WITH that fantastic love of paradox which gives pain to so many critics, I once suggested that there may be some truth in the notion of the brotherhood of men. This was naturally a subject for severe criticism from the modern or modernist standpoint; and I remember that the cleverest refutation of it occurred in a book which was called “We Moderns.” It was written by Mr. Edward Moore, and very well written too; indeed the author did himself some injustice in insisting on his own modernity; for he was not so very modern after all, but really quite lucid and coherent. But I will venture to take his remark as a text here because it concerns a matter on which most moderns darken counsel in a highly incoherent manner. It concerns the nature of the unity of men; which I did certainly state in its more defiant form as the equality of man. And I said that this norm or meeting-place of mankind can be found in the two extremes of the comic and the tragic. I said that no individual tragedy could be so tragic as having to die; and all men have equally to die. I said that nothing can be funnier than having two legs; and all men can join equally in the joke.

The critic in question was terribly severe on this remark. I believe that the words of his condemnation ran as follows: “Well, in this passage, there is an error so plain, it is almost inconceivable that a responsible thinker could have put it forward even in jest. For it is clear that the tragic and comic elements of which Mr. Chesterton speaks make not only mankind, but all life, equal. Everything that lives must die; and therefore it is, in Mr. Chesterton’s sense, tragic. Everything that lives has shape; and therefore it is, in Mr. Chesterton’s sense, comic. His premises lead to the equality not of mankind, but of all that lives; whether it be leviathan or butterfly, oak or violet, worm or eagle.... Would that he had said this! Then we who affirm inequality would be the first to echo him.” I do not feel it hard to show that where Mr. Moore thinks equality wrong is exactly where it is right; and I will begin with mortality; premising that the same is true (for those who believe it) of immortality. Both are absolutes: a man cannot be somewhat mortal; nor can he be rather immortal.

To begin with, it must be understood that having an equality in being black or white is not even the same as being equally black or white. It is generally fair to take a familiar illustration; and I will take the ordinary expression about being all in the same boat. Mr. Moore and I and all men are not only all in the same boat, but have a very real equality implied in that fact. Nevertheless, since there is a word “inner” as well as a word “in,” there is a sense in which some of us might be more in the boat than others. My fellow passengers might have stowed me at the bottom of the boat and sat on top of me, moved by a natural distaste for my sitting on top of them. I have noticed that I am often thus packed in a preliminary fashion into the back seats or basic parts of cabs, cars, or boats; there being evidently a feeling that I am the stuff of which the foundations of an edifice are made rather than its toppling minarets or tapering spires. Meanwhile Mr. Moore might be surveying the world from the masthead, if there were one, or leaning out over the prow with the forward gestures of a leader of men, or even sitting by preference on the edge of the boat with his feet paddling in the water, to indicate the utmost possible aristocratic detachment from us and our concerns. Nevertheless, in the large and ultimate matters which are the whole meaning of the phrase “all in the same boat,” we should be all equally in the same boat. We should be all equally dependent upon the reassuring fact that a boat can float. If it did not float but sink, each one of us would have lost his one and only boat at the same decisive time and in the same disconcerting manner. If the King of the Cannibal Islands, upon whose principal island we might suffer the inconvenience of being wrecked, were to exclaim in a loud voice “I will eat every single man who has arrived by that identical boat and no other,” we should all be eaten, and we should all be equally eaten. For being eaten, considered as a tragedy, is not a matter of degree.

Now there is a fault in every analogy; but the fault in my analogy is not a fault in my argument; it is the chief fault in Mr. Moore’s argument. It may be said that even in a shipwreck men are not equal, for some of us might be so strong that we could swim to the shore, or some of us might be so tough that the island king would repent of his rash vow after the first bite. But it is precisely here that I have again, as delicately as possible, to draw the reader’s attention to the modest and little-known institution called death. We are all in a boat which will certainly drown us all, and drown us equally, the strongest with the weakest; we sail to the land of an ogre, edax rerum, who devours all without distinction. And the meaning in the phrase about being all in the same boat is, not that there are no degrees among the people in a boat, but that all those degrees are nothing compared with the stupendous fact that the boat goes home or goes down. And it is when I come to the particular criticism on my remarks about “the fact of having to die” that I feel most confident that I was right and that Mr. Moore is wrong.

