ORTHODOXY

BY

GILBERTK.CHESTERTON
JohnLaneCompany 1908

PREFACE
THISbookismeanttobeacompaniontoHeretics,andtoputthepositivesidein additiontothenegative.ManycriticscomplainedofthebookcalledHereticsbecause itmerelycriticisedcurrentphilosophieswithoutofferinganyalternativephilosophy. Thisbookisanattempttoanswerthechallenge.Itisunavoidablyaffirmativeand thereforeunavoidablyautobiographical.Thewriterhasbeendrivenbackupon somewhatthesamedifficultyasthatwhichbesetNewmaninwritinghisApologia;he hasbeenforcedtobeegotisticalonlyinordertobesincere.Whileeverythingelsemay bedifferentthemotiveinbothcasesisthesame.Itisthepurposeofthewriterto attemptanexplanation,notofwhethertheChristianFaithcanbebelieved,butofhow hepersonallyhascometobelieveit.Thebookisthereforearrangeduponthepositive principleofariddleanditsanswer.Itdealsfirstwithallthewritersownsolitaryand sincerespeculationsandthenwithallthestartlingstyleinwhichtheywereall suddenlysatisfiedbytheChristianTheology.Thewriterregardsitasamountingtoa convincingcreed.Butifitisnotthatitisatleastarepeatedandsurprisingcoincidence. GILBERTK.CHESTERTON.

CONTENTS
I. II. III. IV. V. VI. VII. VIII. IX. INTRODUCTIONINDEFENCEOFEVERYTHINGELSE THEMANIAC THESUICIDEOFTHOUGHT THEETHICSOFELFLAND THEFLAGOFTHEWORLD THEPARADOXESOFCHRISTIANITY THEETERNALREVOLUTION THEROMANCEOFORTHODOXY AUTHORITYANDTHEADVENTURER

ORTHODOXY
IIntroductioninDefenceofEverythingElse
THEonlypossibleexcuseforthisbookisthatitisananswertoachallenge.Evenabad shotisdignifiedwhenheacceptsaduel.WhensometimeagoIpublishedaseriesof hastybutsincerepapers,underthenameofHeretics,severalcriticsforwhose intellectIhaveawarmrespect(ImaymentionspeciallyMr.G.S.Street)saidthatitwas allverywellformetotelleverybodytoaffirmhiscosmictheory,butthatIhad carefullyavoidedsupportingmypreceptswithexample.Iwillbegintoworryabout myphilosophy,saidMr.Street,whenMr.Chestertonhasgivenushis.Itwas perhapsanincautioussuggestiontomaketoapersononlytooreadytowritebooks uponthefeeblestprovocation.Butafterall,thoughMr.Streethasinspiredandcreated thisbook,heneednotreadit.Ifhedoesreadit,hewillfindthatinitspagesIhave attemptedinavagueandpersonalway,inasetofmentalpicturesratherthanina seriesofdeductions,tostatethephilosophyinwhichIhavecometobelieve.Iwillnot callitmyphilosophy;forIdidnotmakeit.Godandhumanitymadeit;anditmademe. IhaveoftenhadafancyforwritingaromanceaboutanEnglishyachtsmanwho slightlymiscalculatedhiscourseanddiscoveredEnglandundertheimpressionthatit wasanewislandintheSouthSeas.Ialwaysfind,however,thatIameithertoobusyor toolazytowritethisfinework,soImayaswellgiveitawayforthepurposesof philosophicalillustration.Therewillprobablybeageneralimpressionthattheman wholanded(armedtotheteethandtalkingbysigns)toplanttheBritishflagonthat barbarictemplewhichturnedouttobethePavilionatBrighton,feltratherafool.Iam nothereconcernedtodenythathelookedafool.Butifyouimaginethathefeltafool, oratanyratethatthesenseoffollywashissoleorhisdominantemotion,thenyou havenotstudiedwithsufficientdelicacytherichromanticnatureoftheheroofthistale. Hismistakewasreallyamostenviablemistake;andheknewit,ifhewasthemanItake himfor.Whatcouldbemoredelightfulthantohaveinthesamefewminutesallthe fascinatingterrorsofgoingabroadcombinedwithallthehumanesecurityofcoming homeagain?WhatcouldbebetterthantohaveallthefunofdiscoveringSouthAfrica withoutthedisgustingnecessityoflandingthere?Whatcouldbemoregloriousthanto braceonesselfuptodiscoverNewSouthWalesandthenrealize,withagushofhappy tears,thatitwasreallyoldSouthWales.Thisatleastseemstomethemainproblemfor philosophers,andisinamannerthemainproblemofthisbook.Howcanwecontrive tobeatonceastonishedattheworldandyetathomeinit?Howcanthisqueercosmic town,withitsmanyleggedcitizens,withitsmonstrousandancientlamps,howcan thisworldgiveusatoncethefascinationofastrangetownandthecomfortandhonour ofbeingourowntown? Toshowthatafaithoraphilosophyistruefromeverystandpointwouldbetoo biganundertakingevenforamuchbiggerbookthanthis;itisnecessarytofollowone pathofargument;andthisisthepaththatIhereproposetofollow.Iwishtosetforth myfaithasparticularlyansweringthisdoublespiritualneed,theneedforthatmixture ofthefamiliarandtheunfamiliarwhichChristendomhasrightlynamedromance.For theverywordromancehasinitthemysteryandancientmeaningofRome.Anyone settingouttodisputeanythingoughtalwaystobeginbysayingwhathedoesnot dispute.Beyondstatingwhatheproposestoproveheshouldalwaysstatewhathedoes notproposetoprove.ThethingIdonotproposetoprove,thethingIproposetotakeas commongroundbetweenmyselfandanyaveragereader,isthisdesirabilityofanactive

andimaginativelife,picturesqueandfullofapoeticalcuriosity,alifesuchaswestern manatanyratealwaysseemstohavedesired.Ifamansaysthatextinctionisbetter thanexistenceorblankexistencebetterthanvarietyandadventure,thenheisnotone oftheordinarypeopletowhomIamtalking.IfamanprefersnothingIcangivehim nothing.ButnearlyallpeopleIhaveevermetinthiswesternsocietyinwhichIlive wouldagreetothegeneralpropositionthatweneedthislifeofpracticalromance;the combinationofsomethingthatisstrangewithsomethingthatissecure.Weneedsoto viewtheworldastocombineanideaofwonderandanideaofwelcome.Weneedtobe happyinthiswonderlandwithoutoncebeingmerelycomfortable.Itisthisachievement ofmycreedthatIshallchieflypursueinthesepages. ButIhaveapeculiarreasonformentioningthemaninayacht,whodiscovered England.ForIamthatmaninayacht.IdiscoveredEngland.Idonotseehowthisbook canavoidbeingegotistical;andIdonotquitesee(totellthetruth)howitcanavoid beingdull.Dulnesswill,however,freemefromthechargewhichImostlament;the chargeofbeingflippant.MerelightsophistryisthethingthatIhappentodespisemost ofallthings,anditisperhapsawholesomefactthatthisisthethingofwhichIam generallyaccused.Iknownothingsocontemptibleasamereparadox;amereingenious defenceoftheindefensible.Ifitweretrue(ashasbeensaid)thatMr.BernardShaw liveduponparadox,thenheoughttobeamerecommonmillionaire;foramanofhis mentalactivitycouldinventasophistryeverysixminutes.Itisaseasyaslying;because itislying.Thetruthis,ofcourse,thatMr.Shawiscruellyhamperedbythefactthathe cannottellanylieunlesshethinksitisthetruth.Ifindmyselfunderthesame intolerablebondage.IneverinmylifesaidanythingmerelybecauseIthoughtitfunny; thoughofcourse,Ihavehadordinaryhumanvainglory,andmayhavethoughtitfunny becauseIhadsaidit.Itisonethingtodescribeaninterviewwithagorgonoragriffin,a creaturewhodoesnotexist.Itisanotherthingtodiscoverthattherhinocerosdoesexist andthentakepleasureinthefactthathelooksasifhedidnt.Onesearchesfortruth, butitmaybethatonepursuesinstinctivelythemoreextraordinarytruths.AndIoffer thisbookwiththeheartiestsentimentstoallthejollypeoplewhohatewhatIwrite,and regardit(veryjustly,forallIknow),asapieceofpoorclowningorasingletiresome joke. Forifthisbookisajokeitisajokeagainstme.Iamthemanwhowiththeutmost daringdiscoveredwhathadbeendiscoveredbefore.Ifthereisanelementoffarcein whatfollows,thefarceisatmyownexpense;forthisbookexplainshowIfanciedIwas thefirsttosetfootinBrightonandthenfoundIwasthelast.Itrecountsmyelephantine adventuresinpursuitoftheobvious.NoonecanthinkmycasemoreludicrousthanI thinkitmyself;noreadercanaccusemehereoftryingtomakeafoolofhim:Iamthe foolofthisstory,andnorebelshallhurlmefrommythrone.Ifreelyconfessallthe idioticambitionsoftheendofthenineteenthcentury.Idid,likeallothersolemnlittle boys,trytobeinadvanceoftheage.LikethemItriedtobesometenminutesin advanceofthetruth.AndIfoundthatIwaseighteenhundredyearsbehindit.Idid strainmyvoicewithapainfullyjuvenileexaggerationinutteringmytruths.AndIwas punishedinthefittestandfunniestway,forIhavekeptmytruths:butIhave discovered,notthattheywerenottruths,butsimplythattheywerenotmine.WhenI fanciedthatIstoodaloneIwasreallyintheridiculouspositionofbeingbackedupby allChristendom.Itmaybe,Heavenforgiveme,thatIdidtrytobeoriginal;butIonly succeededininventingallbymyselfaninferiorcopyoftheexistingtraditionsof civilizedreligion.ThemanfromtheyachtthoughthewasthefirsttofindEngland;I thoughtIwasthefirsttofindEurope.Ididtrytofoundaheresyofmyown;andwhen Ihadputthelasttouchestoit,Idiscoveredthatitwasorthodoxy. Itmaybethatsomebodywillbeentertainedbytheaccountofthishappyfiasco. ItmightamuseafriendoranenemytoreadhowIgraduallylearntfromthetruthof

somestraylegendorfromthefalsehoodofsomedominantphilosophy,thingsthatI mighthavelearntfrommycatechismifIhadeverlearntit.Theremayormaynotbe someentertainmentinreadinghowIfoundatlastinananarchistcluboraBabylonian templewhatImighthavefoundinthenearestparishchurch.Ifanyoneisentertained bylearninghowtheflowersofthefieldorthephrasesinanomnibus,theaccidentsof politicsorthepainsofyouthcametogetherinacertainordertoproduceacertain convictionofChristianorthodoxy,hemaypossiblyreadthisbook.Butthereisin everythingareasonabledivisionoflabour.Ihavewrittenthebook,andnothingon earthwouldinducemetoreadit. Iaddonepurelypedanticnotewhichcomes,asanotenaturallyshould,atthe beginningofthebook.Theseessaysareconcernedonlytodiscusstheactualfactthat thecentralChristiantheology(sufficientlysummarizedintheApostlesCreed)isthe bestrootofenergyandsoundethics.Theyarenotintendedtodiscussthevery fascinatingbutquitedifferentquestionofwhatisthepresentseatofauthorityforthe proclamationofthatcreed.Whenthewordorthodoxyisusedhereitmeansthe ApostlesCreed,asunderstoodbyeverybodycallinghimselfChristianuntilavery shorttimeagoandthegeneralhistoricconductofthosewhoheldsuchacreed.Ihave beenforcedbymerespacetoconfinemyselftowhatIhavegotfromthiscreed;Idonot touchthemattermuchdisputedamongmodernChristians,ofwhereweourselvesgot it.Thisisnotanecclesiasticaltreatisebutasortofslovenlyautobiography.Butifany onewantsmyopinionsabouttheactualnatureoftheauthority,Mr.G.S.Streethas onlytothrowmeanotherchallenge,andIwillwritehimanotherbook.

IITheManiac
THOROUGHLYworldlypeopleneverunderstandeventheworld;theyrelyaltogetherona fewcynicalmaximswhicharenottrue.OnceIrememberwalkingwithaprosperous publisher,whomadearemarkwhichIhadoftenheardbefore;itis,indeed,almosta mottoofthemodernworld.YetIhadhearditoncetoooften,andIsawsuddenlythat therewasnothinginit.Thepublishersaidofsomebody,Thatmanwillgeton;he believesinhimself.AndIrememberthatasIliftedmyheadtolisten,myeyecaught anomnibusonwhichwaswrittenHanwell.Isaidtohim,ShallItellyouwherethe menarewhobelievemostinthemselves?ForIcantellyou.Iknowofmenwhobelieve inthemselvesmorecolossallythanNapoleonorCaesar.Iknowwhereflamesthefixed starofcertaintyandsuccess.IcanguideyoutothethronesoftheSupermen.Themen whoreallybelieveinthemselvesareallinlunaticasylums.Hesaidmildlythatthere wereagoodmanymenafterallwhobelievedinthemselvesandwhowerenotin lunaticasylums.Yes,thereare,Iretorted,andyouofallmenoughttoknowthem. Thatdrunkenpoetfromwhomyouwouldnottakeadrearytragedy,hebelievedin himself.Thatelderlyministerwithanepicfromwhomyouwerehidinginabackroom, hebelievedinhimself.Ifyouconsultedyourbusinessexperienceinsteadofyourugly individualisticphilosophy,youwouldknowthatbelievinginhimselfisoneofthe commonestsignsofarotter.Actorswhocantactbelieveinthemselves;anddebtors whowontpay.Itwouldbemuchtruertosaythatamanwillcertainlyfail,becausehe believesinhimself.Completeselfconfidenceisnotmerelyasin;completeself confidenceisaweakness.Believingutterlyinonesselfisahystericalandsuperstitious belieflikebelievinginJoannaSouthcote:themanwhohasithasHanwellwrittenon hisfaceasplainasitiswrittenonthatomnibus.Andtoallthismyfriendthe publishermadethisverydeepandeffectivereply,Well,ifamanisnottobelievein himself,inwhatishetobelieve?AfteralongpauseIreplied,Iwillgohomeand writeabookinanswertothatquestion.ThisisthebookthatIhavewritteninanswer toit. ButIthinkthisbookmaywellstartwhereourargumentstartedinthe neighbourhoodofthemadhouse.Modernmastersofsciencearemuchimpressedwith theneedofbeginningallinquirywithafact.Theancientmastersofreligionwerequite equallyimpressedwiththatnecessity.Theybeganwiththefactofsinafactas practicalaspotatoes.Whetherornomancouldbewashedinmiraculouswaters,there wasnodoubtatanyratethathewantedwashing.Butcertainreligiousleadersin London,notmerematerialists,havebeguninourdaynottodenythehighlydisputable water,buttodenytheindisputabledirt.Certainnewtheologiansdisputeoriginalsin, whichistheonlypartofChristiantheologywhichcanreallybeproved.Somefollowers oftheReverendR.J.Campbell,intheiralmosttoofastidiousspirituality,admitdivine sinlessness,whichtheycannotseeevenintheirdreams.Buttheyessentiallydeny humansin,whichtheycanseeinthestreet.Thestrongestsaintsandthestrongest scepticsaliketookpositiveevilasthestartingpointoftheirargument.Ifitbetrue(asit certainlyis)thatamancanfeelexquisitehappinessinskinningacat,thenthereligious philosophercanonlydrawoneoftwodeductions.Hemusteitherdenytheexistenceof God,asallatheistsdo;orhemustdenythepresentunionbetweenGodandman,asall Christiansdo.Thenewtheologiansseemtothinkitahighlyrationalisticsolutionto denythecat. Inthisremarkablesituationitisplainlynotnowpossible(withanyhopeofa universalappeal)tostart,asourfathersdid,withthefactofsin.Thisveryfactwhich wastothem(andistome)asplainasapikestaff,istheveryfactthathasbeenspecially dilutedordenied.Butthoughmodernsdenytheexistenceofsin,Idonotthinkthat

theyhaveyetdeniedtheexistenceofalunaticasylum.Weallagreestillthatthereisa collapseoftheintellectasunmistakableasafallinghouse.Mendenyhell,butnot,as yet,Hanwell.Forthepurposeofourprimaryargumenttheonemayverywellstand wheretheotherstood.Imeanthatasallthoughtsandtheorieswereoncejudgedby whethertheytendedtomakeamanlosehissoul,soforourpresentpurposeallmodern thoughtsandtheoriesmaybejudgedbywhethertheytendtomakeamanlosehiswits. Itistruethatsomespeaklightlyandlooselyofinsanityasinitselfattractive.But amomentsthoughtwillshowthatifdiseaseisbeautiful,itisgenerallysomeoneelses disease.Ablindmanmaybepicturesque;butitrequirestwoeyestoseethepicture. Andsimilarlyeventhewildestpoetryofinsanitycanonlybeenjoyedbythesane.To theinsanemanhisinsanityisquiteprosaic,becauseitisquitetrue.Amanwhothinks himselfachickenistohimselfasordinaryasachicken.Amanwhothinksheisabitof glassistohimselfasdullasabitofglass.Itisthehomogeneityofhismindwhich makeshimdull,andwhichmakeshimmad.Itisonlybecauseweseetheironyofhis ideathatwethinkhimevenamusing;itisonlybecausehedoesnotseetheironyofhis ideathatheisputinHanwellatall.Inshort,odditiesonlystrikeordinarypeople. Odditiesdonotstrikeoddpeople.Thisiswhyordinarypeoplehaveamuchmore excitingtime;whileoddpeoplearealwayscomplainingofthedulnessoflife.Thisis alsowhythenewnovelsdiesoquickly,andwhytheoldfairytalesendureforever.The oldfairytalemakestheheroanormalhumanboy;itishisadventuresthatarestartling; theystartlehimbecauseheisnormal.Butinthemodernpsychologicalnoveltheherois abnormal;thecentreisnotcentral.Hencethefiercestadventuresfailtoaffecthim adequately,andthebookismonotonous.Youcanmakeastoryoutofaheroamong dragons;butnotoutofadragonamongdragons.Thefairytalediscusseswhatasane manwilldoinamadworld.Thesoberrealisticnoveloftodaydiscusseswhatan essentiallunaticwilldoinadullworld. Letusbegin,then,withthemadhouse;fromthisevilandfantasticinnletusset forthonourintellectualjourney.Now,ifwearetoglanceatthephilosophyofsanity, thefirstthingtodointhematteristoblotoutonebigandcommonmistake.Thereisa notionadrifteverywherethatimagination,especiallymysticalimagination,is dangeroustomansmentalbalance.Poetsarecommonlyspokenofaspsychologically unreliable;andgenerallythereisavagueassociationbetweenwreathinglaurelsinyour hairandstickingstrawsinit.Factsandhistoryutterlycontradictthisview.Mostofthe verygreatpoetshavebeennotonlysane,butextremelybusinesslike;andif Shakespeareeverreallyheldhorses,itwasbecausehewasmuchthesafestmantohold them.Imaginationdoesnotbreedinsanity.Exactlywhatdoesbreedinsanityisreason. Poetsdonotgomad;butchessplayersdo.Mathematiciansgomad,andcashiers;but creativeartistsveryseldom.Iamnot,aswillbeseen,inanysenseattackinglogic:Ionly saythatthisdangerdoeslieinlogic,notinimagination.Artisticpaternityisas wholesomeasphysicalpaternity.Moreover,itisworthyofremarkthatwhenapoet reallywasmorbiditwascommonlybecausehehadsomeweakspotofrationalityon hisbrain.Poe,forinstance,reallywasmorbid;notbecausehewaspoetical,butbecause hewasspeciallyanalytical.Evenchesswastoopoeticalforhim;hedislikedchess becauseitwasfullofknightsandcastles,likeapoem.Heavowedlypreferredtheblack discsofdraughts,becausetheyweremorelikethemereblackdotsonadiagram. Perhapsthestrongestcaseofallisthis:thatonlyonegreatEnglishpoetwentmad, Cowper.Andhewasdefinitelydrivenmadbylogic,bytheuglyandalienlogicof predestination.Poetrywasnotthedisease,butthemedicine;poetrypartlykepthimin health.Hecouldsometimesforgettheredandthirstyhelltowhichhishideous necessitarianismdraggedhimamongthewidewatersandthewhiteflatliliesofthe Ouse.HewasdamnedbyJohnCalvin;hewasalmostsavedbyJohnGilpin. Everywhereweseethatmendonotgomadbydreaming.Criticsaremuchmadder

thanpoets.Homeriscompleteandcalmenough;itishiscriticswhotearhiminto extravaganttatters.Shakespeareisquitehimself;itisonlysomeofhiscriticswhohave discoveredthathewassomebodyelse.AndthoughSt.JohntheEvangelistsawmany strangemonstersinhisvision,hesawnocreaturesowildasoneofhisown commentators.Thegeneralfactissimple.Poetryissanebecauseitfloatseasilyinan infinitesea;reasonseekstocrosstheinfinitesea,andsomakeitfinite.Theresultis mentalexhaustion,likethephysicalexhaustionofMr.Holbein.Toaccepteverythingis anexercise,tounderstandeverythingastrain.Thepoetonlydesiresexaltationand expansion,aworldtostretchhimselfin.Thepoetonlyaskstogethisheadintothe heavens.Itisthelogicianwhoseekstogettheheavensintohishead.Anditishishead thatsplits. Itisasmallmatter,butnotirrelevant,thatthisstrikingmistakeiscommonly supportedbyastrikingmisquotation.Wehaveallheardpeoplecitethecelebratedline ofDrydenasGreatgeniusistomadnessnearallied.ButDrydendidnotsaythat greatgeniuswastomadnessnearallied.Drydenwasagreatgeniushimself,andknew better.Itwouldhavebeenhardtofindamanmoreromanticthanhe,ormoresensible. WhatDrydensaidwasthis,Greatwitsareofttomadnessnearallied;andthatistrue. Itisthepurepromptitudeoftheintellectthatisinperilofabreakdown.Alsopeople mightrememberofwhatsortofmanDrydenwastalking.Hewasnottalkingofany unworldlyvisionarylikeVaughanorGeorgeHerbert.Hewastalkingofacynicalman oftheworld,asceptic,adiplomatist,agreatpracticalpolitician.Suchmenareindeedto madnessnearallied.Theirincessantcalculationoftheirownbrainsandotherpeoples brainsisadangeroustrade.Itisalwaysperiloustothemindtoreckonupthemind.A flippantpersonhasaskedwhywesay,Asmadasahatter.Amoreflippantperson mightanswerthatahatterismadbecausehehastomeasurethehumanhead. Andifgreatreasonersareoftenmaniacal,itisequallytruethatmaniacsare commonlygreatreasoners.WhenIwasengagedinacontroversywiththeClarionon thematteroffreewill,thatablewriterMr.R.B.Sutherssaidthatfreewillwaslunacy, becauseitmeantcauselessactions,andtheactionsofalunaticwouldbecauseless.Ido notdwellhereuponthedisastrouslapseindeterministlogic.Obviouslyifanyactions, evenalunatics,canbecauseless,determinismisdonefor.Ifthechainofcausationcan bebrokenforamadman,itcanbebrokenforaman.Butmypurposeistopointout somethingmorepractical.Itwasnatural,perhaps,thatamodernMarxianSocialist shouldnotknowanythingaboutfreewill.Butitwascertainlyremarkablethata modernMarxianSocialistshouldnotknowanythingaboutlunatics.Mr.Suthers evidentlydidnotknowanythingaboutlunatics.Thelastthingthatcanbesaidofa lunaticisthathisactionsarecauseless.Ifanyhumanactsmaylooselybecalled causeless,theyaretheminoractsofahealthyman;whistlingashewalks;slashingthe grasswithastick;kickinghisheelsorrubbinghishands.Itisthehappymanwhodoes theuselessthings;thesickmanisnotstrongenoughtobeidle.Itisexactlysuchcareless andcauselessactionsthatthemadmancouldneverunderstand;forthemadman(like thedeterminist)generallyseestoomuchcauseineverything.Themadmanwouldread aconspiratorialsignificanceintothoseemptyactivities.Hewouldthinkthatthe loppingofthegrasswasanattackonprivateproperty.Hewouldthinkthatthekicking oftheheelswasasignaltoanaccomplice.Ifthemadmancouldforaninstantbecome careless,hewouldbecomesane.Everyonewhohashadthemisfortunetotalkwith peopleintheheartorontheedgeofmentaldisorder,knowsthattheirmostsinister qualityisahorribleclarityofdetail;aconnectingofonethingwithanotherinamap moreelaboratethanamaze.Ifyouarguewithamadman,itisextremelyprobablethat youwillgettheworstofit;forinmanywayshismindmovesallthequickerfornot beingdelayedbythethingsthatgowithgoodjudgment.Heisnothamperedbyasense ofhumourorbycharity,orbythedumbcertaintiesofexperience.Heisthemore

logicalforlosingcertainsaneaffections.Indeed,thecommonphraseforinsanityisin thisrespectamisleadingone.Themadmanisnotthemanwhohaslosthisreason.The madmanisthemanwhohaslosteverythingexcepthisreason. Themadmansexplanationofathingisalwayscomplete,andofteninapurely rationalsensesatisfactory.Or,tospeakmorestrictly,theinsaneexplanation,ifnot conclusive,isatleastunanswerable;thismaybeobservedspeciallyinthetwoorthree commonestkindsofmadness.Ifamansays(forinstance)thatmenhaveaconspiracy againsthim,youcannotdisputeitexceptbysayingthatallthemendenythattheyare conspirators;whichisexactlywhatconspiratorswoulddo.Hisexplanationcoversthe factsasmuchasyours.OrifamansaysthatheistherightfulKingofEngland,itisno completeanswertosaythattheexistingauthoritiescallhimmad;forifhewereKingof Englandthatmightbethewisestthingfortheexistingauthoritiestodo.Orifaman saysthatheisJesusChrist,itisnoanswertotellhimthattheworlddenieshisdivinity; fortheworlddeniedChrists. Neverthelessheiswrong.Butifweattempttotracehiserrorinexactterms,we shallnotfinditquitesoeasyaswehadsupposed.Perhapsthenearestwecangetto expressingitistosaythis:thathismindmovesinaperfectbutnarrowcircle.Asmall circleisquiteasinfiniteasalargecircle;but,thoughitisquiteasinfinite,itisnotso large.Inthesamewaytheinsaneexplanationisquiteascompleteasthesaneone,butit isnotsolarge.Abulletisquiteasroundastheworld,butitisnottheworld.Thereis suchathingasanarrowuniversality;thereissuchathingasasmallandcramped eternity;youmayseeitinmanymodernreligions.Now,speakingquiteexternallyand empirically,wemaysaythatthestrongestandmostunmistakablemarkofmadnessis thiscombinationbetweenalogicalcompletenessandaspiritualcontraction.The lunaticstheoryexplainsalargenumberofthings,butitdoesnotexplainthemina largeway.ImeanthatifyouorIweredealingwithamindthatwasgrowingmorbid, weshouldbechieflyconcernednotsomuchtogiveitargumentsastogiveitair,to convinceitthattherewassomethingcleanerandcooleroutsidethesuffocationofa singleargument.Suppose,forinstance,itwerethefirstcasethatItookastypical; supposeitwerethecaseofamanwhoaccusedeverybodyofconspiringagainsthim.If wecouldexpressourdeepestfeelingsofprotestandappealagainstthisobsession,I supposeweshouldsaysomethinglikethis:Oh,Iadmitthatyouhaveyourcaseand haveitbyheart,andthatmanythingsdofitintootherthingsasyousay.Iadmitthat yourexplanationexplainsagreatdeal;butwhatagreatdealitleavesout!Arethereno otherstoriesintheworldexceptyours;andareallmenbusywithyourbusiness? Supposewegrantthedetails;perhapswhenthemaninthestreetdidnotseemtosee youitwasonlyhiscunning;perhapswhenthepolicemanaskedyouyournameitwas onlybecauseheknewitalready.Buthowmuchhappieryouwouldbeifyouonly knewthatthesepeoplecarednothingaboutyou!Howmuchlargeryourlifewouldbe ifyourselfcouldbecomesmallerinit;ifyoucouldreallylookatothermenwith commoncuriosityandpleasure;ifyoucouldseethemwalkingastheyareintheir sunnyselfishnessandtheirvirileindifference!Youwouldbegintobeinterestedin them,becausetheywerenotinterestedinyou.Youwouldbreakoutofthistinyand tawdrytheatreinwhichyourownlittleplotisalwaysbeingplayed,andyouwould findyourselfunderafreersky,inastreetfullofsplendidstrangers.Orsupposeit werethesecondcaseofmadness,thatofamanwhoclaimsthecrown,yourimpulse wouldbetoanswer,Allright!PerhapsyouknowthatyouaretheKingofEngland; butwhydoyoucare?Makeonemagnificenteffortandyouwillbeahumanbeingand lookdownonallthekingsoftheearth.Oritmightbethethirdcase,ofthemadman whocalledhimselfChrist.Ifwesaidwhatwefelt,weshouldsay,Soyouarethe CreatorandRedeemeroftheworld:butwhatasmallworlditmustbe!Whatalittle heavenyoumustinhabit,withangelsnobiggerthanbutterflies!Howsaditmustbeto

beGod;andaninadequateGod!Istherereallynolifefullerandnolovemore marvellousthanyours;andisitreallyinyoursmallandpainfulpitythatallfleshmust putitsfaith?Howmuchhappieryouwouldbe,howmuchmoreofyoutherewouldbe, ifthehammerofahigherGodcouldsmashyoursmallcosmos,scatteringthestarslike spangles,andleaveyouintheopen,freelikeothermentolookupaswellasdown! Anditmustberememberedthatthemostpurelypracticalsciencedoestakethis viewofmentalevil;itdoesnotseektoarguewithitlikeaheresybutsimplytosnapit likeaspell.Neithermodernsciencenorancientreligionbelievesincompletefree thought.Theologyrebukescertainthoughtsbycallingthemblasphemous.Science rebukescertainthoughtsbycallingthemmorbid.Forexample,somereligioussocieties discouragedmenmoreorlessfromthinkingaboutsex.Thenewscientificsociety definitelydiscouragesmenfromthinkingaboutdeath;itisafact,butitisconsidereda morbidfact.Andindealingwiththosewhosemorbidityhasatouchofmania,modern sciencecaresfarlessforpurelogicthanadancingDervish.Inthesecasesitisnot enoughthattheunhappymanshoulddesiretruth;hemustdesirehealth.Nothingcan savehimbutablindhungerfornormality,likethatofabeast.Amancannotthink himselfoutofmentalevil;foritisactuallytheorganofthoughtthathasbecome diseased,ungovernable,and,asitwere,independent.Hecanonlybesavedbywillor faith.Themomenthismerereasonmoves,itmovesintheoldcircularrut;hewillgo roundandroundhislogicalcircle,justasamaninathirdclasscarriageontheInner CirclewillgoroundandroundtheInnerCircleunlessheperformsthevoluntary, vigorous,andmysticalactofgettingoutatGowerStreet.Decisionisthewholebusiness here;adoormustbeshutforever.Everyremedyisadesperateremedy.Everycureisa miraculouscure.Curingamadmanisnotarguingwithaphilosopher;itiscastingouta devil.Andhoweverquietlydoctorsandpsychologistsmaygotoworkinthematter, theirattitudeisprofoundlyintolerantasintolerantasBloodyMary.Theirattitudeis reallythis:thatthemanmuststopthinking,ifheistogoonliving.Theircounselisone ofintellectualamputation.Ifthyheadoffendthee,cutitoff;foritisbetter,notmerelyto entertheKingdomofHeavenasachild,buttoenteritasanimbecile,ratherthanwith yourwholeintellecttobecastintohellorintoHanwell. Suchisthemadmanofexperience;heiscommonlyareasoner,frequentlya successfulreasoner.Doubtlesshecouldbevanquishedinmerereason,andthecase againsthimputlogically.Butitcanbeputmuchmorepreciselyinmoregeneraland evenaestheticterms.Heisinthecleanandwelllitprisonofoneidea:heissharpened toonepainfulpoint.Heiswithouthealthyhesitationandhealthycomplexity.Now,asI explainintheintroduction,Ihavedeterminedintheseearlychapterstogivenotso muchadiagramofadoctrineassomepicturesofapointofview.AndIhavedescribed atlengthmyvisionofthemaniacforthisreason:thatjustasIamaffectedbythe maniac,soIamaffectedbymostmodernthinkers.Thatunmistakablemoodornote thatIhearfromHanwell,Ihearalsofromhalfthechairsofscienceandseatsoflearning today;andmostofthemaddoctorsaremaddoctorsinmoresensesthanone.Theyall haveexactlythatcombinationwehavenoted:thecombinationofanexpansiveand exhaustivereasonwithacontractedcommonsense.Theyareuniversalonlyinthe sensethattheytakeonethinexplanationandcarryitveryfar.Butapatterncanstretch foreverandstillbeasmallpattern.Theyseeachessboardwhiteonblack,andifthe universeispavedwithit,itisstillwhiteonblack.Likethelunatic,theycannotalter theirstandpoint;theycannotmakeamentaleffortandsuddenlyseeitblackonwhite. Takefirstthemoreobviouscaseofmaterialism.Asanexplanationoftheworld, materialismhasasortofinsanesimplicity.Ithasjustthequalityofthemadmans argument;wehaveatoncethesenseofitcoveringeverythingandthesenseofit leavingeverythingout.Contemplatesomeableandsincerematerialist,as,forinstance, Mr.McCabe,andyouwillhaveexactlythisuniquesensation.Heunderstands

everything,andeverythingdoesnotseemworthunderstanding.Hiscosmosmaybe completeineveryrivetandcogwheel,butstillhiscosmosissmallerthanourworld. Somehowhisscheme,likethelucidschemeofthemadman,seemsunconsciousofthe alienenergiesandthelargeindifferenceoftheearth;itisnotthinkingoftherealthings oftheearth,offightingpeoplesorproudmothers,orfirstloveorfearuponthesea.The earthissoverylarge,andthecosmosissoverysmall.Thecosmosisaboutthesmallest holethatamancanhidehisheadin. ItmustbeunderstoodthatIamnotnowdiscussingtherelationofthesecreedsto truth;but,forthepresent,solelytheirrelationtohealth.LaterintheargumentIhopeto attackthequestionofobjectiveverity;hereIspeakonlyofaphenomenonof psychology.IdonotforthepresentattempttoprovetoHaeckelthatmaterialismis untrue,anymorethanIattemptedtoprovetothemanwhothoughthewasChristthat hewaslabouringunderanerror.Imerelyremarkhereonthefactthatbothcaseshave thesamekindofcompletenessandthesamekindofincompleteness.Youcanexplaina mansdetentionatHanwellbyanindifferentpublicbysayingthatitisthecrucifixion ofagodofwhomtheworldisnotworthy.Theexplanationdoesexplain.Similarlyyou mayexplaintheorderintheuniversebysayingthatallthings,eventhesoulsofmen, areleavesinevitablyunfoldingonanutterlyunconscioustreetheblinddestinyof matter.Theexplanationdoesexplain,thoughnot,ofcourse,socompletelyasthe madmans.Butthepointhereisthatthenormalhumanmindnotonlyobjectstoboth, butfeelstoboththesameobjection.Itsapproximatestatementisthatifthemanin HanwellistherealGod,heisnotmuchofagod.And,similarly,ifthecosmosofthe materialististherealcosmos,itisnotmuchofacosmos.Thethinghasshrunk.The deityislessdivinethanmanymen;and(accordingtoHaeckel)thewholeoflifeis somethingmuchmoregrey,narrow,andtrivialthanmanyseparateaspectsofit.The partsseemgreaterthanthewhole. Forwemustrememberthatthematerialistphilosophy(whethertrueornot)is certainlymuchmorelimitingthananyreligion.Inonesense,ofcourse,allintelligent ideasarenarrow.Theycannotbebroaderthanthemselves.AChristianisonly restrictedinthesamesensethatanatheistisrestricted.HecannotthinkChristianity falseandcontinuetobeaChristian;andtheatheistcannotthinkatheismfalseand continuetobeanatheist.Butasithappens,thereisaveryspecialsenseinwhich materialismhasmorerestrictionsthanspiritualism.Mr.McCabethinksmeaslave becauseIamnotallowedtobelieveindeterminism.IthinkMr.McCabeaslavebecause heisnotallowedtobelieveinfairies.Butifweexaminethetwovetoesweshallseethat hisisreallymuchmoreofapurevetothanmine.TheChristianisquitefreetobelieve thatthereisaconsiderableamountofsettledorderandinevitabledevelopmentinthe universe.Butthematerialistisnotallowedtoadmitintohisspotlessmachinethe slightestspeckofspiritualismormiracle.PoorMr.McCabeisnotallowedtoretaineven thetiniestimp,thoughitmightbehidinginapimpernel.TheChristianadmitsthatthe universeismanifoldandevenmiscellaneous,justasasanemanknowsthatheis complex.Thesanemanknowsthathehasatouchofthebeast,atouchofthedevil,a touchofthesaint,atouchofthecitizen.Nay,thereallysanemanknowsthathehasa touchofthemadman.Butthematerialistsworldisquitesimpleandsolid,justasthe madmanisquitesureheissane.Thematerialistissurethathistoryhasbeensimply andsolelyachainofcausation,justastheinterestingpersonbeforementionedisquite surethatheissimplyandsolelyachicken.Materialistsandmadmenneverhave doubts. Spiritualdoctrinesdonotactuallylimitthemindasdomaterialisticdenials. EvenifIbelieveinimmortalityIneednotthinkaboutit.ButifIdisbelievein immortalityImustnotthinkaboutit.InthefirstcasetheroadisopenandIcangoas farasIlike;inthesecondtheroadisshut.Butthecaseisevenstronger,andtheparallel

withmadnessisyetmorestrange.Foritwasourcaseagainsttheexhaustiveandlogical theoryofthelunaticthat,rightorwrong,itgraduallydestroyedhishumanity.Nowitis thechargeagainstthemaindeductionsofthematerialistthat,rightorwrong,they graduallydestroyhishumanity;Idonotmeanonlykindness,Imeanhope,courage, poetry,initiative,allthatishuman.Forinstance,whenmaterialismleadsmento completefatalism(asitgenerallydoes),itisquiteidletopretendthatitisinanysensea liberatingforce.Itisabsurdtosaythatyouareespeciallyadvancingfreedomwhenyou onlyusefreethoughttodestroyfreewill.Thedeterministscometobind,nottoloose. Theymaywellcalltheirlawthechainofcausation.Itistheworstchainthatever fetteredahumanbeing.Youmayusethelanguageofliberty,ifyoulike,about materialisticteaching,butitisobviousthatthisisjustasinapplicabletoitasawholeas thesamelanguagewhenappliedtoamanlockedupinamadhouse.Youmaysay,if youlike,thatthemanisfreetothinkhimselfapoachedegg.Butitissurelyamore massiveandimportantfactthatifheisapoachedeggheisnotfreetoeat,drink,sleep, walk,orsmokeacigarette.Similarlyyoumaysay,ifyoulike,thatthebolddeterminist speculatorisfreetodisbelieveintherealityofthewill.Butitisamuchmoremassive andimportantfactthatheisnotfreetoraise,tocurse,tothank,tojustify,tourge,to punish,toresisttemptations,toincitemobs,tomakeNewYearresolutions,topardon sinners,torebuketyrants,oreventosaythankyouforthemustard. InpassingfromthissubjectImaynotethatthereisaqueerfallacytotheeffect thatmaterialisticfatalismisinsomewayfavourabletomercy,totheabolitionofcruel punishmentsorpunishmentsofanykind.Thisisstartlinglythereverseofthetruth.Itis quitetenablethatthedoctrineofnecessitymakesnodifferenceatall;thatitleavesthe floggerfloggingandthekindfriendexhortingasbefore.Butobviouslyifitstopseither ofthemitstopsthekindexhortation.Thatthesinsareinevitabledoesnotprevent punishment;ifitpreventsanythingitpreventspersuasion.Determinismisquiteas likelytoleadtocrueltyasitiscertaintoleadtocowardice.Determinismisnot inconsistentwiththecrueltreatmentofcriminals.Whatitis(perhaps)inconsistentwith isthegeneroustreatmentofcriminals;withanyappealtotheirbetterfeelingsor encouragementintheirmoralstruggle.Thedeterministdoesnotbelieveinappealingto thewill,buthedoesbelieveinchangingtheenvironment.Hemustnotsaytothe sinner,Goandsinnomore,becausethesinnercannothelpit.Buthecanputhimin boilingoil;forboilingoilisanenvironment.Consideredasafigure,therefore,the materialisthasthefantasticoutlineofthefigureofthemadman.Bothtakeupaposition atonceunanswerableandintolerable. Ofcourseitisnotonlyofthematerialistthatallthisistrue.Thesamewould applytotheotherextremeofspeculativelogic.Thereisascepticfarmoreterriblethan hewhobelievesthateverythingbeganinmatter.Itispossibletomeetthescepticwho believesthateverythingbeganinhimself.Hedoubtsnottheexistenceofangelsor devils,buttheexistenceofmenandcows.Forhimhisownfriendsareamythology madeupbyhimself.Hecreatedhisownfatherandhisownmother.Thishorriblefancy hasinitsomethingdecidedlyattractivetothesomewhatmysticalegoismofourday. Thatpublisherwhothoughtthatmenwouldgetoniftheybelievedinthemselves, thoseseekersaftertheSupermanwhoarealwayslookingforhiminthelookingglass, thosewriterswhotalkaboutimpressingtheirpersonalitiesinsteadofcreatinglifefor theworld,allthesepeoplehavereallyonlyaninchbetweenthemandthisawful emptiness.Thenwhenthiskindlyworldallroundthemanhasbeenblackenedoutlike alie;whenfriendsfadeintoghosts,andthefoundationsoftheworldfail;thenwhen theman,believinginnothingandinnoman,isaloneinhisownnightmare,thenthe greatindividualisticmottoshallbewrittenoverhiminavengingirony.Thestarswillbe onlydotsintheblacknessofhisownbrain;hismothersfacewillbeonlyasketchfrom hisowninsanepencilonthewallsofhiscell.Butoverhiscellshallbewritten,with

dreadfultruth,Hebelievesinhimself. Allthatconcernsushere,however,istonotethatthispanegoisticextremeof thoughtexhibitsthesameparadoxastheotherextremeofmaterialism.Itisequally completeintheoryandequallycripplinginpractice.Forthesakeofsimplicity,itis easiertostatethenotionbysayingthatamancanbelievethatheisalwaysinadream. Now,obviouslytherecanbenopositiveproofgiventohimthatheisnotinadream, forthesimplereasonthatnoproofcanbeofferedthatmightnotbeofferedinadream. ButifthemanbegantoburndownLondonandsaythathishousekeeperwouldsoon callhimtobreakfast,weshouldtakehimandputhimwithotherlogiciansinaplace whichhasoftenbeenalludedtointhecourseofthischapter.Themanwhocannot believehissenses,andthemanwhocannotbelieveanythingelse,arebothinsane,but theirinsanityisprovednotbyanyerrorintheirargument,butbythemanifestmistake oftheirwholelives.Theyhavebothlockedthemselvesupintwoboxes,paintedinside withthesunandstars;theyarebothunabletogetout,theoneintothehealthand happinessofheaven,theotherevenintothehealthandhappinessoftheearth.Their positionisquitereasonable;nay,inasenseitisinfinitelyreasonable,justasa threepennybitisinfinitelycircular.Butthereissuchathingasameaninfinity,abase andslavisheternity.Itisamusingtonoticethatmanyofthemoderns,whethersceptics ormystics,havetakenastheirsignacertaineasternsymbol,whichistheverysymbol ofthisultimatenullity.Whentheywishtorepresenteternity,theyrepresentitbya serpentwithhistailinhismouth.Thereisastartlingsarcasmintheimageofthatvery unsatisfactorymeal.Theeternityofthematerialfatalists,theeternityoftheeastern pessimists,theeternityofthesupercilioustheosophistsandhigherscientistsoftoday is,indeed,verywellpresentedbyaserpenteatinghistail,adegradedanimalwho destroysevenhimself. Thischapterispurelypracticalandisconcernedwithwhatactuallyisthechief markandelementofinsanity;wemaysayinsummarythatitisreasonusedwithout root,reasoninthevoid.Themanwhobeginstothinkwithouttheproperfirst principlesgoesmad;hebeginstothinkatthewrongend.Andfortherestofthese pageswehavetotryanddiscoverwhatistherightend.Butwemayaskinconclusion, ifthisbewhatdrivesmenmad,whatisitthatkeepsthemsane?Bytheendofthisbook Ihopetogiveadefinite,somewillthinkafartoodefinite,answer.Butforthemoment itispossibleinthesamesolelypracticalmannertogiveageneralanswertouchingwhat inactualhumanhistorykeepsmensane.Mysticismkeepsmensane.Aslongasyou havemysteryyouhavehealth;whenyoudestroymysteryyoucreatemorbidity.The ordinarymanhasalwaysbeensanebecausetheordinarymanhasalwaysbeena mystic.Hehaspermittedthetwilight.Hehasalwayshadonefootinearthandthe otherinfairyland.Hehasalwayslefthimselffreetodoubthisgods;but(unlikethe agnosticoftoday)freealsotobelieveinthem.Hehasalwayscaredmorefortruththan forconsistency.Ifhesawtwotruthsthatseemedtocontradicteachother,hewould takethetwotruthsandthecontradictionalongwiththem.Hisspiritualsightis stereoscopic,likehisphysicalsight:heseestwodifferentpicturesatonceandyetsees allthebetterforthat.Thushehasalwaysbelievedthattherewassuchathingasfate, butsuchathingasfreewillalso.Thushebelievedthatchildrenwereindeedthe kingdomofheaven,butneverthelessoughttobeobedienttothekingdomofearth.He admiredyouthbecauseitwasyoungandagebecauseitwasnot.Itisexactlythis balanceofapparentcontradictionsthathasbeenthewholebuoyancyofthehealthy man.Thewholesecretofmysticismisthis:thatmancanunderstandeverythingbythe helpofwhathedoesnotunderstand.Themorbidlogicianseekstomakeeverything lucid,andsucceedsinmakingeverythingmysterious.Themysticallowsonethingtobe mysterious,andeverythingelsebecomeslucid.Thedeterministmakesthetheoryof causationquiteclear,andthenfindsthathecannotsayifyoupleasetothe

housemaid.TheChristianpermitsfreewilltoremainasacredmystery;butbecauseof thishisrelationswiththehousemaidbecomeofasparklingandcrystalclearness.He putstheseedofdogmainacentraldarkness;butitbranchesforthinalldirectionswith aboundingnaturalhealth.Aswehavetakenthecircleasthesymbolofreasonand madness,wemayverywelltakethecrossasthesymbolatonceofmysteryandof health.Buddhismiscentripetal,butChristianityiscentrifugal:itbreaksout.Forthe circleisperfectandinfiniteinitsnature;butitisfixedforeverinitssize;itcanneverbe largerorsmaller.Butthecross,thoughithasatitsheartacollisionandacontradiction, canextenditsfourarmsforeverwithoutalteringitsshape.Becauseithasaparadoxin itscentreitcangrowwithoutchanging.Thecirclereturnsuponitselfandisbound.The crossopensitsarmstothefourwinds;itisasignpostforfreetravellers. Symbolsaloneareofevenacloudyvalueinspeakingofthisdeepmatter;and anothersymbolfromphysicalnaturewillexpresssufficientlywelltherealplaceof mysticismbeforemankind.Theonecreatedthingwhichwecannotlookatistheone thinginthelightofwhichwelookateverythingLikethesunatnoonday,mysticism explainseverythingelsebytheblazeofitsownvictoriousinvisibilityDetached intellectualismis(intheexactsenseofapopularphrase)allmoonshine;foritislight withoutheat,anditissecondarylight,reflectedfromadeadworld.ButtheGreeks wererightwhentheymadeApollothegodbothofimaginationandofsanity;forhe wasboththepatronofpoetryandthepatronofhealing.Ofnecessarydogmasanda specialcreedIshallspeaklater.Butthattranscendentalismbywhichallmenlivehas primarilymuchthepositionofthesuninthesky.Weareconsciousofitasofakindof splendidconfusion;itissomethingbothshiningandshapeless,atonceablazeanda blur.Butthecircleofthemoonisasclearandunmistakable,asrecurrentandinevitable, asthecircleofEuclidonablackboard.Forthemoonisutterlyreasonable;andthemoon isthemotheroflunaticsandhasgiventothemallhername.

