something in the soul. Very deep things in our nature, some dim sense of the dependence of great things upon small, some dark suggestion that the things nearest to us stretch far beyond our power, some sacramental feeling of the magic in material substance something in the soul. Very deep things in our nature, some dim sense of the dependence of great things upon small, some dark suggestion that the things nearest to us stretch far beyond our power, some sacramental feeling of the magic in material substances, and many more emotions past finding out, are in an idea like that of the external soul. The power even in the myths of savages is like the power in the metaphors of poets. The soul of such a metaphor is often very emphatically an external soul. The best critics have remarked that in the best poets the simile is often a picture that seems quite separate from the text. It is as irrelevant as the remote castle to the flower or the Hebridean coast to the candle. Shelley compares the skylark to a young woman on a turret, to a rose embedded in thick foliage, to a series of things that seem to be about as unlike a skylark in the sky as anything we can imagine. I suppose the most potent piece of pure magic in English literature is the much quoted passage in Keats's Nightingale about the casements opening on the perilous foam. And nobody notices that the image seems to come from nowhere; that it appears abruptly after some almost equally irrelevant remarks about Ruth; and that it has nothing in the world to do with the subject of the poem. If there is one place in the world where nobody could reasonably expect to find a nightingale, it is on a window-sill at the seaside. But it is only in the same sense that nobody would expect to find a giant's heart in a casket under the sea. Now, it would be very dangerous to classify the metaphors of the poets. When Shelley says that the cloud will rise 'like a child from the womb, like a ghost from the tomb,' it would be quite possible to call the first a case of the coarse primitive birth-myth and the second a survival of the ghost worship which became ancestor-worship. But it is the wrong way of dealing with a cloud; and is liable to leave the learned in the condition of Polonius, only too ready to think it like a weasel, or very like a whale.
Two facts follow from this psychology of day-dreams, which must be kept in mind throughout their development in mythologies and even religions. First, these imaginative impressions are often strictly local. So far from being abstractions turned into allegories, they are often images almost concentrated into idols. The poet feels the mystery of a particular forest not of the science of afforestation or the department of woods and forests. He worships the peak of a particular mountain, not the abstract idea of altitude. So we find the god is not merely water but often one special river; be may be the sea because the sea is single like a stream; the river that runs round the world. Ultimately doubtless many deities are enlarged into elements; but they are something more than omnipresent. Apollo does not merely dwell wherever the sun shines his home is on the rock of Delphi. Diana is great enough to be in three places at once, earth and heaven and hell, but greater is Diana of the Ephesians. This localized feeling has its lowest form in the mere fetish or talisman, such as millionaires put on their motor-cars. But it can also harden into something like a high and serious religion, where it is connected with high and serious duties; into the gods of the city or even the gods of the hearth.
The second consequence is this; that in these pagan cults there is every shade of sincerity and insincerity. In what sense exactly did an Athenian really think be bad to sacrifice to Pallas Athene? What scholar is really certain of the answer? In what sense did Dr. Johnson really think that be had to touch all the posts in the street or that he bad to collect orange-peel? In what sense does a child really think that he ought to step on every alternate paving stone? Two things are at least fairly clear. First, in simpler and less self-conscious times these forms could become more solid without really becoming more serious. Day-dreams could be acted in broad daylight, with more liberty of artistic expression; but still perhaps with something of the light step of the somnambulist. Wrap Dr. Johnson in an antique mantle, crown him (by his kind permission) with a garland, and he will move in state under those ancient skies of, morning; touching a series of sacred posts carved with the heads of the strange terminal gods, that stand at the limits of the land and of the life of man. Make the child free of the marbles and mosaics of some classic temple, to play on a whole floor inlaid with squares of black and white; and he will willingly make this fulfillment of his idle and drifting day-dream the clear field for a grave and graceful dance. But the posts and the paving-stones are little more and little less real than they are under modern limits. They are not really much more serious for being taken seriously. They have the sort of sincerity that they always had; the sincerity of art as a symbol that expresses very real spiritualities under the surface of life. But they are only sincere in the same sense as art; not sincere in the same sense as morality. The eccentric's collection of orange-peel may turn to oranges in a Mediterranean festival or to golden apples in a Mediterranean myth. But they are never on the same plane with the difference between giving the orange to a blind beggar and carefully placing the orange-peel so that the beggar may fall and break -his leg. Between these two things there is a difference of kind and not of degree. The child does not think it wrong to step on the paving-stone as be thinks it wrong to step on the dog's tail. And it is very certain that whatever jest or sentiment or fancy first set Johnson touching the wooden posts, be never touched wood with any of the feeling with which he stretched out his hands to the timber of that terrible tree, which was the death of God and the life of man.
