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The explanation does explain, though not, of course, so completely as the madman's. But the point here is that the normal human mind not only objects to both, but feels to both the same objection. Its approximate statement is that if the man in Hanwell is the real God, he is not much of a god. And, similarly, if the cosmos of the materialist is the real cosmos, it is not much of a cosmos.
It is only because we see the irony of his idea that we think him even amusing; it is only because he does not see the irony of his idea that he is put in Hanwell at all. In short, oddities only strike ordinary people. Oddities do not strike odd people. This is why ordinary people have a much more exciting time; while odd people are always complaining of the dulness of life.
One of these, is the State Hospital for the insane; admirably conducted on those enlightened principles of conciliation and kindness, which twenty years ago would have been worse than heretical, and which have been acted upon with so much success in our own pauper Asylum at Hanwell.
Captain Hanwell of the 78th R.F.A., upon the day of the battle had the very utmost difficulty with the help of four horses in getting a light Maxim on to the top, and his opinion, with that of other artillery officers, is that the feat was an impossible one until the path had been prepared.
You can explain a man's detention at Hanwell by an indifferent public by saying that it is the crucifixion of a god of whom the world is not worthy. The explanation does explain. Similarly you may explain the order in the universe by saying that all things, even the souls of men, are leaves inevitably unfolding on an utterly unconscious tree the blind destiny of matter.
Had he reflected on the mental condition of Marie-Gaston, he might have guessed the truth. As it was, he felt completely bewildered; but not committing the blunder of losing his time in useless conjectures, he went on without a moment's delay to Hanwell, which establishment is only about nine miles from London, pleasantly situated at the foot of a hill on the borders of Middlesex and Surrey.
So, read the love-scenes of any dramatist during Shakspeare's period or the heroic passages of any poetaster copying his manner; isn't that Bedlam, my dear Smith? isn't that Hanwell? What do you see in him more indicative of insanity than in any play of Shakspeare you like to name? Not, understand me, that Shakspeare was mad according to the standard of sanity in his own day.
These were the sort of remarks one had to put up with: "I say, old chap, there's a d d fellow in a mackintosh suit up stream; he's bagged my water"; or, "Who is that idiot who has been flogging away all the afternoon in one place? Does he think he's beating carpets, or is he an escaped lunatic from Hanwell?"
You can explain a man's detention at Hanwell by an indifferent public by saying that it is the crucifixion of a god of whom the world is not worthy. The explanation does explain. Similarly you may explain the order in the universe by saying that all things, even the souls of men, are leaves inevitably unfolding on an utterly unconscious tree the blind destiny of matter.
The point is that this proposition seems quite sufficiently wild and startling to ensure that its author, if he escapes Hanwell, would reach the front rank of journalists, demagogues, or public entertainers. It is a perfect paradox, if a paradox only means something that makes one jump. But it is not a paradox at all in the sense of a contradiction.
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