IIITheSuicideofThought
THEphrasesofthestreetarenotonlyforciblebutsubtle:forafigureofspeechcanoften getintoacracktoosmallforadefinition.Phraseslikeputoutoroffcolourmight havebeencoinedbyMr.HenryJamesinanagonyofverbalprecision.Andthereisno moresubtletruththanthatoftheeverydayphraseaboutamanhavinghisheartinthe rightplace.Itinvolvestheideaofnormalproportion;notonlydoesacertainfunction exist,butitisrightlyrelatedtootherfunctions.Indeed,thenegationofthisphrase woulddescribewithpeculiaraccuracythesomewhatmorbidmercyandperverse tendernessofthemostrepresentativemoderns.If,forinstance,Ihadtodescribewith fairnessthecharacterofMr.BernardShaw,Icouldnotexpressmyselfmoreexactly thanbysayingthathehasaheroicallylargeandgenerousheart;butnotaheartinthe rightplace.Andthisissoofthetypicalsocietyofourtime. Themodernworldisnotevil;insomewaysthemodernworldisfartoogood.It isfullofwildandwastedvirtues.Whenareligiousschemeisshattered(asChristianity wasshatteredattheReformation),itisnotmerelythevicesthatareletloose.Thevices are,indeed,letloose,andtheywanderanddodamage.Butthevirtuesareletloose also;andthevirtueswandermorewildly,andthevirtuesdomoreterribledamage.The modernworldisfulloftheoldChristianvirtuesgonemad.Thevirtueshavegonemad becausetheyhavebeenisolatedfromeachotherandarewanderingalone.Thussome scientistscarefortruth;andtheirtruthispitiless.Thussomehumanitariansonlycare forpity;andtheirpity(Iamsorrytosay)isoftenuntruthful.Forexample,Mr. BlatchfordattacksChristianitybecauseheismadononeChristianvirtue:themerely mysticalandalmostirrationalvirtueofcharity.Hehasastrangeideathathewillmake iteasiertoforgivesinsbysayingthattherearenosinstoforgive.Mr.Blatchfordisnot onlyanearlyChristian,heistheonlyearlyChristianwhooughtreallytohavebeen eatenbylions.Forinhiscasethepaganaccusationisreallytrue:hismercywouldmean mereanarchy.Hereallyistheenemyofthehumanracebecauseheissohuman.As theotherextreme,wemaytaketheacridrealist,whohasdeliberatelykilledinhimself allhumanpleasureinhappytalesorinthehealingoftheheart.Torquemadatortured peoplephysicallyforthesakeofmoraltruth.Zolatorturedpeoplemorallyforthesake ofphysicaltruth.ButinTorquemadastimetherewasatleastasystemthatcouldto someextentmakerighteousnessandpeacekisseachother.Nowtheydonotevenbow. Butamuchstrongercasethanthesetwooftruthandpitycanbefoundinthe remarkablecaseofthedislocationofhumility. Itisonlywithoneaspectofhumilitythatwearehereconcerned.Humilitywas largelymeantasarestraintuponthearroganceandinfinityoftheappetiteofman.He wasalwaysoutstrippinghismercieswithhisownnewlyinventedneeds.Hisvery powerofenjoymentdestroyedhalfhisjoys.Byaskingforpleasure,helostthechief pleasure;forthechiefpleasureissurprise.Henceitbecameevidentthatifamanwould makehisworldlarge,hemustbealwaysmakinghimselfsmall.Eventhehaughty visions,thetallcities,andthetopplingpinnaclesarethecreationsofhumility.Giants thattreaddownforestslikegrassarethecreationsofhumility.Towersthatvanish upwardsabovethelonelieststararethecreationsofhumility.Fortowersarenottall unlesswelookupatthem;andgiantsarenotgiantsunlesstheyarelargerthanwe.All thisgigantesqueimagination,whichis,perhaps,themightiestofthepleasuresofman, isatbottomentirelyhumble.Itisimpossiblewithouthumilitytoenjoyanythingeven pride. Butwhatwesufferfromtodayishumilityinthewrongplace.Modestyhas movedfromtheorganofambition.Modestyhassettledupontheorganofconviction;

whereitwasnevermeanttobe.Amanwasmeanttobedoubtfulabouthimself,but undoubtingaboutthetruth;thishasbeenexactlyreversed.Nowadaysthepartofaman thatamandoesassertisexactlythepartheoughtnottoasserthimself.Theparthe doubtsisexactlythepartheoughtnottodoubttheDivineReason.Huxleypreached ahumilitycontenttolearnfromNature.Butthenewscepticissohumblethathe doubtsifhecanevenlearn.Thusweshouldbewrongifwehadsaidhastilythatthere isnohumilitytypicalofourtime.Thetruthisthatthereisarealhumilitytypicalofour time;butitsohappensthatitispracticallyamorepoisonoushumilitythanthewildest prostrationsoftheascetic.Theoldhumilitywasaspurthatpreventedamanfrom stopping;notanailinhisbootthatpreventedhimfromgoingon.Fortheoldhumility madeamandoubtfulabouthisefforts,whichmightmakehimworkharder.Butthe newhumilitymakesamandoubtfulabouthisaims,whichwillmakehimstopworking altogether. Atanystreetcornerwemaymeetamanwhouttersthefranticandblasphemous statementthathemaybewrong.Everydayonecomesacrosssomebodywhosaysthat ofcoursehisviewmaynotbetherightone.Ofcoursehisviewmustbetherightone,or itisnothisview.Weareontheroadtoproducingaraceofmentoomentallymodestto believeinthemultiplicationtable.Weareindangerofseeingphilosopherswhodoubt thelawofgravityasbeingamerefancyoftheirown.Scoffersofoldtimeweretoo proudtobeconvinced;butthesearetoohumbletobeconvinced.Themeekdoinherit theearth;butthemodernscepticsaretoomeekeventoclaimtheirinheritance.Itis exactlythisintellectualhelplessnesswhichisoursecondproblem. Thelastchapterhasbeenconcernedonlywithafactofobservation:thatwhat perilofmorbiditythereisformancomesratherfromhisreasonthanhisimagination.It wasnotmeanttoattacktheauthorityofreason;ratheritistheultimatepurposeto defendit.Foritneedsdefence.Thewholemodernworldisatwarwithreason;andthe toweralreadyreels. Thesages,itisoftensaid,canseenoanswertotheriddleofreligion.Butthe troublewithoursagesisnotthattheycannotseetheanswer;itisthattheycannoteven seetheriddle.Theyarelikechildrensostupidastonoticenothingparadoxicalinthe playfulassertionthatadoorisnotadoor.Themodernlatitudinariansspeak,for instance,aboutauthorityinreligionnotonlyasiftherewerenoreasoninit,butasif therehadneverbeenanyreasonforit.Apartfromseeingitsphilosophicalbasis,they cannotevenseeitshistoricalcause.Religiousauthorityhasoften,doubtless,been oppressiveorunreasonable;justaseverylegalsystem(andespeciallyourpresentone) hasbeencallousandfullofacruelapathy.Itisrationaltoattackthepolice;nay,itis glorious.Butthemoderncriticsofreligiousauthorityarelikemenwhoshouldattack thepolicewithouteverhavingheardofburglars.Forthereisagreatandpossibleperil tothehumanmind:aperilaspracticalasburglary.Againstitreligiousauthoritywas reared,rightlyorwrongly,asabarrier.Andagainstitsomethingcertainlymustbe rearedasabarrier,ifourraceistoavoidruin. Thatperilisthatthehumanintellectisfreetodestroyitself.Justasone generationcouldpreventtheveryexistenceofthenextgeneration,byallenteringa monasteryorjumpingintothesea,soonesetofthinkerscaninsomedegreeprevent furtherthinkingbyteachingthenextgenerationthatthereisnovalidityinanyhuman thought.Itisidletotalkalwaysofthealternativeofreasonandfaith.Reasonisitselfa matteroffaith.Itisanactoffaithtoassertthatourthoughtshaveanyrelationtoreality atall.Ifyouaremerelyasceptic,youmustsoonerorlateraskyourselfthequestion, Whyshouldanythinggoright;evenobservationanddeduction?Whyshouldnotgood logicbeasmisleadingasbadlogic?Theyarebothmovementsinthebrainofa bewilderedape?Theyoungscepticsays,Ihavearighttothinkformyself.Butthe oldsceptic,thecompletesceptic,says,Ihavenorighttothinkformyself.Ihaveno

righttothinkatall. Thereisathoughtthatstopsthought.Thatistheonlythoughtthatoughttobe stopped.Thatistheultimateevilagainstwhichallreligiousauthoritywasaimed.It onlyappearsattheendofdecadentageslikeourown:andalreadyMr.H.G.Wellshas raiseditsruinousbanner;hehaswrittenadelicatepieceofscepticismcalledDoubtsof theInstrument.Inthishequestionsthebrainitself,andendeavourstoremoveall realityfromallhisownassertions,past,present,andtocome.Butitwasagainstthis remoteruinthatallthemilitarysystemsinreligionwereoriginallyrankedandruled. Thecreedsandthecrusades,thehierarchiesandthehorriblepersecutionswerenot organized,asisignorantlysaid,forthesuppressionofreason.Theywereorganizedfor thedifficultdefenceofreason.Man,byablindinstinct,knewthatifoncethingswere wildlyquestioned,reasoncouldbequestionedfirst.Theauthorityofprieststoabsolve, theauthorityofpopestodefinetheauthority,evenofinquisitorstoterrify:thesewere allonlydarkdefenceserectedroundonecentralauthority,moreundemonstrable,more supernaturalthanalltheauthorityofamantothink.Weknownowthatthisisso;we havenoexcusefornotknowingit.Forwecanhearscepticismcrashingthroughtheold ringofauthorities,andatthesamemomentwecanseereasonswayinguponher throne.Insofarasreligionisgone,reasonisgoing.Fortheyarebothofthesame primaryandauthoritativekind.Theyarebothmethodsofproofwhichcannot themselvesbeproved.AndintheactofdestroyingtheideaofDivineauthoritywe havelargelydestroyedtheideaofthathumanauthoritybywhichwedoalongdivision sum.Withalongandsustainedtugwehaveattemptedtopullthemitreoffpontifical man;andhisheadhascomeoffwithit. Lestthisshouldbecalledlooseassertion,itisperhapsdesirable,thoughdull,to runrapidlythroughthechiefmodernfashionsofthoughtwhichhavethiseffectof stoppingthoughtitself.Materialismandtheviewofeverythingasapersonalillusion havesomesucheffect;forifthemindismechanical,thoughtcannotbeveryexciting, andifthecosmosisunreal,thereisnothingtothinkabout.Butinthesecasestheeffect isindirectanddoubtful.Insomecasesitisdirectandclear;notablyinthecaseofwhat isgenerallycalledevolution. Evolutionisagoodexampleofthatmodernintelligencewhich,ifitdestroys anything,destroysitself.Evolutioniseitheraninnocentscientificdescriptionofhow certainearthlythingscameabout;or,ifitisanythingmorethanthis,itisanattackupon thoughtitself.Ifevolutiondestroysanything,itdoesnotdestroyreligionbut rationalism.Ifevolutionsimplymeansthatapositivethingcalledanapeturnedvery slowlyintoapositivethingcalledaman,thenitisstinglessforthemostorthodox;fora personalGodmightjustaswelldothingsslowlyasquickly,especiallyif,likethe ChristianGod,hewereoutsidetime.Butifitmeansanythingmore,itmeansthatthere isnosuchthingasanapetochange,andnosuchthingasamanforhimtochangeinto. Itmeansthatthereisnosuchthingasathing.Atbest,thereisonlyonething,andthat isafluxofeverythingandanything.Thisisanattacknotuponthefaith,butuponthe mind;youcannotthinkiftherearenothingstothinkabout.Youcannotthinkifyouare notseparatefromthesubjectofthought.Descartessaid,Ithink;thereforeIam.The philosophicevolutionistreversesandnegativestheepigram.Hesays,Iamnot; thereforeIcannotthink. Thenthereistheoppositeattackonthought:thaturgedbyMr.H.G.Wellswhen heinsiststhateveryseparatethingisunique,andtherearenocategoriesatall.This alsoismerelydestructive.Thinkingmeansconnectingthings,andstopsiftheycannot beconnected.Itneedhardlybesaidthatthisscepticismforbiddingthoughtnecessarily forbidsspeech;amancannotopenhismouthwithoutcontradictingit.ThuswhenMr. Wellssays(ashedidsomewhere),Allchairsarequitedifferent,heuttersnotmerely amisstatement,butacontradictioninterms.Ifallchairswerequitedifferent,youcould

notcallthemallchairs. Akintotheseisthefalsetheoryofprogress,whichmaintainsthatwealterthe testinsteadoftryingtopassthetest.Weoftenhearitsaid,forinstance,Whatisright inoneageiswronginanother.Thisisquitereasonable,ifitmeansthatthereisafixed aim,andthatcertainmethodsattainatcertaintimesandnotatothertimes.Ifwomen, say,desiretobeelegant,itmaybethattheyareimprovedatonetimebygrowingfatter andatanothertimebygrowingthinner.Butyoucannotsaythattheyareimprovedby ceasingtowishtobeelegantandbeginningtowishtobeoblong.Ifthestandard changes,howcantherebeimprovement,whichimpliesastandard?Nietzschestarteda nonsensicalideathatmenhadoncesoughtasgoodwhatwenowcallevil;ifitwereso, wecouldnottalkofsurpassingorevenfallingshortofthem.Howcanyouovertake Jonesifyouwalkintheotherdirection?Youcannotdiscusswhetheronepeoplehas succeededmoreinbeingmiserablethananothersucceededinbeinghappy.Itwouldbe likediscussingwhetherMiltonwasmorepuritanicalthanapigisfat. Itistruethataman(asillyman)mightmakechangeitselfhisobjectorideal.But asanideal,changeitselfbecomesunchangeable.Ifthechangeworshipperwishesto estimatehisownprogress,hemustbesternlyloyaltotheidealofchange;hemustnot begintoflirtgailywiththeidealofmonotony.Progressitselfcannotprogress.Itis worthremark,inpassing,thatwhenTennyson,inawildandratherweakmanner, welcomedtheideaofinfinitealterationinsociety,heinstinctivelytookametaphor whichsuggestsanimprisonedtedium.Hewrote
Letthegreatworldspinforeverdowntheringinggroovesofchange.

Hethoughtofchangeitselfasanunchangeablegroove;andsoitis.Changeisaboutthe narrowestandhardestgroovethatamancangetinto. Themainpointhere,however,isthatthisideaofafundamentalalterationinthe standardisoneofthethingsthatmakethoughtaboutthepastorfuturesimply impossible.Thetheoryofacompletechangeofstandardsinhumanhistorydoesnot merelydepriveusofthepleasureofhonouringourfathers;itdeprivesusevenofthe moremodernandaristocraticpleasureofdespisingthem. Thisbaldsummaryofthethoughtdestroyingforcesofourtimewouldnotbe completewithoutsomereferencetopragmatism;forthoughIhavehereusedand shouldeverywheredefendthepragmatistmethodasapreliminaryguidetotruth,there isanextremeapplicationofitwhichinvolvestheabsenceofalltruthwhatever.My meaningcanbeputshortlythus.Iagreewiththepragmatiststhatapparentobjective truthisnotthewholematter;thatthereisanauthoritativeneedtobelievethethings thatarenecessarytothehumanmind.ButIsaythatoneofthosenecessitiespreciselyis abeliefinobjectivetruth.Thepragmatisttellsamantothinkwhathemustthinkand nevermindtheAbsolute.Butpreciselyoneofthethingsthathemustthinkisthe Absolute.Thisphilosophy,indeed,isakindofverbalparadox.Pragmatismisamatter ofhumanneeds;andoneofthefirstofhumanneedsistobesomethingmorethana pragmatist.Extremepragmatismisjustasinhumanasthedeterminismitsopowerfully attacks.Thedeterminist(who,todohimjustice,doesnotpretendtobeahumanbeing) makesnonsenseofthehumansenseofactualchoice.Thepragmatist,whoprofessesto bespeciallyhuman,makesnonsenseofthehumansenseofactualfact. Tosumupourcontentionsofar,wemaysaythatthemostcharacteristiccurrent philosophieshavenotonlyatouchofmania,butatouchofsuicidalmania.Themere questionerhasknockedhisheadagainstthelimitsofhumanthought;andcrackedit. Thisiswhatmakessofutilethewarningsoftheorthodoxandtheboastsofthe advancedaboutthedangerousboyhoodoffreethought.Whatwearelookingatisnot theboyhoodoffreethought;itistheoldageandultimatedissolutionoffreethought.It

isvainforbishopsandpiousbigwigstodiscusswhatdreadfulthingswillhappenif wildscepticismrunsitscourse.Ithasrunitscourse.Itisvainforeloquentatheiststo talkofthegreattruthsthatwillberevealedifonceweseefreethoughtbegin.Wehave seenitend.Ithasnomorequestionstoask;ithasquestioneditself.Youcannotcallup anywildervisionthanacityinwhichmenaskthemselvesiftheyhaveanyselves.You cannotfancyamorescepticalworldthanthatinwhichmendoubtifthereisaworld.It mightcertainlyhavereacheditsbankruptcymorequicklyandcleanlyifithadnotbeen feeblyhamperedbytheapplicationofindefensiblelawsofblasphemyorbytheabsurd pretencethatmodernEnglandisChristian.Butitwouldhavereachedthebankruptcy anyhow.Militantatheistsarestillunjustlypersecuted;butratherbecausetheyarean oldminoritythanbecausetheyareanewone.Freethoughthasexhausteditsown freedom.Itiswearyofitsownsuccess.Ifanyeagerfreethinkernowhailsphilosophic freedomasthedawn,heisonlylikethemaninMarkTwainwhocameoutwrappedin blanketstoseethesunriseandwasjustintimetoseeitset.Ifanyfrightenedcuratestill saysthatitwillbeawfulifthedarknessoffreethoughtshouldspread,wecanonly answerhiminthehighandpowerfulwordsofMr.Belloc,Donot,Ibeseechyou,be troubledabouttheincreaseofforcesalreadyindissolution.Youhavemistakenthehour ofthenight:itisalreadymorning.Wehavenomorequestionslefttoask.Wehave lookedforquestionsinthedarkestcornersandonthewildestpeaks.Wehavefoundall thequestionsthatcanbefound.Itistimewegaveuplookingforquestionsandbegan lookingforanswers. Butonemorewordmustbeadded.Atthebeginningofthispreliminarynegative sketchIsaidthatourmentalruinhasbeenwroughtbywildreason,notbywild imagination.Amandoesnotgomadbecausehemakesastatueamilehigh,buthemay gomadbythinkingitoutinsquareinches.Now,oneschoolofthinkershasseenthis andjumpedatitasawayofrenewingthepaganhealthoftheworld.Theyseethat reasondestroys;butWill,theysay,creates.Theultimateauthority,theysay,isinwill, notinreason.Thesupremepointisnotwhyamandemandsathing,butthefactthathe doesdemandit.IhavenospacetotraceorexpoundthisphilosophyofWill.Itcame,I suppose,throughNietzsche,whopreachedsomethingthatiscalledegoism.That, indeed,wassimplemindedenough;forNietzschedeniedegoismsimplybypreaching it.Topreachanythingistogiveitaway.First,theegoistcallslifeawarwithoutmercy, andthenhetakesthegreatestpossibletroubletodrillhisenemiesinwar.Topreach egoismistopractisealtruism.Buthoweveritbegan,theviewiscommonenoughin currentliterature.Themaindefenceofthesethinkersisthattheyarenotthinkers;they aremakers.Theysaythatchoiceisitselfthedivinething.ThusMr.BernardShawhas attackedtheoldideathatmensactsaretobejudgedbythestandardofthedesireof happiness.Hesaysthatamandoesnotactforhishappiness,butfromhiswill.Hedoes notsay,Jamwillmakemehappy,butIwantjam.Andinallthisothersfollowhim withyetgreaterenthusiasm.Mr.JohnDavidson,aremarkablepoet,issopassionately excitedaboutitthatheisobligedtowriteprose.Hepublishesashortplaywithseveral longprefaces.ThisisnaturalenoughinMr.Shaw,forallhisplaysareprefaces:Mr. Shawis(Isuspect)theonlymanonearthwhohasneverwrittenanypoetry.Butthat Mr.Davidson(whocanwriteexcellentpoetry)shouldwriteinsteadlaborious metaphysicsindefenceofthisdoctrineofwill,doesshowthatthedoctrineofwillhas takenholdofmen.EvenMr.H.G.Wellshashalfspokeninitslanguage;sayingthat oneshouldtestactsnotlikeathinker,butlikeanartist,saying,Ifeelthiscurveis right,orthatlineshallgothus.Theyareallexcited;andwelltheymaybe.Forbythis doctrineofthedivineauthorityofwill,theythinktheycanbreakoutofthedoomed fortressofrationalism.Theythinktheycanescape. Buttheycannotescape.Thispurepraiseofvolitionendsinthesamebreakup andblankasthemerepursuitoflogic.Exactlyascompletefreethoughtinvolvesthe

doubtingofthoughtitself,sotheacceptationofmerewillingreallyparalyzesthewill. Mr.BernardShawhasnotperceivedtherealdifferencebetweentheoldutilitariantest ofpleasure(clumsy,ofcourse,andeasilymisstated)andthatwhichhepropounds.The realdifferencebetweenthetestofhappinessandthetestofwillissimplythatthetestof happinessisatestandtheotherisnt.Youcandiscusswhetheramansactinjumping overacliffwasdirectedtowardshappiness;youcannotdiscusswhetheritwasderived fromwill.Ofcourseitwas.Youcanpraiseanactionbysayingthatitiscalculatedto bringpleasureorpaintodiscovertruthortosavethesoul.Butyoucannotpraisean actionbecauseitshowswill;fortosaythatismerelytosaythatitisanaction.Bythis praiseofwillyoucannotreallychooseonecourseasbetterthananother.Andyet choosingonecourseasbetterthananotheristheverydefinitionofthewillyouare praising. Theworshipofwillisthenegationofwill.Toadmiremerechoiceistorefuseto choose.IfMr.BernardShawcomesuptomeandsays,Willsomething,thatis tantamounttosaying,Idonotmindwhatyouwill,andthatistantamounttosaying, Ihavenowillinthematter.Youcannotadmirewillingeneral,becausetheessenceof willisthatitisparticular.AbrilliantanarchistlikeMr.JohnDavidsonfeelsanirritation againstordinarymorality,andthereforeheinvokeswillwilltoanything.Heonly wantshumanitytowantsomething.Buthumanitydoeswantsomething.Itwants ordinarymorality.Herebelsagainstthelawandtellsustowillsomethingoranything. Butwehavewilledsomething.Wehavewilledthelawagainstwhichherebels. Allthewillworshippers,fromNietzschetoMr.Davidson,arereallyquiteempty ofvolition.Theycannotwill,theycanhardlywish.Andifanyonewantsaproofofthis, itcanbefoundquiteeasily.Itcanbefoundinthisfact:thattheyalwaystalkofwillas somethingthatexpandsandbreaksout.Butitisquitetheopposite.Everyactofwillis anactofselflimitation.Todesireactionistodesirelimitation.Inthatsenseeveryactis anactofselfsacrifice.Whenyouchooseanything,yourejecteverythingelse.That objection,whichmenofthisschoolusedtomaketotheactofmarriage,isreallyan objectiontoeveryact.Everyactisanirrevocableselectionexclusion.Justaswhenyou marryonewomanyougiveupalltheothers,sowhenyoutakeonecourseofactionyou giveupalltheothercourses.IfyoubecomeKingofEngland,yougiveupthepostof BeadleinBrompton.IfyougotoRome,yousacrificearichsuggestivelifein Wimbledon.Itistheexistenceofthisnegativeorlimitingsideofwillthatmakesmost ofthetalkoftheanarchicwillworshipperslittlebetterthannonsense.Forinstance,Mr. JohnDavidsontellsustohavenothingtodowithThoushaltnot;butitissurely obviousthatThoushaltnotisonlyoneofthenecessarycorollariesofIwill.Iwill gototheLordMayorsShow,andthoushaltnotstopme.Anarchismadjuresustobe boldcreativeartists,andcarefornolawsorlimits.Butitisimpossibletobeanartist andnotcareforlawsandlimits.Artislimitation;theessenceofeverypictureisthe frame.Ifyoudrawagiraffe,youmustdrawhimwithalongneck.If,inyourbold creativeway,youholdyourselffreetodrawagiraffewithashortneck,youwillreally findthatyouarenotfreetodrawagiraffe.Themomentyoustepintotheworldoffacts, youstepintoaworldoflimits.Youcanfreethingsfromalienoraccidentallaws,but notfromthelawsoftheirownnature.Youmay,ifyoulike,freeatigerfromhisbars; butdonotfreehimfromhisstripes.Donotfreeacameloftheburdenofhishump:you maybefreeinghimfrombeingacamel.Donotgoaboutasademagogue,encouraging trianglestobreakoutoftheprisonoftheirthreesides.Ifatrianglebreaksoutofits threesides,itslifecomestoalamentableend.SomebodywroteaworkcalledThe LovesoftheTriangles;Ineverreadit,butIamsurethatiftriangleseverwereloved, theywerelovedforbeingtriangular.Thisiscertainlythecasewithallartisticcreation, whichisinsomewaysthemostdecisiveexampleofpurewill.Theartistloveshis limitations:theyconstitutethethingheisdoing.Thepainterisgladthatthecanvasis

flat.Thesculptorisgladthattheclayiscolourless. Incasethepointisnotclear,anhistoricexamplemayillustrateit.TheFrench Revolutionwasreallyanheroicanddecisivething,becausetheJacobinswilled somethingdefiniteandlimited.Theydesiredthefreedomsofdemocracy,butalsoall thevetoesofdemocracy.Theywishedtohavevotesandnottohavetitles. RepublicanismhadanasceticsideinFranklinorRobespierreaswellasanexpansive sideinDantonorWilkes.Thereforetheyhavecreatedsomethingwithasolidsubstance andshape,thesquaresocialequalityandpeasantwealthofFrance.Butsincethenthe revolutionaryorspeculativemindofEuropehasbeenweakenedbyshrinkingfromany proposalbecauseofthelimitsofthatproposal.Liberalismhasbeendegradedinto liberality.Menhavetriedtoturnrevolutionisefromatransitivetoanintransitive verb.TheJacobincouldtellyounotonlythesystemhewouldrebelagainst,but(what wasmoreimportant)thesystemhewouldnotrebelagainst,thesystemhewouldtrust. ButthenewrebelisaSceptic,andwillnotentirelytrustanything.Hehasnoloyalty; thereforehecanneverbereallyarevolutionist.Andthefactthathedoubtseverything reallygetsinhiswaywhenhewantstodenounceanything.Foralldenunciation impliesamoraldoctrineofsomekind;andthemodernrevolutionistdoubtsnotonly theinstitutionhedenounces,butthedoctrinebywhichhedenouncesit.Thushewrites onebookcomplainingthatimperialoppressioninsultsthepurityofwomen,andthen hewritesanotherbook(aboutthesexproblem)inwhichheinsultsithimself.Hecurses theSultanbecauseChristiangirlslosetheirvirginity,andthencursesMrs.Grundy becausetheykeepit.Asapolitician,hewillcryoutthatwarisawasteoflife,andthen, asaphilosopher,thatalllifeiswasteoftime.ARussianpessimistwilldenouncea policemanforkillingapeasant,andthenprovebythehighestphilosophicalprinciples thatthepeasantoughttohavekilledhimself.Amandenouncesmarriageasalie,and thendenouncesaristocraticprofligatesfortreatingitasalie.Hecallsaflagabauble, andthenblamestheoppressorsofPolandorIrelandbecausetheytakeawaythat bauble.Themanofthisschoolgoesfirsttoapoliticalmeeting,wherehecomplainsthat savagesaretreatedasiftheywerebeasts;thenhetakeshishatandumbrellaandgoes ontoascientificmeeting,whereheprovesthattheypracticallyarebeasts.Inshort,the modernrevolutionist,beinganinfinitesceptic,isalwaysengagedinundermininghis ownmines.Inhisbookonpoliticsheattacksmenfortramplingonmorality;inhisbook onethicsheattacksmoralityfortramplingonmen.Thereforethemodernmaninrevolt hasbecomepracticallyuselessforallpurposesofrevolt.Byrebellingagainsteverything hehaslosthisrighttorebelagainstanything. Itmaybeaddedthatthesameblankandbankruptcycanbeobservedinallfierce andterribletypesofliterature,especiallyinsatire.Satiremaybemadandanarchic,but itpresupposesanadmittedsuperiorityincertainthingsoverothers;itpresupposesa standard.Whenlittleboysinthestreetlaughatthefatnessofsomedistinguished journalist,theyareunconsciouslyassumingastandardofGreeksculpture.Theyare appealingtothemarbleApollo.Andthecuriousdisappearanceofsatirefromour literatureisaninstanceofthefiercethingsfadingforwantofanyprincipletobefierce about.Nietzschehadsomenaturaltalentforsarcasm:hecouldsneer,thoughhecould notlaugh;butthereisalwayssomethingbodilessandwithoutweightinhissatire, simplybecauseithasnotanymassofcommonmoralitybehindit.Heishimselfmore preposterousthananythinghedenounces.But,indeed,Nietzschewillstandverywell asthetypeofthewholeofthisfailureofabstractviolence.Thesofteningofthebrain whichultimatelyovertookhimwasnotaphysicalaccident.IfNietzschehadnotended inimbecility,Nietzscheismwouldendinimbecility.Thinkinginisolationandwith prideendsinbeinganidiot.Everymanwhowillnothavesofteningoftheheartmust atlasthavesofteningofthebrain. Thislastattempttoevadeintellectualismendsinintellectualism,andthereforein

death.Thesortiehasfailed.Thewildworshipoflawlessnessandthematerialist worshipoflawendinthesamevoid.Nietzschescalesstaggeringmountains,buthe turnsupultimatelyinTibet.HesitsdownbesideTolstoyinthelandofnothingand Nirvana.Theyarebothhelplessonebecausehemustnotgraspanything,andthe otherbecausehemustnotletgoofanything.TheTolstoyanswillisfrozenbya Buddhistinstinctthatallspecialactionsareevil.ButtheNietzscheiteswillisquite equallyfrozenbyhisviewthatallspecialactionsaregood;forifallspecialactionsare good,noneofthemarespecial.Theystandatthecrossroads,andonehatesalltheroads andtheotherlikesalltheroads.Theresultiswell,somethingsarenothardto calculate.Theystandatthecrossroads. HereIend(thankGod)thefirstanddullestbusinessofthisbooktherough reviewofrecentthought.AfterthisIbegintosketchaviewoflifewhichmaynot interestmyreader,butwhich,atanyrate,interestsme.Infrontofme,asIclosethis page,isapileofmodernbooksthatIhavebeenturningoverforthepurposeapileof ingenuity,apileoffutility.Bytheaccidentofmypresentdetachment,Icanseethe inevitablesmashofthephilosophiesofSchopenhauerandTolstoy,Nietzscheand Shaw,asclearlyasaninevitableraftwaysmashcouldbeseenfromaballoon.Theyare allontheroadtotheemptinessoftheasylum.Formadnessmaybedefinedasusing mentalactivitysoastoreachmentalhelplessness;andtheyhavenearlyreachedit.He whothinksheismadeofglass,thinkstothedestructionofthought;forglasscannot think.Sohewhowillstorejectnothing,willsthedestructionofwill;forwillisnotonly thechoiceofsomething,buttherejectionofalmosteverything.AndasIturnand tumbleovertheclever,wonderful,tiresome,anduselessmodernbooks,thetideofone ofthemrivetsmyeye.ItiscalledJeannedArc,byAnatoleFrance.Ihaveonly glancedatit,butaglancewasenoughtoremindmeofRenansViedeJesus.Ithas thesamestrangemethodofthereverentsceptic.Itdiscreditssupernaturalstoriesthat havesomefoundation,simplybytellingnaturalstoriesthathavenofoundation. Becausewecannotbelieveinwhatasaintdid,wearetopretendthatweknowexactly whathefelt.ButIdonotmentioneitherbookinordertocriticiseit,butbecausethe accidentalcombinationofthenamescalleduptwostartlingimagesofSanitywhich blastedallthebooksbeforeme.JoanofArcwasnotstuckatthecrossroads,eitherby rejectingallthepathslikeTolstoy,orbyacceptingthemalllikeNietzsche.Shechosea path,andwentdownitlikeathunderbolt.YetJoan,whenIcametothinkofher,hadin herallthatwastrueeitherinTolstoyorNietzsche,allthatwaseventolerableineither ofthem.IthoughtofallthatisnobleinTolstoy,thepleasureinplainthings,especially inplainpity,theactualitiesoftheearth,thereverenceforthepoor,thedignityofthe bowedback.JoanofArchadallthatandwiththisgreataddition,thatsheendured povertyaswellasadmiringit;whereasTolstoyisonlyatypicalaristocrattryingtofind outitssecret.AndthenIthoughtofallthatwasbraveandproudandpatheticinpoor Nietzsche,andhismutinyagainsttheemptinessandtimidityofourtime.Ithoughtof hiscryfortheecstaticequilibriumofdanger,hishungerfortherushofgreathorses,his crytoarms.Well,JoanofArchadallthat,andagainwiththisdifference,thatshedid notpraisefighting,butfought.Weknowthatshewasnotafraidofanarmy,while Nietzsche,forallweknow,wasafraidofacow.Tolstoyonlypraisedthepeasant;she wasthepeasant.Nietzscheonlypraisedthewarrior;shewasthewarrior.Shebeatthem bothattheirownantagonisticideals;shewasmoregentlethantheone,moreviolent thantheother.Yetshewasaperfectlypracticalpersonwhodidsomething,whilethey arewildspeculatorswhodonothing.Itwasimpossiblethatthethoughtshouldnot crossmymindthatsheandherfaithhadperhapssomesecretofmoralunityandutility thathasbeenlost.Andwiththatthoughtcamealargerone,andthecolossalfigureof herMasterhadalsocrossedthetheatreofmythoughts.Thesamemoderndifficulty whichdarkenedthesubjectmatterofAnatoleFrancealsodarkenedthatofErnest

Renan.Renanalsodividedhisherospityfromhisherospugnacity.Renaneven representedtherighteousangeratJerusalemasamerenervousbreakdownafterthe idyllicexpectationsofGalilee.Asiftherewereanyinconsistencybetweenhavingalove forhumanityandhavingahatredforinhumanity!Altruists,withthin,weakvoices, denounceChristasanegoist.Egoists(witheventhinnerandweakervoices)denounce Himasanaltruist.Inourpresentatmospheresuchcavilsarecomprehensibleenough. Theloveofaheroismoreterriblethanthehatredofatyrant.Thehatredofaherois moregenerousthantheloveofaphilanthropist.Thereisahugeandheroicsanityof whichmodernscanonlycollectthefragments.Thereisagiantofwhomweseeonlythe loppedarmsandlegswalkingabout.TheyhavetornthesoulofChristintosillystrips, labelledegoismandaltruism,andtheyareequallypuzzledbyHisinsanemagnificence andHisinsanemeekness.TheyhavepartedHisgarmentsamongthem,andforHis vesturetheyhavecastlots;thoughthecoatwaswithoutseamwovenfromthetop throughout.

