And many press my sable-suèded hand,
Noting the blackest of Lucile’s creations
Inquire, and understand.
It is that balance of instincts that is the essence of all satire: however fantastic satire may be, it must always be potentially rational and fundamentally moderate, for it must be ready to hit both to right and to left at opposite extravagances. And the two extravagances which exist on the edges of our harassed and secretive society to-day are cruelty to animals and worship of animals. They both come from taking animals too seriously: the cruel man must hate the animal; the crank must worship the animal, and perhaps fear it. Neither knows how to love it.
Lamp-Posts
In contemplating some common object of the modern street, such as an omnibus or a lamp-post, it is sometimes well worth while to stop and think about why such common objects are regarded as commonplace. It is well worth while to try to grasp what is the significance of them—or rather, the quality in modernity which makes them so often seem not so much significant as insignificant. If you stop the omnibus while you stop to think about it, you will be unpopular. Even if you try to grasp the lamp-post in your effort to grasp its significance, you will almost certainly be misunderstood. Nevertheless, the problem is a real one, and not without bearing upon the most poignant politics and ethics of to-day. It is certainly not the things themselves, the idea and upshot of them, that are remote from poetry or even mysticism. The idea of a crowd of human strangers turned into comrades for a journey is full of the oldest pathos and piety of human life. That profound feeling of mortal fraternity and frailty, which tells us we are indeed all in the same boat, is not the less true if expressed in the formula that we are all in the same bus. As for the idea of the lamp-post, the idea of the fixed beacon of the branching thoroughfares, the terrestrial star of the terrestrial traveller, it not only could be, but actually is, the subject of countless songs.
Nor is it even true that there is something so trivial or ugly about the names of the things as to make them commonplace in all connexions. The word “lamp” is especially beloved by the more decorative and poetic writers; it is a symbol, and very frequently a title. It is true that if Ruskin had called his eloquent work “The Seven Lamp-Posts of Architecture” the effect, to a delicate ear, would not have been quite the same. But even the word “post” is in no sense impossible in poetry; it can be found with a fine military ring in phrases like “The Last Post” or “Dying at his Post.” I remember, indeed, hearing, when a small child, the line in Macaulay’s “Armada” about “with loose rein and bloody spur rode inland many a post,” and being puzzled at the picture of a pillar-box or a lamp-post displaying so much activity. But certainly it is not the mere sound of the word that makes it unworkable in the literature of wonder or beauty. “Omnibus” may seem at first sight a more difficult thing to swallow—if I may be allowed a somewhat gigantesque figure of speech. This, it may be said, is a Cockney and ungainly modern word, as it is certainly a Cockney and ungainly modern thing. But even this is not true. The word “omnibus” is a very noble word with a very noble meaning and even tradition. It is derived from an ancient and adamantine tongue which has rolled it with very authoritative thunders: quod ubique, quod semper, quod ab omnibus. It is a word really more human and universal than republic or democracy. A man might very consistently build a temple for all the tribes of men, a temple of the largest pattern and the loveliest design, and then call it an omnibus. It is true that the dignity of this description has really been somewhat diminished by the illogical habit of clipping the word down to the last and least important part of it. But that is only one of many modern examples in which real vulgarity is not in democracy, but rather in the loss of democracy. It is about as democratic to call an omnibus a bus as it would be to call a democrat a rat.
Another way of explaining the cloud of commonplace interpretation upon modern things is to trace it to that spirit which often calls itself science but which is more often mere repetition. It is proverbial that a child, looking out of the nursery window, regards the lamp-post as part of a fairy-tale of which the lamplighter is the fairy. That lamp-post can be to a baby all that the moon could possibly be to a lover or a poet. Now, it is perfectly true that there is nowadays a spirit of cheap information which imagines that it shoots beyond this shining point, when it merely tells us that there are nine hundred lamp-posts in the town, all exactly alike. It is equally true that there is a spirit of cheap science, which is equally cocksure of its conclusiveness when it tells us that there are so many thousand moons and suns, all much more alike than we might have been disposed to fancy. And we can say of both these calculations that there is nothing really commonplace except the mind of the calculator. The baby is much more right about the flaming lamp than the statistician who counts the posts in the street; and the lover is much more really right about the moon than the astronomer. Here the part is certainly greater than the whole, for it is much better to be tied to one wonderful thing than to allow a mere catalogue of wonderful things to deprive you of the capacity to wonder. It is doubtless true, to a definite extent, that a certain sameness in the mechanical modern creations makes them actually less attractive than the freer recurrences of nature; or, in other words, that twenty lamp-posts really are much more like each other than twenty trees. Nevertheless, even this character will not cover the whole ground, for men do not cease to feel the mystery of natural things even when they reproduce themselves almost completely, as in the case of pitch darkness or a very heavy sleep. The mere fact that we have seen a lamp-post very often, and that it generally looked very much the same as before, would not of itself prevent us from appreciating its elfin fire, any more than it prevents the child.