it finely, “the green blood of the silent animals”), and predicted that men in a better age would live on nothing but salt. And then came the pamphlet from Oregon (where the thing was tried), the pamphlet called “Why should Salt suffer?” and there was more trouble.
CITY MEN OUT ON ALL FOURS IN A FIELD COVERED WITH VEAL CUTLETS.
And on the other hand, some people were predicting that the lines of kinship would become narrower and sterner. There was Mr. Cecil Rhodes, who thought that the one thing of the future was the British Empire, and that there would be a gulf between those who were of the Empire and those who were not, between the Chinaman in Hong Kong and the Chinaman outside, between the Spaniard on the Rock of Gibraltar and the Spaniard off it, similar to the gulf between man and the lower animals. And in the same way his impetuous friend, Dr. Zoppi (“the Paul of Anglo-Saxonism”), carried it yet further, and held that, as a result of this view, cannibalism should be held to mean eating a member of the Empire, not eating one of the subject peoples, who should, he said, be killed without needless pain. His horror at the idea of eating a man in British Guiana showed how they misunderstood his stoicism who thought him devoid of feeling. He was, however, in a hard position; as it was said that he had attempted the experiment, and, living in London, had to subsist entirely on Italian organ-grinders. And his end was terrible, for just when he had begun, Sir Paul Swiller read his great paper at the Royal Society, proving that the savages were not only quite right in eating their enemies, but right on moral and hygienic grounds, since it was true that the qualities of the enemy, when eaten, passed into the eater. The notion that the nature of an Italian organ-man was irrevocably growing and burgeoning inside him was almost more than the kindly old professor could bear.
There was Mr. Benjamin Kidd, who said that the growing note of our race would be the care for and knowledge of the future. His idea was developed more powerfully by William Borker, who wrote that passage which every schoolboy knows by heart, about men in future ages weeping by the graves of their descendants, and tourists being shown over the scene of the historic battle which was to take place some centuries afterwards.
And Mr. Stead, too, was prominent, who thought that England would in the twentieth century be united to America; and his young lieutenant, Graham Podge, who included the states of France, Germany, and Russia in the American Union, the State of Russia being abbreviated to Ra.
There was Mr. Sidney Webb, also, who said that the future would see a continuously increasing order and neatness in the life of the people, and his poor friend Fipps, who went mad and ran about the country with an axe, hacking branches off the trees whenever there were not the same number on both sides.
All these clever men were prophesying with every variety of ingenuity what would happen soon, and they all did it in the same way, by taking something they saw “going strong,” as the saying is, and carrying it as far as ever their imagination could stretch. This, they said, was the true and simple way of anticipating the future. “Just as,” said Dr. Pellkins, in a fine passage,— “just as when we see a pig in a litter larger than the other pigs, we know that by an unalterable law of the Inscrutable it will some day be larger than an elephant, — just as we know, when we see weeds and dandelions growing more and more thickly in a garden, that they must, in spite of all our efforts, grow taller than the chimney-pots and swallow the house from sight, so we know and reverently acknowledge, that when any power in human politics has shown for any period of time any considerable activity, it will go on until it reaches to the sky.”
And it did certainly appear that the prophets had put the people (engaged in the old game of Cheat the Prophet) in a quite unprecedented difficulty. It seemed really hard to do anything without fulfilling some of their prophecies.
But there was, nevertheless, in the eyes of labourers in the streets, of peasants in the fields, of sailors and children, and especially women, a strange look that kept the wise men in a perfect fever of doubt. They could not fathom the motionless mirth in their eyes. They still had something up their sleeve; they were still playing the game of Cheat the Prophet.
Then the wise men grew like wild things, and swayed hither and thither, crying, “What can it be? What can it be? What will London be like a century hence? Is there anything we have not thought of? Houses upside down — more hygienic, perhaps? Men walking on hands — make feet flexible, don’t you know? Moon ... motor-cars ... no heads....” And so they swayed and wondered until they died and were buried nicely.