IVTheEthicsofElfland
WHENthebusinessmanrebukestheidealismofhisofficeboy,itiscommonlyinsome suchspeechasthis:Ah,yes,whenoneisyoung,onehastheseidealsintheabstract andthesecastlesintheair;butinmiddleagetheyallbreakuplikeclouds,andone comesdowntoabeliefinpracticalpolitics,tousingthemachineryonehasandgetting onwiththeworldasitis.Thus,atleast,venerableandphilanthropicoldmennowin theirhonouredgravesusedtotalktomewhenIwasaboy.ButsincethenIhavegrown upandhavediscoveredthatthesephilanthropicoldmenweretellinglies.Whathas reallyhappenedisexactlytheoppositeofwhattheysaidwouldhappen.Theysaidthat Ishouldlosemyidealsandbegintobelieveinthemethodsofpracticalpoliticians. Now,Ihavenotlostmyidealsintheleast;myfaithinfundamentalsisexactlywhatit alwayswas.WhatIhavelostismyoldchildlikefaithinpracticalpolitics.Iamstillas muchconcernedaseverabouttheBattleofArmageddon;butIamnotsomuch concernedabouttheGeneralElection.AsababeIleaptuponmymotherskneeatthe merementionofit.No;thevisionisalwayssolidandreliable.Thevisionisalwaysa fact.Itistherealitythatisoftenafraud.AsmuchasIeverdid,morethanIeverdid,I believeinLiberalism.ButtherewasarosytimeofinnocencewhenIbelievedin Liberals. Itakethisinstanceofoneoftheenduringfaithsbecause,havingnowtotracethe rootsofmypersonalspeculation,thismaybecounted,Ithink,astheonlypositivebias. IwasbroughtupaLiberal,andhavealwaysbelievedindemocracy,intheelementary liberaldoctrineofaselfgoverninghumanity.Ifanyonefindsthephrasevagueor threadbare,Icanonlypauseforamomenttoexplainthattheprincipleofdemocracy,as Imeanit,canbestatedintwopropositions.Thefirstisthis:thatthethingscommonto allmenaremoreimportantthanthethingspeculiartoanymen.Ordinarythingsare morevaluablethanextraordinarythings;nay,theyaremoreextraordinary.Manis somethingmoreawfulthanmen;somethingmorestrange.Thesenseofthemiracleof humanityitselfshouldbealwaysmorevividtousthananymarvelsofpower,intellect, art,orcivilization.Themeremanontwolegs,assuch,shouldbefeltassomethingmore heartbreakingthananymusicandmorestartlingthananycaricature.Deathismore tragiceventhandeathbystarvation.Havinganoseismorecomiceventhanhavinga Normannose. Thisisthefirstprincipleofdemocracy:thattheessentialthingsinmenarethe thingstheyholdincommon,notthethingstheyholdseparately.Andthesecond principleismerelythis:thatthepoliticalinstinctordesireisoneofthesethingswhich theyholdincommon.Fallinginloveismorepoeticalthandroppingintopoetry.The democraticcontentionisthatgovernment(helpingtorulethetribe)isathinglike fallinginlove,andnotathinglikedroppingintopoetry.Itisnotsomethinganalogous toplayingthechurchorgan,paintingonvellum,discoveringtheNorthPole(that insidioushabit),loopingtheloop,beingAstronomerRoyal,andsoon.Forthesethings wedonotwishamantodoatallunlesshedoesthemwell.Itis,onthecontrary,a thinganalogoustowritingonesownlovelettersorblowingonesownnose.These thingswewantamantodoforhimself,evenifhedoesthembadly.Iamnothere arguingthetruthofanyoftheseconceptions;Iknowthatsomemodernsareaskingto havetheirwiveschosenbyscientists,andtheymaysoonbeasking,forallIknow,to havetheirnosesblownbynurses.Imerelysaythatmankinddoesrecognizethese universalhumanfunctions,andthatdemocracyclassesgovernmentamongthem.In short,thedemocraticfaithisthis:thatthemostterriblyimportantthingsmustbeleftto ordinarymenthemselvesthematingofthesexes,therearingoftheyoung,thelaws

ofthestate.Thisisdemocracy;andinthisIhavealwaysbelieved. ButthereisonethingthatIhaveneverfrommyyouthupbeenableto understand.Ihaveneverbeenabletounderstandwherepeoplegottheideathat democracywasinsomewayopposedtotradition.Itisobviousthattraditionisonly democracyextendedthroughtime.Itistrustingtoaconsensusofcommonhuman voicesratherthantosomeisolatedorarbitraryrecord.Themanwhoquotessome GermanhistorianagainstthetraditionoftheCatholicChurch,forinstance,isstrictly appealingtoaristocracy.Heisappealingtothesuperiorityofoneexpertagainstthe awfulauthorityofamob.Itisquiteeasytoseewhyalegendistreated,andoughttobe treated,morerespectfullythanabookofhistory.Thelegendisgenerallymadebythe majorityofpeopleinthevillage,whoaresane.Thebookisgenerallywrittenbytheone maninthevillagewhoismad.Thosewhourgeagainsttraditionthatmeninthepast wereignorantmaygoandurgeitattheCarltonClub,alongwiththestatementthat votersintheslumsareignorant.Itwillnotdoforus.Ifweattachgreatimportanceto theopinionofordinarymeningreatunanimitywhenwearedealingwithdaily matters,thereisnoreasonwhyweshoulddisregarditwhenwearedealingwith historyorfable.Traditionmaybedefinedasanextensionofthefranchise.Tradition meansgivingvotestothemostobscureofallclasses,ourancestors.Itisthedemocracy ofthedead.Traditionrefusestosubmittothesmallandarrogantoligarchyofthose whomerelyhappentobewalkingabout.Alldemocratsobjecttomenbeing disqualifiedbytheaccidentofbirth;traditionobjectstotheirbeingdisqualifiedbythe accidentofdeath.Democracytellsusnottoneglectagoodmansopinion,evenifheis ourgroom;traditionasksusnottoneglectagoodmansopinion,evenifheisour father.I,atanyrate,cannotseparatethetwoideasofdemocracyandtradition;itseems evidenttomethattheyarethesameidea.Wewillhavethedeadatourcouncils.The ancientGreeksvotedbystones;theseshallvotebytombstones.Itisallquiteregular andofficial,formosttombstones,likemostballotpapers,aremarkedwithacross. Ihavefirsttosay,therefore,thatifIhavehadabias,itwasalwaysabiasin favourofdemocracy,andthereforeoftradition.Beforewecometoanytheoreticor logicalbeginningsIamcontenttoallowforthatpersonalequation;Ihavealwaysbeen moreinclinedtobelievetheruckofhardworkingpeoplethantobelievethatspecial andtroublesomeliteraryclasstowhichIbelong.Iprefereventhefanciesand prejudicesofthepeoplewhoseelifefromtheinsidetotheclearestdemonstrationsof thepeoplewhoseelifefromtheoutside.Iwouldalwaystrusttheoldwivesfables againsttheoldmaidsfacts.Aslongaswitismotherwititcanbeaswildasitpleases. Now,Ihavetoputtogetherageneralposition,andIpretendtonotrainingin suchthings.Iproposetodoit,therefore,bywritingdownoneafteranotherthethreeor fourfundamentalideaswhichIhavefoundformyself,prettymuchinthewaythatI foundthem.ThenIshallroughlysynthesisethem,summingupmypersonal philosophyornaturalreligion;thenshalldescribemystartlingdiscoverythatthewhole thinghadbeendiscoveredbefore.IthadbeendiscoveredbyChristianity.Butofthese profoundpersuasionswhichIhavetorecountinorder,theearliestwasconcernedwith thiselementofpopulartradition.Andwithouttheforegoingexplanationtouching traditionanddemocracyIcouldhardlymakemymentalexperienceclear.Asitis,Ido notknowwhetherIcanmakeitclear,butInowproposetotry. Myfirstandlastphilosophy,thatwhichIbelieveinwithunbrokencertainty,I learntinthenursery.Igenerallylearntitfromanurse;thatis,fromthesolemnandstar appointedpriestessatonceofdemocracyandtradition.ThethingsIbelievedmostthen, thethingsIbelievemostnow,arethethingscalledfairytales.Theyseemtometobe theentirelyreasonablethings.Theyarenotfantasies:comparedwiththemotherthings arefantastic.Comparedwiththemreligionandrationalismarebothabnormal,though religionisabnormallyrightandrationalismabnormallywrong.Fairylandisnothing

butthesunnycountryofcommonsense.Itisnotearththatjudgesheaven,butheaven thatjudgesearth;soformeatleastitwasnotearththatcriticisedelfland,butelfland thatcriticisedtheearth.IknewthemagicbeanstalkbeforeIhadtastedbeans;Iwassure oftheManintheMoonbeforeIwascertainofthemoon.Thiswasatonewithall populartradition.Modernminorpoetsarenaturalists,andtalkaboutthebushorthe brook;butthesingersoftheoldepicsandfablesweresupernaturalists,andtalked aboutthegodsofbrookandbush.Thatiswhatthemodernsmeanwhentheysaythat theancientsdidnotappreciateNature,becausetheysaidthatNaturewasdivine.Old nursesdonottellchildrenaboutthegrass,butaboutthefairiesthatdanceonthegrass; andtheoldGreekscouldnotseethetreesforthedryads. ButIdealherewithwhatethicandphilosophycomefrombeingfedonfairy tales.IfIweredescribingthemindetailIcouldnotemanynobleandhealthyprinciples thatarisefromthem.ThereisthechivalrouslessonofJacktheGiantKiller;thatgiants shouldbekilledbecausetheyaregigantic.Itisamanlymutinyagainstprideassuch. Fortherebelisolderthanallthekingdoms,andtheJacobinhasmoretraditionthanthe Jacobite.ThereisthelessonofCinderella,whichisthesameasthatoftheMagnificat exaltavithumiles.ThereisthegreatlessonofBeautyandtheBeast;thatathingmust belovedbeforeitisloveable.ThereistheterribleallegoryoftheSleepingBeauty, whichtellshowthehumancreaturewasblessedwithallbirthdaygifts,yetcursedwith death;andhowdeathalsomayperhapsbesoftenedtoasleep.ButIamnotconcerned withanyoftheseparatestatutesofelfand,butwiththewholespiritofitslaw,whichI learntbeforeIcouldspeak,andshallretainwhenIcannotwrite.Iamconcernedwitha certainwayoflookingatlife,whichwascreatedinmebythefairytales,buthassince beenmeeklyratifiedbythemerefacts. Itmightbestatedthisway.Therearecertainsequencesordevelopments(cases ofonethingfollowinganother),whichare,inthetruesenseoftheword,reasonable. Theyare,inthetruesenseoftheword,necessary.Sucharemathematicalandmerely logicalsequences.Weinfairyland(whoarethemostreasonableofallcreatures)admit thatreasonandthatnecessity.Forinstance,iftheUglySistersareolderthanCinderella, itis(inanironandawfulsense)necessarythatCinderellaisyoungerthantheUgly Sisters.Thereisnogettingoutofit.Haeckelmaytalkasmuchfatalismaboutthatfact ashepleases:itreallymustbe.IfJackisthesonofamiller,amilleristhefatherofJack. Coldreasondecreesitfromherawfulthrone:andweinfairylandsubmit.Ifthethree brothersallridehorses,therearesixanimalsandeighteenlegsinvolved:thatistrue rationalism,andfairylandisfullofit.ButasIputmyheadoverthehedgeoftheelves andbegantotakenoticeofthenaturalworld,Iobservedanextraordinarything.I observedthatlearnedmeninspectaclesweretalkingoftheactualthingsthathappened dawnanddeathandsoonasiftheywererationalandinevitable.Theytalkedasif thefactthattreesbearfruitwerejustasnecessaryasthefactthattwoandonetreesmake three.Butitisnot.Thereisanenormousdifferencebythetestoffairyland;whichisthe testoftheimagination.Youcannotimaginetwoandonenotmakingthree.Butyoucan easilyimaginetreesnotgrowingfruit;youcanimaginethemgrowinggolden candlesticksortigershangingonbythetail.Thesemeninspectaclesspokemuchofa mannamedNewton,whowashitbyanapple,andwhodiscoveredalaw.Butthey couldnotbegottoseethedistinctionbetweenatruelaw,alawofreason,andthemere factofapplesfalling.IftheapplehitNewtonsnose,Newtonsnosehittheapple.That isatruenecessity:becausewecannotconceivetheoneoccurringwithouttheother.But wecanquitewellconceivetheapplenotfallingonhisnose;wecanfancyitflying ardentlythroughtheairtohitsomeothernose,ofwhichithadamoredefinitedislike. Wehavealwaysinourfairytaleskeptthissharpdistinctionbetweenthescienceof mentalrelations,inwhichtherereallyarelaws,andthescienceofphysicalfacts,in whichtherearenolaws,butonlyweirdrepetitions.Webelieveinbodilymiracles,but

notinmentalimpossibilities.WebelievethataBeanstalkclimbeduptoHeaven;but thatdoesnotatallconfuseourconvictionsonthephilosophicalquestionofhowmany beansmakefive. Hereisthepeculiarperfectionoftoneandtruthinthenurserytales.Themanof sciencesays,Cutthestalk,andtheapplewillfall;buthesaysitcalmly,asiftheone ideareallyleduptotheother.Thewitchinthefairytalesays,Blowthehorn,andthe ogrescastlewillfall;butshedoesnotsayitasifitweresomethinginwhichtheeffect obviouslyaroseoutofthecause.Doubtlessshehasgiventheadvicetomany champions,andhasseenmanycastlesfall,butshedoesnotloseeitherherwonderor herreason.Shedoesnotmuddleherheaduntilitimaginesanecessarymental connectionbetweenahornandafallingtower.Butthescientificmendomuddletheir heads,untiltheyimagineanecessarymentalconnectionbetweenanappleleavingthe treeandanapplereachingtheground.Theydoreallytalkasiftheyhadfoundnotonly asetofmarvellousfacts,butatruthconnectingthosefacts.Theydotalkasifthe connectionoftwostrangethingsphysicallyconnectedthemphilosophically.Theyfeel thatbecauseoneincomprehensiblethingconstantlyfollowsanotherincomprehensible thingthetwotogethersomehowmakeupacomprehensiblething.Twoblackriddles makeawhiteanswer. Infairylandweavoidthewordlaw;butinthelandofsciencetheyare singularlyfondofit.Thustheywillcallsomeinterestingconjectureabouthow forgottenfolkspronouncedthealphabet,GrimmsLaw.ButGrimmsLawisfarless intellectualthanGrimmsFairyTales.Thetalesare,atanyrate,certainlytales;whilethe lawisnotalaw.Alawimpliesthatweknowthenatureofthegeneralisationand enactment;notmerelythatwehavenoticedsomeoftheeffects.Ifthereisalawthat pickpocketsshallgotoprison,itimpliesthatthereisanimaginablementalconnection betweentheideaofprisonandtheideaofpickingpockets.Andweknowwhattheidea is.Wecansaywhywetakelibertyfromamanwhotakesliberties.Butwecannotsay whyaneggcanturnintoachickenanymorethanwecansaywhyabearcouldturn intoafairyprince.Asideas,theeggandthechickenarefurtherofffromeachotherthan thebearandtheprince;fornoegginitselfsuggestsachicken,whereassomeprincesdo suggestbears.Granted,then,thatcertaintransformationsdohappen,itisessentialthat weshouldregardtheminthephilosophicmanneroffairytales,notinthe unphilosophicmannerofscienceandtheLawsofNature.Whenweareaskedwhy eggsturntobirdsorfruitsfallinautumn,wemustanswerexactlyasthefairy godmotherwouldanswerifCinderellaaskedherwhymiceturnedtohorsesorher clothesfellfromherattwelveoclock.Wemustanswerthatitismagic.Itisnotalaw, forwedonotunderstanditsgeneralformula.Itisnotanecessity,forthoughwecan countonithappeningpractically,wehavenorighttosaythatitmustalwayshappen.It isnoargumentforunalterablelaw(asHuxleyfancied)thatwecountontheordinary courseofthings.Wedonotcountonit;webetonit.Werisktheremotepossibilityofa miracleaswedothatofapoisonedpancakeoraworlddestroyingcomet.Weleaveit outofaccount,notbecauseitisamiracle,andthereforeanimpossibility,butbecauseit isamiracle,andthereforeanexception.Allthetermsusedinthesciencebooks,law, necessity,order,tendency,andsoon,arereallyunintellectual,becausethey assumeaninnersynthesis,whichwedonotpossess.Theonlywordsthateversatisfied measdescribingNaturearethetermsusedinthefairybooks,charm,spell, enchantment.Theyexpressthearbitrarinessofthefactanditsmystery.Atreegrows fruitbecauseitisamagictree.Waterrunsdownhillbecauseitisbewitched.Thesun shinesbecauseitisbewitched. Idenyaltogetherthatthisisfantasticorevenmystical.Wemayhavesome mysticismlateron;butthisfairytalelanguageaboutthingsissimplyrationaland agnostic.ItistheonlywayIcanexpressinwordsmyclearanddefiniteperceptionthat

onethingisquitedistinctfromanother;thatthereisnologicalconnectionbetween flyingandlayingeggs.Itisthemanwhotalksaboutalawthathehasneverseen whoisthemystic.Nay,theordinaryscientificmanisstrictlyasentimentalist.Heisa sentimentalistinthisessentialsense,thatheissoakedandsweptawaybymere associations.Hehassooftenseenbirdsflyandlayeggsthathefeelsasiftheremustbe somedreamy,tenderconnectionbetweenthetwoideas,whereasthereisnone.A forlornlovermightbeunabletodissociatethemoonfromlostlove;sothematerialistis unabletodissociatethemoonfromthetide.Inbothcasesthereisnoconnection,except thatonehasseenthemtogether.Asentimentalistmightshedtearsatthesmellofapple blossom,because,byadarkassociationofhisown,itremindedhimofhisboyhood.So thematerialistprofessor(thoughheconcealshistears)isyetasentimentalist,because, byadarkassociationofhisown,appleblossomsremindhimofapples.Butthecool rationalistfromfairylanddoesnotseewhy,intheabstract,theappletreeshouldnot growcrimsontulips;itsometimesdoesinhiscountry. Thiselementarywonder,however,isnotamerefancyderivedfromthefairy tales;onthecontrary,allthefireofthefairytalesisderivedfromthis.Justaswealllike lovetalesbecausethereisaninstinctofsex,wealllikeastonishingtalesbecausethey touchthenerveoftheancientinstinctofastonishment.Thisisprovedbythefactthat whenweareveryyoungchildrenwedonotneedfairytales:weonlyneedtales.Mere lifeisinterestingenough.AchildofsevenisexcitedbybeingtoldthatTommyopened adoorandsawadragon.ButachildofthreeisexcitedbybeingtoldthatTommy openedadoor.Boyslikeromantictales;butbabieslikerealistictalesbecausethey findthemromantic.Infact,ababyisabouttheonlyperson,Ishouldthink,towhoma modernrealisticnovelcouldbereadwithoutboringhim.Thisprovesthatevennursery talesonlyechoanalmostprenatalleapofinterestandamazement.Thesetalessaythat applesweregoldenonlytorefreshtheforgottenmomentwhenwefoundthatthey weregreen.Theymakeriversrunwithwineonlytomakeusremember,foronewild moment,thattheyrunwithwater.Ihavesaidthatthisiswhollyreasonableandeven agnostic.And,indeed,onthispointIamallforthehigheragnosticism;itsbettername isIgnorance.Wehaveallreadinscientificbooks,and,indeed,inallromances,thestory ofthemanwhohasforgottenhisname.Thismanwalksaboutthestreetsandcansee andappreciateeverything;onlyhecannotrememberwhoheis.Well,everymanisthat maninthestory.Everymanhasforgottenwhoheis.Onemayunderstandthecosmos, butnevertheego;theselfmoredistantthananystar.ThoushaltlovetheLordthyGod; butthoushaltnotknowthyself.Weareallunderthesamementalcalamity;wehaveall forgottenournames.Wehaveallforgottenwhatwereallyare.Allthatwecallcommon senseandrationalityandpracticalityandpositivismonlymeansthatforcertaindead levelsofourlifeweforgetthatwehaveforgotten.Allthatwecallspiritandartand ecstacyonlymeansthatforoneawfulinstantwerememberthatweforget. Butthough(likethemanwithoutmemoryinthenovel)wewalkthestreetswith asortofhalfwittedadmiration,stillitisadmiration.ItisadmirationinEnglishandnot onlyadmirationinLatin.Thewonderhasapositiveelementofpraise.Thisisthenext milestonetobedefinitelymarkedonourroadthroughfairyland.Ishallspeakinthe nextchapteraboutoptimistsandpessimistsintheirintellectualaspect,sofarasthey haveone.Hereamonlytryingtodescribetheenormousemotionswhichcannotbe described.Andthestrongestemotionwasthatlifewasaspreciousasitwaspuzzling.It wasanecstacybecauseitwasanadventure;itwasanadventurebecauseitwasan opportunity.Thegoodnessofthefairytalewasnotaffectedbythefactthattheremight bemoredragonsthanprincesses;itwasgoodtobeinafairytale.Thetestofall happinessisgratitude;andIfeltgrateful,thoughIhardlyknewtowhom.Childrenare gratefulwhenSantaClausputsintheirstockingsgiftsoftoysorsweets.CouldInotbe gratefultoSantaClauswhenheputinmystockingsthegiftoftwomiraculouslegs?We

thankpeopleforbirthdaypresentsofcigarsandslippers.CanIthanknooneforthe birthdaypresentofbirth? Therewere,then,thesetwofirstfeelings,indefensibleandindisputable.The worldwasashock,butitwasnotmerelyshocking;existencewasasurprise,butitwas apleasantsurprise.Infact,allmyfirstviewswereexactlyutteredinariddlethatstuck inmybrainfromboyhood.Thequestionwas,Whatdidthefirstfrogsay?Andthe answerwas,Lord,howyoumademejump!ThatsayssuccinctlyallthatIamsaying. Godmadethefrogjump;butthefrogprefersjumping.Butwhenthesethingsare settledthereentersthesecondgreatprincipleofthefairyphilosophy. AnyonecanseeitwhowillsimplyreadGrimmsFairyTalesorthefine collectionsofMr.AndrewLang.ForthepleasureofpedantryIwillcallittheDoctrine ofConditionalJoy.Touchstonetalkedofmuchvirtueinanif;accordingtoelfinethics allvirtueisinanif.Thenoteofthefairyutterancealwaysis,Youmayliveina palaceofgoldandsapphire,ifyoudonotsaythewordcow;orYoumaylive happilywiththeKingsdaughter,ifyoudonotshowheranonion.Thevisionalways hangsuponaveto.Allthedizzyandcolossalthingsconcededdependupononesmall thingwithheld.Allthewildandwhirlingthingsthatareletloosedependuponone thingthatisforbidden.Mr.W.B.Yeats,inhisexquisiteandpiercingelfinpoetry, describestheelvesaslawless;theyplungeininnocentanarchyontheunbridledhorses oftheair
Rideonthecrestofthedishevelledtide, Anddanceuponthemountainslikeaflame.

ItisadreadfulthingtosaythatMr.W.B.Yeatsdoesnotunderstandfairyland.ButIdo sayit.HeisanironicalIrishman,fullofintellectualreactions.Heisnotstupidenough tounderstandfairyland.Fairiespreferpeopleoftheyokeltypelikemyself;peoplewho gapeandgrinanddoastheyaretold.Mr.Yeatsreadsintoelflandalltherighteous insurrectionofhisownrace.ButthelawlessnessofIrelandisaChristianlawlessness, roundedonreasonandjustice.TheFenianisrebellingagainstsomethinghe understandsonlytoowell;butthetruecitizenoffairylandisobeyingsomethingthathe doesnotunderstandatall.Inthefairytaleanincomprehensiblehappinessrestsupon anincomprehensiblecondition.Aboxisopened,andallevilsflyout.Awordis forgotten,andcitiesperish.Alampislit,andlovefliesaway.Aflowerisplucked,and humanlivesareforfeited.Anappleiseaten,andthehopeofGodisgone. Thisisthetoneoffairytales,anditiscertainlynotlawlessnessorevenliberty, thoughmenunderameanmoderntyrannymaythinkitlibertybycomparison.People outofPortlandGaolmightthinkFleetStreetfree;butcloserstudywillprovethatboth fairiesandjournalistsaretheslavesofduty.Fairygodmothersseematleastasstrictas othergodmothers.CinderellareceivedacoachoutofWonderlandandacoachmanout ofnowhere,butshereceivedacommandwhichmighthavecomeoutofBrixton thatsheshouldbebackbytwelve.Also,shehadaglassslipper;anditcannotbea coincidencethatglassissocommonasubstanceinfolklore.Thisprincesslivesina glasscastle,thatprincessonaglasshill;thisoneseesallthingsinamirror;theymayall liveinglasshousesiftheywillnotthrowstones.Forthisthinglitterofglass everywhereistheexpressionofthefactthatthehappinessisbrightbutbrittle,likethe substancemosteasilysmashedbyahousemaidoracat.Andthisfairytalesentiment alsosankintomeandbecamemysentimenttowardsthewholeworld.Ifeltandfeel thatlifeitselfisasbrightasthediamond,butasbrittleasthewindowpane;andwhen theheavenswerecomparedtotheterriblecrystalIcanrememberashudder.Iwas afraidthatGodwoulddropthecosmoswithacrash. Remember,however,thattobebreakableisnotthesameastobeperishable.

Strikeaglass,anditwillnotendureaninstant;simplydonotstrikeit,anditwill endureathousandyears.Such,itseemed,wasthejoyofman,eitherinelflandoron earth;thehappinessdependedonnotdoingsomethingwhichyoucouldatanymoment doandwhich,veryoften,itwasnotobviouswhyyoushouldnotdo.Now,thepoint hereisthattomethisdidnotseemunjust.Ifthemillersthirdsonsaidtothefairy, ExplainwhyImustnotstandonmyheadinthefairypalace,theothermightfairly reply,Well,ifitcomestothat,explainthefairypalace.IfCinderellasays,Howisit thatImustleavetheballattwelve?hergodmothermightanswer,Howisitthatyou aregoingtheretilltwelve?IfIleaveamaninmywilltentalkingelephantsanda hundredwingedhorses,hecannotcomplainiftheconditionspartakeoftheslight eccentricityofthegift.Hemustnotlookawingedhorseinthemouth.Anditseemedto methatexistencewasitselfsoveryeccentricalegacythatIcouldnotcomplainofnot understandingthelimitationsofthevisionwhenIdidnotunderstandthevisionthey limited.Theframewasnostrangerthanthepicture.Thevetomightwellbeaswildas thevision;itmightbeasstartlingasthesun,aselusiveasthewaters,asfantasticand terribleasthetoweringtrees. Forthisreason(wemaycallitthefairygodmotherphilosophy)Inevercouldjoin theyoungmenofmytimeinfeelingwhattheycalledthegeneralsentimentofrevolt.I shouldhaveresisted,letushope,anyrulesthatwereevil,andwiththeseandtheir definitionIshalldealinanotherchapter.ButIdidnotfeeldisposedtoresistanyrule merelybecauseitwasmysterious.Estatesaresometimesheldbyfoolishforms,the breakingofastickorthepaymentofapeppercorn:Iwaswillingtoholdthehugeestate ofearthandheavenbyanysuchfeudalfantasy.Itcouldnotwellbewilderthanthefact thatIwasallowedtoholditatall.AtthisstageIgiveonlyoneethicalinstancetoshow mymeaning.Icouldnevermixinthecommonmurmurofthatrisinggeneration againstmonogamy,becausenorestrictiononsexseemedsooddandunexpectedassex itself.Tobeallowed,likeEndymion,tomakelovetothemoonandthentocomplain thatJupiterkepthisownmoonsinaharemseemedtome(bredonfairytaleslike Endymions)avulgaranticlimax.Keepingtoonewomanisasmallpriceforsomuch asseeingonewoman.TocomplainthatIcouldonlybemarriedoncewaslike complainingthatIhadonlybeenbornonce.Itwasincommensuratewiththeterrible excitementofwhichonewastalking.Itshowed,notanexaggeratedsensibilitytosex, butacuriousinsensibilitytoit.Amanisafoolwhocomplainsthathecannotenter Edenbyfivegatesatonce.Polygamyisalackoftherealizationofsex;itislikeaman pluckingfivepearsinmereabsenceofmind.Theaesthetestouchedthelastinsane limitsoflanguageintheireulogyonlovelythings.Thethistledownmadethemweep;a burnishedbeetlebroughtthemtotheirknees.Yettheiremotionneverimpressedmefor aninstant,forthisreason,thatitneveroccurredtothemtopayfortheirpleasureinany sortofsymbolicsacrifice.Men(Ifelt)mightfastfortydaysforthesakeofhearinga blackbirdsing.Menmightgothroughfiretofindacowslip.Yettheseloversofbeauty couldnotevenkeepsoberfortheblackbird.Theywouldnotgothroughcommon Christianmarriagebywayofrecompensetothecowslip.Surelyonemightpayfor extraordinaryjoyinordinarymorals.OscarWildesaidthatsunsetswerenotvalued becausewecouldnotpayforsunsets.ButOscarWildewaswrong;wecanpayfor sunsets.WecanpayforthembynotbeingOscarWilde. Well,Ileftthefairytaleslyingonthefloorofthenursery,andIhavenotfound anybookssosensiblesince.Ileftthenurseguardianoftraditionanddemocracy,andI havenotfoundanymoderntypesosanelyradicalorsosanelyconservative.Butthe matterforimportantcommentwashere:thatwhenIfirstwentoutintothemental atmosphereofthemodernworld,Ifoundthatthemodernworldwaspositively opposedontwopointstomynurseandtothenurserytales.Ithastakenmealongtime tofindoutthatthemodernworldiswrongandmynursewasright.Thereallycurious

thingwasthis:thatmodernthoughtcontradictedthisbasiccreedofmyboyhoodonits twomostessentialdoctrines.Ihaveexplainedthatthefairytalesroundedinmetwo convictions;first,thatthisworldisawildandstartlingplace,whichmighthavebeen quitedifferent,butwhichisquitedelightful;second,thatbeforethiswildnessand delightonemaywellbemodestandsubmittothequeerestlimitationsofsoqueera kindness.ButIfoundthewholemodernworldrunninglikeahightideagainstbothmy tendernesses;andtheshockofthatcollisioncreatedtwosuddenandspontaneous sentiments,whichIhavehadeversinceandwhich,crudeastheywere,havesince hardenedintoconvictions. First,Ifoundthewholemodernworldtalkingscientificfatalism;sayingthat everythingisasitmustalwayshavebeen,beingunfoldedwithoutfaultfromthe beginning.Theleafonthetreeisgreenbecauseitcouldneverhavebeenanythingelse. Now,thefairytalephilosopherisgladthattheleafisgreenpreciselybecauseitmight havebeenscarlet.Hefeelsasifithadturnedgreenaninstantbeforehelookedatit.He ispleasedthatsnowiswhiteonthestrictlyreasonablegroundthatitmighthavebeen black.Everycolourhasinitaboldqualityasofchoice;theredofgardenrosesisnot onlydecisivebutdramatic,likesuddenlyspiltblood.Hefeelsthatsomethinghasbeen done.Butthegreatdeterministsofthenineteenthcenturywerestronglyagainstthis nativefeelingthatsomethinghadhappenedaninstantbefore.Infact,accordingto them,nothingeverreallyhadhappenedsincethebeginningoftheworld.Nothingever hadhappenedsinceexistencehadhappened;andevenaboutthedateofthattheywere notverysure. ThemodernworldasIfounditwassolidformodernCalvinism,forthe necessityofthingsbeingastheyare.ButwhenIcametoaskthemIfoundtheyhad reallynoproofofthisunavoidablerepetitioninthingsexceptthefactthatthethings wererepeated.Now,themererepetitionmadethethingstomerathermoreweirdthan morerational.Itwasasif,havingseenacuriouslyshapednoseinthestreetand dismisseditasanaccident,Ihadthenseensixothernosesofthesameastonishing shape.Ishouldhavefanciedforamomentthatitmustbesomelocalsecretsociety.So oneelephanthavingatrunkwasodd;butallelephantshavingtrunkslookedlikeaplot. Ispeakhereonlyofanemotion,andofanemotionatoncestubbornandsubtle.Butthe repetitioninNatureseemedsometimestobeanexcitedrepetition,likethatofanangry schoolmastersayingthesamethingoverandoveragain.Thegrassseemedsignallingto mewithallitsfingersatonce;thecrowdedstarsseemedbentuponbeingunderstood. Thesunwouldmakemeseehimifheroseathousandtimes.Therecurrencesofthe universerosetothemaddeningrhythmofanincantation,andIbegantoseeanidea. Allthetoweringmaterialismwhichdominatesthemodernmindrestsultimately upononeassumption;afalseassumption.Itissupposedthatifathinggoeson repeatingitselfitisprobablydead;apieceofclockwork.Peoplefeelthatiftheuniverse waspersonalitwouldvary;ifthesunwerealiveitwoulddance.Thisisafallacyeven inrelationtoknownfact.Forthevariationinhumanaffairsisgenerallybroughtinto them,notbylife,butbydeath;bythedyingdownorbreakingoffoftheirstrengthor desire.Amanvarieshismovementsbecauseofsomeslightelementoffailureor fatigue.Hegetsintoanomnibusbecauseheistiredofwalking;orhewalksbecausehe istiredofsittingstill.Butifhislifeandjoyweresogiganticthathenevertiredofgoing toIslington,hemightgotoIslingtonasregularlyastheThamesgoestoSheerness.The veryspeedandecstacyofhislifewouldhavethestillnessofdeath.Thesunrisesevery morning.Idonotriseeverymorning;butthevariationisduenottomyactivity,butto myinaction.Now,toputthematterinapopularphrase,itmightbetruethatthesun risesregularlybecausehenevergetstiredofrising.Hisroutinemightbedue,nottoa lifelessness,buttoarushoflife.ThethingImeancanbeseen,forinstance,inchildren, whentheyfindsomegameorjokethattheyspeciallyenjoy.Achildkickshislegs

rhythmicallythroughexcess,notabsence,oflife.Becausechildrenhaveabounding vitality,becausetheyareinspiritfierceandfree,thereforetheywantthingsrepeated andunchanged.Theyalwayssay,Doitagain;andthegrownuppersondoesitagain untilheisnearlydead.Forgrownuppeoplearenotstrongenoughtoexultin monotony.ButperhapsGodisstrongenoughtoexultinmonotony.Itispossiblethat Godsayseverymorning,Doitagaintothesun;andeveryevening,Doitagainto themoon.Itmaynotbeautomaticnecessitythatmakesalldaisiesalike;itmaybethat Godmakeseverydaisyseparately,buthasnevergottiredofmakingthem.Itmaybe thatHehastheeternalappetiteofinfancy;forwehavesinnedandgrownold,andour Fatherisyoungerthanwe.TherepetitioninNaturemaynotbeamererecurrence;it maybeatheatricalencore.Heavenmayencorethebirdwholaidanegg.Ifthehuman beingconceivesandbringsforthahumanchildinsteadofbringingforthafish,orabat, oragriffin,thereasonmaynotbethatwearefixedinananimalfatewithoutlifeor purpose.Itmaybethatourlittletragedyhastouchedthegods,thattheyadmireitfrom theirstarrygalleries,andthatattheendofeveryhumandramamaniscalledagainand againbeforethecurtain.Repetitionmaygoonformillionsofyears,bymerechoice,and atanyinstantitmaystop.Manmaystandontheearthgenerationaftergeneration,and yeteachbirthbehispositivelylastappearance. Thiswasmyfirstconviction;madebytheshockofmychildishemotions meetingthemoderncreedinmidcareer.Ihadalwaysvaguelyfeltfactstobemiracles inthesensethattheyarewonderful:nowIbegantothinkthemmiraclesinthestricter sensethattheywerewilful.Imeanthattheywere,ormightbe,repeatedexercisesof somewill.Inshort,Ihadalwaysbelievedthattheworldinvolvedmagic:nowIthought thatperhapsitinvolvedamagician.Andthispointedaprofoundemotionalways presentandsubconscious;thatthisworldofourshassomepurpose;andifthereisa purpose,thereisaperson.Ihadalwaysfeltlifefirstasastory:andifthereisastory thereisastoryteller. Butmodernthoughtalsohitmysecondhumantradition.Itwentagainstthe fairyfeelingaboutstrictlimitsandconditions.Theonethingitlovedtotalkaboutwas expansionandlargeness.HerbertSpencerwouldhavebeengreatlyannoyedifanyone hadcalledhimanimperialist,andthereforeitishighlyregrettablethatnobodydid.But hewasanimperialistofthelowesttype.Hepopularizedthiscontemptiblenotionthat thesizeofthesolarsystemoughttooverawethespiritualdogmaofman.Whyshould amansurrenderhisdignitytothesolarsystemanymorethantoawhale?Ifmeresize provesthatmanisnottheimageofGod,thenawhalemaybetheimageofGod;a somewhatformlessimage;whatonemightcallanimpressionistportrait.Itisquite futiletoarguethatmanissmallcomparedtothecosmos;formanwasalwayssmall comparedtothenearesttree.ButHerbertSpencer,inhisheadlongimperialism,would insistthatwehadinsomewaybeenconqueredandannexedbytheastronomical universe.HespokeaboutmenandtheiridealsexactlyasthemostinsolentUnionist talksabouttheIrishandtheirideals.Heturnedmankindintoasmallnationality.And hisevilinfluencecanbeseeneveninthemostspiritedandhonourableoflaterscientific authors;notablyintheearlyromancesofMr.H.G.Wells.Manymoralistshaveinan exaggeratedwayrepresentedtheearthaswicked.ButMr.Wellsandhisschoolmade theheavenswicked.Weshouldliftupoureyestothestarsfromwhencewouldcome ourruin. ButtheexpansionofwhichIspeakwasmuchmoreevilthanallthis.Ihave remarkedthatthematerialist,likethemadman,isinprison;intheprisonofone thought.Thesepeopleseemedtothinkitsingularlyinspiringtokeeponsayingthatthe prisonwasverylarge.Thesizeofthisscientificuniversegaveonenonovelty,norelief. Thecosmoswentonforever,butnotinitswildestconstellationcouldtherebeanything reallyinteresting;anything,forinstance,suchasforgivenessorfreewill.Thegrandeur

orinfinityofthesecretofitscosmosaddednothingtoit.Itwasliketellingaprisonerin Readinggaolthathewouldbegladtohearthatthegaolnowcoveredhalfthecounty. Thewarderwouldhavenothingtoshowthemanexceptmoreandmorelongcorridors ofstonelitbyghastlylightsandemptyofallthatishuman.Sotheseexpandersofthe universehadnothingtoshowusexceptmoreandmoreinfinitecorridorsofspacelitby ghastlysunsandemptyofallthatisdivine. Infairylandtherehadbeenareallaw;alawthatcouldbebroken,forthe definitionofalawissomethingthatcanbebroken.Butthemachineryofthiscosmic prisonwassomethingthatcouldnotbebroken;forweourselveswereonlyapartofits machinery.Wewereeitherunabletodothingsorweweredestinedtodothem.The ideaofthemysticalconditionquitedisappeared;onecanneitherhavethefirmnessof keepinglawsnorthefunofbreakingthem.Thelargenessofthisuniversehadnothing ofthatfreshnessandairyoutbreakwhichwehavepraisedintheuniverseofthepoet. Thismodernuniverseisliterallyanempire;thatis,itwasvast,butitisnotfree.One wentintolargerandlargerwindowlessrooms,roomsbigwithBabylonianperspective; butoneneverfoundthesmallestwindoworawhisperofouterair. Theirinfernalparallelsseemedtoexpandwithdistance;butformeallgood thingscometoapoint,swordsforinstance.Sofindingtheboastofthebigcosmosso unsatisfactorytomyemotionsIbegantoargueaboutitalittle;andIsoonfoundthat thewholeattitudewasevenshallowerthancouldhavebeenexpected.Accordingto thesepeoplethecosmoswasonethingsinceithadoneunbrokenrule.Only(they wouldsay)whileitisonethingitisalsotheonlythingthereis.Why,then,shouldone worryparticularlytocallitlarge?Thereisnothingtocompareitwith.Itwouldbejust assensibletocallitsmall.Amanmaysay,Ilikethisvastcosmos,withitsthrongof starsanditscrowdofvariedcreatures.Butifitcomestothatwhyshouldnotaman say,Ilikethiscosylittlecosmos,withitsdecentnumberofstarsandasneata provisionoflivestockasIwishtosee?Oneisasgoodastheother;theyarebothmere sentiments.Itismeresentimenttorejoicethatthesunislargerthantheearth;itisquite assaneasentimenttorejoicethatthesunisnolargerthanitis.Amanchoosestohave anemotionaboutthelargenessoftheworld;whyshouldhenotchoosetohavean emotionaboutitssmallness? IthappenedthatIhadthatemotion.Whenoneisfondofanythingoneaddresses itbydiminutives,evenifitisanelephantoralifeguardsman.Thereasonis,that anything,howeverhuge,thatcanbeconceivedofascomplete,canbeconceivedofas small.Ifmilitarymoustachesdidnotsuggestaswordortusksatail,thentheobject wouldbevastbecauseitwouldbeimmeasurable.Butthemomentyoucanimaginea guardsmanyoucanimagineasmallguardsman.Themomentyoureallyseean elephantyoucancallitTiny.Ifyoucanmakeastatueofathingyoucanmakea statuetteofit.Thesepeopleprofessedthattheuniversewasonecoherentthing;but theywerenotfondoftheuniverse.ButIwasfrightfullyfondoftheuniverseand wantedtoaddressitbyadiminutive.Ioftendidso;anditneverseemedtomind. ActuallyandintruthIdidfeelthatthesedimdogmasofvitalitywerebetterexpressed bycallingtheworldsmallthanbycallingitlarge.Foraboutinfinitytherewasasortof carelessnesswhichwasthereverseofthefierceandpiouscarewhichIfelttouchingthe pricelessnessandtheperiloflife.Theyshowedonlyadrearywaste;butIfeltasortof sacredthrift.Foreconomyisfarmoreromanticthanextravagance.Tothemstarswere anunendingincomeofhalfpence;butIfeltaboutthegoldensunandthesilvermoonas aschoolboyfeelsifhehasonesovereignandoneshilling. Thesesubconsciousconvictionsarebesthitoffbythecolourandtoneofcertain tales.ThusIhavesaidthatstoriesofmagicalonecanexpressmysensethatlifeisnot onlyapleasurebutakindofeccentricprivilege.Imayexpressthisotherfeelingof cosmiccosinessbyallusiontoanotherbookalwaysreadinboyhood,Robinson

Crusoe,whichIreadaboutthistime,andwhichowesitseternalvivacitytothefact thatitcelebratesthepoetryoflimits,nay,eventhewildromanceofprudence.Crusoeis amanonasmallrockwithafewcomfortsjustsnatchedfromthesea:thebestthingin thebookissimplythelistofthingssavedfromthewreck.Thegreatestofpoemsisan inventory.EverykitchentoolbecomesidealbecauseCrusoemighthavedroppeditin thesea.Itisagoodexercise,inemptyoruglyhoursoftheday,tolookatanything,the coalscuttleorthebookcase,andthinkhowhappyonecouldbetohavebroughtitout ofthesinkingshipontothesolitaryisland.Butitisabetterexercisestilltoremember howallthingshavehadthishairbreadthescape:everythinghasbeensavedfroma wreck.Everymanhashadonehorribleadventure:asahiddenuntimelybirthhehad notbeen,asinfantsthatneverseethelight.Menspokemuchinmyboyhoodof restrictedorruinedmenofgenius:anditwascommontosaythatmanyamanwasa GreatMightHaveBeen.Tomeitisamoresolidandstartlingfactthatanymaninthe streetisaGreatMightNotHaveBeen. ButIreallyfelt(thefancymayseemfoolish)asifalltheorderandnumberof thingsweretheromanticremnantofCrusoesship.Thattherearetwosexesandone sun,waslikethefactthatthereweretwogunsandoneaxe.Itwaspoignantlyurgent thatnoneshouldbelost;butsomehow,itwasratherfunthatnonecouldbeadded.The treesandtheplanetsseemedlikethingssavedfromthewreck:andwhenIsawthe MatterhornIwasgladthatithadnotbeenoverlookedintheconfusion.Ifelt economicalaboutthestarsasiftheyweresapphires(theyarecalledsoinMiltons Eden):Ihoardedthehills.Fortheuniverseisasinglejewel,andwhileitisanatural canttotalkofajewelaspeerlessandpriceless,ofthisjewelitisliterallytrue.This cosmosisindeedwithoutpeerandwithoutprice:fortherecannotbeanotherone. Thusends,inunavoidableinadequacy,theattempttouttertheunutterable things.Thesearemyultimateattitudestowardslife;thesoilsfortheseedsofdoctrine. TheseinsomedarkwayIthoughtbeforeIcouldwrite,andfeltbeforeIcouldthink: thatwemayproceedmoreeasilyafterwards,Iwillroughlyrecapitulatethemnow.Ifelt inmybones;first,thatworlddoesnotexplainitself.Itmaybemiraclewitha supernaturalexplanation;itmaybeaconjuringtrick,withanaturalexplanation.But theexplanationoftheconjuringtrick,ifitistosatisfyme,willhavetobebetterthanthe naturalexplanationsIhaveheard.Thethingismagic,trueorfalse.Second,Icameto feelasifmagicmusthaveameaning,andmeaningmusthavesomeonetomeanit. Therewassomethingpersonalintheworld,asinaworkofart;whateveritmeantit meantviolently.Third,Ithoughtthispurposebeautifulinitsolddesign,inspiteofits defects,suchasdragons.Fourth,thattheproperformofthankstoitissomeformof humilityandrestraint:weshouldthankGodforbeerandBurgundybynotdrinking toomuchofthem.Weowed,also,anobediencetowhatevermadeus.Andlast,and strangest,therehadcomeintomymindavagueandvastimpressionthatinsomeway allgoodwasaremnanttobestoredandheldsacredoutofsomeprimordialruin.Man hadsavedhisgoodasCrusoesavedhisgoods:hehadsavedthemfromawreck.All thisIfeltandtheagegavemenoencouragementtofeelit.AndallthistimeIhadnot eventhoughtofChristiantheology.