As already noted, this does not mean that there was no reality or even no religious sentiment in such a mood. As a matter of fact the Catholic Church has taken over with uproarious success the whole of this popular business of giving people local legends and lighter ceremonial movements. In so far as all this sort of paganism was innocent and in touch with nature, there is no reason why it should not be patronized by patron saints as much as by pagan gods. And in any case there are degrees of seriousness in the most natural make-believe between fancying there are fairies in the wood, which often only means fancying a certain wood as fit for fairies, and really frightening ourselves until we walk a mile rather than pass a house we have told ourselves is haunted. Behind all these things is the fact that beauty and terror are very real things and related to a real spiritual world; and to touch them at all, even in doubt or fancy, is to stir the deep things of the soul. We all understand that and the pagans understood it. The point is that paganism did not really stir the soul except with these doubts and fancies ; with the consequence that we to-day can have little beyond doubts and fancies about paganism. All the best critics agree that all the greatest poets, in pagan Hellas for example, had an attitude towards their gods which is quite queer and puzzling to men in the Christian era. There seems to be an admitted conflict between the god and the man; but everybody seems to be doubtful about which is the hero and which is the villain. This doubt does not merely apply to a doubter like Euripides in the Bacchae; it applies to a moderate conservative like Sophocles in the Antigone; or even to a regular Tory and reactionary like Aristophanes in the Frogs. Sometimes it would seem that the Greeks believed above all things 'in reverence, only they bad nobody to revere. But the point of, the puzzle is this: that all this vagueness and variation arise from the fact that the whole thing began in fancy and in dreaming; and that there are no rules of architecture for a castle in the clouds.
This is the mighty and branching tree called mythology which ramifies round the whole world whose remote branches under separate skies bear like colored birds the costly idols of Asia and the half-baked fetishes of Africa and the fairy kings and princesses of the folk-tales of the forest and buried amid vines and olives the Lares of the Latins, and carried on the clouds of Olympus the buoyant supremacy of the gods of Greece. These are the myths and he who has no sympathy with myths has no sympathy with men. But be who has most Sympathy with myths will most fully realize that they are not and never were a religion, in the sense that Christianity or even Islam is a religion. They satisfy some of the needs satis fied by a religion; and notably the need for doing certain things at certain dates; the need of the twin ideas of festivity and formality. But though they provide a man with a calendar they do not provide him with a creed. A man did not stand up and say 'I believe in Jupiter and Juno and Neptune,' etc., and she stands up and says 'I believe in God the Father Almighty' and the rest of the Apostles' Creed. Many believed in some and not in others, or more in some and less in others, or only in a very vague poetical sense in any. There was no moment when they were all collected into an orthodox order which men would fight and be tortured to keep intact. Still less did anybody ever say in that fashion: I believe in Odin and Thor and Freya,' for outside Olympus even the Olympian order grows cloudy and chaotic. It seems clear to me that Thor was not a god at all but a hero Nothing resembling a religion would picture anybody resembling a god as groping like a pigmy in a great cavern, that turned out to be the glove of a giant. That is the glorious ignorance called adventure. Thor may have been a great adventurer; but to call him a god is like trying to compare Jehovah with Jack and the Beanstalk. Odin seems to have been a real barbarian chief, possibly of the Dark Ages after Christianity. Polytheism fades away at its fringes into fairy-tales or barbaric memories; it is not a thing like monotheism as held by serious monotheists. Again it does satisfy the need to cry out on some uplifted name, or some noble memory in moments that are themselves noble and uplifted; such as the birth of a child or the saving of a city. But the name was so used by many to whom it was only a name. Finally it did satisfy, or rather it partially satisfied, a thing very deep in humanity indeed; the idea of