It will be noted that I spoke of the fact of having to die, not of the fact of dying. The brotherhood of men, being a spiritual thing, is not concerned merely with the truth that all men will die, but with the truth that all men know it. It is true, as Mr. Moore says, that everything will die, “whether it be leviathan or butterfly, oak or violet, worm or eagle”; but exactly what, at the very start, we do not know is whether they know it. Can Mr. Moore draw forth leviathan with a hook, and extract his hopes and fears about the heavenly harpooner? Can he worm its philosophy out of a worm, or get the caterpillar to talk about the faint possibility of a butterfly? The caterpillar on the leaf may repeat to Blake his mother’s grief; but it does not repeat to anybody its own grief about its own mother. Can he know whether oaks confront their fate with hearts of oak, as the phrase is used in a sailor’s song? He cannot; and this is the whole point about human brotherhood, the point the vegetarians cannot see. This is why a harpooner is not an assassin; this is why eating whale’s blubber, though not attractive to the fancy, is not repulsive to the conscience. We do not know what a whale thinks of death; still less what the other whales think of his being killed and eaten. He may be a pessimistic whale, and be perpetually wishing that this too, too solid blubber would melt, thaw and resolve itself into a dew. He may be a fanatical whale, and feel frantically certain of passing instantly into a polar paradise of whales, ruled by the sacred whale who swallowed Jonah. But we can elicit no sign or gesture from him suggestive of such reflections; and the working common sense of the thing is that no creatures outside man seem to have any sense of death at all. Mr. Moore has therefore chosen a strangely unlucky point upon which to challenge the true egalitarian doctrine. Almost the most arresting and even startling stamp of the solidarity and sameness of mankind is precisely this fact, not only of death, but of the shadow of death. We do know of any man whatever what we do not know of any other thing whatever, that his death is what we call a tragedy. From the fact that it is a tragedy flow all the forms and tests by which we say it is a murder or an execution, a martyrdom or a suicide. They all depend on an echo or vibration, not only in the soul of man, but in the souls of all men.

Oddly enough, Mr. Moore has made exactly the same mistake about the comic as about the tragic. It is true, I think, that almost everything which has a shape is humorous; but it is not true that everything which has a shape has a sense of humour. The whale may be laughable, but it is not the whale who laughs; the image indeed is almost alarming. And the instant the question is raised, we collide with another colossal fact, dwarfing all human differentiations; the fact that man is the only creature who does laugh. In the presence of this prodigious fact, the fact that men laugh in different degrees, and at different things, shrivels not merely into insignificance but into invisibility. It is true that I have often felt the physical universe as something like a firework display: the most practical of all practical jokes. But if the cosmos is meant for a joke, men seem to be the only cosmic conspirators who have been let into the joke. There could be no fraternity like our freemasonry in that secret pleasure. It is true that there are no limits to this jesting faculty, that it is not confined to common human jests; but it is confined to human jesters. Mr. Moore may burst out laughing when he beholds the morning star, or be thrown into convulsions of amusement by the effect of moonrise seen through a mist. He may, to quote his own catalogue, see all the fun of an eagle or an oak tree. We may come upon him in some quiet dell rolling about in uproarious mirth at the sight of a violet. But we shall not find the violet in a state of uproarious mirth at Mr. Moore. He may laugh at the worm; but the worm will not turn and laugh at him. For that comfort he must come to his fellow-sinners: I shall always be ready to oblige.

The truth involved here has had many names; that man is the image of God; that he is the microcosm; that he is the measure of all things. He is the microcosm in the sense that he is the mirror, the only crystal we know in which the fantasy and fear in things are, in the double and real sense, things of reflection. In the presence of this mysterious monopoly the differences of men are like dust. That is what the equality of men means to me; and that is the only intelligible thing it ever meant to anybody. The common things of men infinitely outclass all classes. For a man to disagree with this it is necessary that he should understand it; Mr. Moore may really disagree with it; but the ordinary modern anti-egalitarian does not understand it, or apparently anything else. If a man says he had some transcendental dogma of his own, as Mr. Moore may possibly have, which mixes man with nature or claims to see other values in men, I shall say no more than that my religion is different from his, and I am uncommonly glad of it. But if he simply says that men cannot be equal because some of them are clever and some of them are stupid—why then I shall merely agree (not without tears) that some of them are very stupid.