VTheFlagoftheWorld
WHENIwasaboythereweretwocuriousmenrunningaboutwhowerecalledthe optimistandthepessimist.Iconstantlyusedthewordsmyself,butIcheerfullyconfess thatIneverhadanyveryspecialideaofwhattheymeant.Theonlythingwhichmight beconsideredevidentwasthattheycouldnotmeanwhattheysaid;fortheordinary verbalexplanationwasthattheoptimistthoughtthisworldasgoodasitcouldbe, whilethepessimistthoughtitasbadasitcouldbe.Boththesestatementsbeing obviouslyravingnonsense,onehadtocastaboutforotherexplanations.Anoptimist couldnotmeanamanwhothoughteverythingrightandnothingwrong.Forthatis meaningless;itislikecallingeverythingrightandnothingleft.Uponthewhole,Icame totheconclusionthattheoptimistthoughteverythinggoodexceptthepessimist,and thatthepessimistthoughteverythingbad,excepthimself.Itwouldbeunfairtoomit altogetherfromthelistthemysteriousbutsuggestivedefinitionsaidtohavebeengiven byalittlegirl,Anoptimistisamanwholooksafteryoureyes,andapessimistisa manwholooksafteryourfeet.Iamnotsurethatthisisnotthebestdefinitionofall. Thereisevenasortofallegoricaltruthinit.Fortheremight,perhaps,beaprofitable distinctiondrawnbetweenthatmoredrearythinkerwhothinksmerelyofourcontact withtheearthfrommomenttomoment,andthathappierthinkerwhoconsidersrather ourprimarypowerofvisionandofchoiceofroad. Butthisisadeepmistakeinthisalternativeoftheoptimistandthepessimist. Theassumptionofitisthatamancriticisesthisworldasifhewerehousehunting,asif hewerebeingshownoveranewsuiteofapartments.Ifamancametothisworldfrom someotherworldinfullpossessionofhispowershemightdiscusswhetherthe advantageofmidsummerwoodsmadeupforthedisadvantageofmaddogs,justasa manlookingforlodgingsmightbalancethepresenceofatelephoneagainsttheabsence ofaseaview.Butnomanisinthatposition.Amanbelongstothisworldbeforehe beginstoaskifitisnicetobelongtoit.Hehasfoughtfortheflag,andoftenwonheroic victoriesfortheflaglongbeforehehaseverenlisted.Toputshortlywhatseemsthe essentialmatter,hehasaloyaltylongbeforehehasanyadmiration. Inthelastchapterithasbeensaidthattheprimaryfeelingthatthisworldis strangeandyetattractiveisbestexpressedinfairytales.Thereadermay,ifhelikes,put downthenextstagetothatbellicoseandevenjingoliteraturewhichcommonlycomes nextinthehistoryofaboy.Weallowemuchsoundmoralitytothepennydreadfuls. Whateverthereason,itseemedandstillseemstomethatourattitudetowardslifecan bebetterexpressedintermsofakindofmilitaryloyaltythanintermsofcriticismand approval.Myacceptanceoftheuniverseisnotoptimism,itismorelikepatriotism.Itis amatterofprimaryloyalty.TheworldisnotalodginghouseatBrighton,whichweare toleavebecauseitismiserable.Itisthefortressofourfamily,withtheflagflyingonthe turret,andthemoremiserableitisthelessweshouldleaveit.Thepointisnotthatthis worldistoosadtoloveortoogladnottolove;thepointisthatwhenyoudolovea thing,itsgladnessisareasonforlovingit,anditssadnessareasonforlovingitmore. AlloptimisticthoughtsaboutEnglandandallpessimisticthoughtsaboutherarealike reasonsfortheEnglishpatriot.Similarly,optimismandpessimismarealikearguments forthecosmicpatriot. LetussupposeweareconfrontedwithadesperatethingsayPimlico.Ifwe thinkwhatisreallybestforPimlicoweshallfindthethreadofthoughtleadstothe throneorthemysticandthearbitrary.Itisnotenoughforamantodisapproveof Pimlico:inthatcasehewillmerelycuthisthroatormovetoChelsea.Nor,certainly,isit enoughforamantoapproveofPimlico:forthenitwillremainPimlico,whichwould

beawful.TheonlywayoutofitseemstobeforsomebodytolovePimlico:toloveit withatranscendentaltieandwithoutanyearthlyreason.Iftherearoseamanwho lovedPimlico,thenPimlicowouldriseintoivorytowersandgoldenpinnacles;Pimlico wouldattireherselfasawomandoeswhensheisloved.Fordecorationisnotgivento hidehorriblethings:buttodecoratethingsalreadyadorable.Amotherdoesnotgive herchildabluebowbecauseheissouglywithoutit.Aloverdoesnotgiveagirla necklacetohideherneck.IfmenlovedPimlicoasmotherslovechildren,arbitrarily, becauseitistheirs,PimlicoinayearortwomightbefairerthanFlorence.Somereaders willsaythatthisisamerefantasy.Ianswerthatthisistheactualhistoryofmankind. This,asafact,ishowcitiesdidgrowgreat.Gobacktothedarkestrootsofcivilization andyouwillfindthemknottedroundsomesacredstoneorencirclingsomesacred well.Peoplefirstpaidhonourtoaspotandafterwardsgainedgloryforit.Mendidnot loveRomebecauseshewasgreat.Shewasgreatbecausetheyhadlovedher. Theeighteenthcenturytheoriesofthesocialcontracthavebeenexposedtomuch clumsycriticisminourtime;insofarastheymeantthatthereisatthebackofall historicgovernmentanideaofcontentandcooperation,theyweredemonstrablyright. Buttheyreallywerewronginsofarastheysuggestedthatmenhadeveraimedat orderorethicsdirectlybyaconsciousexchangeofinterests.Moralitydidnotbeginby onemansayingtoanother,Iwillnothityouifyoudonothitme;thereisnotraceof suchatransaction.Thereisatraceofbothmenhavingsaid,Wemustnothiteach otherintheholyplace.Theygainedtheirmoralitybyguardingtheirreligion.Theydid notcultivatecourage.Theyfoughtfortheshrine,andfoundtheyhadbecome courageous.Theydidnotcultivatecleanliness.Theypurifiedthemselvesforthealtar, andfoundthattheywereclean.ThehistoryoftheJewsistheonlyearlydocument knowntomostEnglishmen,andthefactscanbejudgedsufficientlyfromthat.TheTen Commandmentswhichhavebeenfoundsubstantiallycommontomankindwere merelymilitarycommands;acodeofregimentalorders,issuedtoprotectacertainark acrossacertaindesert.Anarchywasevilbecauseitendangeredthesanctity.Andonly whentheymadeaholydayforGoddidtheyfindtheyhadmadeaholidayformen. Ifitbegrantedthatthisprimarydevotiontoaplaceorthingisasourceof creativeenergy,wecanpassontoaverypeculiarfact.Letusreiterateforaninstant thattheonlyrightoptimismisasortofuniversalpatriotism.Whatisthematterwith thepessimist?Ithinkitcanbestatedbysayingthatheisthecosmicantipatriot.And whatisthematterwiththeantipatriot?Ithinkitcanbestated,withoutundue bitterness,bysayingthatheisthecandidfriend.Andwhatisthematterwiththe candidfriend?Therewestriketherockofreallifeandimmutablehumannature. Iventuretosaythatwhatisbadinthecandidfriendissimplythatheisnot candid.Heiskeepingsomethingbackhisowngloomypleasureinsayingunpleasant things.Hehasasecretdesiretohurt,notmerelytohelp.Thisiscertainly,Ithink,what makesacertainsortofantipatriotirritatingtohealthycitizens.Idonotspeak(of course)oftheantipatriotismwhichonlyirritatesfeverishstockbrokersandgushing actresses;thatisonlypatriotismspeakingplainly.Amanwhosaysthatnopatriot shouldattacktheBoerWaruntilitisoverisnotworthansweringintelligently;heis sayingthatnogoodsonshouldwarnhismotheroffacliffuntilshehasfallenoverit. Butthereisanantipatriotwhohonestlyangershonestmen,andtheexplanationofhim is,Ithink,whatIhavesuggested:heistheuncandidcandidfriend;themanwhosays, Iamsorrytosayweareruined,andisnotsorryatall.Andhemaybesaid,without rhetoric,tobeatraitor;forheisusingthatuglyknowledgewhichwasallowedhimto strengthenthearmy,todiscouragepeoplefromjoiningit.Becauseheisallowedtobe pessimisticasamilitaryadviserheisbeingpessimisticasarecruitingsergeant.Justin thesamewaythepessimist(whoisthecosmicantipatriot)usesthefreedomthatlife allowstohercounsellorstolureawaythepeoplefromherflag.Grantedthathestates

onlyfacts,itisstillessentialtoknowwhatarehisemotions,whatishismotive.Itmay bethattwelvehundredmeninTottenhamaredownwithsmallpox;butwewantto knowwhetherthisisstatedbysomegreatphilosopherwhowantstocursethegods,or onlybysomecommonclergymanwhowantstohelpthemen. Theevilofthepessimistis,then,notthathechastisesgodsandmen,butthathe doesnotlovewhathechastiseshehasnotthisprimaryandsupernaturalloyaltyto things.Whatistheevilofthemancommonlycalledanoptimist?Obviously,itisfelt thattheoptimist,wishingtodefendthehonourofthisworld,willdefendthe indefensible.Heisthejingooftheuniverse;hewillsay,Mycosmos,rightorwrong. Hewillbelessinclinedtothereformofthings;moreinclinedtoasortoffrontbench officialanswertoallattacks,soothingeveryonewithassurances.Hewillnotwashthe world,butwhitewashtheworld.Allthis(whichistrueofatypeofoptimist)leadsusto theonereallyinterestingpointofpsychology,whichcouldnotbeexplainedwithoutit. Wesaytheremustbeaprimalloyaltytolife:theonlyquestionis,shallitbea naturalorasupernaturalloyalty?Ifyouliketoputitso,shallitbeareasonableoran unreasonableloyalty?Now,theextraordinarythingisthatthebadoptimism(the whitewashing,theweakdefenceofeverything)comesinwiththereasonableoptimism. Rationaloptimismleadstostagnation:itisirrationaloptimismthatleadstoreform.Let meexplainbyusingoncemoretheparallelofpatriotism.Themanwhoismostlikelyto ruintheplacehelovesisexactlythemanwholovesitwithareason.Themanwhowill improvetheplaceisthemanwholovesitwithoutareason.Ifamanlovessomefeature ofPimlico(whichseemsunlikely),hemayfindhimselfdefendingthatfeatureagainst Pimlicoitself.ButifhesimplylovesPimlicoitself,hemaylayitwasteandturnitinto theNewJerusalem.Idonotdenythatreformmaybeexcessive;Ionlysaythatitisthe mysticpatriotwhoreforms.Merejingoselfcontentmentiscommonestamongthose whohavesomepedanticreasonfortheirpatriotism.Theworstjingoesdonotlove England,butatheoryofEngland.IfweloveEnglandforbeinganempire,wemay overratethesuccesswithwhichweruletheHindoos.Butifweloveitonlyforbeinga nation,wecanfaceallevents:foritwouldbeanationeveniftheHindoosruledus. Thusalsoonlythosewillpermittheirpatriotismtofalsifyhistorywhosepatriotism dependsonhistory.AmanwholovesEnglandforbeingEnglishwillnotmindhowshe arose.ButamanwholovesEnglandforbeingAngloSaxonmaygoagainstallfactsfor hisfancy.Hemayend(likeCarlyleandFreeman)bymaintainingthattheNorman ConquestwasaSaxonConquest.Hemayendinutterunreasonbecausehehasa reason.AmanwholovesFranceforbeingmilitarywillpalliatethearmyof1870.Buta manwholovesFranceforbeingFrancewillimprovethearmyof1870.Thisisexactly whattheFrenchhavedone,andFranceisagoodinstanceoftheworkingparadox. Nowhereelseispatriotismmorepurelyabstractandarbitrary;andnowhereelseis reformmoredrasticandsweeping.Themoretranscendentalisyourpatriotism,the morepracticalareyourpolitics. Perhapsthemosteverydayinstanceofthispointisinthecaseofwomen;and theirstrangeandstrongloyalty.Somestupidpeoplestartedtheideathatbecause womenobviouslybackuptheirownpeoplethrougheverything,thereforewomenare blindanddonotseeanything.Theycanhardlyhaveknownanywomen.Thesame womenwhoarereadytodefendtheirmenthroughthickandthinare(intheirpersonal intercoursewiththeman)almostmorbidlylucidaboutthethinnessofhisexcusesorthe thicknessofhishead.Amansfriendlikeshimbutleaveshimasheis:hiswifeloves himandisalwaystryingtoturnhimintosomebodyelse.Womenwhoareuttermystics intheircreedareuttercynicsintheircriticism.Thackerayexpressedthiswellwhenhe madePendennismother,whoworshippedhersonasagod,yetassumethathewould gowrongasaman.Sheunderratedhisvirtue,thoughsheoverratedhisvalue.The devoteeisentirelyfreetocriticise;thefanaticcansafelybeasceptic.Loveisnotblind;

thatisthelastthingthatitis.Loveisbound;andthemoreitisboundthelessitisblind. Thisatleasthadcometobemypositionaboutallthatwascalledoptimism, pessimism,andimprovement.Beforeanycosmicactofreformwemusthaveacosmic oathofallegiance.Amanmustbeinterestedinlife,thenhecouldbedisinterestedinhis viewsofit.Mysongivemethyheart;theheartmustbefixedontherightthing:the momentwehaveafixedheartwehaveafreehand.Imustpausetoanticipatean obviouscriticism.Itwillbesaidthatarationalpersonacceptstheworldasmixedof goodandevilwithadecentsatisfactionandadecentendurance.Butthisisexactlythe attitudewhichImaintaintobedefective.Itis,Iknow,verycommoninthisage;itwas perfectlyputinthosequietlinesofMatthewArnoldwhicharemorepiercingly blasphemousthantheshrieksofSchopenhauer Enoughwelive:andifalife, Withlargeresultssolittlerife, Thoughbearable,seemhardlyworth Thispompofworlds,thispainofbirth. Iknowthisfeelingfillsourepoch,andIthinkitfreezesourepoch.Forour Titanicpurposesoffaithandrevolution,whatweneedisnotthecoldacceptanceofthe worldasacompromise,butsomewayinwhichwecanheartilyhateandheartilylove it.Wedonotwantjoyandangertoneutralizeeachotherandproduceasurly contentment;wewantafiercerdelightandafiercerdiscontent.Wehavetofeelthe universeatonceasanogrescastle,tobestormed,andyetasourowncottage,towhich wecanreturnatevening. Noonedoubtsthatanordinarymancangetonwiththisworld:butwedemand notstrengthenoughtogetonwithit,butstrengthenoughtogetiton.Canhehateit enoughtochangeit,andyetloveitenoughtothinkitworthchanging?Canhelookup atitscolossalgoodwithoutoncefeelingacquiescence?Canhelookupatitscolossal evilwithoutoncefeelingdespair?Canhe,inshort,beatoncenotonlyapessimistand anoptimist,butafanaticalpessimistandafanaticaloptimist?Isheenoughofapagan todiefortheworld,andenoughofaChristiantodietoit?Inthiscombination,I maintain,itistherationaloptimistwhofails,theirrationaloptimistwhosucceeds.Heis readytosmashthewholeuniverseforthesakeofitself. Iputthesethingsnotintheirmaturelogicalsequence,butastheycame:andthis viewwasclearedandsharpenedbyanaccidentofthetime.Underthelengthening shadowofIbsen,anargumentarosewhetheritwasnotaverynicethingtomurder onesself.Gravemodernstoldusthatwemustnotevensaypoorfellow,ofaman whohadblownhisbrainsout,sincehewasanenviableperson,andhadonlyblown themoutbecauseoftheirexceptionalexcellence.Mr.WilliamArcherevensuggested thatinthegoldenagetherewouldbepennyintheslotmachines,bywhichaman couldkillhimselfforapenny.InallthisIfoundmyselfutterlyhostiletomanywho calledthemselvesliberalandhumane.Notonlyissuicideasin,itisthesin.Itisthe ultimateandabsoluteevil,therefusaltotakeaninterestinexistence;therefusaltotake theoathofloyaltytolife.Themanwhokillsaman,killsaman.Themanwhokills himself,killsallmen;asfarasheisconcernedhewipesouttheworld.Hisactisworse (symbolicallyconsidered)thananyrapeordynamiteoutrage.Foritdestroysall buildings:itinsultsallwomen.Thethiefissatisfiedwithdiamonds;butthesuicideis not:thatishiscrime.Hecannotbebribed,evenbytheblazingstonesoftheCelestial City.Thethiefcomplimentsthethingshesteals,ifnottheownerofthem.Butthe suicideinsultseverythingonearthbynotstealingit.Hedefileseveryflowerby refusingtoliveforitssake.Thereisnotatinycreatureinthecosmosatwhomhisdeath isnotasneer.Whenamanhangshimselfonatree,theleavesmightfalloffinanger

andthebirdsflyawayinfury:foreachhasreceivedapersonalaffront.Ofcoursethere maybepatheticemotionalexcusesfortheact.Thereoftenareforrape,andtherealmost alwaysarefordynamite.Butifitcomestoclearideasandtheintelligentmeaningof things,thenthereismuchmorerationalandphilosophictruthintheburialatthecross roadsandthestakedriventhroughthebody,thaninMr.Archerssuicidalautomatic machines.Thereisameaninginburyingthesuicideapart.Themanscrimeisdifferent fromothercrimesforitmakesevencrimesimpossible. AboutthesametimeIreadasolemnflippancybysomefreethinker:hesaidthat asuicidewasonlythesameasamartyr.Theopenfallacyofthishelpedtoclearthe question.Obviouslyasuicideistheoppositeofamartyr.Amartyrisamanwhocares somuchforsomethingoutsidehim,thatheforgetshisownpersonallife.Asuicideisa manwhocaressolittleforanythingoutsidehim,thathewantstoseethelastof everything.Onewantssomethingtobegin:theotherwantseverythingtoend.Inother words,themartyrisnoble,exactlybecause(howeverherenouncestheworldor execratesallhumanity)heconfessesthisultimatelinkwithlife;hesetshisheartoutside himself:hediesthatsomethingmaylive.Thesuicideisignoblebecausehehasnotthis linkwithbeing:heisameredestroyer;spiritually,hedestroystheuniverse.AndthenI rememberedthestakeandthecrossroads,andthequeerfactthatChristianityhad shownthisweirdharshnesstothesuicide.ForChristianityhadshownawild encouragementofthemartyr.HistoricChristianitywasaccused,notentirelywithout reason,ofcarryingmartyrdomandasceticismtoapoint,desolateandpessimistic.The earlyChristianmartyrstalkedofdeathwithahorriblehappiness.Theyblasphemedthe beautifuldutiesofthebody:theysmeltthegraveafarofflikeafieldofflowers.Allthis hasseemedtomanytheverypoetryofpessimism.Yetthereisthestakeatthe crossroadstoshowwhatChristianitythoughtofthepessimist. ThiswasthefirstofthelongtrainofenigmaswithwhichChristianityentered thediscussion.AndtherewentwithitapeculiarityofwhichIshallhavetospeakmore markedly,asanoteofallChristiannotions,butwhichdistinctlybeganinthisone.The Christianattitudetothemartyrandthesuicidewasnotwhatissooftenaffirmedin modernmorals.Itwasnotamatterofdegree.Itwasnotthatalinemustbedrawn somewhere,andthattheselfslayerinexaltationfellwithintheline,theselfslayerin sadnessjustbeyondit.TheChristianfeelingevidentlywasnotmerelythatthesuicide wascarryingmartyrdomtoofar.TheChristianfeelingwasfuriouslyforoneand furiouslyagainsttheother:thesetwothingsthatlookedsomuchalikewereatopposite endsofheavenandhell.Onemanflungawayhislife;hewassogoodthathisdrybones couldhealcitiesinpestilence.Anothermanflungawaylife;hewassobadthathis boneswouldpollutehisbrethrens.Iamnotsayingthisfiercenesswasright;butwhy wasitsofierce? HereitwasthatIfirstfoundthatmywanderingfeetwereinsomebeatentrack. Christianityhadalsofeltthisoppositionofthemartyrtothesuicide:haditperhapsfelt itforthesamereason?HadChristianityfeltwhatIfelt,butcouldnot(andcannot) expressthisneedforafirstloyaltytothings,andthenforaruinousreformofthings? ThenIrememberedthatitwasactuallythechargeagainstChristianitythatitcombined thesetwothingswhichIwaswildlytryingtocombine.Christianitywasaccused,atone andthesametime,ofbeingtoooptimisticabouttheuniverseandofbeingtoo pessimisticabouttheworld.Thecoincidencemademesuddenlystandstill. Animbecilehabithasariseninmoderncontroversyofsayingthatsuchandsuch acreedcanbeheldinoneagebutcannotbeheldinanother.Somedogma,wearetold, wascredibleinthetwelfthcentury,butisnotcredibleinthetwentieth.Youmightas wellsaythatacertainphilosophycanbebelievedonMondays,butcannotbebelieved onTuesdays.Youmightaswellsayofaviewofthecosmosthatitwassuitabletohalf pastthree,butnotsuitabletohalfpastfour.Whatamancanbelievedependsuponhis

philosophy,notupontheclockorthecentury.Ifamanbelievesinunalterablenatural law,hecannotbelieveinanymiracleinanyage.Ifamanbelievesinawillbehindlaw, hecanbelieveinanymiracleinanyage.Suppose,forthesakeofargument,weare concernedwithacaseofthaumaturgichealing.Amaterialistofthetwelfthcentury couldnotbelieveitanymorethanamaterialistofthetwentiethcentury.ButaChristian ScientistofthetwentiethcenturycanbelieveitasmuchasaChristianofthetwelfth century.Itissimplyamatterofamanstheoryofthings.Thereforeindealingwithany historicalanswer,thepointisnotwhetheritwasgiveninourtime,butwhetheritwas giveninanswertoourquestion.AndthemoreIthoughtaboutwhenandhow Christianityhadcomeintotheworld,themoreIfeltthatithadactuallycometoanswer thisquestion. ItiscommonlythelooseandlatitudinarianChristianswhopayquite indefensiblecomplimentstoChristianity.Theytalkasiftherehadneverbeenanypiety orpityuntilChristianitycame,apointonwhichanymediaevalwouldhavebeeneager tocorrectthem.TheyrepresentthattheremarkablethingaboutChristianitywasthatit wasthefirsttopreachsimplicityorselfrestraint,orinwardnessandsincerity.Theywill thinkmeverynarrow(whateverthatmeans)ifIsaythattheremarkablethingabout ChristianitywasthatitwasthefirsttopreachChristianity.Itspeculiaritywasthatit waspeculiar,andsimplicityandsincerityarenotpeculiar,butobviousidealsforall mankind.Christianitywastheanswertoariddle,notthelasttruismutteredafteralong talk.OnlytheotherdayIsawinanexcellentweeklypaperofPuritantonethisremark, thatChristianitywhenstrippedofitsarmourofdogma(aswhoshouldspeakofaman strippedofhisarmourofbones),turnedouttobenothingbuttheQuakerdoctrineof theInnerLight.Now,ifIweretosaythatChristianitycameintotheworldspeciallyto destroythedoctrineoftheInnerLight,thatwouldbeanexaggeration.Butitwouldbe verymuchnearertothetruth.ThelastStoics,likeMarcusAurelius,wereexactlythe peoplewhodidbelieveintheInnerLight.Theirdignity,theirweariness,theirsad externalcareforothers,theirincurableinternalcareforthemselves,wereallduetothe InnerLight,andexistedonlybythatdismalillumination.NoticethatMarcusAurelius insists,assuchintrospectivemoralistsalwaysdo,uponsmallthingsdoneorundone;it isbecausehehasnothateorloveenoughtomakeamoralrevolution.Hegetsupearly inthemorning,justasourownaristocratslivingtheSimpleLifegetupearlyinthe morning;becausesuchaltruismismucheasierthanstoppingthegamesofthe amphitheatreorgivingtheEnglishpeoplebacktheirland.MarcusAureliusisthemost intolerableofhumantypes.Heisanunselfishegoist.Anunselfishegoistisamanwho haspridewithouttheexcuseofpassion.Ofallconceivableformsofenlightenmentthe worstiswhatthesepeoplecalltheInnerLight.Ofallhorriblereligionsthemost horribleistheworshipofthegodwithin.Anyonewhoknowsanybodyknowshowit wouldwork;anyonewhoknowsanyonefromtheHigherThoughtCentreknowshow itdoeswork.ThatJonesshallworshipthegodwithinhimturnsoutultimatelytomean thatJonesshallworshipJones.LetJonesworshipthesunormoon,anythingratherthan theInnerLight;letJonesworshipcatsorcrocodiles,ifhecanfindanyinhisstreet,but notthegodwithin.Christianitycameintotheworldfirstlyinordertoassertwith violencethatamanhadnotonlytolookinwards,buttolookoutwards,tobeholdwith astonishmentandenthusiasmadivinecompanyandadivinecaptain.Theonlyfunof beingaChristianwasthatamanwasnotleftalonewiththeInnerLight,butdefinitely recognizedanouterlight,fairasthesun,clearasthemoon,terribleasanarmywith banners. Allthesame,itwillbeaswellifJonesdoesnotworshipthesunandmoon.Ifhe does,thereisatendencyforhimtoimitatethem;tosay,thatbecausethesunburns insectsalive,hemayburninsectsalive.Hethinksthatbecausethesungivespeople sunstroke,hemaygivehisneighbourmeasles.Hethinksthatbecausethemoonissaid

todrivemenmad,hemaydrivehiswifemad.Thisuglysideofmereexternaloptimism hadalsoshownitselfintheancientworld.AboutthetimewhentheStoicidealismhad beguntoshowtheweaknessesofpessimism,theoldnatureworshipoftheancientshad beguntoshowtheenormousweaknessesofoptimism.Natureworshipisnatural enoughwhilethesocietyisyoung,or,inotherwords,Pantheismisallrightaslongasit istheworshipofPan.ButNaturehasanothersidewhichexperienceandsinarenot slowinfindingout,anditisnoflippancytosayofthegodPanthathesoonshowedthe clovenhoof.TheonlyobjectiontoNaturalReligionisthatsomehowitalwaysbecomes unnatural.AmanlovesNatureinthemorningforherinnocenceandamiability,andat nightfall,ifheislovingherstill,itisforherdarknessandhercruelty.Hewashesat dawninclearwaterasdidtheWiseManoftheStoics,yet,somehowatthedarkendof theday,heisbathinginhotbullsblood,asdidJuliantheApostate.Themerepursuitof healthalwaysleadstosomethingunhealthy.Physicalnaturemustnotbemadethe directobjectofobedience;itmustbeenjoyed,notworshipped.Starsandmountains mustnotbetakenseriously.Iftheyare,weendwherethepagannatureworshipended. Becausetheearthiskind,wecanimitateallhercruelties.Becausesexualityissane,we canallgomadaboutsexuality.Mereoptimismhadreacheditsinsaneandappropriate termination.Thetheorythateverythingwasgoodhadbecomeanorgyofeverything thatwasbad. Ontheothersideouridealistpessimistswererepresentedbytheoldremnantof theStoics.MarcusAureliusandhisfriendshadreallygivenuptheideaofanygodin theuniverseandlookedonlytothegodwithin.Theyhadnohopeofanyvirtuein nature,andhardlyanyhopeofanyvirtueinsociety.Theyhadnotenoughinterestin theouterworldreallytowreckorrevolutioniseit.Theydidnotlovethecityenoughto setfiretoit.Thustheancientworldwasexactlyinourowndesolatedilemma.Theonly peoplewhoreallyenjoyedthisworldwerebusybreakingitup;andthevirtuouspeople didnotcareenoughaboutthemtoknockthemdown.Inthisdilemma(thesameas ours)Christianitysuddenlysteppedinandofferedasingularanswer,whichtheworld eventuallyacceptedastheanswer.Itwastheanswerthen,andIthinkitistheanswer now. Thisanswerwasliketheslashofasword;itsundered;itdidnotinanysense sentimentallyunite.Briefly,itdividedGodfromthecosmos.Thattranscendenceand distinctnessofthedeitywhichsomeChristiansnowwanttoremovefromChristianity, wasreallytheonlyreasonwhyanyonewantedtobeaChristian.Itwasthewholepoint oftheChristiananswertotheunhappypessimistandthestillmoreunhappyoptimist. AsIamhereonlyconcernedwiththeirparticularproblem,Ishallindicateonlybriefly thisgreatmetaphysicalsuggestion.Alldescriptionsofthecreatingorsustaining principleinthingsmustbemetaphorical,becausetheymustbeverbal.Thusthe pantheistisforcedtospeakofGodinallthingsasifhewereinabox.Thusthe evolutionisthas,inhisveryname,theideaofbeingunrolledlikeacarpet.Allterms, religiousandirreligious,areopentothischarge.Theonlyquestioniswhetherallterms areuseless,orwhetheronecan,withsuchaphrase,coveradistinctideaabouttheorigin ofthings.Ithinkonecan,andsoevidentlydoestheevolutionist,orhewouldnottalk aboutevolution.AndtherootphraseforallChristiantheismwasthis,thatGodwasa creator,asanartistisacreator.Apoetissoseparatefromhispoemthathehimself speaksofitasalittlethinghehasthrownoff.Eveningivingitforthhehasflungit away.Thisprinciplethatallcreationandprocreationisabreakingoffisatleastas consistentthroughthecosmosastheevolutionaryprinciplethatallgrowthisa branchingout.Awomanlosesachildeveninhavingachild.Allcreationisseparation. Birthisassolemnapartingasdeath. ItwastheprimephilosophicprincipleofChristianitythatthisdivorceinthe divineactofmaking(suchasseversthepoetfromthepoemorthemotherfromthe

newbornchild)wasthetruedescriptionoftheactwherebytheabsoluteenergymade theworld.Accordingtomostphilosophers,Godinmakingtheworldenslavedit. AccordingtoChristianity,inmakingit,Hesetitfree.Godhadwritten,notsomucha poem,butratheraplay;aplayhehadplannedasperfect,butwhichhadnecessarily beenlefttohumanactorsandstagemanagers,whohadsincemadeagreatmessofit.I willdiscussthetruthofthistheoremlater.HereIhaveonlytopointoutwithwhata startlingsmoothnessitpassedthedilemmawehavediscussedinthischapter.Inthis wayatleastonecouldbebothhappyandindignantwithoutdegradingonesselftobe eitherapessimistoranoptimist.Onthissystemonecouldfightalltheforcesof existencewithoutdesertingtheflagofexistence.Onecouldbeatpeacewiththe universeandyetbeatwarwiththeworld.St.Georgecouldstillfightthedragon, howeverbigthemonsterbulkedinthecosmos,thoughhewerebiggerthanthemighty citiesorbiggerthantheeverlastinghills.Ifhewereasbigastheworldhecouldyetbe killedinthenameoftheworld.St.Georgehadnottoconsideranyobviousoddsor proportionsinthescaleofthings,butonlytheoriginalsecretoftheirdesign.Hecan shakehisswordatthedragon,evenifitiseverything;eveniftheemptyheavensover hisheadareonlythehugearchofitsopenjaws. Andthenfollowedanexperienceimpossibletodescribe.ItwasasifIhadbeen blunderingaboutsincemybirthwithtwohugeandunmanageablemachines,of differentshapesandwithoutapparentconnectiontheworldandtheChristian tradition.Ihadfoundthisholeintheworld:thefactthatonemustsomehowfindaway oflovingtheworldwithouttrustingit;somehowonemustlovethewordwithoutbeing worldly.IfoundthisprojectingfeatureofChristiantheology,likeasortofhardspike, thedogmaticinsistencethatGodwaspersonal,andhadmadeaworldseparatefrom Himself.Thespikeofdogmafittedexactlyintotheholeintheworldithadevidently beenmeanttogothereandthenthestrangethingbegantohappen.Whenoncethese twopartsofthetwomachineshadcometogether,oneafteranother,alltheotherparts fittedandfellinwithaneerieexactitude.Icouldhearboltafterboltoverallthe machineryfallingintoitsplacewithakindofclickofrelief.Havinggotonepartright, alltheotherpartswererepeatingthatrectitude,asclockafterdockstrikesnoon.Instinct afterinstinctwasansweredbydoctrineafterdoctrine.Or,tovarythemetaphor,Iwas likeonewhohadadvancedintoahostilecountrytotakeonehighfortress.Andwhen thatforthadfallenthewholecountrysurrenderedandturnedsolidbehindme.The wholelandwaslitup,asitwere,backtothefirstfieldsofmychildhood.Allthoseblind fanciesofboyhoodwhichinthefourthchapterIhavetriedinvaintotraceonthe darkness,becamesuddenlytransparentandsane.IwasrightwhenIfeltthatroseswere redbysomesortofchoice:itwasthedivinechoice.IwasrightwhenIfeltthatIwould almostrathersaythatgrasswasthewrongcolourthansayitmustbynecessityhave beenthatcolour:itmightverilyhavebeenanyother.Mysensethathappinesshungon thecrazythreadofaconditiondidmeansomethingwhenallwassaid:itmeantthe wholedoctrineoftheFall.EventhosedimandshapelessmonstersofnotionswhichI havenotbeenabletodescribe,muchlessdefend,steppedquietlyintotheirplaceslike colossalcaryatidesofthecreed.Thefancythatthecosmoswasnotvastandvoid,but smallandcosy,hadafulfilledsignificancenow,foranythingthatisaworkofartmust besmallinthesightoftheartist;toGodthestarsmightbeonlysmallanddear,like diamonds.Andmyhauntinginstinctthatsomehowgoodwasnotmerelyatooltobe used,butarelictobeguarded,likethegoodsfromCrusoesshipeventhathadbeen thewildwhisperofsomethingoriginallywise,for,accordingtoChristianity,wewere indeedthesurvivorsofawreck,thecrewofagoldenshipthathadgonedownbefore thebeginningoftheworld. Buttheimportantmatterwasthis,thatitentirelyreversedthereasonfor optimism.Andtheinstantthereversalwasmadeitfeltliketheabrupteasewhena

boneisputbackinthesocket.Ihadoftencalledmyselfanoptimist,toavoidthetoo evidentblasphemyofpessimism.Butalltheoptimismoftheagehadbeenfalseand dishearteningforthisreason,thatithadalwaysbeentryingtoprovethatwefitintothe world.TheChristianoptimismisbasedonthefactthatwedonotfitintotheworld.I hadtriedtobehappybytellingmyselfthatmanisananimal,likeanyotherwhich soughtitsmeatfromGod.ButnowIreallywashappy,forIhadlearntthatmanisa monstrosity.Ihadbeenrightinfeelingallthingsasodd,forImyselfwasatonceworse andbetterthanallthings.Theoptimistspleasurewasprosaic,foritdweltonthe naturalnessofeverything;theChristianpleasurewaspoetic,foritdweltonthe unnaturalnessofeverythinginthelightofthesupernatural.Themodernphilosopher hadtoldmeagainandagainthatIwasintherightplace,andIhadstillfeltdepressed eveninacquiescence.ButIhadheardthatIwasinthewrongplace,andmysoulsang forjoy,likeabirdinspring.Theknowledgefoundoutandilluminatedforgotten chambersinthedarkhouseofinfancy.Iknewnowwhygrasshadalwaysseemedto measqueerasthegreenbeardofagiant,andwhyIcouldfeelhomesickathome.

VITheParadoxesofChristianity
THErealtroublewiththisworldofoursisnotthatitisanunreasonableworld, noreventhatitisareasonableone.Thecommonestkindoftroubleisthatitisnearly reasonable,butnotquite.Lifeisnotanillogicality;yetitisatrapforlogicians.Itlooks justalittlemoremathematicalandregularthanitis;itsexactitudeisobvious,butits inexactitudeishidden;itswildnessliesinwait.IgiveonecoarseinstanceofwhatI mean.Supposesomemathematicalcreaturefromthemoonweretoreckonupthe humanbody;hewouldatonceseethattheessentialthingaboutitwasthatitwas duplicate.Amanistwomen,heontherightexactlyresemblinghimontheleft.Having notedthattherewasanarmontherightandoneontheleft,alegontherightandone ontheleft,hemightgofurtherandstillfindoneachsidethesamenumberoffingers, thesamenumberoftoes,twineyes,twinears,twinnostrils,andeventwinlobesofthe brain.Atlasthewouldtakeitasalaw;andthen,wherehefoundaheartononeside, woulddeducethattherewasanotherheartontheother.Andjustthen,wherehemost felthewasright,hewouldbewrong. Itisthissilentswervingfromaccuracybyaninchthatistheuncannyelementin everything.Itseemsasortofsecrettreasonintheuniverse.Anappleoranorangeis roundenoughtogetitselfcalledround,andyetisnotroundafterall.Theearthitselfis shapedlikeanorangeinordertoluresomesimpleastronomerintocallingitaglobe.A bladeofgrassiscalledafterthebladeofasword,becauseitcomestoapoint;butit doesnt.Everywhereinthingsthereisthiselementofthequietandincalculable.It escapestherationalists,butitneverescapestillthelastmoment.Fromthegrandcurve ofourearthitcouldeasilybeinferredthateveryinchofitwasthuscurved.Itwould seemrationalthatasamanhasabrainonbothsides,heshouldhaveaheartonboth sides.YetscientificmenarestillorganizingexpeditionstofindtheNorthPole,because theyaresofondofflatcountry.Scientificmenarealsostillorganizingexpeditionsto findamansheart;andwhentheytrytofindit,theygenerallygetonthewrongsideof him. Now,actualinsightorinspirationisbesttestedbywhetheritguessesthese hiddenmalformationsorsurprises.Ifourmathematicianfromthemoonsawthetwo armsandthetwoears,hemightdeducethetwoshoulderbladesandthetwohalvesof thebrain.Butifheguessedthatthemansheartwasintherightplace,thenIshouldcall himsomethingmorethanamathematician.Now,thisisexactlytheclaimwhichIhave sincecometopropoundforChristianity.Notmerelythatitdeduceslogicaltruths,but thatwhenitsuddenlybecomesillogical,ithasfound,sotospeak,anillogicaltruth.It notonlygoesrightaboutthings,butitgoeswrong(ifonemaysayso)exactlywherethe thingsgowrong.Itsplansuitsthesecretirregularities,andexpectstheunexpected.Itis simpleaboutthesimpletruth;butitisstubbornaboutthesubtletruth.Itwilladmitthat amanhastwohands,itwillnotadmit(thoughalltheModernistswailtoit)theobvious deductionthathehastwohearts.Itismyonlypurposeinthischaptertopointthisout; toshowthatwheneverwefeelthereissomethingoddinChristiantheology,weshall generallyfindthatthereissomethingoddinthetruth. Ihavealludedtoanunmeaningphrasetotheeffectthatsuchandsuchacreed cannotbebelievedinourage.Ofcourse,anythingcanbebelievedinanyage.But, oddlyenough,therereallyisasenseinwhichacreed,ifitisbelievedatall,canbe believedmorefixedlyinacomplexsocietythaninasimpleone.Ifamanfinds ChristianitytrueinBirmingham,hehasactuallyclearerreasonsforfaiththanifhehad foundittrueinMercia.Forthemorecomplicatedseemsthecoincidence,thelessitcan beacoincidence.Ifsnowflakesfellintheshape,say,oftheheartofMidlothian,itmight

beanaccident.ButifsnowflakesfellintheexactshapeofthemazeatHamptonCourt,I thinkonemightcallitamiracle.ItisexactlyasofsuchamiraclethatIhavesincecome tofeelofthephilosophyofChristianity.Thecomplicationofourmodernworldproves thetruthofthecreedmoreperfectlythananyoftheplainproblemsoftheagesoffaith. ItwasinNottingHillandBatterseathatIbegantoseethatChristianitywastrue.Thisis whythefaithhasthatelaborationofdoctrinesanddetailswhichsomuchdistresses thosewhoadmireChristianitywithoutbelievinginit.Whenonceonebelievesina creed,oneisproudofitscomplexity,asscientistsareproudofthecomplexityof science.Itshowshowrichitisindiscoveries.Ifitisrightatall,itisacomplimenttosay thatitselaboratelyright.Astickmightfitaholeorastoneahollowbyaccident.Buta keyandalockarebothcomplex.Andifakeyfitsalock,youknowitistherightkey. ButthisinvolvedaccuracyofthethingmakesitverydifficulttodowhatInow havetodo,todescribethisaccumulationoftruth.Itisveryhardforamantodefend anythingofwhichheisentirelyconvinced.Itiscomparativelyeasywhenheisonly partiallyconvinced.Heispartiallyconvincedbecausehehasfoundthisorthatproofof thething,andhecanexpoundit.Butamanisnotreallyconvincedofaphilosophic theorywhenhefindsthatsomethingprovesit.Heisonlyreallyconvincedwhenhe findsthateverythingprovesit.Andthemoreconvergingreasonshefindspointingto thisconviction,themorebewilderedheisifaskedsuddenlytosumthemup.Thus,if oneaskedanordinaryintelligentman,onthespurofthemoment,Whydoyouprefer civilizationtosavagery?hewouldlookwildlyroundatobjectafterobject,andwould onlybeabletoanswervaguely,Why,thereisthatbookcase...andthecoalsinthe coalscuttle...andpianos...andpolicemen.Thewholecaseforcivilizationisthatthe caseforitiscomplex.Ithasdonesomanythings.Butthatverymultiplicityofproof whichoughttomakereplyoverwhelmingmakesreplyimpossible. Thereis,therefore,aboutallcompleteconvictionakindofhugehelplessness. Thebeliefissobigthatittakesalongtimetogetitintoaction.Andthishesitation chieflyarises,oddlyenough,fromanindifferenceaboutwhereoneshouldbegin.All roadsleadtoRome;whichisonereasonwhymanypeoplenevergetthere.Inthecase ofthisdefenceoftheChristianconvictionIconfessthatIwouldassoonbeginthe argumentwithonethingasanother;Iwouldbeginitwithaturniporataximetercab. ButifIamtobeatallcarefulaboutmakingmymeaningclear,itwill,Ithink,bewiser tocontinuethecurrentargumentsofthelastchapter,whichwasconcernedtourgethe firstofthesemysticalcoincidences,orratherratifications.AllIhadhithertoheardof Christiantheologyhadalienatedmefromit.Iwasapaganattheageoftwelve,anda completeagnosticbytheageofsixteen;andIcannotunderstandanyonepassingthe ageofseventeenwithouthavingaskedhimselfsosimpleaquestion.Idid,indeed, retainacloudyreverenceforacosmicdeityandagreathistoricalinterestinthe FounderofChristianity.ButIcertainlyregardedHimasaman;thoughperhapsI thoughtthat,eveninthatpoint,HehadanadvantageoversomeofHismoderncritics.I readthescientificandscepticalliteratureofmytimeallofit,atleast,thatIcouldfind writteninEnglishandlyingabout;andIreadnothingelse;ImeanIreadnothingelse onanyothernoteofphilosophy.ThepennydreadfulswhichIalsoreadwereindeedin ahealthyandheroictraditionofChristianity;butIdidnotknowthisatthetime.Inever readalineofChristianapologetics.IreadaslittleasIcanofthemnow.ItwasHuxley andHerbertSpencerandBradlaughwhobroughtmebacktoorthodoxtheology.They sowedinmymindmyfirstwilddoubtsofdoubt.Ourgrandmotherswerequiteright whentheysaidthatTomPaineandthefreethinkersunsettledthemind.Theydo.They unsettledminehorribly.Therationalistmademequestionwhetherreasonwasofany usewhatever;andwhenIhadfinishedHerbertSpencerIhadgotasfarasdoubting(for thefirsttime)whetherevolutionhadoccurredatall.AsIlaiddownthelastofColonel Ingersollsatheisticlecturesthedreadfulthoughtbrokeacrossmymind,Almostthou

persuadestmetobeaChristian.Iwasinadesperateway. Thisoddeffectofthegreatagnosticsinarousingdoubtsdeeperthantheirown mightbeillustratedinmanyways.Itakeonlyone.AsIreadandrereadallthenon ChristianorantiChristianaccountsofthefaith,fromHuxleytoBradlaugh,aslowand awfulimpressiongrewgraduallybutgraphicallyuponmymindtheimpressionthat Christianitymustbeamostextraordinarything.Fornotonly(asIunderstood)had Christianitythemostflamingvices,butithadapparentlyamysticaltalentfor combiningviceswhichseemedinconsistentwitheachother.Itwasattackedonallsides andforallcontradictoryreasons.Nosoonerhadonerationalistdemonstratedthatit wastoofartotheeastthananotherdemonstratedwithequalclearnessthatitwasmuch toofartothewest.Nosoonerhadmyindignationdieddownatitsangularand aggressivesquarenessthanIwascalledupagaintonoticeandcondemnitsenervating andsensualroundness.IncaseanyreaderhasnotcomeacrossthethingImean,Iwill givesuchinstancesasIrememberatrandomofthisselfcontradictioninthesceptical attack.Igivefourorfiveofthem;therearefiftymore. Thus,forinstance,IwasmuchmovedbytheeloquentattackonChristianityasa thingofinhumangloom;forIthought(andstillthink)sincerepessimismthe unpardonablesin.Insincerepessimismisasocialaccomplishment,ratheragreeable thanotherwise;andfortunatelynearlyallpessimismisinsincere.ButifChristianity was,asthesepeoplesaid,athingpurelypessimisticandopposedtolife,thenIwas quitepreparedtoblowupSt.PaulsCathedral.Buttheextraordinarythingisthis.They didprovetomeinChapterI.(tomycompletesatisfaction)thatChristianitywastoo pessimistic;andthen,inChapterII.,theybegantoprovetomethatitwasagreatdeal toooptimistic.OneaccusationagainstChristianitywasthatitpreventedmen,by morbidtearsandterrors,fromseekingjoyandlibertyinthebosomofNature.But anotheraccusationwasthatitcomfortedmenwithafictitiousprovidence,andput theminapinkandwhitenursery.OnegreatagnosticaskedwhyNaturewasnot beautifulenough,andwhyitwashardtobefree.Anothergreatagnosticobjectedthat Christianoptimism,thegarmentofmakebelievewovenbypioushands,hidfromus thefactthatNaturewasugly,andthatitwasimpossibletobefree.Onerationalisthad hardlydonecallingChristianityanightmarebeforeanotherbegantocallitafools paradise.Thispuzzledme;thechargesseemedinconsistent.Christianitycouldnotat oncebetheblackmaskonawhiteworld,andalsothewhitemaskonablackworld. ThestateoftheChristiancouldnotbeatoncesocomfortablethathewasacowardto clingtoit,andsouncomfortablethathewasafooltostandit.Ifitfalsifiedhuman visionitmustfalsifyitonewayoranother;itcouldnotwearbothgreenandrose colouredspectacles.Irolledonmytonguewithaterriblejoy,asdidallyoungmenof thattime,thetauntswhichSwinburnehurledatthedrearinessofthecreed
Thouhastconquered,OpaleGalilean,theworldhas growngraywithThybreath.