surrendering something as the portion of the unknown powers; of pouring out wine upon the ground, of throwing a ring into the sea; in a word, of sacrifice. It is the wise and worthy idea of not taking our advantage to the full; of putting something in the other balance to ballast our dubious pride, of paying tithes to nature for our land. This deep truth of the danger of insolence, or being too big for our boots, runs through all the great Greek tragedies and makes them great. But it runs side by side with an almost cryptic agnosticism about the real nature of the gods to be propitiated. Where that gesture of surrender is most magnificent, as among the great Greeks, there is really much more idea that the man will be the better for losing the ox than that the god will be the better for getting it. It is said that in its grosser forms there are often actions grotesquely suggestive of the god really eating the sacrifice. But this fact is falsified by the error that I put first in this note on mythology. It is misunderstanding the psychology of day-dreams. A child pretending there is a goblin in a hollow tree will do a crude and material thing like leaving a piece of cake for him. A poet might do a more dignified and elegant thing, like bringing to the god fruits as well as flowers. But the degree of seriousness in both acts may be the same or it may vary in almost any degree. The crude fancy is no more a creed than the ideal fancy is a creed. Certainly the pagan does not disbelieve like an atheist, any more than he believes like a Christian. He feels the presence of powers about which he guesses and invents. St. Paul said that the Greeks had one altar to an unknown god. But in truth all their gods were unknown gods. And the real break in history did come when St. Paul declared to them whom they had worshipped. The substance of all such paganism may be summarized thus. It is an attempt to reach the divine reality through the imagination alone; in its own field reason does not restrain it all. It is vital to the view of all history that reason is something separate from religion even in the most rational of these civilizations. It is only as an afterthought, when such cults are decadent or on the defensive, that a few Neo-Platonists or a few Brahmins are found trying to rationalize them, and even then only by trying to allegorize them. . But in reality the rivers mythology and philosophy run parallel and do not mingle till they meet in the sea of Christendom. Simple secularists still talk as if the Church had introduced a sort of schism between reason and religion. The truth is that the Church was actually the first thing that ever tried to combine reason and religion. There had never before been any such union of the priests and the philosophers.
Mythology, then, sought God through the imagination; or sought truth by means of beauty, in the sense in which beauty includes much of the most grotesque ugliness. But the imagination has its own laws and therefore its own triumphs, which neither logicians nor men of science can understand. It remained true to that imaginative instinct through a thousand extravagances, through every crude cosmic pantomime of a pig eating the moon or the world being cut out of a cow, through all the dizzy convolutions and mystic malformations of Asiatic art, through all the stark and staring rigidity of Egyptian and Assyrian portraiture, through every kind of cracked mirror of mad art that seemed to deform the world and displace the sky, it remained true to something about which there can be no argument; something that makes it possible for some artist of some school to stand suddenly still before that particular deformity and say, 'My dream has come true! Therefore do we all in fact feel that pagan or primitive myths are infinitely suggestive, so long as we are wise enough not to inquire what they suggest. Therefore we all feel what is meant by Prometheus stealing fire from heaven, until some prig of a pessimist or progressive person explains what it means. Therefore we all know the meaning of Jack and the Beanstalk, until we are told. In this sense it is true that. it is the ignorant who accept myths, but only because it is the ignorant who appreciate poems. Imagination has its own laws and triumphs; and a tremendous power began to clothe its images, whether images in the mind or in the mud, whether in the bamboo of the South Sea Islands or the marble of the mountains of Hellas. But there was always a trouble in the triumph, which in these pages I have tried to analyze in vain; but perhaps I might in conclusion state it thus.
The crux and crisis is that man found it natural to worship; even natural- to worship unnatural things. The posture of the idol might be stiff and strange; but the gesture of the worshipper was generous and beautiful. He not only felt freer when he bent; he actually felt taller when he bowed. Henceforth anything that took away the gesture of worship would stunt and even maim him forever. Henceforth being merely secular would be a servitude and an inhibition. If man cannot pray he is gagged; if he cannot kneel be is in irons. We therefore feel throughout the whole of paganism a curious double feeling of trust and distrust. When the man makes the gesture of salutation and of sacrifice, when he pours out the libation or lifts up the sword, he knows he is doing a worthy and a virile thing. He knows he is doing one of the things for which a man was made. His imaginative experiment is therefore justified. But precisely because it began with imagination, there is to the end something of mockery in it, and especially in the object of it. This mockery, in the more intense moments of the intellect, becomes the almost intolerable irony of Greek tragedy. There seems a disproportion between the priest and the altar or between the altar and the god. The priest seems more solemn and almost more sacred than the god. All the order of the temple is solid and sane and satisfactory to certain parts of our nature; except the very center of it, which seems strangely mutable and dubious, like a dancing flame. It is the first thought round Which the whole has been built; and the first thought is still a fancy and almost a frivolity. In that strange place of meeting, the man seems more statuesque than the statue. He himself can stand forever in the noble and natural attitude of the statue of the Praying Boy. But whatever name be written on the pedestal, whether Zeus or Ammon or Apollo, the god Whom he worships is Proteus.
The Praying Boy may be said to express a need rather than to satisfy a need. It is by a normal and necessary action that his hands are lifted; but it is no less a parable that his hands are empty. About the nature of that need there will be more to say, but at this point it may be said that perhaps after all this true instinct, that prayer and sacrifice are a liberty and an enlargement, refers back to that vast and half-forgotten conception of universal fatherhood, which we have already seen everywhere fading from the morning sky. This is true; and yet it is not all the truth. There remains an indestructible instinct, in the poet as represented by the pagan, that he is not entirely wrong in localizing his God. It is something in the soul of poetry if not of piety. And the greatest of poets, when he defined the poet, did not say that he gave us the universe or the absolute or the infinite; but, in his own larger language, a local habitation and a name.
No poet is merely a pantheist; those who are counted most pantheistic, like Shelley, start with some local and particular image as the pagans did. After all, Shelley wrote of the skylark because it was a skylark. You could not issue an imperial or international translation of it for use in South Africa, in which it was changed to an ostrich. So the mythological imagination moves as it were in circles, hovering either to find a place or to return to it. In a word, mythology is a search; it is something that combines a recurrent desire with a recurrent doubt, mixing a most hungry sincerity in the idea of seeking for a place with a most dark and deep and mysterious levity about all the places found. So far could the lonely imagination lead, and we must turn later to the lonely reason. Nowhere along this road did the two ever travel together.
That is where all these things differed from religion or the reality in which these different dimensions met in a sort of solid. They differed from the reality not in what they looked like but in what they were. A picture may look like a landscape may look in every detail exactly like a landscape.
The only detail in which it differs is that it is not a landscape. The difference is only that which divides a portrait of Queen Elizabeth from Queen Elizabeth. Only in this mythical and mystical world the portrait could exist before the person; and the portrait was therefore more vague and doubtful. But anybody who has felt and fed on the atmosphere of these myths will know what I mean, when I say that in one sense they did not really profess to be realities. The pagans bad dreams about realities; and they would have been the first to admit, in their own words, that some came through the gate of ivory and others through the gate of horn. The dreams do indeed tend to be very vivid dreams when they touch on those tender or tragic things, which can really make a sleeper awaken with the sense that his heart has been broken in his sleep. They tend continually to hover over certain passionate themes of meeting and parting, of a life that ends in death or a death that is the beginning of life. Demeter wanders over a stricken world looking for a stolen child; Isis stretches out her arms over the earth in vain to gather the limbs of Osiris; and there is lamentation upon the hills for Atys and through the woods for Adonis.
There mingles with all such mourning the mystical and profound sense that death can be a deliverer and an appeasement; that such death gives us a divine blood for a renovating river and that all good is found in gathering the broken body of the god. We may truly call these fore-shadowing; so long as we remember that fore-shadowing are shadows. And the metaphor of a shadow happens to hit very exactly the truth that is very vital here. For a shadow is a shape but not texture. These things were something like the real thing; and to say that they were like is to say that they were different. Saying something is like a dog is another way of saying it is not a dog; and it is in this sense of identity that a myth is not a man. Nobody really thought of Isis as a human being; nobody really thought of Demeter as a historical character, nobody thought of Adonis as the founder of a Church. There was no idea that any one of them had changed the world; but rather that their recurrent death and life bore the sad and beautiful burden of the changelessness of the world. Not one of them was a revolution, save in the sense of the revolution of the sun and moon. