Quotes by G.K. Chesterton

If you happen to read fairy tales, you will observe that one idea runs from one end of them to the other--the idea that peace and happiness can only exist on some condition. This idea, which is the core of ethics, is the core of the nursery-tales.

Can you not see, […] that fairy tales in their essence are quite solid and straightforward; but that this everlasting fiction about modern life is in its nature essentially incredible? Folk-lore means that the soul is sane, but that the universe is wild and full of marvels. Realism means that the world is dull and full of routine, but that the soul is sick and screaming. The problem of the fairy tale is-what will a healthy man do with a fantastic world? The problem of the modern novel is-what will a madman do with a dull world? In the fairy tales the cosmos goes mad; but the hero does not go mad. In the modern novels the hero is mad before the book begins, and suffers from the harsh steadiness and cruel sanity of the cosmos.

If our life is ever really as beautiful as a fairy tale, we shall have to remember that all the beauty of a fairy tale lies in this: that the prince has a wonder which just stops short of being fear. If he is afraid of the giant, there is an end of him; but also if he is not astonished at the giant, there is an end of the fairy tale. The whole point depends upon his being at once humble enough to wonder, and haughty enough to defy.

The wise old fairy tales never were so silly as to say that the prince and the princess lived peacefully ever afterwards. The fairy tales said that the prince and princess lived happily ever afterwards; and so they did. They lived happily, although it is very likely that from time to time they threw the furniture at each other.

Drink because you are happy, but never because you are miserable. Never drink when you are wretched without it, or you will be like the grey-faced gin-drinker in the slum; but drink when you would be happy without it, and you will be like the laughing peasant of Italy. Never drink because you need it, for this is rational drinking, and the way to death and hell. But drink because you do not need it, for this is irrational drinking, and the ancient health of the world.

When I had a look at the lights of Broadway by night, I said to my American friends : What a glorious garden of wonders this would be, to any who was lucky enough to be unable to read

no life of faith can be lived privately. There must be an overflow into the lives of others.

He wondered why the pelican was the symbol of charity, except it was that it wanted a good deal of charity to admire a pelican.

The pagan, or rational, virtues are such things as justice and temperance, and Christianity has adopted them. The three mystical virtues which Christianity has not adopted, but invented, are faith, hope and charity. Now… the first evident fact, I say, is that the pagan virtues, such as justice and temperance, are the sad virtues, and that the mystical virtues of faith, hope, and charity are the gay and exuberant virtues. And the second evident fact, which is even more evident, is the fact that the pagan virtues are the reasonable virtues, and that the Christian virtues of faith, hope, and charity are in their essence as unreasonable as they can be…charity means pardoning what is unpardonable, or it is no virtue at all. Hope means hoping when things are hopeless, or it is no virtue at all. And faith means believing the incredible, or it is no virtue at all.

Naturally, therefore, these people talk about a happy time coming; the paradise of the future; mankind freed from the bondage of vice and the bondage of virtue, and so on. And so also the men of the inner circle speak — the sacred priesthood. They also speak to applauding crowds of the happiness of the future, and of mankind freed at last. But in their mouths — and the policeman lowered his voice — in their mouths these happy phrases have a horrible meaning. They are under no illusions; they are too intellectual to think that man upon this earth can ever be quite free of original sin and the struggle. And they mean death. When they say that mankind shall be free at last, they mean that mankind shall commit suicide. When they talk of a paradise without right or wrong, they mean the grave. They have but two objects, to destroy first humanity and then themselves. That is why they throw bombs instead of firing pistols. The innocent rank and file are disappointed because the bomb has not killed the king; but the high-priesthood are happy because it has killed somebody.

There are some people who state that the exterior, sex, or physique of another person is indifferent to them, that they care only for the communion of mind with mind; but these people need not detain us. There are some statements that no one ever thinks of believing, however often they are made.

The obvious thing to say of his appearance was that he would have been extremely handsome if he had not been entirely bald. But, indeed, that would itself be a rather bald way of putting it. Fantastic as it sounds, it would fit the case better to say that people would have been surprised to see hair growing on him; as surprised as if they had found hair growing on the bust of a Roman emperor.

Oh, most unhappy man, he cried, try to be happy! You have red hair like your sister.My red hair, like red flames, shall burn up the world, said Gregory.

It is cold anarchy to say that all men are to meddle in all mensmarriages. It is cold anarchy to say that any doctor may seize andsegregate anyone he likes. But it is not anarchy to say that a fewgreat hygienists might enclose or limit the life of all citizens,as nurses do with a family of children. It is not anarchy, it istyranny; but tyranny is a workable thing.

Christianity got over the difficulty of combining furious opposites, by keeping them both, and keeping them both furious.

I suppose you can guess the whole story now? After all, its a primitive story. A man had two enemies. He was a wise man. And so he discovered that two enemies are better than one.

I think the oddest thing about the advanced people is that while they are always talking of things as problems, they have hardly any notion of what a real problem is. A real problem only occurs when there are admittedly disadvantages in all courses that can be pursued. If it is discovered just before a fashionable wedding that the Bishop is locked up in the coal-cellar, that is not a problem. It is obvious to anyone but an extreme anti-clerical or practical joker that the Bishop must be let out of the coal-cellar. But suppose the Bishop has been locked up in the wine-cellar, and from the obscure noises, sounds as of song and dance, etc., it is guessed that he has indiscreetly tested the vintages round him; then indeed we may properly say that there has arisen a problem; for upon the one hand, it is awkward to keep the wedding waiting, while, upon the other, any hasty opening of the door might mean an episcopal rush and scenes of the most unforeseen description.

The best way that a man could test his readiness to encounter the common variety of mankind would be to climb down a chimney into any house at random, and get on as well as possible with the people inside. And that is essentially what each one of us did on the day that he was born.

The proper name for the thing is modesty; but as we live in an age of prejudice and must not call things by their right names, we will yield to a more modern nomenclature and call it dignity.

Monotony has nothing to do with a place; monotony, either in its sensation or its infliction, is simply the quality of a person. There are no dreary sights; there are only dreary sight seers.