ButwhenIreadthesamepoetsaccountsofpaganism(asinAtalanta),Igathered thattheworldwas,ifpossible,moregraybeforetheGalileanbreathedonitthan afterwards.Thepoetmaintained,indeed,intheabstract,thatlifeitselfwaspitchdark. Andyet,somehow,Christianityhaddarkenedit.Theverymanwhodenounced Christianityforpessimismwashimselfapessimist.Ithoughttheremustbesomething wrong.Anditdidforonewildmomentcrossmymindthat,perhaps,thosemightnot betheverybestjudgesoftherelationofreligiontohappinesswho,bytheirown account,hadneitheronenortheother. ItmustbeunderstoodthatIdidnotconcludehastilythattheaccusationswere falseortheaccusersfools.IsimplydeducedthatChristianitymustbesomethingeven

weirderandwickederthantheymadeout.Athingmighthavethesetwoopposite vices;butitmustbearatherqueerthingifitdid.Amanmightbetoofatinoneplace andtoothininanother;buthewouldbeanoddshape.Atthispointmythoughtswere onlyoftheoddshapeoftheChristianreligion;Ididnotallegeanyoddshapeinthe rationalisticmind. Hereisanothercaseofthesamekind.IfeltthatastrongcaseagainstChristianity layinthechargethatthereissomethingtimid,monkish,andunmanlyaboutallthatis calledChristian,especiallyinitsattitudetowardsresistanceandfighting.Thegreat scepticsofthenineteenthcenturywerelargelyvirile.Bradlaughinanexpansiveway, Huxley,inareticentway,weredecidedlymen.Incomparison,itdidseemtenablethat therewassomethingweakandoverpatientaboutChristiancounsels.TheGospel paradoxabouttheothercheek,thefactthatpriestsneverfought,ahundredthings madeplausibletheaccusationthatChristianitywasanattempttomakeamantoolikea sheep.Ireaditandbelievedit,andifIhadreadnothingdifferent,Ishouldhavegone onbelievingit.ButIreadsomethingverydifferent.Iturnedthenextpageinmy agnosticmanual,andmybrainturnedupsidedown.NowIfoundthatIwastohate Christianitynotforfightingtoolittle,butforfightingtoomuch.Christianity,itseemed, wasthemotherofwars.Christianityhaddelugedtheworldwithblood.Ihadgot thoroughlyangrywiththeChristian,becauseheneverwasangry.AndnowIwastold tobeangrywithhimbecausehisangerhadbeenthemosthugeandhorriblethingin humanhistory;becausehisangerhadsoakedtheearthandsmokedtothesun.The verypeoplewhoreproachedChristianitywiththemeeknessandnonresistanceofthe monasteriesweretheverypeoplewhoreproacheditalsowiththeviolenceandvalour oftheCrusades.ItwasthefaultofpooroldChristianity(somehoworother)boththat EdwardtheConfessordidnotfightandthatRichardCoeurdeLeondid.TheQuakers (weweretold)weretheonlycharacteristicChristians;andyetthemassacresof CromwellandAlvawerecharacteristicChristiancrimes.Whatcoulditallmean?What wasthisChristianitywhichalwaysforbadewarandalwaysproducedwars?What couldbethenatureofthethingwhichonecouldabusefirstbecauseitwouldnotfight, andsecondbecauseitwasalwaysfighting?Inwhatworldofriddleswasbornthis monstrousmurderandthismonstrousmeekness?TheshapeofChristianitygrewa queerershapeeveryinstant. Itakeathirdcase;thestrangestofall,becauseitinvolvestheonerealobjectionto thefaith.TheonerealobjectiontotheChristianreligionissimplythatitisonereligion. Theworldisabigplace,fullofverydifferentkindsofpeople.Christianity(itmay reasonablybesaid)isonethingconfinedtoonekindofpeople;itbeganinPalestine,it haspracticallystoppedwithEurope.Iwasdulyimpressedwiththisargumentinmy youth,andIwasmuchdrawntowardsthedoctrineoftenpreachedinEthicalSocieties Imeanthedoctrinethatthereisonegreatunconsciouschurchofallhumanity roundedontheomnipresenceofthehumanconscience.Creeds,itwassaid,divided men;butatleastmoralsunitedthem.Thesoulmightseekthestrangestandmost remotelandsandagesandstillfindessentialethicalcommonsense.Itmightfind ConfuciusunderEasterntrees,andhewouldbewritingThoushaltnotsteal.Itmight decipherthedarkesthieroglyphiconthemostprimevaldesert,andthemeaningwhen decipheredwouldbeLittleboysshouldtellthetruth.Ibelievedthisdoctrineofthe brotherhoodofallmeninthepossessionofamoralsense,andIbelieveitstillwith otherthings.AndIwasthoroughlyannoyedwithChristianityforsuggesting(asI supposed)thatwholeagesandempiresofmenhadutterlyescapedthislightofjustice andreason.ButthenIfoundanastonishingthing.Ifoundthattheverypeoplewho saidthatmankindwasonechurchfromPlatotoEmersonweretheverypeoplewho saidthatmoralityhadchangedaltogether,andthatwhatwasrightinoneagewas wronginanother.IfIasked,say,foranaltar,Iwastoldthatweneedednone,formen

ourbrothersgaveusclearoraclesandonecreedintheiruniversalcustomsandideals. ButifImildlypointedoutthatoneofmensuniversalcustomswastohaveanaltar, thenmyagnosticteachersturnedcleanroundandtoldmethatmenhadalwaysbeenin darknessandthesuperstitionsofsavages.Ifounditwastheirdailytauntagainst Christianitythatitwasthelightofonepeopleandhadleftallotherstodieinthedark. ButIalsofoundthatitwastheirspecialboastforthemselvesthatscienceandprogress werethediscoveryofonepeople,andthatallotherpeopleshaddiedinthedark.Their chiefinsulttoChristianitywasactuallytheirchiefcomplimenttothemselves,andthere seemedtobeastrangeunfairnessaboutalltheirrelativeinsistenceonthetwothings. Whenconsideringsomepaganoragnostic,weweretorememberthatallmenhadone religion;whenconsideringsomemysticorspiritualist,wewereonlytoconsiderwhat absurdreligionssomemenhad.WecouldtrusttheethicsofEpictetus,becauseethics hadneverchanged.WemustnottrusttheethicsofBossuet,becauseethicshad changed.Theychangedintwohundredyears,butnotintwothousand. Thisbegantobealarming.ItlookednotsomuchasifChristianitywasbad enoughtoincludeanyvices,butratherasifanystickwasgoodenoughtobeat Christianitywith.Whatagaincouldthisastonishingthingbelikewhichpeoplewereso anxioustocontradict,thatindoingsotheydidnotmindcontradictingthemselves?I sawthesamethingoneveryside.Icangivenofurtherspacetothisdiscussionofitin detail;butlestanyonesupposesthatIhaveunfairlyselectedthreeaccidentalcasesI willrunbrieflythroughafewothers.Thus,certainscepticswrotethatthegreatcrimeof Christianityhadbeenitsattackonthefamily;ithaddraggedwomentotheloneliness andcontemplationofthecloister,awayfromtheirhomesandtheirchildren.But,then, othersceptics(slightlymoreadvanced)saidthatthegreatcrimeofChristianitywas forcingthefamilyandmarriageuponus;thatitdoomedwomentothedrudgeryof theirhomesandchildren,andforbadethemlonelinessandcontemplation.Thecharge wasactuallyreversed.Or,again,certainphrasesintheEpistlesorthemarriageservice, weresaidbytheantiChristianstoshowcontemptforwomansintellect.ButIfound thattheantiChristiansthemselveshadacontemptforwomansintellect;foritwas theirgreatsneerattheChurchontheContinentthatonlywomenwenttoit.Or again,Christianitywasreproachedwithitsnakedandhungryhabits;withitssackcloth anddriedpeas.ButthenextminuteChristianitywasbeingreproachedwithitspomp anditsritualism;itsshrinesofporphyryanditsrobesofgold.Itwasabusedforbeing tooplainandforbeingtoocoloured.AgainChristianityhadalwaysbeenaccusedof restrainingsexualitytoomuch,whenBradlaughtheMalthusiandiscoveredthatit restrainedittoolittle.Itisoftenaccusedinthesamebreathofprimrespectabilityandof religiousextravagance.BetweenthecoversofthesameatheisticpamphletIhavefound thefaithrebukedforitsdisunion,Onethinksonething,andoneanother,and rebukedalsoforitsunion,Itisdifferenceofopinionthatpreventstheworldfrom goingtothedogs.Inthesameconversationafreethinker,afriendofmine,blamed ChristianityfordespisingJews,andthendespisedithimselfforbeingJewish. Iwishedtobequitefairthen,andIwishtobequitefairnow;andIdidnot concludethattheattackonChristianitywasallwrong.Ionlyconcludedthatif Christianitywaswrong,itwasverywrongindeed.Suchhostilehorrorsmightbe combinedinonething,butthatthingmustbeverystrangeandsolitary.Therearemen whoaremisers,andalsospendthrifts;buttheyarerare.Therearemensensualandalso ascetic;buttheyarerare.Butifthismassofmadcontradictionsreallyexisted,quakerish andbloodthirsty,toogorgeousandtoothreadbare,austere,yetpandering preposterouslytothelustoftheeye,theenemyofwomenandtheirfoolishrefuge,a solemnpessimistandasillyoptimist,ifthisevilexisted,thentherewasinthisevil somethingquitesupremeandunique.ForIfoundinmyrationalistteachersno explanationofsuchexceptionalcorruption.Christianity(theoreticallyspeaking)wasin

theireyesonlyoneoftheordinarymythsanderrorsofmortals.Theygavemenokeyto thistwistedandunnaturalbadness.Suchaparadoxofevilrosetothestatureofthe supernatural.Itwas,indeed,almostassupernaturalastheinfallibilityofthePope.An historicinstitution,whichneverwentright,isreallyquiteasmuchofamiracleasan institutionthatcannotgowrong.Theonlyexplanationwhichimmediatelyoccurredto mymindwasthatChristianitydidnotcomefromheaven,butfromhell.Really,ifJesus ofNazarethwasnotChrist,HemusthavebeenAntichrist. Andtheninaquiethourastrangethoughtstruckmelikeastillthunderbolt. Therehadsuddenlycomeintomymindanotherexplanation.Supposeweheardan unknownmanspokenofbymanymen.Supposewewerepuzzledtohearthatsome mensaidhewastootallandsometooshort;someobjectedtohisfatness,some lamentedhisleanness;somethoughthimtoodark,andsometoofair.Oneexplanation (ashasbeenalreadyadmitted)wouldbethathemightbeanoddshape.Butthereis anotherexplanation.Hemightbetherightshape.Outrageouslytallmenmightfeelhim tobeshort.Veryshortmenmightfeelhimtobetall.Oldbuckswhoaregrowingstout mightconsiderhiminsufficientlyfilledout;oldbeauxwhoweregrowingthinmight feelthatheexpandedbeyondthenarrowlinesofelegance.PerhapsSwedes(whohave palehairliketow)calledhimadarkman,whilenegroesconsideredhimdistinctly blonde.Perhaps(inshort)thisextraordinarythingisreallytheordinarything;atleast thenormalthing,thecentre.Perhaps,afterall,itisChristianitythatissaneandallits criticsthataremadinvariousways.Itestedthisideabyaskingmyselfwhetherthere wasaboutanyoftheaccusersanythingmorbidthatmightexplaintheaccusation.Iwas startledtofindthatthiskeyfittedalock.Forinstance,itwascertainlyoddthatthe modernworldchargedChristianityatoncewithbodilyausterityandwithartistic pomp.Butthenitwasalsoodd,veryodd,thatthemodernworlditselfcombined extremebodilyluxurywithanextremeabsenceofartisticpomp.Themodernman thoughtBecketsrobestoorichandhismealstoopoor.Butthenthemodernmanwas reallyexceptionalinhistory;nomanbeforeeveratesuchelaboratedinnersinsuchugly clothes.Themodernmanfoundthechurchtoosimpleexactlywheremodernlifeistoo complex;hefoundthechurchtoogorgeousexactlywheremodernlifeistoodingy.The manwhodislikedtheplainfastsandfeastswasmadonentres.Themanwhodisliked vestmentsworeapairofpreposteroustrousers.Andsurelyiftherewasanyinsanity involvedinthematteratallitwasinthetrousers,notinthesimplyfallingrobe.Ifthere wasanyinsanityatall,itwasintheextravagantentres,notinthebreadandwine. Iwentoverallthecases,andIfoundthekeyfittedsofar.Thefactthat SwinburnewasirritatedattheunhappinessofChristiansandyetmoreirritatedattheir happinesswaseasilyexplained.Itwasnolongeracomplicationofdiseasesin Christianity,butacomplicationofdiseasesinSwinburne.TherestraintsofChristians saddenedhimsimplybecausehewasmorehedonistthanahealthymanshouldbe.The faithofChristiansangeredhimbecausehewasmorepessimistthanahealthyman shouldbe.InthesamewaytheMalthusiansbyinstinctattackedChristianity;not becausethereisanythingespeciallyantiMalthusianaboutChristianity,butbecause thereissomethingalittleantihumanaboutMalthusianism. Neverthelessitcouldnot,Ifelt,bequitetruethatChristianitywasmerely sensibleandstoodinthemiddle.Therewasreallyanelementinitofemphasisand evenfrenzywhichhadjustifiedthesecularistsintheirsuperficialcriticism.Itmightbe wise,Ibeganmoreandmoretothinkthatitwaswise,butitwasnotmerelyworldly wise;itwasnotmerelytemperateandrespectable.Itsfiercecrusadersandmeeksaints mightbalanceeachother;still,thecrusaderswereveryfierceandthesaintswerevery meek,meekbeyondalldecency.Now,itwasjustatthispointofthespeculationthatI rememberedmythoughtsaboutthemartyrandthesuicide.Inthatmattertherehad beenthiscombinationbetweentwoalmostinsanepositionswhichyetsomehow

amountedtosanity.Thiswasjustsuchanothercontradiction;andthisIhadalready foundtobetrue.Thiswasexactlyoneoftheparadoxesinwhichscepticsfoundthe creedwrong;andinthisIhadfounditright.MadlyasChristiansmightlovethemartyr orhatethesuicide,theyneverfeltthesepassionsmoremadlythanIhadfeltthemlong beforeIdreamedofChristianity.Thenthemostdifficultandinterestingpartofthe mentalprocessopened,andIbegantotracethisideadarklythroughalltheenormous thoughtsofourtheology.TheideawasthatwhichIhadoutlinedtouchingtheoptimist andthepessimist;thatwewantnotanamalgamorcompromise,butboththingsatthe topoftheirenergy;loveandwrathbothburning.HereIshallonlytraceitinrelationto ethics.ButIneednotremindthereaderthattheideaofthiscombinationisindeed centralinorthodoxtheology.FororthodoxtheologyhasspeciallyinsistedthatChrist wasnotabeingapartfromGodandman,likeanelf,noryetabeinghalfhumanand halfnot,likeacentaur,butboththingsatonceandboththingsthoroughly,veryman andveryGod.NowletmetracethisnotionasIfoundit. Allsanemencanseethatsanityissomekindofequilibrium;thatonemaybe madandeattoomuch,ormadandeattoolittle.Somemodernshaveindeedappeared withvagueversionsofprogressandevolutionwhichseekstodestroytheor balanceofAristotle.Theyseemtosuggestthatwearemeanttostarveprogressively,or togooneatinglargerandlargerbreakfastseverymorningforever.Butthegreattruism oftheremainsforallthinkingmen,andthesepeoplehavenotupsetanybalance excepttheirown.Butgrantedthatwehavealltokeepabalance,therealinterestcomes inwiththequestionofhowthatbalancecanbekept.Thatwastheproblemwhich Paganismtriedtosolve:thatwastheproblemwhichIthinkChristianitysolvedand solvedinaverystrangeway. Paganismdeclaredthatvirtuewasinabalance;Christianitydeclareditwasina conflict:thecollisionoftwopassionsapparentlyopposite.Ofcoursetheywerenot reallyinconsistent;buttheyweresuchthatitwashardtoholdsimultaneously.Letus followforamomenttheclueofthemartyrandthesuicide;andtakethecaseof courage.Noqualityhaseversomuchaddledthebrainsandtangledthedefinitionsof merelyrationalsages.Courageisalmostacontradictioninterms.Itmeansastrong desiretolivetakingtheformofareadinesstodie.Hethatwilllosehislife,thesame shallsaveit,isnotapieceofmysticismforsaintsandheroes.Itisapieceofeveryday adviceforsailorsormountaineers.ItmightbeprintedinanAlpineguideoradrill book.Thisparadoxisthewholeprincipleofcourage;evenofquiteearthlyorquite brutalcourage.Amancutoffbytheseamaysavehislifeifhewillriskitonthe precipice. Hecanonlygetawayfromdeathbycontinuallysteppingwithinaninchofit.A soldiersurroundedbyenemies,ifheistocuthiswayout,needstocombineastrong desireforlivingwithastrangecarelessnessaboutdying.Hemustnotmerelyclingto life,forthenhewillbeacoward,andwillnotescape.Hemustnotmerelywaitfor death,forthenhewillbeasuicide,andwillnotescape.Hemustseekhislifeinaspirit offuriousindifferencetoit;hemustdesirelifelikewaterandyetdrinkdeathlikewine. Nophilosopher,Ifancy,haseverexpressedthisromanticriddlewithadequatelucidity, andIcertainlyhavenotdoneso.ButChristianityhasdonemore:ithasmarkedthe limitsofitintheawfulgravesofthesuicideandthehero,showingthedistance betweenhimwhodiesforthesakeoflivingandhimwhodiesforthesakeofdying. AndithasheldupeversinceabovetheEuropeanlancesthebannerofthemysteryof chivalry:theChristiancourage,whichisadisdainofdeath;nottheChinesecourage, whichisadisdainoflife. AndnowIbegantofindthatthisduplexpassionwastheChristiankeytoethics everywhere.Everywherethecreedmadeamoderationoutofthestillcrashoftwo impetuousemotions.Take,forinstance,thematterofmodesty,ofthebalancebetween

mereprideandmereprostration.Theaveragepagan,liketheaverageagnostic,would merelysaythathewascontentwithhimself,butnotinsolentlyselfsatisfied,thatthere weremanybetterandmanyworse,thathisdesertswerelimited,buthewouldseethat hegotthem.Inshort,hewouldwalkwithhisheadintheair;butnotnecessarilywith hisnoseintheair.Thisisamanlyandrationalposition,butitisopentotheobjection wenotedagainstthecompromisebetweenoptimismandpessimismthe resignationofMatthewArnold.Beingamixtureoftwothings,itisadilutionoftwo things;neitherispresentinitsfullstrengthorcontributesitsfullcolour.Thisproper pridedoesnotlifttheheartlikethetongueoftrumpets;youcannotgocladincrimson andgoldforthis.Ontheotherhand,thismildrationalistmodestydoesnotcleansethe soulwithfireandmakeitclearlikecrystal;itdoesnot(likeastrictandsearching humility)makeamanasalittlechild,whocansitatthefeetofthegrass.Itdoesnot makehimlookupandseemarvels;forAlicemustgrowsmallifsheistobeAlicein Wonderland.Thusitlosesboththepoetryofbeingproudandthepoetryofbeing humble.Christianitysoughtbythissamestrangeexpedienttosavebothofthem. Itseparatedthetwoideasandthenexaggeratedthemboth.InonewayManwas tobehaughtierthanhehadeverbeenbefore;inanotherwayhewastobehumblerthan hehadeverbeenbefore.InsofarasIamManIamthechiefofcreatures.InsofarasI amamanIamthechiefofsinners.Allhumilitythathadmeantpessimism,thathad meantmantakingavagueormeanviewofhiswholedestinyallthatwastogo.We weretohearnomorethewailofEcclesiastesthathumanityhadnopreeminenceover thebrute,ortheawfulcryofHomerthatmanwasonlythesaddestofallthebeastsof thefield.ManwasastatueofGodwalkingaboutthegarden.Manhadpreeminence overallthebrutes;manwasonlysadbecausehewasnotabeast,butabrokengod.The Greekhadspokenofmencreepingontheearth,asifclingingtoit.NowManwasto treadontheearthasiftosubdueit.Christianitythusheldathoughtofthedignityof manthatcouldonlybeexpressedincrownsrayedlikethesunandfansofpeacock plumage.Yetatthesametimeitcouldholdathoughtabouttheabjectsmallnessofman thatcouldonlybeexpressedinfastingandfantasticsubmission,inthegrayashesofSt. DominicandthewhitesnowsofSt.Bernard.Whenonecametothinkofonesself,there wasvistaandvoidenoughforanyamountofbleakabnegationandbittertruth.There therealisticgentlemancouldlethimselfgoaslongashelethimselfgoathimself. Therewasanopenplaygroundforthehappypessimist.Lethimsayanythingagainst himselfshortofblasphemingtheoriginalaimofhisbeing;lethimcallhimselfafool andevenadamnedfool(thoughthatisCalvinistic);buthemustnotsaythatfoolsare notworthsaving.Hemustnotsaythataman,quaman,canbevalueless.Here,againin short,Christianitygotoverthedifficultyofcombiningfuriousopposites,bykeeping themboth,andkeepingthembothfurious.TheChurchwaspositiveonbothpoints. Onecanhardlythinktoolittleofonesself.Onecanhardlythinktoomuchofones soul. Takeanothercase:thecomplicatedquestionofcharity,whichsomehighly uncharitableidealistsseemtothinkquiteeasy.Charityisaparadox,likemodestyand courage.Statedbaldly,charitycertainlymeansoneoftwothingspardoning unpardonableacts,orlovingunlovablepeople.Butifweaskourselves(aswedidinthe caseofpride)whatasensiblepaganwouldfeelaboutsuchasubject,weshallprobably bebeginningatthebottomofit.Asensiblepaganwouldsaythatthereweresome peopleonecouldforgive,andsomeonecouldnt:aslavewhostolewinecouldbe laughedat;aslavewhobetrayedhisbenefactorcouldbekilled,andcursedevenafter hewaskilled.Insofarastheactwaspardonable,themanwaspardonable.Thatagain isrational,andevenrefreshing;butitisadilution.Itleavesnoplaceforapurehorrorof injustice,suchasthatwhichisagreatbeautyintheinnocent.Anditleavesnoplacefor ameretendernessformenasmen,suchasisthewholefascinationofthecharitable.

Christianitycameinhereasbefore.Itcameinstartlinglywithasword,andcloveone thingfromanother.Itdividedthecrimefromthecriminal.Thecriminalwemust forgiveuntoseventytimesseven.Thecrimewemustnotforgiveatall.Itwasnot enoughthatslaveswhostolewineinspiredpartlyangerandpartlykindness.Wemust bemuchmoreangrywiththeftthanbefore,andyetmuchkindertothievesthanbefore. Therewasroomforwrathandlovetorunwild.AndthemoreIconsidered Christianity,themoreIfoundthatwhileithadestablishedaruleandorder,thechief aimofthatorderwastogiveroomforgoodthingstorunwild. Mentalandemotionallibertyarenotsosimpleastheylook.Reallytheyrequire almostascarefulabalanceoflawsandconditionsasdosocialandpoliticalliberty.The ordinaryaestheticanarchistwhosetsouttofeeleverythingfreelygetsknottedatlastin aparadoxthatpreventshimfeelingatall.Hebreaksawayfromhomelimitstofollow poetry.ButinceasingtofeelhomelimitshehasceasedtofeeltheOdyssey.Heisfree fromnationalprejudicesandoutsidepatriotism.Butbeingoutsidepatriotismheis outsideHenryV.Suchaliterarymanissimplyoutsideallliterature:heismoreofa prisonerthananybigot.Forifthereisawallbetweenyouandtheworld,itmakeslittle differencewhetheryoudescribeyourselfaslockedinoraslockedout.Whatwewantis nottheuniversalitythatisoutsideallnormalsentiments;wewanttheuniversalitythat isinsideallnormalsentiments.Itisallthedifferencebetweenbeingfreefromthem,asa manisfreefromaprison,andbeingfreeofthemasamanisfreeofacity.Iamfree fromWindsorCastle(thatis,Iamnotforciblydetainedthere),butIambynomeans freeofthatbuilding.Howcanmanbeapproximatelyfreeoffineemotions,ableto swingtheminaclearspacewithoutbreakageorwrong?Thiswastheachievementof thisChristianparadoxoftheparallelpassions.Grantedtheprimarydogmaofthewar betweendivineanddiabolic,therevoltandruinoftheworld,theiroptimismand pessimism,aspurepoetry,couldbeloosenedlikecataracts. St.Francis,inpraisingallgood,couldbeamoreshoutingoptimistthanWalt Whitman.St.Jerome,indenouncingallevil,couldpainttheworldblackerthan Schopenhauer.Bothpassionswerefreebecausebothwerekeptintheirplace.The optimistcouldpouroutallthepraisehelikedonthegaymusicofthemarch,the goldentrumpets,andthepurplebannersgoingintobattle.Buthemustnotcallthefight needless.Thepessimistmightdrawasdarklyashechosethesickeningmarchesorthe sanguinewounds.Buthemustnotcallthefighthopeless.Soitwaswithalltheother moralproblems,withpride,withprotest,andwithcompassion.Bydefiningitsmain doctrine,theChurchnotonlykeptseeminglyinconsistentthingssidebyside,but,what wasmore,allowedthemtobreakoutinasortofartisticviolenceotherwisepossible onlytoanarchists.Meeknessgrewmoredramaticthanmadness.HistoricChristianity roseintoahighandstrangecoupdethatreofmoralitythingsthataretovirtuewhat thecrimesofNeroaretovice.Thespiritsofindignationandofcharitytookterribleand attractiveforms,rangingfromthatmonkishfiercenessthatscourgedlikeadogthefirst andgreatestofthePlantagenets,tothesublimepityofSt.Catherine,who,intheofficial shambles,kissedthebloodyheadofthecriminal.Poetrycouldbeactedaswellas composed.Thisheroicandmonumentalmannerinethicshasentirelyvanishedwith supernaturalreligion.They,beinghumble,couldparadethemselves:butwearetoo proudtobeprominent.Ourethicalteacherswritereasonablyforprisonreform;butwe arenotlikelytoseeMr.Cadbury,oranyeminentphilanthropist,gointoReadingGaol andembracethestrangledcorpsebeforeitiscastintothequicklime.Ourethical teacherswritemildlyagainstthepowerofmillionaires;butwearenotlikelytoseeMr. Rockefeller,oranymoderntyrant,publiclywhippedinWestminsterAbbey. Thus,thedoublechargesofthesecularists,thoughthrowingnothingbut darknessandconfusiononthemselves,throwareallightonthefaith.Itistruethatthe historicChurchhasatonceemphasisedcelibacyandemphasisedthefamily;hasatonce

(ifonemayputitso)beenfiercelyforhavingchildrenandfiercelyfornothaving children.Ithaskeptthemsidebysideliketwostrongcolours,redandwhite,likethe redandwhiteupontheshieldofSt.George.Ithasalwayshadahealthyhatredofpink. Ithatesthatcombinationoftwocolourswhichisthefeebleexpedientofthe philosophers.Ithatesthatevolutionofblackintowhitewhichistantamounttoadirty gray.Infact,thewholetheoryoftheChurchonvirginitymightbesymbolizedinthe statementthatwhiteisacolour:notmerelytheabsenceofacolour.AllthatIamurging herecanbeexpressedbysayingthatChristianitysoughtinmostofthesecasestokeep twocolourscoexistentbutpure.Itisnotamixturelikerussetorpurple;itisratherlike ashotsilk,forashotsilkisalwaysatrightangles,andisinthepatternofthecross. Soitisalso,ofcourse,withthecontradictorychargesoftheantiChristiansabout submissionandslaughter.ItistruethattheChurchtoldsomementofightandothers nottofight;anditistruethatthosewhofoughtwerelikethunderboltsandthosewho didnotfightwerelikestatues.AllthissimplymeansthattheChurchpreferredtouse itsSupermenandtouseitsTolstoyans.Theremustbesomegoodinthelifeofbattle,for somanygoodmenhaveenjoyedbeingsoldiers.Theremustbesomegoodintheideaof nonresistance,forsomanygoodmenseemtoenjoybeingQuakers.AllthattheChurch did(sofarasthatgoes)wastopreventeitherofthesegoodthingsfromoustingthe other.Theyexistedsidebyside.TheTolstoyans,havingallthescruplesofmonks, simplybecamemonks.TheQuakersbecameaclubinsteadofbecomingasect.Monks saidallthatTolstoysays;theypouredoutlucidlamentationsaboutthecrueltyof battlesandthevanityofrevenge.ButtheTolstoyansarenotquiterightenoughtorun thewholeworld;andintheagesoffaiththeywerenotallowedtorunit.Theworlddid notlosethelastchargeofSirJamesDouglasorthebannerofJoantheMaid.And sometimesthispuregentlenessandthispurefiercenessmetandjustifiedtheirjuncture; theparadoxofalltheprophetswasfulfilled,and,inthesoulofSt.Louis,thelionlay downwiththelamb.Butrememberthatthistextistoolightlyinterpreted.Itis constantlyassured,especiallyinourTolstoyantendencies,thatwhenthelionliesdown withthelambthelionbecomeslamblike.Butthatisbrutalannexationandimperialism onthepartofthelamb.Thatissimplythelambabsorbingthelioninsteadofthelion eatingthelamb.TherealproblemisCanthelionliedownwiththelambandstill retainhisroyalferocity?ThatistheproblemtheChurchattempted;thatisthemiracle sheachieved. ThisiswhatIhavecalledguessingthehiddeneccentricitiesoflife.Thisis knowingthatamansheartistotheleftandnotinthemiddle.Thisisknowingnotonly thattheearthisround,butknowingexactlywhereitisflat.Christiandoctrinedetected theodditiesoflife.Itnotonlydiscoveredthelaw,butitforesawtheexceptions.Those underrateChristianitywhosaythatitdiscoveredmercy;anyonemightdiscovermercy. Infacteveryonedid.Buttodiscoveraplanforbeingmercifulandalsoseverethat wastoanticipateastrangeneedofhumannature.Fornoonewantstobeforgivenfora bigsinasifitwerealittleone.Anyonemightsaythatweshouldbeneitherquite miserablenorquitehappy.Buttofindouthowfaronemaybequitemiserablewithout makingitimpossibletobequitehappythatwasadiscoveryinpsychology.Anyone mightsay,Neitherswaggernorgrovel;anditwouldhavebeenalimit.Buttosay, Hereyoucanswaggerandthereyoucangrovelthatwasanemancipation. ThiswasthebigfactaboutChristianethics;thediscoveryofthenewbalance. Paganismhadbeenlikeapillarofmarble,uprightbecauseproportionedwith symmetry.Christianitywaslikeahugeandraggedandromanticrock,which,thoughit swaysonitspedestalatatouch,yet,becauseitsexaggeratedexcrescencesexactly balanceeachother,isenthronedthereforathousandyears.InaGothiccathedralthe columnswerealldifferent,buttheywereallnecessary.Everysupportseemedan accidentalandfantasticsupport;everybuttresswasaflyingbuttress.Soin

Christendomapparentaccidentsbalanced.Becketworeahairshirtunderhisgoldand crimson,andthereismuchtobesaidforthecombination;forBecketgotthebenefitof thehairshirtwhilethepeopleinthestreetgotthebenefitofthecrimsonandgold.Itis atleastbetterthanthemannerofthemodernmillionaire,whohastheblackandthe draboutwardlyforothers,andthegoldnexthisheart.Butthebalancewasnotalways inonemansbodyasinBeckets;thebalancewasoftendistributedoverthewholebody ofChristendom.BecauseamanprayedandfastedontheNorthernsnows,flowers couldbeflungathisfestivalintheSoutherncities;andbecausefanaticsdrankwateron thesandsofSyria,mencouldstilldrinkciderintheorchardsofEngland.Thisiswhat makesChristendomatoncesomuchmoreperplexingandsomuchmoreinteresting thanthePaganempire;justasAmiensCathedralisnotbetterbutmoreinterestingthan theParthenon.Ifanyonewantsamodernproofofallthis,lethimconsiderthecurious factthat,underChristianity,Europe(whileremainingaunity)hasbrokenupinto individualnations.Patriotismisaperfectexampleofthisdeliberatebalancingofone emphasisagainstanotheremphasis.TheinstinctofthePaganempirewouldhavesaid, YoushallallbeRomancitizens,andgrowalike;lettheGermangrowlessslowand reverent;theFrenchmenlessexperimentalandswift.ButtheinstinctofChristian Europesays,LettheGermanremainslowandreverent,thattheFrenchmanmaythe moresafelybeswiftandexperimental.Wewillmakeanequipoiseoutoftheseexcesses. TheabsurditycalledGermanyshallcorrecttheinsanitycalledFrance. Lastandmostimportant,itisexactlythiswhichexplainswhatissoinexplicable toallthemoderncriticsofthehistoryofChristianity.Imeanthemonstrouswarsabout smallpointsoftheology,theearthquakesofemotionaboutagestureoraword.Itwas onlyamatterofaninch;butaninchiseverythingwhenyouarebalancing.TheChurch couldnotaffordtoswerveahairsbreadthonsomethingsifshewastocontinueher greatanddaringexperimentoftheirregularequilibrium.Onceletoneideabecomeless powerfulandsomeotherideawouldbecometoopowerful.Itwasnoflockofsheepthe Christianshepherdwasleading,butaherdofbullsandtigers,ofterribleidealsand devouringdoctrines,eachoneofthemstrongenoughtoturntoafalsereligionandlay wastetheworld.RememberthattheChurchwentinspecificallyfordangerousideas; shewasaliontamer.TheideaofbirththroughaHolySpirit,ofthedeathofadivine being,oftheforgivenessofsins,orthefulfilmentofprophecies,areideaswhich,any onecansee,needbutatouchtoturnthemintosomethingblasphemousorferocious. ThesmallestlinkwasletdropbytheartificersoftheMediterranean,andthelionof ancestralpessimismbursthischainintheforgottenforestsofthenorth.Ofthese theologicalequalisationsIhavetospeakafterwards.Hereitisenoughtonoticethatif somesmallmistakeweremadeindoctrine,hugeblundersmightbemadeinhuman happiness.Asentencephrasedwrongaboutthenatureofsymbolismwouldhave brokenallthebeststatuesinEurope.Aslipinthedefinitionsmightstopallthedances; mightwitheralltheChristmastreesorbreakalltheEastereggs.Doctrineshadtobe definedwithinstrictlimits,eveninorderthatmanmightenjoygeneralhumanliberties. TheChurchhadtobecareful,ifonlythattheworldmightbecareless. ThisisthethrillingromanceofOrthodoxy.Peoplehavefallenintoafoolishhabit ofspeakingoforthodoxyassomethingheavy,humdrum,andsafe.Thereneverwas anythingsoperilousorsoexcitingasorthodoxy.Itwassanity:andtobesaneismore dramaticthantobemad.Itwastheequilibriumofamanbehindmadlyrushinghorses, seemingtostoopthiswayandtoswaythat,yetineveryattitudehavingthegraceof statuaryandtheaccuracyofarithmetic.TheChurchinitsearlydayswentfierceand fastwithanywarhorse;yetitisutterlyunhistorictosaythatshemerelywentmad alongoneidea,likeavulgarfanaticism.Sheswervedtoleftandright,soexactlyasto avoidenormousobstacles.SheleftononehandthehugebulkofArianism,buttressed byalltheworldlypowerstomakeChristianitytooworldly.Thenextinstantshewas

swervingtoavoidanorientalism,whichwouldhavemadeittoounworldly.The orthodoxChurchnevertookthetamecourseoracceptedtheconventions;theorthodox Churchwasneverrespectable.Itwouldhavebeeneasiertohaveacceptedtheearthly poweroftheArians.Itwouldhavebeeneasy,intheCalvinisticseventeenthcentury,to fallintothebottomlesspitofpredestination.Itiseasytobeamadman:itiseasytobea heretic.Itisalwayseasytolettheagehaveitshead;thedifficultthingistokeepones own.Itisalwayseasytobeamodernist;asitiseasytobeasnob.Tohavefalleninto anyofthoseopentrapsoferrorandexaggerationwhichfashionafterfashionandsect aftersectsetalongthehistoricpathofChristendomthatwouldindeedhavebeen simple.Itisalwayssimpletofall;thereareaninfinityofanglesatwhichonefalls,only oneatwhichonestands.TohavefallenintoanyoneofthefadsfromGnosticismto ChristianSciencewouldindeedhavebeenobviousandtame.Buttohaveavoidedthem allhasbeenonewhirlingadventure;andinmyvisiontheheavenlychariotflies thunderingthroughtheages,thedullheresiessprawlingandprostrate,thewildtruth reelingbuterect.

VIITheEternalRevolution
THEfollowingpropositionshavebeenurged:First,thatsomefaithinourlifeis requiredeventoimproveit;second,thatsomedissatisfactionwiththingsastheyareis necessaryeveninordertobesatisfied;third,thattohavethisnecessarycontentand necessarydiscontentitisnotsufficienttohavetheobviousequilibriumoftheStoic.For mereresignationhasneitherthegiganticlevityofpleasurenorthesuperbintoleranceof pain.Thereisavitalobjectiontotheadvicemerelytogrinandbearit.Theobjectionis thatifyoumerelybearit,youdonotgrin.Greekheroesdonotgrin:butgargoylesdo becausetheyareChristian.AndwhenaChristianispleased,heis(inthemostexact sense)frightfullypleased;hispleasureisfrightful.Christprophesiedthewholeof Gothicarchitectureinthathourwhennervousandrespectablepeople(suchpeopleas nowobjecttobarrelorgans)objectedtotheshoutingoftheguttersnipesofJerusalem. Hesaid,Iftheseweresilent,theverystoneswouldcryout.UndertheimpulseofHis spiritaroselikeaclamorouschorusthefacadesofthemediaevalcathedrals,thronged withshoutingfacesandopenmouths.Theprophecyhasfulfilleditself:theverystones cryout. Ifthesethingsbeconceded,thoughonlyforargument,wemaytakeupwhere weleftitthethreadofthethoughtofthenaturalman,calledbytheScotch(with regrettablefamiliarity),TheOldMan.Wecanaskthenextquestionsoobviouslyin frontofus.Somesatisfactionisneededeventomakethingsbetter.Butwhatdowe meanbymakingthingsbetter?Mostmoderntalkonthismatterisamereargumentina circlethatcirclewhichwehavealreadymadethesymbolofmadnessandofmere rationalism.Evolutionisonlygoodifitproducesgood;goodisonlygoodifithelps evolution.Theelephantstandsonthetortoise,andthetortoiseontheelephant. Obviously,itwillnotdototakeouridealfromtheprincipleinnature;forthe simplereasonthat(exceptforsomehumanordivinetheory),thereisnoprinciplein nature.Forinstance,thecheapantidemocratoftodaywilltellyousolemnlythatthere isnoequalityinnature.Heisright,buthedoesnotseethelogicaladdendum.Thereis noequalityinnature;alsothereisnoinequalityinnature.Inequality,asmuchas equality,impliesastandardofvalue.Toreadaristocracyintotheanarchyofanimalsis justassentimentalastoreaddemocracyintoit.Botharistocracyanddemocracyare humanideals:theonesayingthatallmenarevaluable,theotherthatsomemenare morevaluable.Butnaturedoesnotsaythatcatsaremorevaluablethanmice;nature makesnoremarkonthesubject.Shedoesnotevensaythatthecatisenviableorthe mousepitiable.Wethinkthecatsuperiorbecausewehave(ormostofushave)a particularphilosophytotheeffectthatlifeisbetterthandeath.Butifthemousewerea Germanpessimistmouse,hemightnotthinkthatthecathadbeatenhimatall.He mightthinkhehadbeatenthecatbygettingtothegravefirst.Orhemightfeelthathe hadactuallyinflictedfrightfulpunishmentonthecatbykeepinghimalive.Justasa microbemightfeelproudofspreadingapestilence,sothepessimisticmousemight exulttothinkthathewasrenewinginthecatthetortureofconsciousexistence.Itall dependsonthephilosophyofthemouse.Youcannotevensaythatthereisvictoryor superiorityinnatureunlessyouhavesomedoctrineaboutwhatthingsaresuperior. Youcannotevensaythatthecatscoresunlessthereisasystemofscoring.Youcannot evensaythatthecatgetsthebestofitunlessthereissomebesttobegot. Wecannot,then,gettheidealitselffromnature,andaswefollowherethefirst andnaturalspeculation,wewillleaveout(forthepresent)theideaofgettingitfrom God.Wemusthaveourownvision.Buttheattemptsofmostmodernstoexpressitare highlyvague.

