The Ball and the Cross


Cuando el amor de Dios obtiene la voluntad del alma produce en ella un insaciable deseo de trabajar por el Amado.

— San Juan Crisóstomo

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ballandcross

G. K. Chesterton

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.”


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Gilbert Keith Chesterton

4 agosto, 2016

update 17 agosto, 2021

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