Then the people went and did what they liked. Let me no longer conceal the painful truth. The people had cheated the prophets of the twentieth century. When the curtain goes up on this story, eighty years after the present date, London is almost exactly like what it is now.
Chapter II — The Man in Green
Very few words are needed to explain why London, a hundred years hence, will be very like it is now, or rather, since I must slip into a prophetic past, why London, when my story opens, was very like it was in those enviable days when I was still alive.
The reason can be stated in one sentence. The people had absolutely lost faith in revolutions. All revolutions are doctrinal — such as the French one, or the one that introduced Christianity. For it stands to common sense that you cannot upset all existing things, customs, and compromises, unless you believe in something outside them, something positive and divine. Now, England, during this century, lost all belief in this. It believed in a thing called Evolution. And it said, “All theoretic changes have ended in blood and ennui. If we change, we must change slowly and safely, as the animals do. Nature’s revolutions are the only successful ones. There has been no conservative reaction in favour of tails.”
And some things did change. Things that were not much thought of dropped out of sight. Things that had not often happened did not happen at all. Thus, for instance, the actual physical force ruling the country, the soldiers and police, grew smaller and smaller, and at last vanished almost to a point. The people combined could have swept the few policemen away in ten minutes: they did not, because they did not believe it would do them the least good. They had lost faith in revolutions.
Democracy was dead; for no one minded the governing class governing. England was now practically a despotism, but not an hereditary one. Some one in the official class was made King. No one cared how: no one cared who. He was merely an universal secretary.
In this manner it happened that everything in London was very quiet. That vague and somewhat depressed reliance upon things happening as they have always happened, which is with all Londoners a mood, had become an assumed condition. There was really no reason for any man doing anything but the thing he had done the day before.
There was therefore no reason whatever why the three young men who had always walked up to their Government office together should not walk up to it together on this particular wintry and cloudy morning. Everything in that age had become mechanical, and Government clerks especially. All those clerks assembled regularly at their posts. Three of those clerks always walked into town together. All the neighbourhood knew them: two of them were tall and one short. And on this particular morning the short clerk was only a few seconds late to join the other two as they passed his gate: he could have overtaken them in three strides; he could have called after them easily. But he did not.
For some reason that will never be understood until all souls are judged (if they are ever judged; the idea was at this time classed with fetish worship) he did not join his two companions, but walked steadily behind them. The day was dull, their dress was dull, everything was dull; but in some odd impulse he walked through street after street, through district after district, looking at the backs of the two men, who would have swung round at the sound of his voice. Now, there is a law written in the darkest of the Books of Life, and it is this: If you look at a thing nine hundred and ninety-nine times, you are perfectly safe; if you look at it the thousandth time, you are in frightful danger of seeing it for the first time.
So the short Government official looked at the coat-tails of the tall Government officials, and through street after street, and round corner after corner, saw only coat-tails, coat-tails, and again coat-tails — when, he did not in the least know why, something happened to his eyes.
Two black dragons were walking backwards in front of him. Two black dragons were looking at him with evil eyes. The dragons were walking backwards it was true, but they kept their eyes fixed on him none the less. The eyes which he saw were, in truth, only the two buttons at the back of a frock-coat: perhaps some traditional memory of their meaningless character gave this half-witted prominence to their gaze. The slit between the tails was the nose-line of the monster: whenever the tails flapped in the winter wind the dragons licked their lips. It was only a momentary fancy, but the small clerk found it imbedded in his soul ever afterwards. He never could again think of men in frock-coats except as dragons walking backwards. He explained afterwards, quite tactfully and nicely, to his two official friends, that (while feeling an inexpressible regard for each of them) he could not seriously regard the face of either of them as anything but a kind of tail. It was, he admitted, a handsome tail — a tail elevated in the air. But if, he said, any true friend of theirs wished to see their faces, to look into the eyes of their soul, that friend must be allowed to walk reverently round behind them, so as to see them from the rear. There he would see the two black dragons with the blind eyes.