Somefallbacksimplyontheclock:theytalkasifmerepassagethroughtime broughtsomesuperiority;sothatevenamanofthefirstmentalcalibrecarelesslyuses thephrasethathumanmoralityisneveruptodate.Howcananythingbeuptodate? adatehasnocharacter.HowcanonesaythatChristmascelebrationsarenotsuitableto thetwentyfifthofamonth?Whatthewritermeant,ofcourse,wasthatthemajorityis behindhisfavouriteminorityorinfrontofit.Othervaguemodernpeopletakerefuge inmaterialmetaphors;infact,thisisthechiefmarkofvaguemodernpeople.Not daringtodefinetheirdoctrineofwhatisgood,theyusephysicalfiguresofspeech withoutstintorshame,and,whatisworstofall,seemtothinkthesecheapanalogies areexquisitelyspiritualandsuperiortotheoldmorality.Thustheythinkitintellectual totalkaboutthingsbeinghigh.Itisatleastthereverseofintellectual;itisamere phrasefromasteepleoraweathercock.Tommywasagoodboyisapure philosophicalstatement,worthyofPlatoorAquinas.Tommylivedthehigherlifeisa grossmetaphorfromatenfootrule. This,incidentally,isalmostthewholeweaknessofNietzsche,whomsomeare representingasaboldandstrongthinker.Noonewilldenythathewasapoeticaland suggestivethinker;buthewasquitethereverseofstrong.Hewasnotatallbold.He neverputhisownmeaningbeforehimselfinbaldabstractwords:asdidAristotleand Calvin,andevenKarlMarx,thehard,fearlessmenofthought.Nietzschealways escapedaquestionbyaphysicalmetaphor,likeacheeryminorpoet.Hesaid,beyond goodandevil,becausehehadnotthecouragetosay,moregoodthangoodandevil, or,moreevilthangoodandevil.Hadhefacedhisthoughtwithoutmetaphors,he wouldhaveseenthatitwasnonsense.So,whenhedescribeshishero,hedoesnotdare tosay,thepurerman,orthehappierman,orthesadderman,foralltheseare ideas;andideasarealarming.Hesaystheupperman,oroverman,aphysical metaphorfromacrobatsoralpineclimbers.Nietzscheistrulyaverytimidthinker.He doesnotreallyknowintheleastwhatsortofmanhewantsevolutiontoproduce.And ifhedoesnotknow,certainlytheordinaryevolutionists,whotalkaboutthingsbeing higher,donotknoweither. Thenagain,somepeoplefallbackonsheersubmissionandsittingstill.Natureis goingtodosomethingsomeday;nobodyknowswhat,andnobodyknowswhen.We havenoreasonforacting,andnoreasonfornotacting.Ifanythinghappensitisright:if anythingispreventeditwaswrong.Again,somepeopletrytoanticipatenatureby doingsomething,bydoinganything.Becausewemaypossiblygrowwingstheycutoff theirlegs.Yetnaturemaybetryingtomakethemcentipedesforalltheyknow. Lastly,thereisafourthclassofpeoplewhotakewhateveritisthattheyhappen towant,andsaythatthatistheultimateaimofevolution.Andthesearetheonly sensiblepeople.Thisistheonlyreallyhealthywaywiththewordevolution,toworkfor whatyouwant,andtocallthatevolution.Theonlyintelligiblesensethatprogressor advancecanhaveamongmen,isthatwehaveadefinitevision,andthatwewishto makethewholeworldlikethatvision.Ifyouliketoputitso,theessenceofthedoctrine isthatwhatwehavearoundusisthemeremethodandpreparationforsomethingthat wehavetocreate.Thisisnotaworld,butratherthematerialforaworld.Godhas givenusnotsomuchthecoloursofapictureasthecoloursofapalette.Buthehasalso givenusasubject,amodel,afixedvision.Wemustbeclearaboutwhatwewantto paint.Thisaddsafurtherprincipletoourpreviouslistofprinciples.Wehavesaidwe mustbefondofthisworld,eveninordertochangeit.Wenowaddthatwemustbe fondofanotherworld(realorimaginary)inordertohavesomethingtochangeitto. Weneednotdebateaboutthemerewordsevolutionorprogress:personallyI prefertocallitreform.Forreformimpliesform.Itimpliesthatwearetryingtoshape theworldinaparticularimage;tomakeitsomethingthatweseealreadyinourminds. Evolutionisametaphorfrommereautomaticunrolling.Progressisametaphorfrom

merelywalkingalongaroadverylikelythewrongroad.Butreformisametaphorfor reasonableanddeterminedmen:itmeansthatweseeacertainthingoutofshapeand wemeantoputitintoshape.Andweknowwhatshape. Nowherecomesinthewholecollapseandhugeblunderofourage.Wehave mixeduptwodifferentthings,twooppositethings.Progressshouldmeanthatweare alwayschangingtheworldtosuitthevision.Progressdoesmean(justnow)thatweare alwayschangingthevision.Itshouldmeanthatweareslowbutsureinbringingjustice andmercyamongmen:itdoesmeanthatweareveryswiftindoubtingthedesirability ofjusticeandmercy:awildpagefromanyPrussiansophistmakesmendoubtit. ProgressshouldmeanthatwearealwayswalkingtowardstheNewJerusalem.Itdoes meanthattheNewJerusalemisalwayswalkingawayfromus.Wearenotalteringthe realtosuittheideal.Wearealteringtheideal:itiseasier. Sillyexamplesarealwayssimpler;letussupposeamanwantedaparticularkind ofworld;say,ablueworld.Hewouldhavenocausetocomplainoftheslightnessor swiftnessofhistask;hemighttoilforalongtimeatthetransformation;hecouldwork away(ineverysense)untilallwasblue.Hecouldhaveheroicadventures;theputting ofthelasttouchestoabluetiger.Hecouldhavefairydreams;thedawnofabluemoon. Butifheworkedharm,thathighmindedreformerwouldcertainly(fromhisownpoint ofview)leavetheworldbetterandbluerthanhefoundit.Ifhealteredabladeofgrass tohisfavouritecoloureveryday,hewouldgetonslowly.Butifhealteredhisfavourite coloureveryday,hewouldnotgetonatall.If,afterreadingafreshphilosopher,he startedtopainteverythingredoryellow,hisworkwouldbethrownaway:therewould benothingtoshowexceptafewbluetigerswalkingabout,specimensofhisearlybad manner.Thisisexactlythepositionoftheaveragemodernthinker.Itwillbesaidthat thisisavowedlyapreposterousexample.Butitisliterallythefactofrecenthistory.The greatandgravechangesinourpoliticalcivilizationallbelongedtotheearlynineteenth century,nottothelater.Theybelongedtotheblackandwhiteepochwhenmen believedfixedlyinToryism,inProtestantism,inCalvinism,inReform,andnot unfrequentlyinRevolution.Andwhatevereachmanbelievedinhehammeredat steadily,withoutscepticism:andtherewasatimewhentheEstablishedChurchmight havefallen,andtheHouseofLordsnearlyfell.ItwasbecauseRadicalswerewise enoughtobeconstantandconsistent;itwasbecauseRadicalswerewiseenoughtobe Conservative.Butintheexistingatmospherethereisnotenoughtimeandtraditionin Radicalismtopullanythingdown.ThereisagreatdealoftruthinLordHughCecils suggestion(madeinafinespeech)thattheeraofchangeisover,andthatoursisanera ofconservationandrepose.ButprobablyitwouldpainLordHughCecilifherealized (whatiscertainlythecase)thatoursisonlyanageofconservationbecauseitisanage ofcompleteunbelief.Letbeliefsfadefastandfrequently,ifyouwishinstitutionsto remainthesame.Themorethelifeofthemindisunhinged,themorethemachineryof matterwillbelefttoitself.Thenetresultofallourpoliticalsuggestions,Collectivism, Tolstoyanism,NeoFeudalism,Communism,Anarchy,ScientificBureaucracythe plainfruitofallofthemisthattheMonarchyandtheHouseofLordswillremain.The netresultofallthenewreligionswillbethattheChurchofEnglandwillnot(forheaven knowshowlong)bedisestablished.ItwasKarlMarx,Nietzsche,Tolstoy,Cunninghame Grahame,BernardShawandAuberonHerbert,whobetweenthem,withbowed giganticbacks,boreupthethroneoftheArchbishopofCanterbury. Wemaysaybroadlythatfreethoughtisthebestofallthesafeguardsagainst freedom.Managedinamodernstyletheemancipationoftheslavesmindisthebest wayofpreventingtheemancipationoftheslave.Teachhimtoworryaboutwhetherhe wantstobefree,andhewillnotfreehimself.Again,itmaybesaidthatthisinstanceis remoteorextreme.But,again,itisexactlytrueofthemeninthestreetsaroundus.Itis truethatthenegroslave,beingadebasedbarbarian,willprobablyhaveeitherahuman

affectionofloyalty,orahumanaffectionforliberty.Butthemanweseeeverydaythe workerinMr.Gradgrindsfactory,thelittleclerkinMr.Gradgrindsofficeheistoo mentallyworriedtobelieveinfreedom.Heiskeptquietwithrevolutionaryliterature. Heiscalmedandkeptinhisplacebyaconstantsuccessionofwildphilosophies.Heisa Marxianoneday,aNietzscheitethenextday,aSuperman(probably)thenextday;and aslaveeveryday.Theonlythingthatremainsafterallthephilosophiesisthefactory. TheonlymanwhogainsbyallthephilosophiesisGradgrind.Itwouldbeworthhis whiletokeephiscommercialhelotrysuppliedwithscepticalliterature.AndnowI cometothinkofit,ofcourse,Gradgrindisfamousforgivinglibraries.Heshowshis sense.Allmodernbooksareonhisside.Aslongasthevisionofheavenisalways changing,thevisionofearthwillbeexactlythesame.Noidealwillremainlongenough toberealized,orevenpartlyrealized.Themodernyoungmanwillneverchangehis environment;forhewillalwayschangehismind. This,therefore,isourfirstrequirementabouttheidealtowardswhichprogressis directed;itmustbefixed.Whistlerusedtomakemanyrapidstudiesofasitter;itdid notmatterifhetoreuptwentyportraits.Butitwouldmatterifhelookeduptwenty times,andeachtimesawanewpersonsittingplacidlyforhisportrait.Soitdoesnot matter(comparativelyspeaking)howoftenhumanityfailstoimitateitsideal;forthen allitsoldfailuresarefruitful.Butitdoesfrightfullymatterhowoftenhumanitychanges itsideal;forthenallitsoldfailuresarefruitless.Thequestionthereforebecomesthis: Howcanwekeeptheartistdiscontentedwithhispictureswhilepreventinghimfrom beingvitallydiscontentedwithhisart?Howcanwemakeamanalwaysdissatisfied withhiswork,yetalwayssatisfiedwithworking?Howcanwemakesurethatthe portraitpainterwillthrowtheportraitoutofwindowinsteadoftakingthenaturaland morehumancourseofthrowingthesitteroutofwindow? Astrictruleisnotonlynecessaryforruling;itisalsonecessaryforrebelling.This fixedandfamiliaridealisnecessarytoanysortofrevolution.Manwillsometimesact slowlyuponnewideas;buthewillonlyactswiftlyuponoldideas.IfIammerelyto floatorfadeorevolve,itmaybetowardssomethinganarchic;butifIamtoriot,itmust beforsomethingrespectable.Thisisthewholeweaknessofcertainschoolsofprogress andmoralevolution.Theysuggestthattherehasbeenaslowmovementtowards morality,withanimperceptibleethicalchangeineveryyearorateveryinstant.Thereis onlyonegreatdisadvantageinthistheory.Ittalksofaslowmovementtowardsjustice; butitdoesnotpermitaswiftmovement.Amanisnotallowedtoleapupanddeclarea certainstateofthingstobeintrinsicallyintolerable.Tomakethematterclear,itisbetter totakeaspecificexample.Certainoftheidealisticvegetarians,suchasMr.Salt,saythat thetimehasnowcomeforeatingnomeat;byimplicationtheyassumethatatonetime itwasrighttoeatmeat,andtheysuggest(inwordsthatcouldbequoted)thatsomeday itmaybewrongtoeatmilkandeggs.Idonotdiscussherethequestionofwhatis justicetoanimals.Ionlysaythatwhateverisjusticeought,undergivenconditions,to bepromptjustice.Ifananimaliswronged,weoughttobeabletorushtohisrescue. Buthowcanwerushifweare,perhaps,inadvanceofourtime?Howcanwerushto catchatrainwhichmaynotarriveforafewcenturies?HowcanIdenounceamanfor skinningcats,ifheisonlynowwhatImaypossiblybecomeindrinkingaglassofmilk? AsplendidandinsaneRussiansectranabouttakingallthecattleoutofallthecarts. HowcanIpluckupcouragetotakethehorseoutofmyhansomcab,whenIdonot knowwhethermyevolutionarywatchisonlyalittlefastorthecabmansalittleslow? SupposeIsaytoasweater,Slaverysuitedonestageofevolution.Andsupposehe answers,Andsweatingsuitsthisstageofevolution.HowcanIanswerifthereisno eternaltest?Ifsweaterscanbebehindthecurrentmorality,whyshouldnot philanthropistsbeinfrontofit?Whatonearthisthecurrentmorality,exceptinits literalsensethemoralitythatisalwaysrunningaway?

Thuswemaysaythatapermanentidealisasnecessarytotheinnovatorastothe conservative;itisnecessarywhetherwewishthekingsorderstobepromptlyexecuted orwhetherweonlywishthekingtobepromptlyexecuted.Theguillotinehasmany sins,buttodoitjusticethereisnothingevolutionaryaboutit.Thefavourite evolutionaryargumentfindsitsbestanswerintheaxe.TheEvolutionistsays,Where doyoudrawtheline?theRevolutionistanswers,Idrawithere:exactlybetweenyour headandbody.Theremustatanygivenmomentbeanabstractrightandwrongifany blowistobestruck;theremustbesomethingeternalifthereistobeanythingsudden. Thereforeforallintelligiblehumanpurposes,foralteringthingsorforkeepingthings astheyare,forroundingasystemforever,asinChina,orforalteringiteverymonthas intheearlyFrenchRevolution,itisequallynecessarythatthevisionshouldbeafixed vision.Thisisourfirstrequirement. WhenIhadwrittenthisdown,Ifeltonceagainthepresenceofsomethingelsein thediscussion:asamanhearsachurchbellabovethesoundofthestreet.Something seemedtobesaying,Myidealatleastisfixed;foritwasfixedbeforethefoundations oftheworld.Myvisionofperfectionassuredlycannotbealtered;foritiscalledEden. Youmayaltertheplacetowhichyouaregoing;butyoucannotaltertheplacefrom whichyouhavecome.Totheorthodoxtheremustalwaysbeacaseforrevolution;for intheheartsofmenGodhasbeenputunderthefeetofSatan.Intheupperworldhell oncerebelledagainstheaven.Butinthisworldheavenisrebellingagainsthell.Forthe orthodoxtherecanalwaysbearevolution;forarevolutionisarestoration.Atany instantyoumaystrikeablowfortheperfectionwhichnomanhasseensinceAdam.No unchangingcustom,nochangingevolutioncanmaketheoriginalgoodanythingbut good.Manmayhavehadconcubinesaslongascowshavehadhorns:stilltheyarenot apartofhimiftheyaresinful.Menmayhavebeenunderoppressioneversincefish wereunderwater;stilltheyoughtnottobe,ifoppressionissinful.Thechainmayseem asnaturaltotheslave,orthepainttotheharlot,asdoestheplumetothebirdorthe burrowtothefox;stilltheyarenot,iftheyaresinful.Iliftmyprehistoriclegendtodefy allyourhistory.Yourvisionisnotmerelyafixture:itisafact.Ipausedtonotethenew coincidenceofChristianity:butIpassedon. Ipassedontothenextnecessityofanyidealofprogress.Somepeople(aswe havesaid)seemtobelieveinanautomaticandimpersonalprogressinthenatureof things.Butitisclearthatnopoliticalactivitycanbeencouragedbysayingthatprogress isnaturalandinevitable;thatisnotareasonforbeingactive,butratherareasonfor beinglazy.Ifweareboundtoimprove,weneednottroubletoimprove.Thepure doctrineofprogressisthebestofallreasonsfornotbeingaprogressive.Butitisto noneoftheseobviouscommentsthatIwishprimarilytocallattention. Theonlyarrestingpointisthis:thatifwesupposeimprovementtobenatural,it mustbefairlysimple.Theworldmightconceivablybeworkingtowardsone consummation,buthardlytowardsanyparticulararrangementofmanyqualities.To takeouroriginalsimile:Naturebyherselfmaybegrowingmoreblue;thatis,aprocess sosimplethatitmightbeimpersonal.ButNaturecannotbemakingacarefulpicture madeofmanypickedcolours,unlessNatureispersonal.Iftheendoftheworldwere meredarknessormerelightitmightcomeasslowlyandinevitablyasduskordawn. Butiftheendoftheworldistobeapieceofelaborateandartisticchiaroscuro,then theremustbedesigninit,eitherhumanordivine.Theworld,throughmeretime,might growblacklikeanoldpicture,orwhitelikeanoldcoat;butifitisturnedintoa particularpieceofblackandwhiteartthenthereisanartist. Ifthedistinctionbenotevident,Igiveanordinaryinstance.Weconstantlyheara particularlycosmiccreedfromthemodernhumanitarians;Iusethewordhumanitarian intheordinarysense,asmeaningonewhoupholdstheclaimsofallcreaturesagainst thoseofhumanity.Theysuggestthatthroughtheageswehavebeengrowingmoreand

morehumane,thatistosay,thatoneafteranother,groupsorsectionsofbeings,slaves, children,women,cows,orwhatnot,havebeengraduallyadmittedtomercyorto justice.Theysaythatweoncethoughtitrighttoeatmen(wedidnt);butIamnothere concernedwiththeirhistory,whichishighlyunhistorical.Asafact,anthropophagyis certainlyadecadentthing,notaprimitiveone.Itismuchmorelikelythatmodernmen willeathumanfleshoutofaffectationthanthatprimitivemaneverateitoutof ignorance.Iamhereonlyfollowingtheoutlinesoftheirargument,whichconsistsin maintainingthatmanhasbeenprogressivelymorelenient,firsttocitizens,thento slaves,thentoanimals,andthen(presumably)toplants.Ithinkitwrongtositona man.Soon,Ishallthinkitwrongtositonahorse.Eventually(Isuppose)Ishallthinkit wrongtositonachair.Thatisthedriveoftheargument.Andforthisargumentitcan besaidthatitispossibletotalkofitintermsofevolutionorinevitableprogress.A perpetualtendencytotouchfewerandfewerthingsmightonefeels,beamerebrute unconscioustendency,likethatofaspeciestoproducefewerandfewerchildren.This driftmaybereallyevolutionary,becauseitisstupid. Darwinismcanbeusedtobackuptwomadmoralities,butitcannotbeusedto backupasinglesaneone.Thekinshipandcompetitionofalllivingcreaturescanbe usedasareasonforbeinginsanelycruelorinsanelysentimental;butnotforahealthy loveofanimals.Ontheevolutionarybasisyoumaybeinhumane,oryoumaybe absurdlyhumane;butyoucannotbehuman.Thatyouandatigerareonemaybea reasonforbeingtendertoatiger.Oritmaybeareasonforbeingascruelasthetiger.It isonewaytotrainthetigertoimitateyou,itisashorterwaytoimitatethetiger.Butin neithercasedoesevolutiontellyouhowtotreatatigerreasonably,thatis,toadmirehis stripeswhileavoidinghisclaws. Ifyouwanttotreatatigerreasonably,youmustgobacktothegardenofEden. Fortheobstinateremindercontinuedtorecur:onlythesupernaturalhastakenasane viewofNature.Theessenceofallpantheism,evolutionism,andmoderncosmic religionisreallyinthisproposition:thatNatureisourmother.Unfortunately,ifyou regardNatureasamother,youdiscoverthatsheisastepmother.Themainpointof Christianitywasthis:thatNatureisnotourmother:Natureisoursister.Wecanbe proudofherbeauty,sincewehavethesamefather;butshehasnoauthorityoverus; wehavetoadmire,butnottoimitate.ThisgivestothetypicallyChristianpleasurein thisearthastrangetouchoflightnessthatisalmostfrivolity.Naturewasasolemn mothertotheworshippersofIsisandCybele.Naturewasasolemnmotherto WordsworthortoEmerson.ButNatureisnotsolemntoFrancisofAssisiortoGeorge Herbert.ToSt.Francis,Natureisasister,andevenayoungersister:alittle,dancing sister,tobelaughedataswellasloved. This,however,ishardlyourmainpointatpresent;Ihaveadmitteditonlyin ordertoshowhowconstantly,andasitwereaccidentally,thekeywouldfitthe smallestdoors.Ourmainpointishere,thatiftherebeameretrendofimpersonal improvementinNature,itmustpresumablybeasimpletrendtowardssomesimple triumph.Onecanimaginethatsomeautomatictendencyinbiologymightworkfor givinguslongerandlongernoses.Butthequestionis,dowewanttohavelongerand longernoses?Ifancynot;Ibelievethatwemostofuswanttosaytoournoses,thus far,andnofarther;andhereshallthyproudpointbestayed:werequireanoseofsuch lengthasmayensureaninterestingface.Butwecannotimagineamerebiologicaltrend towardsproducinginterestingfaces;becauseaninterestingfaceisoneparticular arrangementofeyes,nose,andmouth,inamostcomplexrelationtoeachother. Proportioncannotbeadrift:itiseitheranaccidentoradesign.Sowiththeidealof humanmoralityanditsrelationtothehumanitariansandtheantihumanitarians.Itis conceivablethatwearegoingmoreandmoretokeepourhandsoffthings:nottodrive horses;nottopickflowers.Wemayeventuallybeboundnottodisturbamansmind

evenbyargument;nottodisturbthesleepofbirdsevenbycoughing.Theultimate apotheosiswouldappeartobethatofamansittingquitestill,nordaringtostirforfear ofdisturbingafly,nortoeatforfearofincommodingamicrobe.Tosocrudea consummationasthatwemightperhapsunconsciouslydrift.Butdowewantsocrude aconsummation?Similarly,wemightunconsciouslyevolvealongtheoppositeor Nietzschianlineofdevelopmentsupermancrushingsupermaninonetowerof tyrantsuntiltheuniverseissmashedupforfun.Butdowewanttheuniversesmashed upforfun?Isitnotquiteclearthatwhatwereallyhopeforisoneparticular managementandpropositionofthesetwothings;acertainamountofrestraintand respect,acertainamountofenergyandmastery?Ifourlifeiseverreallyasbeautifulas afairytale,weshallhavetorememberthatallthebeautyofafairytaleliesinthis:that theprincehasawonderwhichjuststopsshortofbeingfear.Ifheisafraidofthegiant, thereisanendofhim;butalsoifheisnotastonishedatthegiant,thereisanendofthe fairytale.Thewholepointdependsuponhisbeingatoncehumbleenoughtowonder, andhaughtyenoughtodefy.Soourattitudetothegiantoftheworldmustnotmerely beincreasingdelicacyorincreasingcontempt:itmustbeoneparticularproportionof thetwowhichisexactlyright.Wemusthaveinusenoughreverenceforallthings outsideustomakeustreadfearfullyonthegrass.Wemustalsohaveenoughdisdain forallthingsoutsideus,tomakeus,ondueoccasion,spitatthestars.Yetthesetwo things(ifwearetobegoodorhappy)mustbecombined,notinanycombination,butin oneparticularcombination.Theperfecthappinessofmenontheearth(ifitevercomes) willnotbeaflatandsolidthing,likethesatisfactionofanimals.Itwillbeanexactand perilousbalance;likethatofadesperateromance.Manmusthavejustenoughfaithin himselftohaveadventures,andjustenoughdoubtofhimselftoenjoythem. This,then,isoursecondrequirementfortheidealofprogress.First,itmustbe fixed;second,itmustbecomposite.Itmustnot(ifitistosatisfyoursouls)bethemere victoryofsomeonethingswallowingupeverythingelse,loveorprideorpeaceor adventure;itmustbeadefinitepicturecomposedoftheseelementsintheirbest proportionandrelation.Iamnotconcernedatthismomenttodenythatsomesuch goodculminationmaybe,bytheconstitutionofthings,reservedforthehumanrace.I onlypointoutthatifthiscompositehappinessisfixedforusitmustbefixedbysome mind;foronlyamindcanplacetheexactproportionsofacompositehappiness.Ifthe beatificationoftheworldisamereworkofnature,thenitmustbeassimpleasthe freezingoftheworld,ortheburningupoftheworld.Butifthebeatificationofthe worldisnotaworkofnaturebutaworkofart,thenitinvolvesanartist.Andhere againmycontemplationwasclovenbytheancientvoicewhichsaid,Icouldhavetold youallthisalongtimeago.Ifthereisanycertainprogressitcanonlybemykindof progress,theprogresstowardsacompletecityofvirtuesanddominationswhere righteousnessandpeacecontrivetokisseachother.Animpersonalforcemightbe leadingyoutoawildernessofperfectflatnessorapeakofperfectheight.Butonlya personalGodcanpossiblybeleadingyou(if,indeed,youarebeingled)toacitywith juststreetsandarchitecturalproportions,acityinwhicheachofyoucancontribute exactlytherightamountofyourowncolourtothemanycolouredcoatofJoseph. Twiceagain,therefore,ChristianityhadcomeinwiththeexactanswerthatI required.Ihadsaid,Theidealmustbefixed,andtheChurchhadanswered,Mineis literallyfixed,foritexistedbeforeanythingelse.Isaidsecondly,Itmustbe artisticallycombined,likeapicture;andtheChurchanswered,Mineisquiteliterally apicture,forIknowwhopaintedit.ThenIwentontothethirdthing,which,asit seemedtome,wasneededforanUtopiaorgoalofprogress.Andofallthethreeitis infinitelythehardesttoexpress.Perhapsitmightbeputthus:thatweneed watchfulnesseveninUtopia,lestwefallfromUtopiaaswefellfromEden. Wehaveremarkedthatonereasonofferedforbeingaprogressiveisthatthings

naturallytendtogrowbetter.Buttheonlyrealreasonforbeingaprogressiveisthat thingsnaturallytendtogrowworse.Thecorruptioninthingsisnotonlythebest argumentforbeingprogressive;itisalsotheonlyargumentagainstbeingconservative. Theconservativetheorywouldreallybequitesweepingandunanswerableifitwere notforthisonefact.Butallconservatismisbasedupontheideathatifyouleavethings aloneyouleavethemastheyare.Butyoudonot.Ifyouleaveathingaloneyouleaveit toatorrentofchange.Ifyouleaveawhitepostaloneitwillsoonbeablackpost.Ifyou particularlywantittobewhiteyoumustbealwayspaintingitagain;thatis,youmust bealwayshavingarevolution.Briefly,ifyouwanttheoldwhitepostyoumusthavea newwhitepost.Butthiswhichistrueevenofinanimatethingsisinaquitespecialand terriblesensetrueofallhumanthings.Analmostunnaturalvigilanceisreallyrequired ofthecitizenbecauseofthehorriblerapiditywithwhichhumaninstitutionsgrowold. Itisthecustominpassingromanceandjournalismtotalkofmensufferingunderold tyrannies.But,asafact,menhavealmostalwayssufferedundernewtyrannies;under tyranniesthathadbeenpubliclibertieshardlytwentyyearsbefore.ThusEnglandwent madwithjoyoverthepatrioticmonarchyofElizabeth;andthen(almostimmediately afterwards)wentmadwithrageinthetrapofthetyrannyofCharlestheFirst.So, again,inFrancethemonarchybecameintolerable,notjustafterithadbeentolerated, butjustafterithadbeenadored.ThesonofLouisthewellbelovedwasLouisthe guillotined.SointhesamewayinEnglandinthenineteenthcenturytheRadical manufacturerwasentirelytrustedasameretribuneofthepeople,untilsuddenlywe heardthecryoftheSocialistthathewasatyranteatingthepeoplelikebread.Soagain, wehavealmostuptothelastinstanttrustedthenewspapersasorgansofpublic opinion.Justrecentlysomeofushaveseen(notslowly,butwithastart)thattheyare obviouslynothingofthekind.Theyare,bythenatureofthecase,thehobbiesofafew richmen.Wehavenotanyneedtorebelagainstantiquity;wehavetorebelagainst novelty.Itisthenewrulers,thecapitalistortheeditor,whoreallyholdupthemodern world.Thereisnofearthatamodernkingwillattempttooverridetheconstitution;itis morelikelythathewillignoretheconstitutionandworkbehinditsback;hewilltake noadvantageofhiskinglypower;itismorelikelythathewilltakeadvantageofhis kinglypowerlessness,ofthefactthatheisfreefromcriticismandpublicity.Fortheking isthemostprivatepersonofourtime.Itwillnotbenecessaryforanyonetofightagain againsttheproposalofacensorshipofthepress.Wedonotneedacensorshipofthe press.Wehaveacensorshipbythepress. Thisstartlingswiftnesswithwhichpopularsystemsturnoppressiveisthethird factforwhichweshallaskourperfecttheoryofprogresstoallow.Itmustalwaysbeon thelookoutforeveryprivilegebeingabused,foreveryworkingrightbecominga wrong.InthismatterIamentirelyonthesideoftherevolutionists.Theyarereallyright tobealwayssuspectinghumaninstitutions;theyarerightnottoputtheirtrustin princesnorinanychildofman.Thechieftainchosentobethefriendofthepeople becomestheenemyofthepeople;thenewspaperstartedtotellthetruthnowexiststo preventthetruthbeingtold.Here,Isay,IfeltthatIwasreallyatlastonthesideofthe revolutionary.AndthenIcaughtmybreathagain:forIrememberedthatIwasonce againonthesideoftheorthodox. Christianityspokeagainandsaid:Ihavealwaysmaintainedthatmenwere naturallybacksliders;thathumanvirtuetendedofitsownnaturetorustortorot;I havealwayssaidthathumanbeingsassuchgowrong,especiallyhappyhumanbeings, especiallyproudandprosperoushumanbeings.Thiseternalrevolution,thissuspicion sustainedthroughcenturies,you(beingavaguemodern)callthedoctrineofprogress. Ifyouwereaphilosopheryouwouldcallit,asIdo,thedoctrineoforiginalsin.You maycallitthecosmicadvanceasmuchasyoulike;IcallitwhatitistheFall. Ihavespokenoforthodoxycominginlikeasword;hereIconfessitcameinlike

abattleaxe.Forreally(whenIcametothinkofit)Christianityistheonlythingleftthat hasanyrealrighttoquestionthepowerofthewellnurturedorthewellbred.Ihave listenedoftenenoughtoSocialists,oreventodemocrats,sayingthatthephysical conditionsofthepoormustofnecessitymakethemmentallyandmorallydegraded.I havelistenedtoscientificmen(andtherearestillscientificmennotopposedto democracy)sayingthatifwegivethepoorhealthierconditionsviceandwrongwill disappear.Ihavelistenedtothemwithahorribleattention,withahideousfascination. Foritwaslikewatchingamanenergeticallysawingfromthetreethebranchheis sittingon.Ifthesehappydemocratscouldprovetheircase,theywouldstrike democracydead.Ifthepoorarethusutterlydemoralized,itmayormaynotbe practicaltoraisethem.Butitiscertainlyquitepracticaltodisfranchisethem.Iftheman withabadbedroomcannotgiveagoodvote,thenthefirstandswiftestdeductionis thatheshallgivenovote.Thegoverningclassmaynotunreasonablysay:Itmaytake ussometimetoreformhisbedroom.Butifheisthebruteyousay,itwilltakehimvery littletimetoruinourcountry.Thereforewewilltakeyourhintandnotgivehimthe chance.Itfillsmewithhorribleamusementtoobservethewayinwhichtheearnest Socialistindustriouslylaysthefoundationofallaristocracy,expatiatingblandlyupon theevidentunfitnessofthepoortorule.Itislikelisteningtosomebodyatanevening partyapologisingforenteringwithouteveningdress,andexplainingthathehad recentlybeenintoxicated,hadapersonalhabitoftakingoffhisclothesinthestreet,and had,moreover,onlyjustchangedfromprisonuniform.Atanymoment,onefeels,the hostmightsaythatreally,ifitwasasbadasthat,heneednotcomeinatall.Soitis whentheordinarySocialist,withabeamingface,provesthatthepoor,aftertheir smashingexperiences,cannotbereallytrustworthy.Atanymomenttherichmaysay, Verywell,then,wewonttrustthem,andbangthedoorinhisface.Onthebasisof Mr.Blatchfordsviewofheredityandenvironment,thecaseforthearistocracyisquite overwhelming.Ifcleanhomesandcleanairmakecleansouls,whynotgivethepower (forthepresentatanyrate)tothosewhoundoubtedlyhavethecleanair?Ifbetter conditionswillmakethepoormorefittogovernthemselves,whyshouldnotbetter conditionsalreadymaketherichmorefittogovernthem?Ontheordinary environmentargumentthematterisfairlymanifest.Thecomfortableclassmustbe merelyourvanguardinUtopia. Isthereanyanswertothepropositionthatthosewhohavehadthebest opportunitieswillprobablybeourbestguides?Isthereanyanswertotheargument thatthosewhohavebreathedcleanairhadbetterdecideforthosewhohavebreathed foul?AsfarasIknow,thereisonlyoneanswer,andthatanswerisChristianity.Only theChristianChurchcanofferanyrationalobjectiontoacompleteconfidenceinthe rich.Forshehasmaintainedfromthebeginningthatthedangerwasnotinmans environment,butinman.Further,shehasmaintainedthatifwecometotalkofa dangerousenvironment,themostdangerousenvironmentofallisthecommodious environment.Iknowthatthemostmodernmanufacturehasbeenreallyoccupiedin tryingtoproduceanabnormallylargeneedle.Iknowthatthemostrecentbiologists havebeenchieflyanxioustodiscoveraverysmallcamel.Butifwediminishthecamel tohissmallest,oropentheeyeoftheneedletoitslargestif,inshort,weassumethe wordsofChristtohavemeanttheveryleastthattheycouldmean,Hiswordsmustat theveryleastmeanthisthatrichmenarenotverylikelytobemorallytrustworthy. Christianityevenwhenwatereddownishotenoughtoboilallmodernsocietytorags. ThemereminimumoftheChurchwouldbeadeadlyultimatumtotheworld.Forthe wholemodernworldisabsolutelybasedontheassumption,notthattherichare necessary(whichistenable),butthatthericharetrustworthy,which(foraChristian)is nottenable.Youwillheareverlastingly,inalldiscussionsaboutnewspapers, companies,aristocracies,orpartypolitics,thisargumentthattherichmancannotbe

bribed.Thefactis,ofcourse,thattherichmanisbribed;hehasbeenbribedalready. Thatiswhyheisarichman.ThewholecaseforChristianityisthatamanwhois dependentupontheluxuriesofthislifeisacorruptman,spirituallycorrupt,politically corrupt,financiallycorrupt.ThereisonethingthatChristandalltheChristiansaints havesaidwithasortofsavagemonotony.Theyhavesaidsimplythattoberichistobe inpeculiardangerofmoralwreck.ItisnotdemonstrablyunChristiantokilltherichas violatorsofdefinablejustice.ItisnotdemonstrablyunChristiantocrowntherichas convenientrulersofsociety.ItisnotcertainlyunChristiantorebelagainsttherichorto submittotherich.ButitisquitecertainlyunChristiantotrusttherich,toregardthe richasmoremorallysafethanthepoor.AChristianmayconsistentlysay,Irespect thatmansrank,althoughhetakesbribes.ButaChristiancannotsay,asallmodern menaresayingatlunchandbreakfast,amanofthatrankwouldnottakebribes.For itisapartofChristiandogmathatanymaninanyrankmaytakebribes.Itisapartof Christiandogma;italsohappensbyacuriouscoincidencethatitisapartofobvious humanhistory.Whenpeoplesaythatamaninthatpositionwouldbeincorruptible, thereisnoneedtobringChristianityintothediscussion.WasLordBaconabootblack? WastheDukeofMarlboroughacrossingsweeper?InthebestUtopia,Imustbe preparedforthemoralfallofanymaninanypositionatanymoment;especiallyformy fallfrommypositionatthismoment. Muchvagueandsentimentaljournalismhasbeenpouredouttotheeffectthat Christianityisakintodemocracy,andmostofitisscarcelystrongorclearenoughto refutethefactthatthetwothingshaveoftenquarrelled.Therealgrounduponwhich Christianityanddemocracyareoneisverymuchdeeper.Theonespeciallyand peculiarlyunChristianideaistheideaofCarlyletheideathatthemanshouldrule whofeelsthathecanrule.WhateverelseisChristian,thisisheathen.Ifourfaith commentsongovernmentatall,itscommentmustbethisthatthemanshouldrule whodoesnotthinkthathecanrule.Carlylesheromaysay,Iwillbeking;butthe ChristiansaintmustsayNoloepiscopari.IfthegreatparadoxofChristianitymeans anything,itmeansthisthatwemusttakethecrowninourhands,andgohuntingin dryplacesanddarkcornersoftheearthuntilwefindtheonemanwhofeelshimself unfittowearit.Carlylewasquitewrong;wehavenotgottocrowntheexceptionalman whoknowshecanrule.Ratherwemustcrownthemuchmoreexceptionalmanwho knowshecant. Now,thisisoneofthetwoorthreevitaldefencesofworkingdemocracy.The meremachineryofvotingisnotdemocracy,thoughatpresentitisnoteasytoeffectany simplerdemocraticmethod.ButeventhemachineryofvotingisprofoundlyChristian inthispracticalsensethatitisanattempttogetattheopinionofthosewhowouldbe toomodesttoofferit.Itisamysticaladventure;itisspeciallytrustingthosewhodonot trustthemselves.ThatenigmaisstrictlypeculiartoChristendom.Thereisnothing reallyhumbleabouttheabnegationoftheBuddhist;themildHindooismild,butheis notmeek.ButthereissomethingpsychologicallyChristianabouttheideaofseekingfor theopinionoftheobscureratherthantakingtheobviouscourseofacceptingthe opinionoftheprominent.TosaythatvotingisparticularlyChristianmayseem somewhatcurious.TosaythatcanvassingisChristianmayseemquitecrazy.But canvassingisveryChristianinitsprimaryidea.Itisencouragingthehumble;itis sayingtothemodestman,Friend,gouphigher.Orifthereissomeslightdefectin canvassing,thatisinitsperfectandroundedpiety,itisonlybecauseitmaypossibly neglecttoencouragethemodestyofthecanvasser. Aristocracyisnotaninstitution:aristocracyisasin;generallyaveryvenialone. Itismerelythedriftorslideofmenintoasortofnaturalpomposityandpraiseofthe powerful,whichisthemosteasyandobviousaffairintheworld. Itisoneofthehundredanswerstothefugitiveperversionofmodernforce

thatthepromptestandboldestagenciesarealsothemostfragileorfullofsensibility. Theswiftestthingsarethesoftestthings.Abirdisactive,becauseabirdissoft.Astone ishelpless,becauseastoneishard.Thestonemustbyitsownnaturegodownwards, becausehardnessisweakness.Thebirdcanofitsnaturegoupwards,becausefragility isforce.Inperfectforcethereisakindoffrivolity,anairinessthatcanmaintainitselfin theair.Moderninvestigatorsofmiraculoushistoryhavesolemnlyadmittedthata characteristicofthegreatsaintsistheirpoweroflevitation.Theymightgofurther;a characteristicofthegreatsaintsistheirpoweroflevity.Angelscanflybecausetheycan takethemselveslightly.ThishasbeenalwaystheinstinctofChristendom,and especiallytheinstinctofChristianart.RememberhowFraAngelicorepresentedallhis angels,notonlyasbirds,butalmostasbutterflies.Rememberhowthemostearnest mediaevalartwasfulloflightandflutteringdraperies,ofquickandcaperingfeet.It wastheonethingthatthemodernPreraphaelitescouldnotimitateintherealPre raphaelites.BurneJonescouldneverrecoverthedeeplevityoftheMiddleAges.Inthe oldChristianpicturestheskyovereveryfigureislikeablueorgoldparachute.Every figureseemsreadytoflyupandfloataboutintheheavens.Thetatteredcloakofthe beggarwillbearhimupliketherayedplumesoftheangels.Butthekingsintheir heavygoldandtheproudintheirrobesofpurplewillalloftheirnaturesink downwards,forpridecannotrisetolevityorlevitation.Prideisthedownwarddragof allthingsintoaneasysolemnity.Onesettlesdownintoasortofselfishseriousness; butonehastorisetoagayselfforgetfulness.Amanfallsintoabrownstudy;he reachesupatabluesky.Seriousnessisnotavirtue.Itwouldbeaheresy,butamuch moresensibleheresy,tosaythatseriousnessisavice.Itisreallyanaturaltrendorlapse intotakingonesselfgravely,becauseitistheeasiestthingtodo.Itismucheasierto writeagoodTimesleadingarticlethanagoodjokeinPunch.Forsolemnityflowsoutof mennaturally;butlaughterisaleap.Itiseasytobeheavy:hardtobelight.Satanfellby theforceofgravity. Now,itisthepeculiarhonourofEuropesinceithasbeenChristianthatwhileit hashadaristocracyithasalwaysatthebackofitshearttreatedaristocracyasa weaknessgenerallyasaweaknessthatmustbeallowedfor.Ifanyonewishesto appreciatethispoint,lethimgooutsideChristianityintosomeotherphilosophical atmosphere.Lethim,forinstance,comparetheclassesofEuropewiththecastesof India.Therearistocracyisfarmoreawful,becauseitisfarmoreintellectual.Itis seriouslyfeltthatthescaleofclassesisascaleofspiritualvalues;thatthebakerisbetter thanthebutcherinaninvisibleandsacredsense.ButnoChristianity,noteventhemost ignorantorperverse,eversuggestedthatabaronetwasbetterthanabutcherinthat sacredsense.NoChristianity,howeverignorantorextravagant,eversuggestedthata dukewouldnotbedamned.Inpagansocietytheremayhavebeen(Idonotknow) somesuchseriousdivisionbetweenthefreemanandtheslave.ButinChristiansociety wehavealwaysthoughtthegentlemanasortofjoke,thoughIadmitthatinsomegreat crusadesandcouncilsheearnedtherighttobecalledapracticaljoke.ButweinEurope neverreallyandattherootofoursoulstookaristocracyseriously.Itisonlyan occasionalnonEuropeanalien(suchasDr.OscarLevy,theonlyintelligent Nietzscheite)whocanevenmanageforamomenttotakearistocracyseriously.Itmay beamerepatrioticbias,thoughIdonotthinkso,butitseemstomethattheEnglish aristocracyisnotonlythetype,butisthecrownandflowerofallactualaristocracies;it hasalltheoligarchicalvirtuesaswellasallthedefects.Itiscasual,itiskind,itis courageousinobviousmatters;butithasonegreatmeritthatoverlapseventhese.The greatandveryobviousmeritoftheEnglisharistocracyisthatnobodycouldpossibly takeitseriously. Inshort,Ihadspelledoutslowly,asusual,theneedforanequallawinUtopia; and,asusual,IfoundthatChristianityhadbeentherebeforeme.Thewholehistoryof

myUtopiahasthesameamusingsadness.Iwasalwaysrushingoutofmyarchitectural studywithplansforanewturretonlytofinditsittingupthereinthesunlight,shining, andathousandyearsold.Forme,intheancientandpartlyinthemodernsense,God answeredtheprayer,Preventus,OLord,inallourdoings.Withoutvanity,Ireally thinktherewasamomentwhenIcouldhaveinventedthemarriagevow(asan institution)outofmyownhead;butIdiscovered,withasigh,thatithadbeeninvented already.But,sinceitwouldbetoolongabusinesstoshowhow,factbyfactandinchby inch,myownconceptionofUtopiawasonlyansweredintheNewJerusalem,Iwill takethisonecaseofthematterofmarriageasindicatingtheconvergingdrift,Imaysay theconvergingcrashofalltherest. WhentheordinaryopponentsofSocialismtalkaboutimpossibilitiesand alterationsinhumannaturetheyalwaysmissanimportantdistinction.Inmodernideal conceptionsofsocietytherearesomedesiresthatarepossiblynotattainable:butthere aresomedesiresthatarenotdesirable.Thatallmenshouldliveinequallybeautiful housesisadreamthatmayormaynotbeattained.Butthatallmenshouldliveinthe samebeautifulhouseisnotadreamatall;itisanightmare.Thatamanshouldloveall oldwomenisanidealthatmaynotbeattainable.Butthatamanshouldregardallold womenexactlyasheregardshismotherisnotonlyanunattainableideal,butanideal whichoughtnottobeattained.Idonotknowifthereaderagreeswithmeinthese examples;butIwilladdtheexamplewhichhasalwaysaffectedmemost.Icouldnever conceiveortolerateanyUtopiawhichdidnotleavetomethelibertyforwhichIchiefly care,thelibertytobindmyself.Completeanarchywouldnotmerelymakeitimpossible tohaveanydisciplineorfidelity;itwouldalsomakeitimpossibletohaveanyfun.To takeanobviousinstance,itwouldnotbeworthwhiletobetifabetwerenotbinding. Thedissolutionofallcontractswouldnotonlyruinmoralitybutspoilsport.Now bettingandsuchsportsareonlythestuntedandtwistedshapesoftheoriginalinstinct ofmanforadventureandromance,ofwhichmuchhasbeensaidinthesepages.And theperils,rewards,punishments,andfulfilmentsofanadventuremustbereal,orthe adventureisonlyashiftingandheartlessnightmare.IfIbetImustbemadetopay,or thereisnopoetryinbetting.IfIchallengeImustbemadetofight,orthereisnopoetry inchallenging.IfIvowtobefaithfulImustbecursedwhenIamunfaithful,orthereis nofuninvowing.Youcouldnotevenmakeafairytalefromtheexperiencesofaman who,whenhewasswallowedbyawhale,mightfindhimselfatthetopoftheEiffel Tower,orwhenhewasturnedintoafrogmightbegintobehavelikeaflamingo.For thepurposeevenofthewildestromanceresultsmustbereal;resultsmustbe irrevocable.Christianmarriageisthegreatexampleofarealandirrevocableresult;and thatiswhyitisthechiefsubjectandcentreofallourromanticwriting.Andthisismy lastinstanceofthethingsthatIshouldask,andaskimperatively,ofanysocialparadise; Ishouldasktobekepttomybargain,tohavemyoathsandengagementstaken seriously;IshouldaskUtopiatoavengemyhonouronmyself. AllmymodernUtopianfriendslookateachotherratherdoubtfully,fortheir ultimatehopeisthedissolutionofallspecialties.ButagainIseemtohear,likeakindof echo,ananswerfrombeyondtheworld.Youwillhaverealobligations,andtherefore realadventureswhenyougettomyUtopia.Butthehardestobligationandthesteepest adventureistogetthere.

