Chesterton is lots of fun. He is incredibly insightful and absolutely hilarious. His prose illicits genuine guffaws nearly every time I read him. He was most famous for his essays and I recently read one titled In Defense of Baby Worship (great title). Here are some of the highlights.
“The two facts which attract almost every normal person to children are, first, that they are very serious, and, secondly, that they are in consequence very happy. They are jolly with the completeness which is possible only in the absence of humour. The most unfathomable schools and sages have never attained to the gravity which dwells in the eyes of a baby of three months old. It is the gravity of astonishment at the universe, and astonishment at the universe is not mysticism, but a transcendent common-sense. The fascination of children lies in this: that with each of them all things are remade, and the universe is put again upon its trial. As we walk the streets and see below us those delightful bulbous heads, three times too big for the body, which mark these human mushrooms, we ought always primarily to remember that within every one of these heads there is a new universe, as new as it was on the seventh day of creation. In each of those orbs there is a new system of stars, new grass, new cities, a new sea.”
He makes some remarkable observations about a very common oddity that affects all parents.
“But the influence of children goes further than its first trifling effort of remaking heaven and earth. It forces us actually to remodel our conduct in accordance with this revolutionary theory of the marvellousness of all things. We do (even when we are perfectly simple or ignorant)–we do actually treat talking in children as marvellous, walking in children as marvellous, common intelligence in children as marvellous. The cynical philosopher fancies he has a victory in this matter–that he can laugh when he shows that the words or antics of the child, so much admired by its worshippers, are common enough. The fact is that this is precisely where baby-worship is so profoundly right. Any words and any antics in a lump of clay are wonderful, the child’s words and antics are wonderful, and it is only fair to say that the philosopher’s words and antics are equally wonderful.”
After he rightfully places glory and wonder on the words and antics of babies, clay, and philosophers, he strikes you right between the eyes in why baby worship shouldn’t be for only babies.
“The truth is that it is our attitude towards children that is right, and our attitude towards grown-up people that is wrong. Our attitude towards our equals in age consists in a servile solemnity, overlying a considerable degree of indifference or disdain. Our attitude towards children consists in a condescending indulgence, overlying an unfathomable respect. We bow to grown people, take off our hats to them, refrain from contradicting them flatly, but we do not appreciate them properly. We make puppets of children, lecture them, pull their hair, and reverence, love, and fear them. When we reverence anything in the mature, it is their virtues or their wisdom, and this is an easy matter. But we reverence the faults and follies of children.”
Also he describes a very unique way of fighting crime, that of an indulgent mother or father.
“We should probably come considerably nearer to the true conception of things if we treated all grown-up persons, of all titles and types, with precisely that dark affection and dazed respect with which we treat the infantile limitations. A child has a difficulty in achieving the miracle of speech, consequently we find his blunders almost as marvellous as his accuracy. If we only adopted the same attitude towards Premiers and Chancellors of the Exchequer, if we genially encouraged their stammering and delightful attempts at human speech, we should be in a far more wise and tolerant temper. A child has a knack of making experiments in life, generally healthy in motive, but often intolerable in a domestic commonwealth. If we only treated all commercial buccaneers and bumptious tyrants on the same terms, if we gently chided their brutalities as rather quaint mistakes in the conduct of life, if we simply told them that they would ‘understand when they were older,’ we should probably be adopting the best and most crushing attitude towards the weaknesses of humanity. In our relations to children we prove that the paradox is entirely true, that it is possible to combine an amnesty that verges on contempt with a worship that verges upon terror. We forgive children with the same kind of blasphemous gentleness with which Omar Khayyam forgave the Omnipotent.”