The Life of Reason Part 27

Primitive thought has the form of poetry and the function of prose.

Being thought, it distinguishes objects from the experience that reveals them and it aspires to know things as they are; but being poetical, it attributes to those objects all the qualities which the experience of them contains, and builds them out imaginatively in all directions, without distinguis.h.i.+ng what is constant and efficacious in them. This primitive habit of thought survives in mythology, which is an observation of things enc.u.mbered with all they can suggest to a dramatic fancy. It is neither conscious poetry nor valid science, but the common root and raw material of both. Free poetry is a thing which early man is too poor to indulge in; his wide-open eyes are too intently watching this ominous and treacherous world. For pure science he has not enough experience, no adequate power to a.n.a.lyse, remember, and abstract; his soul is too hurried and confused, too thick with phantoms, to follow abstemiously the practical threads through the labyrinth. His view of things is immensely overloaded; what he gives out for description is more than half soliloquy; but his expression of experience is for that very reason adequate and quite sincere. Belief, which we have come to a.s.sociate with religion, belongs really to science; myths are not believed in, they are conceived and understood. To demand belief for an idea is already to contrast interpretation with knowledge; it is to a.s.sert that that idea has scientific truth. Mythology cannot flourish in that dialectical air; it belongs to a deeper and more ingenuous level of thought, when men pored on the world with intense indiscriminate interest, accepting and recording the mind's vegetation no less than that observable in things, and mixing the two developments together in one wayward drama.

[Sidenote: It requires genius.]

A good mythology cannot be produced without much culture and intelligence. Stupidity is not poetical. Nor is mythology essentially a half-way house between animal vagueness in the soul and scientific knowledge. It is conceivable that some race, not so dreamful as ours, should never have been tempted to use psychic and pa.s.sionate categories in reading nature, but from the first should have kept its observations sensuous and pure, elaborating them only on their own plane, mathematically and dialectically. Such a race, however, could hardly have had lyric or dramatic genius, and even in natural science, which requires imagination, they might never have accomplished anything. The Hebrews, denying themselves a rich mythology, remained without science and plastic art; the Chinese, who seem to have attained legality and domestic arts and a tutored sentiment without pa.s.sing through such imaginative tempests as have hara.s.sed us, remain at the same time without a serious science or philosophy. The Greeks, on the contrary, precisely the people with the richest and most irresponsible myths, first conceived the cosmos scientifically, and first wrote rational history and philosophy. So true it is that vitality in any mental function is favourable to vitality in the whole mind. Illusions incident to mythology are not dangerous in the end, because illusion finds in experience a natural though painful cure. Extravagant error is unstable, unless it be harmless and confined to a limbo remote from all applications; if it touches experience it is stimulating and brief, while the equipoise of dulness may easily render dulness eternal. A developed mythology shows that man has taken a deep and active interest both in the world and in himself, and has tried to link the two, and interpret the one by the other. Myth is therefore a natural prologue to philosophy, since the love of ideas is the root of both. Both are made up of things admirable to consider.

[Sidenote: It only half deceives.]

Nor is the illusion involved in fabulous thinking always so complete and opaque as convention would represent it. In taking fable for fact, good sense and practice seldom keep pace with dogma. There is always a race of pedants whose function it is to materialise everything ideal, but the great world, half shrewdly, half doggedly, manages to escape their contagion. Language may be entirely permeated with myth, since the affinities of language have much to do with men gliding into such thoughts; yet the difference between language itself and what it expresses is not so easily obliterated. In spite of verbal traditions, people seldom take a myth in the same sense in which they would take an empirical truth. All the doctrines that have flourished in the world about immortality have hardly affected men's natural sentiment in the face of death, a sentiment which those doctrines, if taken seriously, ought wholly to reverse. Men almost universally have acknowledged a Providence, but that fact has had no force to destroy natural aversions and fears in the presence of events; and yet, if Providence had ever been really trusted, those preferences would all have lapsed, being seen to be blind, rebellious, and blasphemous. Prayer, among sane people, has never superseded practical efforts to secure the desired end; a proof that the sphere of expression was never really confused with that of reality. Indeed, such a confusion, if it had pa.s.sed from theory to practice, would have changed mythology into madness. With rare exceptions this declension has not occurred and myths have been taken with a grain of salt which not only made them digestible, but heightened their savour.