VIIITheRomanceofOrthodoxy
ITiscustomarytocomplainofthebustleandstrenuousnessofourepoch.Butin truththechiefmarkofourepochisaprofoundlazinessandfatigue;andthefactisthat thereallazinessisthecauseoftheapparentbustle.Takeonequiteexternalcase;the streetsarenoisywithtaxicabsandmotorcars;butthisisnotduetohumanactivitybut tohumanrepose.Therewouldbelessbustleifthereweremoreactivity,ifpeoplewere simplywalkingabout.Ourworldwouldbemoresilentifitweremorestrenuous.And thiswhichistrueoftheapparentphysicalbustleistruealsooftheapparentbustleof theintellect.Mostofthemachineryofmodernlanguageislaboursavingmachinery; anditsavesmentallabourverymuchmorethanitought.Scientificphrasesareused likescientificwheelsandpistonrodstomakeswifterandsmootheryetthepathofthe comfortable.Longwordsgorattlingbyuslikelongrailwaytrains.Weknowtheyare carryingthousandswhoaretootiredortooindolenttowalkandthinkforthemselves. Itisagoodexercisetotryforonceinawaytoexpressanyopiniononeholdsinwords ofonesyllable.IfyousayThesocialutilityoftheindeterminatesentenceisrecognized byallcriminologistsasapartofoursociologicalevolutiontowardsamorehumaneand scientificviewofpunishment,youcangoontalkinglikethatforhourswithhardlya movementofthegraymatterinsideyourskull.ButifyoubeginIwishJonestogoto gaolandBrowntosaywhenJonesshallcomeout,youwilldiscover,withathrillof horror,thatyouareobligedtothink.Thelongwordsarenotthehardwords,itisthe shortwordsthatarehard.Thereismuchmoremetaphysicalsubtletyintheword damnthanintheworddegeneration. Buttheselongcomfortablewordsthatsavemodernpeoplethetoilofreasoning haveoneparticularaspectinwhichtheyareespeciallyruinousandconfusing.This difficultyoccurswhenthesamelongwordisusedindifferentconnectionstomean quitedifferentthings.Thus,totakeawellknowninstance,thewordidealisthasone meaningasapieceofphilosophyandquiteanotherasapieceofmoralrhetoric.Inthe samewaythescientificmaterialistshavehadjustreasontocomplainofpeoplemixing upmaterialistasatermofcosmologywithmaterialistasamoraltaunt.So,totake acheaperinstance,themanwhohatesprogressivesinLondonalwayscallshimselfa progressiveinSouthAfrica. Aconfusionquiteasunmeaningasthishasariseninconnectionwiththeword liberalasappliedtoreligionandasappliedtopoliticsandsociety.Itisoften suggestedthatallLiberalsoughttobefreethinkers,becausetheyoughttolove everythingthatisfree.YoumightjustaswellsaythatallidealistsoughttobeHigh Churchmen,becausetheyoughttoloveeverythingthatishigh.Youmightaswellsay thatLowChurchmenoughttolikeLowMass,orthatBroadChurchmenoughttolike broadjokes.Thethingisamereaccidentofwords.InactualmodernEuropea freethinkerdoesnotmeanamanwhothinksforhimself.Itmeansamanwho,having thoughtforhimself,hascometooneparticularclassofconclusions,thematerialorigin ofphenomena,theimpossibilityofmiracles,theimprobabilityofpersonalimmortality andsoon.Andnoneoftheseideasareparticularlyliberal.Nay,indeedalmostallthese ideasaredefinitelyilliberal,asitisthepurposeofthischaptertoshow. InthefewfollowingpagesIproposetopointoutasrapidlyaspossiblethaton everysingleoneofthemattersmoststronglyinsistedonbyliberalisersoftheologytheir effectuponsocialpracticewouldbedefinitelyilliberal.Almosteverycontemporary proposaltobringfreedomintothechurchissimplyaproposaltobringtyrannyintothe world.Forfreeingthechurchnowdoesnotevenmeanfreeingitinalldirections.It

meansfreeingthatpeculiarsetofdogmaslooselycalledscientific,dogmasofmonism, ofpantheism,orofArianism,orofnecessity.Andeveryoneofthese(andwewilltake themonebyone)canbeshowntobethenaturalallyofoppression.Infact,itisa remarkablecircumstance(indeednotsoveryremarkablewhenonecomestothinkofit) thatmostthingsarethealliesofoppression.Thereisonlyonethingthatcannevergo pastacertainpointinitsalliancewithoppressionandthatisorthodoxy.Imay,itis true,twistorthodoxysoaspartlytojustifyatyrant.ButIcaneasilymakeupaGerman philosophytojustifyhimentirely. Nowletustakeinordertheinnovationsthatarethenotesofthenewtheologyor themodernistchurch.Weconcludedthelastchapterwiththediscoveryofoneofthem. Theverydoctrinewhichiscalledthemostoldfashionedwasfoundtobetheonly safeguardofthenewdemocraciesoftheearth.Thedoctrineseeminglymostunpopular wasfoundtobetheonlystrengthofthepeople.Inshort,wefoundthattheonlylogical negationofoligarchywasintheaffirmationoforiginalsin.Soitis,Imaintain,inallthe othercases. Itakethemostobviousinstancefirst,thecaseofmiracles.Forsome extraordinaryreason,thereisafixednotionthatitismoreliberaltodisbelievein miraclesthantobelieveinthem.Why,Icannotimagine,norcananybodytellme.For someinconceivablecauseabroadorliberalclergymanalwaysmeansamanwho wishesatleasttodiminishthenumberofmiracles;itnevermeansamanwhowishesto increasethatnumber.ItalwaysmeansamanwhoisfreetodisbelievethatChristcame outofHisgrave;itnevermeansamanwhoisfreetobelievethathisownauntcame outofhergrave.Itiscommontofindtroubleinaparishbecausetheparishpriest cannotadmitthatSt.Peterwalkedonwater;yethowrarelydowefindtroubleina parishbecausetheclergymansaysthathisfatherwalkedontheSerpentine?Andthisis notbecause(astheswiftsecularistdebaterwouldimmediatelyretort)miraclescannot bebelievedinourexperience.Itisnotbecausemiraclesdonothappen,asinthe dogmawhichMatthewArnoldrecitedwithsimplefaith.Moresupernaturalthingsare allegedtohavehappenedinourtimethanwouldhavebeenpossibleeightyyearsago. Menofsciencebelieveinsuchmarvelsmuchmorethantheydid:themostperplexing, andevenhorrible,prodigiesofmindandspiritarealwaysbeingunveiledinmodern psychology.Thingsthattheoldscienceatleastwouldfranklyhaverejectedasmiracles arehourlybeingassertedbythenewscience.Theonlythingwhichisstilloldfashioned enoughtorejectmiraclesistheNewTheology.Butintruththisnotionthatitisfreeto denymiracleshasnothingtodowiththeevidencefororagainstthem.Itisalifeless verbalprejudiceofwhichtheoriginallifeandbeginningwasnotinthefreedomof thought,butsimplyinthedogma,ofmaterialism.Themanofthenineteenthcentury didnotdisbelieveintheResurrectionbecausehisliberalChristianityallowedhimto doubtit.Hedisbelievedinitbecausehisverystrictmaterialismdidnotallowhimto believeit.Tennyson,averytypicalnineteenthcenturyman,utteredoneofthe instinctivetruismsofhiscontemporarieswhenhesaidthattherewasfaithintheir honestdoubt.Therewasindeed.Thosewordshaveaprofoundandevenahorrible truth.Intheirdoubtofmiraclestherewasafaithinafixedandgodlessfate;adeepand sincerefaithintheincurableroutineofthecosmos.Thedoubtsoftheagnosticwere onlythedogmasofthemonist. OfthefactandevidenceofthesupernaturalIwillspeakafterwards.Hereweare onlyconcernedwiththisclearpoint;thatinsofarastheliberalideaoffreedomcanbe saidtobeoneithersideinthediscussionaboutmiracles,itisobviouslyonthesideof miracles.Reformor(intheonlytolerablesense)progressmeanssimplythegradual controlofmatterbymind.Amiraclesimplymeanstheswiftcontrolofmatterbymind. Ifyouwishtofeedthepeople,youmaythinkthatfeedingthemmiraculouslyinthe wildernessisimpossiblebutyoucannotthinkitilliberal.Ifyoureallywantpoor

childrentogototheseaside,youcannotthinkitilliberalthattheyshouldgothereon flyingdragons;youcanonlythinkitunlikely.Aholiday,likeLiberalism,onlymeans thelibertyofman.AmiracleonlymeansthelibertyofGod.Youmayconscientiously denyeitherofthem,butyoucannotcallyourdenialatriumphoftheliberalidea.The CatholicChurchbelievedthatmanandGodbothhadasortofspiritualfreedom. Calvinismtookawaythefreedomfromman,butleftittoGod.Scientificmaterialism bindstheCreatorHimself;itchainsupGodastheApocalypsechainedthedevil.It leavesnothingfreeintheuniverse.Andthosewhoassistthisprocessarecalledthe liberaltheologians. This,asIsay,isthelightestandmostevidentcase.Theassumptionthatthereis somethinginthedoubtofmiraclesakintoliberalityorreformisliterallytheoppositeof thetruth.Ifamancannotbelieveinmiraclesthereisanendofthematter;heisnot particularlyliberal,butheisperfectlyhonourableandlogical,whicharemuchbetter things.Butifhecanbelieveinmiracles,heiscertainlythemoreliberalfordoingso; becausetheymeanfirst,thefreedomofthesoul,andsecondly,itscontroloverthe tyrannyofcircumstance.Sometimesthistruthisignoredinasingularlynaveway, evenbytheablestmen.Forinstance,Mr.BernardShawspeakswithheartyold fashionedcontemptfortheideaofmiracles,asiftheywereasortofbreachoffaithon thepartofnature:heseemsstrangelyunconsciousthatmiraclesareonlythefinal flowersofhisownfavouritetree,thedoctrineoftheomnipotenceofwill.Justinthe samewayhecallsthedesireforimmortalityapaltryselfishness,forgettingthathehas justcalledthedesireforlifeahealthyandheroicselfishness.Howcanitbenobleto wishtomakeoneslifeinfiniteandyetmeantowishtomakeitimmortal?No,ifitis desirablethatmanshouldtriumphoverthecrueltyofnatureorcustom,thenmiracles arecertainlydesirable;wewilldiscussafterwardswhethertheyarepossible. ButImustpassontothelargercasesofthiscuriouserror;thenotionthatthe liberalisingofreligioninsomewayhelpstheliberationoftheworld.Thesecond exampleofitcanbefoundinthequestionofpantheismorratherofacertainmodern attitudewhichisoftencalledimmanentism,andwhichoftenisBuddhism.Butthisisso muchmoredifficultamatterthatImustapproachitwithrathermorepreparation. Thethingssaidmostconfidentlybyadvancedpersonstocrowdedaudiencesare generallythosequiteoppositetothefact;itisactuallyourtruismsthatareuntrue.Here isacase.Thereisaphraseoffacileliberalityutteredagainandagainatethicalsocieties andparliamentsofreligion:thereligionsoftheearthdifferinritesandforms,butthey arethesameinwhattheyteach.Itisfalse;itistheoppositeofthefact.Thereligionsof theearthdonotgreatlydifferinritesandforms;theydogreatlydifferinwhatthey teach.Itisasifamanweretosay,DonotbemisledbythefactthattheChurchTimes andtheFreethinkerlookutterlydifferent,thatoneispaintedonvellumandtheother carvedonmarble,thatoneistriangularandtheotherhectagonal;readthemandyou willseethattheysaythesamething.Thetruthis,ofcourse,thattheyarealikein everythingexceptinthefactthattheydontsaythesamething.Anatheiststockbroker inSurbitonlooksexactlylikeaSwedenborgianstockbrokerinWimbledon.Youmay walkroundandroundthemandsubjectthemtothemostpersonalandoffensivestudy withoutseeinganythingSwedenborgianinthehatoranythingparticularlygodlessin theumbrella.Itisexactlyintheirsoulsthattheyaredivided.Sothetruthisthatthe difficultyofallthecreedsoftheearthisnotasallegedinthischeapmaxim:thatthey agreeinmeaning,butdifferinmachinery.Itisexactlytheopposite.Theyagreein machinery;almosteverygreatreligiononearthworkswiththesameexternalmethods, withpriests,scriptures,altars,swornbrotherhoods,specialfeasts.Theyagreeinthe modeofteaching;whattheydifferaboutisthethingtobetaught.Paganoptimistsand Easternpessimistswouldbothhavetemples,justasLiberalsandTorieswouldboth havenewspapers.Creedsthatexisttodestroyeachotherbothhavescriptures,justas

armiesthatexisttodestroyeachotherbothhaveguns. Thegreatexampleofthisallegedidentityofallhumanreligionsisthealleged spiritualidentityofBuddhismandChristianity.Thosewhoadoptthistheorygenerally avoidtheethicsofmostothercreeds,except,indeed,Confucianism,whichtheylike becauseitisnotacreed.ButtheyarecautiousintheirpraisesofMahommedanism, generallyconfiningthemselvestoimposingitsmoralityonlyupontherefreshmentof thelowerclasses.TheyseldomsuggesttheMahommedanviewofmarriage(forwhich thereisagreatdealtobesaid),andtowardsThugsandfetishworshipperstheir attitudemayevenbecalledcold.ButinthecaseofthegreatreligionofGautamathey feelsincerelyasimilarity. Studentsofpopularscience,likeMr.Blatchford,arealwaysinsistingthat ChristianityandBuddhismareverymuchalike,especiallyBuddhism.Thisisgenerally believed,andIbelieveditmyselfuntilIreadabookgivingthereasonsforit.The reasonswereoftwokinds:resemblancesthatmeantnothingbecausetheywere commontoallhumanity,andresemblanceswhichwerenotresemblancesatall.The authorsolemnlyexplainedthatthetwocreedswerealikeinthingsinwhichallcreeds arealike,orelsehedescribedthemasalikeinsomepointinwhichtheyarequite obviouslydifferent.Thus,asacaseofthefirstclass,hesaidthatbothChristand Buddhawerecalledbythedivinevoicecomingoutofthesky,asifyouwouldexpect thedivinevoicetocomeoutofthecoalcellar.Or,again,itwasgravelyurgedthatthese twoEasternteachers,byasingularcoincidence,bothhadtodowiththewashingof feet.Youmightaswellsaythatitwasaremarkablecoincidencethattheybothhadfeet towash.Andtheotherclassofsimilaritieswerethosewhichsimplywerenotsimilar. Thusthisreconcilerofthetworeligionsdrawsearnestattentiontothefactthatat certainreligiousfeaststherobeoftheLamaisrentinpiecesoutofrespect,andthe remnantshighlyvalued.Butthisisthereverseofaresemblance,forthegarmentsof Christwerenotrentinpiecesoutofrespect,butoutofderision;andtheremnantswere nothighlyvaluedexceptforwhattheywouldfetchintheragshops.Itisratherlike alludingtotheobviousconnectionbetweenthetwoceremoniesofthesword:whenit tapsamansshoulder,andwhenitcutsoffhishead.Itisnotatallsimilarfortheman. Thesescrapsofpuerilepedantrywouldindeedmatterlittleifitwerenotalsotruethat theallegedphilosophicalresemblancesarealsoofthesetwokinds,eitherprovingtoo muchornotprovinganything.ThatBuddhismapprovesofmercyorofselfrestraintis nottosaythatitisspeciallylikeChristianity;itisonlytosaythatitisnotutterlyunlike allhumanexistence.Buddhistsdisapproveintheoryofcrueltyorexcessbecauseall sanehumanbeingsdisapproveintheoryofcrueltyorexcess.ButtosaythatBuddhism andChristianitygivethesamephilosophyofthesethingsissimplyfalse.Allhumanity doesagreethatweareinanetofsin.Mostofhumanityagreesthatthereissomeway out.Butastowhatisthewayout,Idonotthinkthattherearetwoinstitutionsinthe universewhichcontradicteachothersoflatlyasBuddhismandChristianity. EvenwhenIthought,withmostotherwellinformed,thoughunscholarly, people,thatBuddhismandChristianitywerealike,therewasonethingaboutthemthat alwaysperplexedme;Imeanthestartlingdifferenceintheirtypeofreligiousart.Ido notmeaninitstechnicalstyleofrepresentation,butinthethingsthatitwasmanifestly meanttorepresent.NotwoidealscouldbemoreoppositethanaChristiansaintina GothiccathedralandaBuddhistsaintinaChinesetemple.Theoppositionexistsat everypoint;butperhapstheshorteststatementofitisthattheBuddhistsaintalways hashiseyesshut,whiletheChristiansaintalwayshasthemverywideopen.The Buddhistsainthasasleekandharmoniousbody,buthiseyesareheavyandsealed withsleep.Themediaevalsaintsbodyiswastedtoitscrazybones,buthiseyesare frightfullyalive.Therecannotbeanyrealcommunityofspiritbetweenforcesthat producedsymbolssodifferentasthat.Grantedthatbothimagesareextravagances,are

perversionsofthepurecreed,itmustbearealdivergencewhichcouldproducesuch oppositeextravagances.TheBuddhistislookingwithapeculiarintentnessinwards. TheChristianisstaringwithafranticintentnessoutwards.Ifwefollowthatclue steadilyweshallfindsomeinterestingthings. AshorttimeagoMrs.Besant,inaninterestingessay,announcedthattherewas onlyonereligionintheworld,thatallfaithswereonlyversionsorperversionsofit,and thatshewasquitepreparedtosaywhatitwas.AccordingtoMrs.Besantthisuniversal Churchissimplytheuniversalself.Itisthedoctrinethatwearereallyalloneperson; thattherearenorealwallsofindividualitybetweenmanandman.IfImayputitso, shedoesnottellustoloveourneighbours;shetellsustobeourneighbours.Thatis Mrs.Besantsthoughtfulandsuggestivedescriptionofthereligioninwhichallmen mustfindthemselvesinagreement.AndIneverheardofanysuggestioninmylifewith whichImoreviolentlydisagree.IwanttolovemyneighbournotbecauseheisI,but preciselybecauseheisnotI.Iwanttoadoretheworld,notasonelikesalookingglass, becauseitisonesself,butasonelovesawoman,becausesheisentirelydifferent.If soulsareseparateloveispossible.Ifsoulsareunitedloveisobviouslyimpossible.A manmaybesaidlooselytolovehimself,buthecanhardlyfallinlovewithhimself,or, ifhedoes,itmustbeamonotonouscourtship.Iftheworldisfullofrealselves,theycan bereallyunselfishselves.ButuponMrs.Besantsprinciplethewholecosmosisonly oneenormouslyselfishperson. ItisjustherethatBuddhismisonthesideofmodernpantheismandimmanence. AnditisjustherethatChristianityisonthesideofhumanityandlibertyandlove.Love desirespersonality;thereforelovedesiresdivision.ItistheinstinctofChristianitytobe gladthatGodhasbrokentheuniverseintolittlepieces,becausetheyarelivingpieces.It isherinstincttosaylittlechildrenloveoneanotherratherthantotellonelarge persontolovehimself.ThisistheintellectualabyssbetweenBuddhismand Christianity;thatfortheBuddhistorTheosophistpersonalityisthefallofman,forthe ChristianitisthepurposeofGod,thewholepointofhiscosmicidea.Theworldsoulof theTheosophistsasksmantoloveitonlyinorderthatmanmaythrowhimselfintoit. ButthedivinecentreofChristianityactuallythrewmanoutofitinorderthathemight loveit.Theorientaldeityislikeagiantwhoshouldhavelosthislegorhandandbe alwaysseekingtofindit;buttheChristianpowerislikesomegiantwhoinastrange generosityshouldcutoffhisrighthand,sothatitmightofitsownaccordshakehands withhim.WecomebacktothesametirelessnotetouchingthenatureofChristianity;all modernphilosophiesarechainswhichconnectandfetter;Christianityisaswordwhich separatesandsetsfree.NootherphilosophymakesGodactuallyrejoiceinthe separationoftheuniverseintolivingsouls.ButaccordingtoorthodoxChristianitythis separationbetweenGodandmanissacred,becausethisiseternal.Thatamanmaylove GoditisnecessarythatthereshouldbenotonlyaGodtobeloved,butamantolove him.Allthosevaguetheosophicalmindsforwhomtheuniverseisanimmensemelting potareexactlythemindswhichshrinkinstinctivelyfromthatearthquakesayingofour Gospels,whichdeclarethattheSonofGodcamenotwithpeacebutwithasundering sword.Thesayingringsentirelytrueevenconsideredaswhatitobviouslyis;the statementthatanymanwhopreachesrealloveisboundtobegethate.Itisastrueof democraticfraternityasadivinelove;shamloveendsincompromiseandcommon philosophy;butreallovehasalwaysendedinbloodshed.Yetthereisanotherandyet moreawfultruthbehindtheobviousmeaningofthisutteranceofourLord.According toHimselftheSonwasaswordseparatingbrotherandbrotherthattheyshouldforan aeonhateeachother.ButtheFatheralsowasasword,whichintheblackbeginning separatedbrotherandbrother,sothattheyshouldloveeachotheratlast. Thisisthemeaningofthatalmostinsanehappinessintheeyesofthemediaeval saintinthepicture.ThisisthemeaningofthesealedeyesofthesuperbBuddhistimage.

TheChristiansaintishappybecausehehasverilybeencutofffromtheworld;heis separatefromthingsandisstaringattheminastonishment.Butwhyshouldthe Buddhistsaintbeastonishedatthings?sincethereisreallyonlyonething,andthat beingimpersonalcanhardlybeastonishedatitself.Therehavebeenmanypantheist poemssuggestingwonder,butnoreallysuccessfulones.Thepantheistcannotwonder, forhecannotpraiseGodorpraiseanythingasreallydistinctfromhimself.Our immediatebusinesshere,however,iswiththeeffectofthisChristianadmiration(which strikesoutwards,towardsadeitydistinctfromtheworshipper)uponthegeneralneed forethicalactivityandsocialreform.Andsurelyitseffectissufficientlyobvious.There isnorealpossibilityofgettingoutofpantheism,anyspecialimpulsetomoralaction. Forpantheismimpliesinitsnaturethatonethingisasgoodasanother;whereasaction impliesinitsnaturethatonethingisgreatlypreferabletoanother.Swinburneinthe highsummerofhisscepticismtriedinvaintowrestlewiththisdifficulty.InSongs beforeSunrise,writtenundertheinspirationofGaribaldiandtherevoltofItalyhe proclaimedthenewerreligionandthepurerGodwhichshouldwitherupallthepriests oftheworld:
Whatdoestthounow LookingGodwardtocry IamI,thouartthou, Iamlow,thouarthigh, Iamthouthatthouseekesttofindhim,findthoubutthyself,thouartI.

Ofwhichtheimmediateandevidentdeductionisthattyrantsareasmuchthe sonsofGodasGaribaldis;andthatKingBombaofNapleshaving,withtheutmost success,foundhimselfisidenticalwiththeultimategoodinallthings.Thetruthis thatthewesternenergythatdethronestyrantshasbeendirectlyduetothewestern theologythatsaysIamI,thouartthou.Thesamespiritualseparationwhichlooked upandsawagoodkingintheuniverselookedupandsawabadkinginNaples.The worshippersofBombasgoddethronedBomba.TheworshippersofSwinburnesgod havecoveredAsiaforcenturiesandhaveneverdethronedatyrant.TheIndiansaint mayreasonablyshuthiseyesbecauseheislookingatthatwhichisIandThouandWe andTheyandIt.Itisarationaloccupation:butitisnottrueintheoryandnottruein factthatithelpstheIndiantokeepaneyeonLordCurzon.Thatexternalvigilance whichhasalwaysbeenthemarkofChristianity(thecommandthatweshouldwatch andpray)hasexpresseditselfbothintypicalwesternorthodoxyandintypicalwestern politics:butbothdependontheideaofadivinitytranscendent,differentfrom ourselves,adeitythatdisappears.Certainlythemostsagaciouscreedsmaysuggestthat weshouldpursueGodintodeeperanddeeperringsofthelabyrinthofourownego. ButonlyweofChristendomhavesaidthatweshouldhuntGodlikeaneagleuponthe mountains:andwehavekilledallmonstersinthechase. Hereagain,therefore,wefindthatinsofaraswevaluedemocracyandtheself renewingenergiesofthewest,wearemuchmorelikelytofindthemintheoldtheology thanthenew.Ifwewantreform,wemustadheretoorthodoxy:especiallyinthismatter (somuchdisputedinthecounselsofMr.R.J.Campbell),thematterofinsistingonthe immanentorthetranscendentdeity.ByinsistingspeciallyontheimmanenceofGodwe getintrospection,selfisolation,quietism,socialindifferenceTibet.Byinsisting speciallyonthetranscendenceofGodwegetwonder,curiosity,moralandpolitical adventure,righteousindignationChristendom.InsistingthatGodisinsideman,man isalwaysinsidehimself.ByinsistingthatGodtranscendsman,manhastranscended himself. Ifwetakeanyotherdoctrinethathasbeencalledoldfashionedweshallfindthe

casethesame.Itisthesame,forinstance,inthedeepmatteroftheTrinity.Unitarians(a sectnevertobementionedwithoutaspecialrespectfortheirdistinguishedintellectual dignityandhighintellectualhonour)areoftenreformersbytheaccidentthatthrowsso manysmallsectsintosuchanattitude.Butthereisnothingintheleastliberalorakinto reforminthesubstitutionofpuremonotheismfortheTrinity.ThecomplexGodofthe AthanasianCreedmaybeanenigmafortheintellect;butHeisfarlesslikelytogather themysteryandcrueltyofaSultanthanthelonelygodofOmarorMahomet.Thegod whoisamereawfulunityisnotonlyakingbutanEasternking.Theheartofhumanity, especiallyofEuropeanhumanity,iscertainlymuchmoresatisfiedbythestrangehints andsymbolsthatgatherroundtheTrinitarianidea,theimageofacouncilatwhich mercypleadsaswellasjustice,theconceptionofasortoflibertyandvarietyexisting evenintheinmostchamberoftheworld.ForWesternreligionhasalwaysfeltkeenly theideaitisnotwellformantobealone.Thesocialinstinctasserteditself everywhereaswhentheEasternideaofhermitswaspracticallyexpelledbythe Westernideaofmonks.Soevenasceticismbecamebrotherly;andtheTrappistswere sociableevenwhentheyweresilent.Ifthisloveofalivingcomplexitybeourtest,itis certainlyhealthiertohavetheTrinitarianreligionthantheUnitarian.Fortous Trinitarians(ifImaysayitwithreverence)tousGodHimselfisasociety.Itisindeed afathomlessmysteryoftheology,andevenifIweretheologianenoughtodealwithit directly,itwouldnotberelevanttodosohere.Sufficeittosayherethatthistriple enigmaisascomfortingaswineandopenasanEnglishfireside;thatthisthingthat bewilderstheintellectutterlyquietstheheart:butoutofthedesert,fromthedryplaces and,thedreadfulsuns,comethecruelchildrenofthelonelyGod;therealUnitarians whowithscimitarinhandhavelaidwastetheworld.ForitisnotwellforGodtobe alone. Again,thesameistrueofthatdifficultmatterofthedangerofthesoul,which hasunsettledsomanyjustminds.Tohopeforallsoulsisimperative;anditisquite tenablethattheirsalvationisinevitable.Itistenable,butitisnotspeciallyfavourableto activityorprogress.Ourfightingandcreativesocietyoughtrathertoinsistonthe dangerofeverybody,onthefactthateverymanishangingbyathreadorclingingtoa precipice.Tosaythatallwillbewellanyhowisacomprehensibleremark:butitcannot becalledtheblastofatrumpet.Europeoughtrathertoemphasizepossibleperdition; andEuropealwayshasemphasizedit.Hereitshighestreligionisatonewithallits cheapestromances.TotheBuddhistortheeasternfatalistexistenceisascienceora plan,whichmustendupinacertainway.ButtoaChristianexistenceisastory,which mayendupinanyway.Inathrillingnovel(thatpurelyChristianproduct)theherois noteatenbycannibals;butitisessentialtotheexistenceofthethrillthathemightbe eatenbycannibals.Theheromust(sotospeak)beaneatablehero.SoChristianmorals havealwayssaidtotheman,notthathewouldlosehissoul,butthathemusttakecare thathedidnt.InChristianmorals,inshort,itiswickedtocallamandamned:butit isstrictlyreligiousandphilosophictocallhimdamnable. AllChristianityconcentratesonthemanatthecrossroads.Thevastandshallow philosophies,thehugesynthesesofhumbug,alltalkaboutagesandevolutionand ultimatedevelopments.Thetruephilosophyisconcernedwiththeinstant.Willaman takethisroadorthat?thatistheonlythingtothinkabout,ifyouenjoythinking.The aeonsareeasyenoughtothinkabout,anyonecanthinkaboutthem.Theinstantis reallyawful:anditisbecauseourreligionhasintenselyfelttheinstant,thatithasin literaturedealtmuchwithbattleandintheologydealtmuchwithhell.Itisfullof danger,likeaboysbook:itisatanimmortalcrisis.Thereisagreatdealofreal similaritybetweenpopularfictionandthereligionofthewesternpeople.Ifyousaythat popularfictionisvulgarandtawdry,youonlysaywhatthedrearyandwellinformed sayalsoabouttheimagesintheCatholicchurches.Life(accordingtothefaith)isvery

likeaserialstoryinamagazine:lifeendswiththepromise(ormenace)tobe continuedinournext.Also,withanoblevulgarity,lifeimitatestheserialandleaves offattheexcitingmoment.Fordeathisdistinctlyanexcitingmoment. Butthepointisthatastoryisexcitingbecauseithasinitsostronganelementof will,ofwhattheologycallsfreewill.Youcannotfinishasumhowyoulike.Butyoucan finishastoryhowyoulike.WhensomebodydiscoveredtheDifferentialCalculusthere wasonlyoneDifferentialCalculushecoulddiscover.ButwhenShakespearekilled RomeohemighthavemarriedhimtoJulietsoldnurseifhehadfeltinclined.And Christendomhasexcelledinthenarrativeromanceexactlybecauseithasinsistedonthe theologicalfreewill.Itisalargematterandtoomuchtoonesideoftheroadtobe discussedadequatelyhere;butthisistherealobjectiontothattorrentofmoderntalk abouttreatingcrimeasdisease,aboutmakingaprisonmerelyahygienicenvironment likeahospital,ofhealingsinbyslowscientificmethods.Thefallacyofthewholething isthatevilisamatterofactivechoicewhereasdiseaseisnot.Ifyousaythatyouare goingtocureaprofligateasyoucureanasthmatic,mycheapandobviousansweris, Producethepeoplewhowanttobeasthmaticsasmanypeoplewanttobeprofligates. Amanmayliestillandbecuredofamalady.Buthemustnotliestillifhewantstobe curedofasin;onthecontrary,hemustgetupandjumpaboutviolently.Thewhole pointindeedisperfectlyexpressedintheverywordwhichweuseforamanin hospital;patientisinthepassivemood;sinnerisintheactive.Ifamanistobe savedfrominfluenza,hemaybeapatient.Butifheistobesavedfromforging,hemust benotapatientbutanimpatient.Hemustbepersonallyimpatientwithforgery.All moralreformmuststartintheactivenotthepassivewill. Hereagainwereachthesamesubstantialconclusion.Insofaraswedesirethe definitereconstructionsandthedangerousrevolutionswhichhavedistinguished Europeancivilization,weshallnotdiscouragethethoughtofpossibleruin;weshall ratherencourageit.Ifwewant,liketheEasternsaints,merelytocontemplatehowright thingsare,ofcourseweshallonlysaythattheymustgoright.Butifweparticularly wanttomakethemgoright,wemustinsistthattheymaygowrong. Lastly,thistruthisyetagaintrueinthecaseofthecommonmodernattemptsto diminishortoexplainawaythedivinityofChrist.Thethingmaybetrueornot;thatI shalldealwithbeforeIend.Butifthedivinityistrueitiscertainlyterribly revolutionary.Thatagoodmanmayhavehisbacktothewallisnomorethanweknew already;butthatGodcouldhavehisbacktothewallisaboastforallinsurgentsfor ever.ChristianityistheonlyreligiononearththathasfeltthatomnipotencemadeGod incomplete.ChristianityalonehasfeltthatGod,tobewhollyGod,musthavebeena rebelaswellasaking.Aloneofallcreeds,Christianityhasaddedcouragetothevirtues oftheCreator.Fortheonlycourageworthcallingcouragemustnecessarilymeanthat thesoulpassesabreakingpointanddoesnotbreak.InthisindeedIapproachamatter moredarkandawfulthanitiseasytodiscuss;andIapologiseinadvanceifanyofmy phrasesfallwrongorseemirreverenttouchingamatterwhichthegreatestsaintsand thinkershavejustlyfearedtoapproach.ButinthatterrifictaleofthePassionthereisa distinctemotionalsuggestionthattheauthorofallthings(insomeunthinkableway) wentnotonlythroughagony,butthroughdoubt.Itiswritten,Thoushaltnottempt theLordthyGod.No;buttheLordthyGodmaytemptHimself;anditseemsasifthis waswhathappenedinGethsemane.InagardenSatantemptedman:andinagarden GodtemptedGod.Hepassedinsomesuperhumanmannerthroughourhumanhorror ofpessimism.Whentheworldshookandthesunwaswipedoutofheaven,itwasnot atthecrucifixion,butatthecryfromthecross:thecrywhichconfessedthatGodwas forsakenofGod.Andnowlettherevolutionistschooseacreedfromallthecreedsanda godfromallthegodsoftheworld,carefullyweighingallthegodsofinevitable recurrenceandofunalterablepower.Theywillnotfindanothergodwhohashimself

beeninrevolt.Nay,(themattergrowstoodifficultforhumanspeech,)butletthe atheiststhemselveschooseagod.Theywillfindonlyonedivinitywhoeveruttered theirisolation;onlyonereligioninwhichGodseemedforaninstanttobeanatheist. Thesecanbecalledtheessentialsoftheoldorthodoxy,ofwhichthechiefmeritis thatitisthenaturalfountainofrevolutionandreform;andofwhichthechiefdefectis thatitisobviouslyonlyanabstractassertion.Itsmainadvantageisthatitisthemost adventurousandmanlyofalltheologies.Itschiefdisadvantageissimplythatitisa theology.Itcanalwaysbeurgedagainstitthatitisinitsnaturearbitraryandintheair. Butitisnotsohighintheairbutthatgreatarchersspendtheirwholelivesinshooting arrowsatityes,andtheirlastarrows;therearemenwhowillruinthemselvesand ruintheircivilizationiftheymayruinalsothisoldfantastictale.Thisisthelastand mostastoundingfactaboutthisfaith;thatitsenemieswilluseanyweaponagainstit, theswordsthatcuttheirownfingers,andthefirebrandsthatburntheirownhomes. MenwhobegintofighttheChurchforthesakeoffreedomandhumanityendby flingingawayfreedomandhumanityifonlytheymayfighttheChurch.Thisisno exaggeration;Icouldfillabookwiththeinstancesofit.Mr.Blatchfordsetout,asan ordinaryBiblesmasher,toprovethatAdamwasguiltlessofsinagainstGod;in manoeuvringsoastomaintainthisheadmitted,asameresideissue,thatallthe tyrants,fromNerotoKingLeopold,wereguiltlessofanysinagainsthumanity.Iknow amanwhohassuchapassionforprovingthathewillhavenopersonalexistenceafter deaththathefallsbackonthepositionthathehasnopersonalexistencenow.He invokesBuddhismandsaysthatallsoulsfadeintoeachother;inordertoprovethathe cannotgotoheavenheprovesthathecannotgotoHartlepool.Ihaveknownpeople whoprotestedagainstreligiouseducationwithargumentsagainstanyeducation, sayingthatthechildsmindmustgrowfreelyorthattheoldmustnotteachtheyoung. Ihaveknownpeoplewhoshowedthattherecouldbenodivinejudgmentbyshowing thattherecanbenohumanjudgment,evenforpracticalpurposes.Theyburnedtheir owncorntosetfiretothechurch;theysmashedtheirowntoolstosmashit;anystick wasgoodenoughtobeatitwith,thoughitwerethelaststickoftheirowndismembered furniture.Wedonotadmire,wehardlyexcuse,thefanaticwhowrecksthisworldfor loveoftheother.Butwhatarewetosayofthefanaticwhowrecksthisworldoutof hatredoftheother?Hesacrificestheveryexistenceofhumanitytothenonexistenceof God.Heoffershisvictimsnottothealtar,butmerelytoasserttheidlenessofthealtar andtheemptinessofthethrone.Heisreadytoruineventhatprimaryethicbywhich allthingslive,forhisstrangeandeternalvengeanceuponsomeonewhoneverlivedat all. Andyetthethinghangsintheheavensunhurt.Itsopponentsonlysucceedin destroyingallthattheythemselvesjustlyholddear.Theydonotdestroyorthodoxy; theyonlydestroypoliticalandcommoncouragesense.TheydonotprovethatAdam wasnotresponsibletoGod;howcouldtheyproveit?Theyonlyprove(fromtheir premises)thattheCzarisnotresponsibletoRussia.TheydonotprovethatAdam shouldnothavebeenpunishedbyGod;theyonlyprovethatthenearestsweatershould notbepunishedbymen.Withtheirorientaldoubtsaboutpersonalitytheydonotmake certainthatweshallhavenopersonallifehereafter;theyonlymakecertainthatwe shallnothaveaveryjollyorcompleteonehere.Withtheirparalysinghintsofall conclusionscomingoutwrongtheydonottearthebookoftheRecordingAngel;they onlymakeitalittlehardertokeepthebooksofMarshall&Snelgrove.Notonlyisthe faiththemotherofallworldlyenergies,butitsfoesarethefathersofallworldly confusion.Thesecularistshavenotwreckeddivinethings;butthesecularistshave wreckedsecularthings,ifthatisanycomforttothem.TheTitansdidnotscaleheaven; buttheylaidwastetheworld.