It is always by its applicability to things known, not by its revelation of things unknown and irrelevant, that a myth at its birth appeals to mankind. When it has lost its symbolic value and sunk to the level of merely false information, only an inert and stupid tradition can keep it above water. Parables justify themselves but dogmas call for an apologist. The genial offspring of prophets and poets then has to be kept alive artificially by professional doctors. A thing born of fancy, moulded to express universal experience and its veritable issues, has to be hedged about by misrepresentation, sophistry, and party spirit. The very apologies and unintelligent proofs offered in its defence in a way confess its unreality, since they all strain to paint in more plausible colours what is felt to be in itself extravagant and incredible.

[Sidenote: Its interpretative essence.]

Yet if the myth was originally accepted it could not be for this falsity plainly written on its face; it was accepted because it was understood, because it was seen to express reality in an eloquent metaphor. Its function was to show up some phase of experience in its totality and moral issue, as in a map we reduce everything geographically in order to overlook it better in its true relations. Had those symbols for a moment descended to the plane of reality they would have lost their meaning and dignity; they would tell us merely that they themselves existed bodily, which would be false, while about the real configuration of life they would no longer tell us anything. Such an error, if carried through to the end, would nullify all experience and arrest all life. Men would be reacting on expressions and meeting with nothing to express. They would all be like word-eating philosophers or children learning the catechism.

The true function of mythical ideas is to present and interpret events in terms relative to spirit. Things have uses in respect to the will which are direct and obvious, while the inner machinery of these same things is intricate and obscure. We therefore conceive things roughly and superficially by their eventual practical functions and a.s.sign to them, in our game, some counterpart of the interest they affect in us.

This counterpart, to our thinking, const.i.tutes their inward character and soul. So conceived, soul and character are purely mythical, being arrived at by dramatising events according to our own fancy and interest. Such ideas may be adequate in their way if they cover all the uses we may eventually find in the objects they transcribe for us dramatically. But the most adequate mythology is mythology still; it does not, like science, set things before us in the very terms they will wear when they are gradually revealed to experience. Myth is expression, it is not prophecy. For this reason myth is something on which the mind rests; it is an ideal interpretation in which the phenomena are digested and trans.m.u.ted into human energy, into imaginative tissue.

[Sidenote: Contrast with science.]

Scientific formulas, on the contrary, cry aloud for retranslation into perceptual terms; they are like tight-ropes, on which a man may walk but on which he cannot stand still. These unstable symbols lead, however, to real facts and define their experimental relations; while the mind reposing contentedly in a myth needs to have all observation and experience behind it, for it will not be driven to gather more. The perfect and stable myth would rest on a complete survey and steady focussing of all interests really affecting the one from whose point of view the myth was framed. Then each physical or political unit would be endowed with a character really corresponding to all its influence on the thinker. This symbol would render the diffuse natural existences which it represented in an eloquent figure; and since this figure would not mislead practically it might be called true. But truth, in a myth, means a sterling quality and standard excellence, not a literal or logical truth. It will not, save by a singular accident, represent their proper internal being, as a forthright unselfish intellect would wish to know it. It will translate into the language of a private pa.s.sion the smiles and frowns which that pa.s.sion meets with in the world.

[Sidenote: Importance of the moral factor.]

There are accordingly two factors in mythology, a moral consciousness and a corresponding poetic conception of things. Both factors are variable, and variations in the first, if more hidden, are no less important than variations in the second. Had fable started with a clear perception of human values, it would have gained immensely in significance, because its pictures, however wrong the external notions they built upon, would have shown what, in the world so conceived, would have been the ideals and prizes of life. Thus Dante's bad cosmography and worse history do not detract from the spiritual penetration of his thought, though they detract from its direct applicability. Had nature and destiny been what Dante imagined, his conception of the values involved would have been perfect, for the moral philosophy he brought into play was Aristotelian and rational. So his poem contains a false instance or imaginary rehearsal of true wisdom. It describes the Life of Reason in a fantastic world. We need only change man's situation to that in which he actually finds himself, and let the soul, fathomed and chastened as Dante left it, ask questions and draw answers from this steadier dream.

[Sidenote: Its submergence.]

Myth travels among the people, and in their hands its poetic factor tends to predominate. It is easier to carry on the dialectic or drama proper to a fable than to confront it again with the facts and give them a fresh and more genial interpretation. The poet makes the fable; the sophist carries it on. Therefore historians and theologians discuss chiefly the various forms which mythical beings have received, and the internal logical or moral implications of those hypostases. They would do better to attend instead to the moral factor. However interesting a fable may be in itself, its religious value lies wholly in its revealing some function which nature has in human life. Not the beauty of the G.o.d makes him adorable, but his dispensing benefits and graces. Side by side with Apollo (a G.o.d having moral functions and consequently inspiring a fervent cult and tending himself to a.s.sume a moral character) there may be a Helios or a Phaethon, poetic figures expressing just as well the sun's physical operation, and no less capable, if the theologian took hold of them, of suggesting psychological problems. The moral factor, however, was not found in these minor deities. Only a verbal and sensuous poetry had been employed in defining them; the needs and hopes of mankind had been ignored. Apollo, on the contrary, in personifying the sun, had embodied also the sun's relations to human welfare. The vitality, the healing, the enlightenment, the lyric joy flowing into man's heart from that highest source of his physical being are all beautifully represented in the G.o.d's figure and fable. The religion of Apollo is therefore a true religion, as religions may be true: the mythology which created the G.o.d rested on a deep, observant sense for moral values, and drew a vivid, if partial, picture of the ideal, attaching it significantly to its natural ground.

[Sidenote: Myth justifies magic.]

The first function of mythology is to justify magic. The weak hope on which superst.i.tion hangs, the gambler's instinct which divines in phenomena a magic solicitude for human fortunes, can scarcely be articulated without seeking to cover and justify itself by some fable. A magic function is most readily conceived and defined by attributing to the object intentions hostile or favourable to men, together with human habits of pa.s.sion and discourse. For lack of resources and observations, reason is seldom able to discredit magic altogether. Reasonable men are forced, therefore, in order to find some satisfaction, to make magic as intelligible as possible by a.s.similating it to such laws of human action as may be already mastered and familiar. Magic is thus reduced to a sort of system, regulated by principles of its own and naturalised, as it were, in the commonwealth of science.

[Sidenote: Myths might be metaphysical.]

Such an avowed and defended magic usually takes one of two forms. When the miracle is interpreted dramatically, by a.n.a.logy to human life, we have mythology; when it is interpreted rationalistically, by a.n.a.logy to current logic or natural science, we have metaphysics or theosophy. The metaphysical sort of superst.i.tion has never taken deep root in the western world. Pythagorean mysteries and hypnotisations, although periodically fas.h.i.+onable, have soon shrivelled in our too salubrious and biting air. Even such charming exotics as Plato's myths have not been able to flourish without changing their nature and pa.s.sing into ordinary dramatic mythology--into a magic system in which all the forces, once terms in moral experience, became personal angels and demons. Similarly with the Christian sacraments: these magic rites, had they been established in India among a people theosophically minded, might have furnished cues to high transcendental mysteries. Baptism might have been interpreted as a symbol for the purged and abolished will, and Communion as a symbol for the escape from personality. But European races, though credulous enough, are naturally positivistic, so that, when they were called upon to elucidate their ceremonial mysteries, what they lit upon was no metaphysical symbolism but a material and historical drama.

Communion became a sentimental interview between the devout soul and the person of Christ; baptism became the legal execution of a mythical contract once entered into between the first and second persons of the Trinity. Thus, instead of a metaphysical interpretation, the extant magic received its needful justification through myths.

[Sidenote: They appear ready made, like parts of the social fabric.]

When mythology first appears in western literature it already possesses a highly articulate form. The G.o.ds are distinct personalities, with attributes and histories which it is hard to divine the source of and which suggest no obvious rational interpretation. The historian is therefore in the same position as a child who inherits a great religion.

The G.o.ds and their doings are _prima facie_ facts in his world like any other facts, objective beings that convention puts him in the presence of and with which he begins by having social relations. He envisages them with respect and obedience, or with careless defiance, long before he thinks of questioning or proving their existence. The att.i.tude he a.s.sumes towards them makes them in the first instance factors in his moral world. Much subsequent scepticism and rationalising philosophy will not avail to efface the vestiges of that early communion with familiar G.o.ds. It is hard to reduce to objects of science what are essentially factors in moral intercourse. All thoughts on religion remain accordingly coloured with pa.s.sion, and are felt to be, above all, a test of loyalty and an index to virtue. The more derivative, unfathomable, and opaque is the prevalent idea of the G.o.ds, the harder it is for a rational feeling to establish itself in their regard.

Sometimes the most complete historical enlightenment will not suffice to dispel the shadow which their moral externality casts over the mind. In vain do we discard their fable and the thin proofs of their existence when, in spite of ourselves, we still live in their presence.

[Sidenote: They perplex the conscience.]

This pathetic phenomenon is characteristic of religious minds that have outgrown their traditional faith without being able to restate the natural grounds and moral values of that somehow precious system in which they no longer believe. The dead G.o.ds, in such cases, leave ghosts behind them, because the moral forces which the G.o.ds once expressed, and which, of course, remain, remain inarticulate; and therefore, in their dumbness, these moral forces persistently suggest their only known but now discredited symbols. To regain moral freedom--without which knowledge cannot be put to its rational use in the government of life--we must rediscover the origin of the G.o.ds, reduce them a.n.a.lytically to their natural and moral const.i.tuents, and then proceed to rearrange those materials, without any quant.i.tative loss, in forms appropriate to a maturer reflection.

Of the innumerable and rather monotonous mythologies that have flourished in the world, only the Graeco-Roman and the Christian need concern us here, since they are by far the best known to us and the best defined in themselves, as well as the only two likely to have any continued influence on the western mind. Both these systems pre-suppose a long prior development. The G.o.ds of Greece and of Israel have a full-blown character when we first meet them in literature. In both cases, however, we are fortunate in being able to trace somewhat further back the history of mythology, and do not depend merely on philosophic a.n.a.lysis to reach the elements which we seek.

[Sidenote: Incipient myth in the Vedas.]

In the Vedic hymns there survives the record of a religion remarkably like the Greek in spirit, but less dramatic and articulate in form. The G.o.ds of the Vedas are unmistakably natural elements. Vulcan is there nothing but fire, Jupiter nothing but the sky. This patriarchal people, fresh from the highlands, had not yet been infected with the manias and diseases of the jungle. It lived simply, rationally, piously, loving all natural joys and delighted with all the instruments of a rude but pure civilisation. It saluted without servility the forces of nature which ministered to its needs. It burst into song in the presence of the magnificent panorama spread out before it--day-sky and night-sky, dawn and gloaming, clouds, thunder and rain, rivers, cattle and horses, grain, fruit, fire, and wine. Nor were the social sanct.i.ties neglected.

Commemoration was made of the stages of mortal life, of the bonds of love and kins.h.i.+p, of peace, of battle, and of mourning for the dead. By a very intelligible figure and a.n.a.logy the winds became shepherds, the clouds flocks, the day a conqueror, the dawn a maid, the night a wise sibyl and mysterious consort of heaven. These personifications were tentative and vague, and the consequent mythology was a system of rhetoric rather than of theology. The various G.o.ds had interchangeable attributes, and, by a voluntary confusion, quite in the manner of later Hindu poetry, each became on occasion any or all of the others.

Here the Indian pantheistic vertigo begins to appear. Many dark superst.i.tions, no doubt, bubbled up in the torrent of that plastic reverie; for this people, clean and natural as on the whole it appears, cannot have been without a long and ign.o.ble ancestry. The Greeks themselves, heirs to kindred general traditions, retained some childish and obscene practices in their wors.h.i.+p. But such hobgoblins naturally vanish under a clear and beneficent sun and are scattered by healthy mountain breezes. A cheerful people knows how to take them lightly, play with them, laugh at them, and turn them again into figures of speech.

Among the early speakers of Sanskrit, even more than among the Greeks, the national religion seems to have been nothing but a poetic naturalism.

Such a mythology, however, is exceedingly plastic and unstable. If the poet is observant and renews his impressions, his myths will become more and more accurate descriptions of the facts, and his hypotheses about phenomena will tend to be expressed more and more in terms of the phenomena themselves; that is, will tend to become scientific. If, on the contrary and as usually happens, the inner suggestions and fertility of his fables absorb his interest, and he neglects to consult his external perceptions any further, or even forgets that any such perceptions originally inspired the myth, he will tend to become a dramatic poet, guided henceforth in his fictions only by his knowledge and love of human life.

[Sidenote: Natural suggestions soon exhausted.]

[Sidenote: They will be carried out in abstract fancy.]

When we transport ourselves in fancy to patriarchal epochs and Arcadian scenes, we can well feel the inevitable tendency of the mind to mythologise and give its myths a more and more dramatic character. The phenomena of nature, unintelligible rationally but immensely impressive, must somehow be described and digested. But while they compel attention they do not, after a while, enlarge experience. Husbandmen's lore is profound, practical, poetic, superst.i.tious, but it is singularly stagnant. The cycle of natural changes goes its perpetual round and the ploughman's mind, caught in that narrow vortex, plods and plods after the seasons. Apart from an occasional flood, drought, or pestilence, nothing breaks his laborious torpor. The most cursory inspection of field and sky yields him information enough for his needs. Practical knowledge with him is all instinct and tradition. His mythology can for that very reason ride on nature with a looser rein. If at the same time, however, his circ.u.mstances are auspicious and he feels practically secure, he will have much leisure to ripen inwardly and to think. He hasten to unfold in meditation the abstract potentialities of his mind.

His social and ideal pa.s.sions, his apt.i.tude for art and fancy, will arouse within him a far keener and more varied experience than his outer life can supply. Yet all his fortunes continue to be determined by external circ.u.mstances and to have for their theatre this given and uncontrollable world. Some conception of nature and the G.o.ds--that is, in his case, some mythology--must therefore remain before him always and stand in his mind for the real forces controlling experience.

His moral powers and interests have meantime notably developed. His sense for social relations has grown clear and full in proportion as his observation of nature has sunk into dull routine. Consequently, the myths by which reality is represented lose, so to speak, their birthright and first nationality. They pa.s.s under the empire of abstract cogitation and spontaneous fancy. They become naturalised in the mind.

The poet cuts loose from nature and works out instead whatever hints of human character or romantic story the myth already supplies. a.n.a.logies drawn from moral and pa.s.sionate experience replace the further portraiture of outer facts. Human tastes, habits, and dreams enter the fable, expanding it into some little drama, or some mystic anagram of mortal life. While in the beginning the sacred poet had transcribed nothing but joyous perceptions and familiar industrial or martial actions, he now introduces intrigue, ingenious adventures, and heroic pa.s.sions.

[Sidenote: They may become moral ideals.]

When we turn from the theology of the Vedas to that of Homer we see this revolution already accomplished. The new significance of mythology has obscured the old, and was a symbol for material facts has become a drama, an apologue, and an ideal. Thus one function of mythology has been nothing less than to carry religion over from superst.i.tion into wisdom, from an excuse and apology for magic into an ideal representation of moral goods. In his impotence and sore need a man appeals to magic; this appeal he justifies by imagining a purpose and a G.o.d behind the natural agency. But after his accounts with the phenomena are settled by his own labour and patience, he continues to be fascinated by the invisible spirit he has evoked. He cherishes this image; it becomes his companion, his plastic and unaccountable witness and refuge in all the exigencies of life. Dwelling in the mind continually, the deity becomes acclimated there; the wors.h.i.+p it receives endows it with whatever powers and ideal faculties are most feared or honoured by its votary. Now the thunder and the pestilence which were once its essence come to be regarded as its disguises and its foils.

Faith comes to consist in disregarding what it was once religion to regard, namely, the ways of fortune and the conditions of earthly happiness. Thus the imagination sets up its ideals over against the world that occasioned them, and mythology, instead of cheating men with false and magic aids to action, moralises them by presenting an ideal standard for action and a perfect object for contemplation.

[Sidenote: The sun-G.o.d moralised.]

If we consider again, for instance, Apollo's various attributes and the endless myths connected with his name, we shall find him changing his essence and forgetting to be the material sun in order to become the light of a cultivated spirit. At first he is the sky's child, and has the moon for twin sister. His mother is an impersonation of darkness and mystery. He travels yearly from the hyperborean regions toward the south, and daily he traverses the firmament in a chariot. He sleeps in a sea-nymph's bosom or rises from the dawn's couch. In all this we see clearly a scarcely figurative description of the material sun and its motions. A quasi-scientific fancy spins these fables almost inevitably to fill the vacuum not yet occupied by astronomy. Such myths are indeed compacted out of wonders, not indeed to add wonder to them (for the original and greatest marvel persists always in the sky), but to entertain us with pleasant consideration of them and with their a.s.similation to our own fine feats. This a.s.similation is unavoidable in a poet ignorant of physics, whom human life must supply with all his vocabulary and similes. Fortunately in this need of introducing romance into phenomena lies the leaven that is to leaven the lump, the subtle influence that is to moralise religion. For presently Apollo becomes a slayer of monsters (a function no G.o.d can perform until he has ceased to be a monster himself), he becomes the lovely and valorous champion of humanity, the giver of prophecy, of music, of lyric song, even the patron of medicine and gymnastics.

[Sidenote: The leaven of religion is moral idealism.]

What a humane and rational transformation! The spirit of Socrates was older than the man and had long been at work in the Greeks. Interest had been transferred from nature to art, from the sources to the fruits of life. We in these days are accustomed as a matter of course to a.s.sociate religion with ideal interests. Our piety, unlike our barbarous pantheistic theology, has long lost sight of its rudimentary material object, and habituated us to the wors.h.i.+p of human sanct.i.ty and human love. We have need all the more to remember how slowly and reluctantly religion has suffered spiritualisation, how imperfectly as yet its superst.i.tious origin has been outgrown. We have need to retrace with the greatest attention the steps by which a moral value has been insinuated into what would otherwise be nothing but a medley of magic rites and poetic physics. It is this submerged idealism which alone, in an age that should have finally learned how to operate in nature and how to conceive her processes, could still win for religion a philosopher's attention or a legislator's mercy.

CHAPTER V

THE HEBRAIC TRADITION

[Sidenote: Phases of Hebraism.]

As the Vedas offer a glimpse into the antecedents of Greek mythology, so Hebrew studies open up vistas into the antecedents of Christian dogma.

Christianity in its Patristic form was an adaptation of Hebrew religion to the Graeco-Roman world, and later, in the Protestant movement, a readaptation of the same to what we may call the Teutonic spirit. In the first adaptation, Hebrew positivism was wonderfully refined, transformed into a religion of redemption, and endowed with a semi-pagan mythology, a pseudo-Platonic metaphysics, and a quasi-Roman organisation. In the second adaptation, Christianity received a new basis and standard in the spontaneous faith of the individual; and, as the traditions thus undermined in principle gradually dropped away, it was reduced by the German theologians to a romantic and mystical pantheism. Throughout its transformations, however, Christianity remains indebted to the Jews not only for its founder, but for the nucleus of its dogma, cult, and ethical doctrine. If the religion of the Jews, therefore, should disclose its origin, the origin of Christianity would also be manifest.