IXAuthorityandtheAdventurer
THElastchapterhasbeenconcernedwiththecontentionthatorthodoxyisnot only(asisoftenurged)theonlysafeguardianofmoralityororder,butisalsotheonly logicalguardianofliberty,innovationandadvance.Ifwewishtopulldownthe prosperousoppressorwecannotdoitwiththenewdoctrineofhumanperfectibility;we candoitwiththeolddoctrineofOriginalSin.Ifwewanttouprootinherentcrueltiesor liftuplostpopulationswecannotdoitwiththescientifictheorythatmatterprecedes mind;wecandoitwiththesupernaturaltheorythatmindprecedesmatter.Ifwewish speciallytoawakenpeopletosocialvigilanceandtirelesspursuitofpractise,wecannot helpitmuchbyinsistingontheImmanentGodandtheInnerLight:fortheseareatbest reasonsforcontentment;wecanhelpitmuchbyinsistingonthetranscendentGodand theflyingandescapinggleam;forthatmeansdivinediscontent.Ifwewishparticularly toasserttheideaofagenerousbalanceagainstthatofadreadfulautocracyweshall instinctivelybeTrinitarianratherthanUnitarian.IfwedesireEuropeancivilizationto bearaidandarescue,weshallinsistratherthatsoulsareinrealperilthanthattheir perilisultimatelyunreal.Andifwewishtoexalttheoutcastandthecrucified,weshall ratherwishtothinkthataveritableGodwascrucified,ratherthanameresageorhero. Aboveall,ifwewishtoprotectthepoorweshallbeinfavouroffixedrulesandclear dogmas.Therulesofaclubareoccasionallyinfavourofthepoormember.Thedriftofa clubisalwaysinfavouroftherichone. Andnowwecometothecrucialquestionwhichtrulyconcludesthewhole matter.Areasonableagnostic,ifhehashappenedtoagreewithmesofar,mayjustly turnroundandsay,YouhavefoundapracticalphilosophyinthedoctrineoftheFall; verywell.Youhavefoundasideofdemocracynowdangerouslyneglectedwisely assertedinOriginalSin;allright.Youhavefoundatruthinthedoctrineofhell;I congratulateyou.YouareconvincedthatworshippersofapersonalGodlookoutwards andareprogressive;Icongratulatethem.Butevensupposingthatthosedoctrinesdo includethosetruths,whycannotyoutakethetruthsandleavethedoctrines?Granted thatallmodernsocietyistrustingtherichtoomuchbecauseitdoesnotallowfor humanweakness;grantedthatorthodoxageshavehadagreatadvantagebecause (believingintheFall)theydidallowforhumanweakness,whycannotyousimply allowforhumanweaknesswithoutbelievingintheFall?Ifyouhavediscoveredthat theideaofdamnationrepresentsahealthyideaofdanger,whycanyounotsimplytake theideaofdangerandleavetheideaofdamnation?Ifyouseeclearlythekernelof commonsenseinthenutofChristianorthodoxy,whycannotyousimplytakethe kernelandleavethenut?Whycannotyou(tousethatcantphraseofthenewspapers whichI,asahighlyscholarlyagnostic,amalittleashamedofusing)whycannotyou simplytakewhatisgoodinChristianity,whatyoucandefineasvaluable,whatyoucan comprehend,andleavealltherest,alltheabsolutedogmasthatareintheirnature incomprehensible?Thisistherealquestion;thisisthelastquestion;anditisapleasure totrytoanswerit. ThefirstanswerissimplytosaythatIamarationalist.Iliketohavesome intellectualjustificationformyintuitions.IfIamtreatingmanasafallenbeingitisan intellectualconveniencetometobelievethathefell;andIfind,forsomeodd psychologicalreason,thatIcandealbetterwithamansexerciseoffreewillifIbelieve thathehasgotit.ButIaminthismatteryetmoredefinitelyarationalist.Idonot proposetoturnthisbookintooneofordinaryChristianapologetics;Ishouldbegladto meetatanyothertimetheenemiesofChristianityinthatmoreobviousarena.HereI

amonlygivinganaccountofmyowngrowthinspiritualcertainty.ButImaypauseto remarkthatthemoreIsawofthemerelyabstractargumentsagainsttheChristian cosmologythelessIthoughtofthem.Imeanthathavingfoundthemoralatmosphere oftheIncarnationtobecommonsense,Ithenlookedattheestablishedintellectual argumentsagainsttheIncarnationandfoundthemtobecommonnonsense.Incasethe argumentshouldbethoughttosufferfromtheabsenceoftheordinaryapologeticIwill hereverybrieflysummarisemyownargumentsandconclusionsonthepurely objectiveorscientifictruthofthematter. IfIamasked,asapurelyintellectualquestion,whyIbelieveinChristianity,Ican onlyanswer,Forthesamereasonthatanintelligentagnosticdisbelievesin Christianity.IbelieveinitquiterationallyupontheevidenceButtheevidenceinmy case,asinthatoftheintelligentagnostic,isnotreallyinthisorthatalleged demonstration;itisinanenormousaccumulationofsmallbutunanimousfacts.The secularistisnottobeblamedbecausehisobjectionstoChristianityaremiscellaneous andevenscrappy;itispreciselysuchscrappyevidencethatdoesconvincethemind.I meanthatamanmaywellbelessconvincedofaphilosophyfromfourbooks,than fromonebook,onebattle,onelandscape,andoneoldfriend.Theveryfactthatthe thingsareofdifferentkindsincreasestheimportanceofthefactthattheyallpointto oneconclusion.Now,thenonChristianityoftheaverageeducatedmantodayis almostalways,todohimjustice,madeupoftheseloosebutlivingexperiences.Ican onlysaythatmyevidencesforChristianityareofthesamevividbutvariedkindashis evidencesagainstit.ForwhenIlookatthesevariousantiChristiantruths,Isimply discoverthatnoneofthemaretrue.Idiscoverthatthetruetideandforceofallthefacts flowstheotherway.Letustakecases.Manyasensiblemodernmanmusthave abandonedChristianityunderthepressureofthreesuchconvergingconvictionsas these:first,thatmen,withtheirshape,structure,andsexuality,are,afterall,verymuch likebeasts,amerevarietyoftheanimalkingdom;second,thatprimevalreligionarose inignoranceandfear;third,thatpriestshaveblightedsocietieswithbitternessand gloom.ThosethreeantiChristianargumentsareverydifferent;buttheyareallquite logicalandlegitimate;andtheyallconverge.Theonlyobjectiontothem(Idiscover)is thattheyarealluntrue.Ifyouleaveofflookingatbooksaboutbeastsandmen,ifyou begintolookatbeastsandmenthen(ifyouhaveanyhumourorimagination,any senseofthefranticorthefarcical)youwillobservethatthestartlingthingisnothow likemanistothebrutes,buthowunlikeheis.Itisthemonstrousscaleofhis divergencethatrequiresanexplanation.Thatmanandbrutearelikeis,inasense,a truism;butthatbeingsoliketheyshouldthenbesoinsanelyunlike,thatistheshock andtheenigma.Thatanapehashandsisfarlessinterestingtothephilosopherthanthe factthathavinghandshedoesnexttonothingwiththem;doesnotplayknucklebones ortheviolin;doesnotcarvemarbleorcarvemutton.Peopletalkofbarbaricarchitecture anddebasedart.Butelephantsdonotbuildcolossaltemplesofivoryeveninaroccoco style;camelsdonotpaintevenbadpictures,thoughequippedwiththematerialof manycamelshairbrushes.Certainmoderndreamerssaythatantsandbeeshavea societysuperiortoours.Theyhave,indeed,acivilization;butthatverytruthonly remindsusthatitisaninferiorcivilization.Whoeverfoundananthilldecoratedwith thestatuesofcelebratedants?Whohasseenabeehivecarvedwiththeimagesof gorgeousqueensofold?No;thechasmbetweenmanandothercreaturesmayhavea naturalexplanation,butitisachasm.Wetalkofwildanimals;butmanistheonlywild animal.Itismanthathasbrokenout.Allotheranimalsaretameanimals;followingthe ruggedrespectabilityofthetribeortype.Allotheranimalsaredomesticanimals;man aloneiseverundomestic,eitherasaprofligateoramonk.Sothatthisfirstsuperficial reasonformaterialismis,ifanything,areasonforitsopposite;itisexactlywhere biologyleavesoffthatallreligionbegins.

ItwouldbethesameifIexaminedthesecondofthethreechancerationalist arguments;theargumentthatallthatwecalldivinebeganinsomedarknessandterror. WhenIdidattempttoexaminethefoundationsofthismodernideaIsimplyfoundthat therewerenone.Scienceknowsnothingwhateveraboutprehistoricman;forthe excellentreasonthatheisprehistoric.Afewprofessorschoosetoconjecturethatsuch thingsashumansacrificewereonceinnocentandgeneralandthattheygradually dwindled;butthereisnodirectevidenceofit,andthesmallamountofindirect evidenceisverymuchtheotherway.Intheearliestlegendswehave,suchasthetales ofIsaacandofIphigenia,humansacrificeisnotintroducedassomethingold,butrather assomethingnew;asastrangeandfrightfulexceptiondarklydemandedbythegods. Historysaysnothing;andlegendsallsaythattheearthwaskinderinitsearliesttime. Thereisnotraditionofprogress;butthewholehumanracehasatraditionoftheFall. Amusinglyenough,indeed,theverydisseminationofthisideaisusedagainstits authenticity.Learnedmenliterallysaythatthisprehistoriccalamitycannotbetrue becauseeveryraceofmankindremembersit.Icannotkeeppacewiththeseparadoxes. Andifwetookthethirdchanceinstance,itwouldbethesame;theviewthat priestsdarkenandembittertheworld.Ilookattheworldandsimplydiscoverthatthey dont.ThosecountriesinEuropewhicharestillinfluencedbypriests,areexactlythe countrieswherethereisstillsinginganddancingandcoloureddressesandartinthe openair.Catholicdoctrineanddisciplinemaybewalls;buttheyarethewallsofa playground.Christianityistheonlyframewhichhaspreservedthepleasureof Paganism.Wemightfancysomechildrenplayingontheflatgrassytopofsometall islandinthesea.Solongastherewasawallroundthecliffsedgetheycouldfling themselvesintoeveryfranticgameandmaketheplacethenoisiestofnurseries.Butthe wallswereknockeddown,leavingthenakedperiloftheprecipice.Theydidnotfall over;butwhentheirfriendsreturnedtothemtheywereallhuddledinterrorinthe centreoftheisland;andtheirsonghadceased. Thusthesethreefactsofexperience,suchfactsasgotomakeanagnostic,are,in thisview,turnedtotallyround.Iamleftsaying,Givemeanexplanation,first,ofthe toweringeccentricityofmanamongthebrutes;second,ofthevasthumantraditionof someancienthappiness;third,ofthepartialperpetuationofsuchpaganjoyinthe countriesoftheCatholicChurch.Oneexplanation,atanyrate,coversallthree:the theorythattwicewasthenaturalorderinterruptedbysomeexplosionorrevelation suchaspeoplenowcallpsychic.OnceHeavencameupontheearthwithapoweror sealcalledtheimageofGod,wherebymantookcommandofNature;andonceagain (wheninempireafterempiremenhadbeenfoundwanting)Heavencametosave mankindintheawfulshapeofaman.Thiswouldexplainwhythemassofmenalways lookbackwards;andwhytheonlycornerwheretheyinanysenselookforwardsisthe littlecontinentwhereChristhasHisChurch.IknowitwillbesaidthatJapanhas becomeprogressive.ButhowcanthisbeananswerwheneveninsayingJapanhas becomeprogressive,wereallyonlymean,JapanhasbecomeEuropean?ButIwish herenotsomuchtoinsistonmyownexplanationastoinsistonmyoriginalremark.I agreewiththeordinaryunbelievingmaninthestreetinbeingguidedbythreeorfour oddfactsallpointingtosomething;onlywhenIcametolookatthefactsIalwaysfound theypointedtosomethingelse. IhavegivenanimaginarytriadofsuchordinaryantiChristianarguments;ifthat betoonarrowabasisIwillgiveonthespurofthemomentanother.Thesearethekind ofthoughtswhichincombinationcreatetheimpressionthatChristianityissomething weakanddiseased.First,forinstance,thatJesuswasagentlecreature,sheepishand unworldly,amereineffectualappealtotheworld;second,thatChristianityaroseand flourishedinthedarkagesofignorance,andthattothesetheChurchwoulddragus back;third,thatthepeoplestillstronglyreligiousor(ifyouwill)superstitioussuch

peopleastheIrishareweak,unpractical,andbehindthetimes.Ionlymentionthese ideastoaffirmthesamething:thatwhenIlookedintothemindependentlyIfound,not thattheconclusionswereunphilosophical,butsimplythatthefactswerenotfacts. InsteadoflookingatbooksandpicturesabouttheNewTestamentIlookedattheNew Testament.ThereIfoundanaccount,notintheleastofapersonwithhishairpartedin themiddleorhishandsclaspedinappeal,butofanextraordinarybeingwithlipsof thunderandactsofluriddecision,flingingdowntables,castingoutdevils,passing withthewildsecrecyofthewindfrommountainisolationtoasortofdreadful demagogy;abeingwhooftenactedlikeanangrygodandalwayslikeagod.Christ hadevenaliterarystyleofhisown,nottobefound,Ithink,elsewhere;itconsistsofan almostfurioususeoftheafortiori.Hishowmuchmoreispiledoneuponanotherlike castleuponcastleintheclouds.ThedictionusedaboutChristhasbeen,andperhaps wisely,sweetandsubmissive.ButthedictionusedbyChristisquitecuriously gigantesque;itisfullofcamelsleapingthroughneedlesandmountainshurledintothe sea.Morallyitisequallyterrific;hecalledhimselfaswordofslaughter,andtoldmento buyswordsiftheysoldtheircoatsforthem.Thatheusedotherevenwilderwordson thesideofnonresistancegreatlyincreasesthemystery;butitalso,ifanything,rather increasestheviolence.Wecannotevenexplainitbycallingsuchabeinginsane;for insanityisusuallyalongoneconsistentchannel.Themaniacisgenerallyamonomaniac. HerewemustrememberthedifficultdefinitionofChristianityalreadygiven; Christianityisasuperhumanparadoxwherebytwooppositepassionsmayblazebeside eachother.TheoneexplanationoftheGospellanguagethatdoesexplainit,isthatitis thesurveyofonewhofromsomesupernaturalheightbeholdssomemorestartling synthesis. Itakeinorderthenextinstanceoffered:theideathatChristianitybelongstothe DarkAges.HereIdidnotsatisfymyselfwithreadingmoderngeneralisations;Ireada littlehistory.AndinhistoryIfoundthatChristianity,sofarfrombelongingtotheDark Ages,wastheonepathacrosstheDarkAgesthatwasnotdark.Itwasashiningbridge connectingtwoshiningcivilizations.Ifanyonesaysthatthefaitharoseinignorance andsavagerytheanswerissimple:itdidnt.ItaroseintheMediterraneancivilizationin thefullsummeroftheRomanEmpire.Theworldwasswarmingwithsceptics,and pantheismwasasplainasthesun,whenConstantinenailedthecrosstothemast.Itis perfectlytruethatafterwardstheshipsank;butitisfarmoreextraordinarythatthe shipcameupagain:repaintedandglittering,withthecrossstillatthetop.Thisisthe amazingthingthereligiondid:itturnedasunkenshipintoasubmarine.Thearklived undertheloadofwaters;afterbeingburiedunderthedebrisofdynastiesandclans,we aroseandrememberedRome.Ifourfaithhadbeenamerefadofthefadingempire,fad wouldhavefollowedfadinthetwilight,andifthecivilizationeverreemerged(and manysuchhaveneverreemerged)itwouldhavebeenundersomenewbarbaricflag. ButtheChristianChurchwasthelastlifeoftheoldsocietyandwasalsothefirstlifeof thenew.Shetookthepeoplewhowereforgettinghowtomakeanarchandshetaught themtoinventtheGothicarch.Inaword,themostabsurdthingthatcouldbesaidof theChurchisthethingwehaveallheardsaidofit.HowcanwesaythattheChurch wishestobringusbackintotheDarkAges?TheChurchwastheonlythingthatever broughtusoutofthem. Iaddedinthissecondtrinityofobjectionsanidleinstancetakenfromthosewho feelsuchpeopleastheIrishtobeweakenedormadestagnantbysuperstition.Ionly addeditbecausethisisapeculiarcaseofastatementoffactthatturnsouttobea statementoffalsehood.ItisconstantlysaidoftheIrishthattheyareimpractical.Butif werefrainforamomentfromlookingatwhatissaidaboutthemandlookatwhatis doneaboutthem,weshallseethattheIrisharenotonlypractical,butquitepainfully successful.Thepovertyoftheircountry,theminorityoftheirmembersaresimplythe

conditionsunderwhichtheywereaskedtowork;butnoothergroupintheBritish Empirehasdonesomuchwithsuchconditions.TheNationalistsweretheonly minoritythateversucceededintwistingthewholeBritishParliamentsharplyoutofits path.TheIrishpeasantsaretheonlypoormenintheseislandswhohaveforcedtheir masterstodisgorge.Thesepeople,whomwecallpriestridden,aretheonlyBritons whowillnotbesquireridden.AndwhenIcametolookattheactualIrishcharacter,the casewasthesame.Irishmenarebestatthespeciallyhardprofessionsthetradesof iron,thelawyer,andthesoldier.Inallthesecases,therefore,Icamebacktothesame conclusion:thescepticwasquiterighttogobythefacts,onlyhehadnotlookedatthe facts.Thescepticistoocredulous;hebelievesinnewspapersoreveninencyclopedias. Againthethreequestionsleftmewiththreeveryantagonisticquestions.Theaverage scepticwantedtoknowhowIexplainedthenambypambynoteintheGospel,the connectionofthecreedwithmediaevaldarknessandthepoliticalimpracticabilityof theCelticChristians.ButIwantedtoask,andtoaskwithanearnestnessamountingto urgency,Whatisthisincomparableenergywhichappearsfirstinonewalkingthe earthlikealivingjudgmentandthisenergywhichcandiewithadyingcivilizationand yetforceittoaresurrectionfromthedead;thisenergywhichlastofallcaninflamea bankruptpeasantrywithsofixedafaithinjusticethattheygetwhattheyask,while othersgoemptyaway;sothatthemosthelplessislandoftheEmpirecanactuallyhelp itself? Thereisananswer:itisananswertosaythattheenergyistrulyfromoutsidethe world;thatitispsychic,oratleastoneoftheresultsofarealpsychicaldisturbance.The highestgratitudeandrespectareduetothegreathumancivilizationssuchastheold EgyptianortheexistingChinese.Neverthelessitisnoinjusticeforthemtosaythatonly modernEuropehasexhibitedincessantlyapowerofselfrenewalrecurringoftenatthe shortestintervalsanddescendingtothesmallestfactsofbuildingorcostume.Allother societiesdiefinallyandwithdignity.Wediedaily.Wearealwaysbeingbornagain withalmostindecentobstetrics.Itishardlyanexaggerationtosaythatthereisin historicChristendomasortofunnaturallife:itcouldbeexplainedasasupernaturallife. Itcouldbeexplainedasanawfulgalvaniclifeworkinginwhatwouldhavebeena corpse.Forourcivilizationoughttohavedied,byallparallels,byallsociological probability,intheRagnorakoftheendofRome.Thatistheweirdinspirationofour estate:youandIhavenobusinesstobehereatall.Weareallrevenants;allliving Christiansaredeadpaganswalkingabout.JustasEuropewasabouttobegatheredin silencetoAssyriaandBabylon,somethingenteredintoitsbody.AndEuropehashada strangelifeitisnottoomuchtosaythatithashadthejumpseversince. Ihavedealtatlengthwithsuchtypicaltriadsofdoubtinordertoconveythe maincontentionthatmyowncaseforChristianityisrational;butitisnotsimple.Itis anaccumulationofvariedfacts,liketheattitudeoftheordinaryagnostic.Butthe ordinaryagnostichasgothisfactsallwrong.Heisanonbelieverforamultitudeof reasons;buttheyareuntruereasons.HedoubtsbecausetheMiddleAgeswere barbaric,buttheywerent;becauseDarwinismisdemonstrated,butitisnt;because miraclesdonothappen,buttheydo;becausemonkswerelazy,buttheywerevery industrious;becausenunsareunhappy,buttheyareparticularlycheerful;because Christianartwassadandpale,butitwaspickedoutinpeculiarlybrightcoloursand gaywithgold;becausemodernscienceismovingawayfromthesupernatural,butit isnt,itismovingtowardsthesupernaturalwiththerapidityofarailwaytrain. Butamongthesemillionfactsallflowingonewaythereis,ofcourse,one questionsufficientlysolidandseparatetobetreatedbriefly,butbyitself;Imeanthe objectiveoccurrenceofthesupernatural.InanotherchapterIhaveindicatedthefallacy oftheordinarysuppositionthattheworldmustbeimpersonalbecauseitisorderly.A personisjustaslikelytodesireanorderlythingasadisorderlything.Butmyown

positiveconvictionthatpersonalcreationismoreconceivablethanmaterialfate,is,I admit,inasense,undiscussable.Iwillnotcallitafaithoranintuition,forthosewords aremixedupwithmereemotion,itisstrictlyanintellectualconviction;butitisa primaryintellectualconvictionlikethecertaintyofselfofthegoodofliving.Anyone wholikes,therefore,maycallmybeliefinGodmerelymystical;thephraseisnotworth fightingabout.Butmybeliefthatmiracleshavehappenedinhumanhistoryisnota mysticalbeliefatall;IbelieveinthemuponhumanevidencesasIdointhediscoveryof America.Uponthispointthereisasimplelogicalfactthatonlyrequirestobestated andclearedup.Somehoworotheranextraordinaryideahasarisenthatthedisbelievers inmiraclesconsiderthemcoldlyandfairly,whilebelieversinmiraclesacceptthemonly inconnectionwithsomedogma.Thefactisquitetheotherway.Thebelieversin miraclesacceptthem(rightlyorwrongly)becausetheyhaveevidenceforthem.The disbelieversinmiraclesdenythem(rightlyorwrongly)becausetheyhaveadoctrine againstthem.Theopen,obvious,democraticthingistobelieveanoldapplewoman whenshebearstestimonytoamiracle,justasyoubelieveanoldapplewomanwhen shebearstestimonytoamurder.Theplain,popularcourseistotrustthepeasants wordabouttheghostexactlyasfarasyoutrustthepeasantswordaboutthelandlord. Beingapeasanthewillprobablyhaveagreatdealofhealthyagnosticismaboutboth. StillyoucouldfilltheBritishMuseumwithevidenceutteredbythepeasant,andgiven infavouroftheghost.Ifitcomestohumantestimonythereisachokingcataractof humantestimonyinfavourofthesupernatural.Ifyourejectit,youcanonlymeanone oftwothings.Yourejectthepeasantsstoryabouttheghosteitherbecausethemanisa peasantorbecausethestoryisaghoststory.Thatis,youeitherdenythemainprinciple ofdemocracy,oryouaffirmthemainprincipleofmaterialismtheabstract impossibilityofmiracle.Youhaveaperfectrighttodoso;butinthatcaseyouarethe dogmatist.ItisweChristianswhoacceptallactualevidenceitisyourationalistswho refuseactualevidencebeingconstrainedtodosobyyourcreed.ButIamnot constrainedbyanycreedinthematter,andlookingimpartiallyintocertainmiraclesof mediaevalandmoderntimes,Ihavecometotheconclusionthattheyoccurred.All argumentagainsttheseplainfactsisalwaysargumentinacircle.IfIsay,Mediaeval documentsattestcertainmiraclesasmuchastheyattestcertainbattles,theyanswer, Butmediaevalsweresuperstitious;ifIwanttoknowinwhattheyweresuperstitious, theonlyultimateansweristhattheybelievedinthemiracles.IfIsayapeasantsawa ghost,Iamtold,Butpeasantsaresocredulous.IfIask,Whycredulous?theonly answeristhattheyseeghosts.Icelandisimpossiblebecauseonlystupidsailorshave seenit;andthesailorsareonlystupidbecausetheysaytheyhaveseenIceland.Itis onlyfairtoaddthatthereisanotherargumentthattheunbelievermayrationallyuse againstmiracles,thoughhehimselfgenerallyforgetstouseit. Hemaysaythattherehasbeeninmanymiraculousstoriesanotionofspiritual preparationandacceptance:inshort,thatthemiraclecouldonlycometohimwho believedinit.Itmaybeso,andifitissohowarewetotestit?Ifweareinquiring whethercertainresultsfollowfaith,itisuselesstorepeatwearilythat(iftheyhappen) theydofollowfaith.Iffaithisoneoftheconditions,thosewithoutfaithhaveamost healthyrighttolaugh.Buttheyhavenorighttojudge.Beingabelievermaybe,ifyou like,asbadasbeingdrunk;stillifwewereextractingpsychologicalfactsfrom drunkards,itwouldbeabsurdtobealwaystauntingthemwithhavingbeendrunk. Supposewewereinvestigatingwhetherangrymenreallysawaredmistbeforetheir eyes.Supposesixtyexcellenthouseholderssworethatwhenangrytheyhadseenthis crimsoncloud:surelyitwouldbeabsurdtoanswerOh,butyouadmityouwereangry atthetime.Theymightreasonablyrejoin(inastentorianchorus),Howtheblazes couldwediscover,withoutbeingangry,whetherangrypeopleseered?Sothesaints andasceticsmightrationallyreply,Supposethatthequestioniswhetherbelieverscan

seevisionseventhen,ifyouareinterestedinvisionsitisnopointtoobjectto believers.Youarestillarguinginacircleinthatoldmadcirclewithwhichthisbook began. Thequestionofwhethermiracleseveroccurisaquestionofcommonsenseand ofordinaryhistoricalimagination:notofanyfinalphysicalexperiment.Onemayhere surelydismissthatquitebrainlesspieceofpedantrywhichtalksabouttheneedfor scientificconditionsinconnectionwithallegedspiritualphenomena.Ifweareasking whetheradeadsoulcancommunicatewithalivingitisludicroustoinsistthatitshall beunderconditionsinwhichnotwolivingsoulsintheirsenseswouldseriously communicatewitheachother.Thefactthatghostspreferdarknessnomoredisproves theexistenceofghoststhanthefactthatloverspreferdarknessdisprovestheexistence oflove.Ifyouchoosetosay,IwillbelievethatMissBrowncalledherfianca periwinkleor,anyotherendearingterm,ifshewillrepeatthewordbeforeseventeen psychologists,thenIshallreply,Verywell,ifthoseareyourconditions,youwill nevergetthetruth,forshecertainlywillnotsayit.Itisjustasunscientificasitis unphilosophicaltobesurprisedthatinanunsympatheticatmospherecertain extraordinarysympathiesdonotarise.ItisasifIsaidthatIcouldnottelliftherewasa fogbecausetheairwasnotclearenough;orasifIinsistedonperfectsunlightinorder toseeasolareclipse. Asacommonsenseconclusion,suchasthosetowhichwecomeaboutsexor aboutmidnight(wellknowingthatmanydetailsmustintheirownnaturebe concealed)Iconcludethatmiraclesdohappen.Iamforcedtoitbyaconspiracyoffacts: thefactthatthemenwhoencounterelvesorangelsarenotthemysticsandthemorbid dreamers,butfishermen,farmers,andallmenatoncecoarseandcautious;thefactthat weallknowmenwhotestifytospiritualisticincidentsbutarenotspiritualists,thefact thatscienceitselfadmitssuchthingsmoreandmoreeveryday.Sciencewillevenadmit theAscensionifyoucallitLevitation,andwillverylikelyadmittheResurrectionwhen ithasthoughtofanotherwordforit.IsuggesttheRegalvanisation.Butthestrongestof allisthedilemmaabovementioned,thatthesesupernaturalthingsareneverdenied exceptonthebasiseitherofantidemocracyorofmaterialistdogmatismImaysay materialistmysticism.Thescepticalwaystakesoneofthetwopositions;eitheran ordinarymanneednotbebelieved,oranextraordinaryeventmustnotbebelieved.For Ihopewemaydismisstheargumentagainstwondersattemptedinthemere recapitulationoffrauds,ofswindlingmediumsortrickmiracles.Thatisnotan argumentatall,goodorbad.Afalseghostdisprovestherealityofghostsexactlyas muchasaforgedbanknotedisprovestheexistenceoftheBankofEnglandif anything,itprovesitsexistence. Giventhisconvictionthatthespiritualphenomenadooccur(myevidencefor whichiscomplexbutrational),wethencollidewithoneoftheworstmentalevilsofthe age.Thegreatestdisasterofthenineteenthcenturywasthis:thatmenbegantousethe wordspiritualasthesameasthewordgood.Theythoughtthattogrowin refinementanduncorporealitywastogrowinvirtue.Whenscientificevolutionwas announced,somefearedthatitwouldencouragemereanimality.Itdidworse:it encouragedmerespirituality.Ittaughtmentothinkthatsolongastheywerepassing fromtheapetheyweregoingtotheangel.Butyoucanpassfromtheapeandgotothe devil.Amanofgenius,verytypicalofthattimeofbewilderment,expresseditperfectly. BenjaminDisraeliwasrightwhenhesaidhewasonthesideoftheangels.Hewas indeed;hewasonthesideofthefallenangels.Hewasnotonthesideofanymere appetiteoranimalbrutality;buthewasonthesideofalltheimperialismoftheprinces oftheabyss;hewasonthesideofarroganceandmystery,andcontemptofallobvious good.Betweenthissunkenprideandthetoweringhumilitiesofheaventhereare,one mustsuppose,spiritsofshapesandsizes.Man,inencounteringthem,mustmakemuch

thesamemistakesthathemakesinencounteringanyothervariedtypesinanyother distantcontinent.Itmustbehardatfirsttoknowwhoissupremeandwhois subordinate.Ifashadearosefromtheunderworld,andstaredatPiccadilly,thatshade wouldnotquiteunderstandtheideaofanordinaryclosedcarriage.Hewouldsuppose thatthecoachmanontheboxwasatriumphantconqueror,draggingbehindhima kickingandimprisonedcaptive.So,ifweseespiritualfactsforthefirsttime,wemay mistakewhoisuppermost.Itisnotenoughtofindthegods;theyareobvious;wemust findGod,therealchiefofthegods.Wemusthavealonghistoricexperiencein supernaturalphenomenainordertodiscoverwhicharereallynatural.InthislightI findthehistoryofChristianity,andevenofitsHebreworigins,quitepracticalandclear. ItdoesnottroublemetobetoldthattheHebrewgodwasoneamongmany.Iknowhe was,withoutanyresearchtotellmeso.JehovahandBaallookedequallyimportant,just asthesunandthemoonlookedthesamesize.Itisonlyslowlythatwelearnthatthe sunisimmeasurablyourmaster,andthesmallmoononlyoursatellite.Believingthat thereisaworldofspirits,IshallwalkinitasIdointheworldofmen,lookingforthe thingthatIlikeandthinkgood.JustasIshouldseekinadesertforcleanwater,ortoil attheNorthPoletomakeacomfortablefire,soIshallsearchthelandofvoidand visionuntilIfindsomethingfreshlikewater,andcomfortinglikefire;untilIfindsome placeineternity,whereIamliterallyathome.Andthereisonlyonesuchplacetobe found. Ihavenowsaidenoughtoshow(toanyonetowhomsuchanexplanationis essential)thatIhaveintheordinaryarenaofapologetics,agroundofbelief.Inpure recordsofexperiment(ifthesebetakendemocraticallywithoutcontemptorfavour) thereisevidencefirst,thatmiracleshappen,andsecondthatthenoblermiraclesbelong toourtradition.ButIwillnotpretendthatthiscurtdiscussionismyrealreasonfor acceptingChristianityinsteadoftakingthemoralgoodofChristianityasIshouldtake itoutofConfucianism. Ihaveanotherfarmoresolidandcentralgroundforsubmittingtoitasafaith, insteadofmerelypickinguphintsfromitasascheme.Andthatisthis:thatthe ChristianChurchinitspracticalrelationtomysoulisalivingteacher,notadeadone.It notonlycertainlytaughtmeyesterday,butwillalmostcertainlyteachmetomorrow. OnceIsawsuddenlythemeaningoftheshapeofthecross;somedayImaysee suddenlythemeaningoftheshapeofthemitre.OnefreemorningIsawwhywindows werepointed;somefinemorningImayseewhypriestswereshaven.Platohastoldyou atruth;butPlatoisdead.Shakespearehasstartledyouwithanimage;butShakespeare willnotstartleyouwithanymore.Butimaginewhatitwouldbetolivewithsuchmen stillliving,toknowthatPlatomightbreakoutwithanoriginallecturetomorrow,or thatatanymomentShakespearemightshattereverythingwithasinglesong.Theman wholivesincontactwithwhathebelievestobealivingChurchisamanalways expectingtomeetPlatoandShakespearetomorrowatbreakfast.Heisalways expectingtoseesometruththathehasneverseenbefore.Thereisoneonlyother paralleltothisposition;andthatistheparallelofthelifeinwhichweallbegan.When yourfathertoldyou,walkingaboutthegarden,thatbeesstungorthatrosessmelt sweet,youdidnottalkoftakingthebestoutofhisphilosophy.Whenthebeesstung you,youdidnotcallitanentertainingcoincidence.Whentherosesmeltsweetyoudid notsayMyfatherisarude,barbaricsymbol,enshrining(perhapsunconsciously)the deepdelicatetruthsthatflowerssmell.No:youbelievedyourfather,becauseyouhad foundhimtobealivingfountainoffacts,athingthatreallyknewmorethanyou;a thingthatwouldtellyoutruthtomorrow,aswellastoday.Andifthiswastrueof yourfather,itwaseventruerofyourmother;atleastitwastrueofmine,towhomthis bookisdedicated.Now,whensocietyisinaratherfutilefussaboutthesubjectionof women,willnoonesayhowmucheverymanowestothetyrannyandprivilegeof

women,tothefactthattheyaloneruleeducationuntileducationbecomesfutile:fora boyisonlysenttobetaughtatschoolwhenitistoolatetoteachhimanything.Thereal thinghasbeendonealready,andthankGoditisnearlyalwaysdonebywomen.Every maniswomanised,merelybybeingborn.Theytalkofthemasculinewoman;butevery manisafeminisedman.AndifevermenwalktoWestminstertoprotestagainstthis femaleprivilege,Ishallnotjointheirprocession. ForIrememberwithcertaintythisfixedpsychologicalfact;thattheverytime whenIwasmostunderawomansauthority,Iwasmostfullofflameandadventure. Exactlybecausewhenmymothersaidthatantsbittheydidbite,andbecausesnowdid comeinwinter(asshesaid);thereforethewholeworldwastomeafairylandof wonderfulfulfilments,anditwaslikelivinginsomeHebraicage,whenprophecyafter prophecycametrue.Iwentoutasachildintothegarden,anditwasaterribleplaceto me,preciselybecauseIhadacluetoit:ifIhadheldnoclueitwouldnothavebeen terrible,buttame.Amereunmeaningwildernessisnotevenimpressive.Butthegarden ofchildhoodwasfascinating,exactlybecauseeverythinghadafixedmeaningwhich couldbefoundoutinitsturn.InchbyinchImightdiscoverwhatwastheobjectofthe uglyshapecalledarake;orformsomeshadowyconjectureastowhymyparentskepta cat. So,sinceIhaveacceptedChristendomasamotherandnotmerelyasachance example,IhavefoundEuropeandtheworldoncemorelikethelittlegardenwhereI staredatthesymbolicshapesofcatandrake;Ilookateverythingwiththeoldelvish ignoranceandexpectancy.Thisorthatriteordoctrinemaylookasuglyand extraordinaryasarake;butIhavefoundbyexperiencethatsuchthingsendsomehow ingrassandflowers.Aclergymanmaybeapparentlyasuselessasacat,butheisalso asfascinating,fortheremustbesomestrangereasonforhisexistence.Igiveone instanceoutofahundred;Ihavenotmyselfanyinstinctivekinshipwiththat enthusiasmforphysicalvirginity,whichhascertainlybeenanoteofhistoric Christianity.ButwhenIlooknotatmyselfbutattheworld,Iperceivethatthis enthusiasmisnotonlyanoteofChristianity,butanoteofPaganism,anoteofhigh humannatureinmanyspheres.TheGreeksfeltvirginitywhentheycarvedArtemis,the Romanswhentheyrobedthevestals,theworstandwildestofthegreatElizabethan playwrightsclungtotheliteralpurityofawomanastothecentralpillaroftheworld. Aboveall,themodernworld(evenwhilemockingsexualinnocence)hasflungitself intoagenerousidolatryofsexualinnocencethegreatmodernworshipofchildren. Foranymanwholoveschildrenwillagreethattheirpeculiarbeautyishurtbyahintof physicalsex.Withallthishumanexperience,alliedwiththeChristianauthority,I simplyconcludethatIamwrong,andthechurchright;orratherthatIamdefective, whilethechurchisuniversal.Ittakesallsortstomakeachurch;shedoesnotaskmeto becelibate.ButthefactthatIhavenoappreciationofthecelibates,Iacceptlikethefact thatIhavenoearformusic.Thebesthumanexperienceisagainstme,asitisonthe subjectofBach.Celibacyisoneflowerinmyfathersgarden,ofwhichIhavenotbeen toldthesweetorterriblename.ButImaybetolditanyday. This,therefore,is,inconclusion,myreasonforacceptingthereligionandnot merelythescatteredandseculartruthsoutofthereligion.Idoitbecausethethinghas notmerelytoldthistruthorthattruth,buthasrevealeditselfasatruthtellingthing. Allotherphilosophiessaythethingsthatplainlyseemtobetrue;onlythisphilosophy hasagainandagainsaidthethingthatdoesnotseemtobetrue,butistrue.Aloneofall creedsitisconvincingwhereitisnotattractive;itturnsouttoberight,likemyfatherin thegarden.Theosophistsforinstancewillpreachanobviouslyattractiveidealikere incarnation;butifwewaitforitslogicalresults,theyarespiritualsuperciliousnessand thecrueltyofcaste.Forifamanisabeggarbyhisownprenatalsins,peoplewilltend todespisethebeggar.ButChristianitypreachesanobviouslyunattractiveidea,suchas

originalsin;butwhenwewaitforitsresults,theyarepathosandbrotherhood,anda thunderoflaughterandpity;foronlywithoriginalsinwecanatoncepitythebeggar anddistrusttheking.Menofscienceofferushealth,anobviousbenefit;itisonly afterwardsthatwediscoverthatbyhealth,theymeanbodilyslaveryandspiritual tedium.Orthodoxymakesusjumpbythesuddenbrinkofhell;itisonlyafterwards thatwerealisethatjumpingwasanathleticexercisehighlybeneficialtoourhealth.Itis onlyafterwardsthatwerealisethatthisdangeristherootofalldramaandromance. Thestrongestargumentforthedivinegraceissimplyitsungraciousness.The unpopularpartsofChristianityturnoutwhenexaminedtobetheverypropsofthe people.TheouterringofChristianityisarigidguardofethicalabnegationsand professionalpriests;butinsidethatinhumanguardyouwillfindtheoldhumanlife dancinglikechildren,anddrinkingwinelikemen;forChristianityistheonlyframefor paganfreedom.Butinthemodernphilosophythecaseisopposite;itisitsouterring thatisobviouslyartisticandemancipated;itsdespairiswithin. Anditsdespairisthis,thatitdoesnotreallybelievethatthereisanymeaningin theuniverse;thereforeitcannothopetofindanyromance;itsromanceswillhaveno plots.Amancannotexpectanyadventuresinthelandofanarchy.Butamancanexpect anynumberofadventuresifhegoestravellinginthelandofauthority.Onecanfindno meaningsinajungleofscepticism;butthemanwillfindmoreandmoremeaningswho walksthroughaforestofdoctrineanddesign.Hereeverythinghasastorytiedtoits tail,likethetoolsorpicturesinmyfathershouse;foritismyfathershouse.Iend whereIbeganattherightend.Ihaveenteredatleastthegateofallgoodphilosophy. Ihavecomeintomysecondchildhood. ButthislargerandmoreadventurousChristianuniversehasonefinalmark difficulttoexpress;yetasaconclusionofthewholematterIwillattempttoexpressit. Alltherealargumentaboutreligionturnsonthequestionofwhetheramanwhowas bornupsidedowncantellwhenhecomesrightwayup.Theprimaryparadoxof Christianityisthattheordinaryconditionofmanisnothissaneorsensiblecondition; thatthenormalitselfisanabnormality.ThatistheinmostphilosophyoftheFall.InSir OliverLodgesinterestingnewCatechism,thefirsttwoquestionswere:Whatare you?andWhat,then,isthemeaningoftheFallofMan?Irememberamusingmyself bywritingmyownanswerstothequestions;butIsoonfoundthattheywerevery brokenandagnosticanswers.Tothequestion,Whatareyou?Icouldonlyanswer, Godknows.Andtothequestion,WhatismeantbytheFall?Icouldanswerwith completesincerity,ThatwhateverIam,Iamnotmyself.Thisistheprimeparadoxof ourreligion;somethingthatwehaveneverinanyfullsenseknown,isnotonlybetter thanourselves,butevenmorenaturaltousthanourselves.Andthereisreallynotestof thisexceptthemerelyexperimentalonewithwhichthesepagesbegan,thetestofthe paddedcellandtheopendoor.ItisonlysinceIhaveknownorthodoxythatIhave knownmentalemancipation.But,inconclusion,ithasonespecialapplicationtothe ultimateideaofjoy. ItissaidthatPaganismisareligionofjoyandChristianityofsorrow;itwouldbe justaseasytoprovethatPaganismispuresorrowandChristianitypurejoy.Such conflictsmeannothingandleadnowhere.Everythinghumanmusthaveinitbothjoy andsorrow;theonlymatterofinterestisthemannerinwhichthetwothingsare balancedordivided.Andthereallyinterestingthingisthis,thatthepaganwas(inthe main)happierandhappierasheapproachedtheearth,butsadderandsadderashe approachedtheheavens.ThegaietyofthebestPaganism,asintheplayfulnessof CatullusorTheocritus,is,indeed,aneternalgaietynevertobeforgottenbyagrateful humanity.Butitisallagaietyaboutthefactsoflife,notaboutitsorigin.Tothepagan thesmallthingsareassweetasthesmallbrooksbreakingoutofthemountain;butthe broadthingsareasbitterasthesea.Whenthepaganlooksattheverycoreofthe

cosmosheisstruckcold.Behindthegods,whoaremerelydespotic,sitthefates,who aredeadly.Nay,thefatesareworsethandeadly;theyaredead.Andwhenrationalists saythattheancientworldwasmoreenlightenedthantheChristian,fromtheirpointof viewtheyareright.Forwhentheysayenlightenedtheymeandarkenedwith incurabledespair.Itisprofoundlytruethattheancientworldwasmoremodernthan theChristian.Thecommonbondisinthefactthatancientsandmodernshaveboth beenmiserableaboutexistence,abouteverything,whilemediaevalswerehappyabout thatatleast.Ifreelygrantthatthepagans,likethemoderns,wereonlymiserableabout everythingtheywerequitejollyabouteverythingelse.IconcedethattheChristiansof theMiddleAgeswereonlyatpeaceabouteverythingtheywereatwarabout everythingelse.Butifthequestionturnontheprimarypivotofthecosmos,thenthere wasmorecosmiccontentmentinthenarrowandbloodystreetsofFlorencethaninthe theatreofAthensortheopengardenofEpicurus.Giottolivedinagloomiertownthan Euripides,buthelivedinagayeruniverse. Themassofmenhavebeenforcedtobegayaboutthelittlethings,butsadabout thebigones.Nevertheless(Ioffermylastdogmadefiantly)itisnotnativetomantobe so.Manismorehimself,manismoremanlike,whenjoyisthefundamentalthingin him,andgriefthesuperficial.Melancholyshouldbeaninnocentinterlude,atenderand fugitiveframeofmind;praiseshouldbethepermanentpulsationofthesoul. Pessimismisatbestanemotionalhalfholiday;joyistheuproariouslabourbywhichall thingslive.Yet,accordingtotheapparentestateofmanasseenbythepaganorthe agnostic,thisprimaryneedofhumannaturecanneverbefulfilled.Joyoughttobe expansive;butfortheagnosticitmustbecontracted,itmustclingtoonecomerofthe world.Griefoughttobeaconcentration;butfortheagnosticitsdesolationisspread throughanunthinkableeternity.ThisiswhatIcallbeingbornupsidedown.Thesceptic maytrulybesaidtobetopsyturvy;forhisfeetaredancingupwardsinidleecstacies, whilehisbrainisintheabyss.Tothemodernmantheheavensareactuallybelowthe earth.Theexplanationissimple;heisstandingonhishead;whichisaveryweak pedestaltostandon.Butwhenhehasfoundhisfeetagainheknowsit.Christianity satisfiessuddenlyandperfectlymansancestralinstinctforbeingtherightwayup; satisfiesitsupremelyinthis;thatbyitscreedjoybecomessomethinggiganticand sadnesssomethingspecialandsmall.Thevaultaboveusisnotdeafbecausethe universeisanidiot;thesilenceisnottheheartlesssilenceofanendlessandaimless world.Ratherthesilencearoundusisasmallandpitifulstillnessliketheprompt stillnessinasickroom.Weareperhapspermittedtragedyasasortofmercifulcomedy: becausethefranticenergyofdivinethingswouldknockusdownlikeadrunkenfarce. Wecantakeourowntearsmorelightlythanwecouldtakethetremendouslevitiesof theangels.Sowesitperhapsinastarrychamberofsilence,whilethelaughterofthe heavensistooloudforustohear. Joy,whichwasthesmallpublicityofthepagan,isthegiganticsecretofthe Christian.AndasIclosethischaoticvolumeIopenagainthestrangesmallbookfrom whichallChristianitycame;andIamagainhauntedbyakindofconfirmation.The tremendousfigurewhichfillstheGospelstowersinthisrespect,asineveryother, aboveallthethinkerswhoeverthoughtthemselvestall.Hispathoswasnatural,almost casual.TheStoics,ancientandmodern,wereproudofconcealingtheirtears.Henever concealedHistears;HeshowedthemplainlyonHisopenfaceatanydailysight,such asthefarsightofHisnativecity.YetHeconcealedsomething.Solemnsupermenand imperialdiplomatistsareproudofrestrainingtheiranger.HeneverrestrainedHis anger.HeflungfurnituredownthefrontstepsoftheTemple,andaskedmenhowthey expectedtoescapethedamnationofHell.YetHerestrainedsomething.Isayitwith reverence;therewasinthatshatteringpersonalityathreadthatmustbecalledshyness. TherewassomethingthatHehidfromallmenwhenHewentupamountaintopray.

TherewassomethingthatHecoveredconstantlybyabruptsilenceorimpetuous isolation.TherewassomeonethingthatwastoogreatforGodtoshowuswhenHe walkeduponourearth;andIhavesometimesfanciedthatitwasHismirth.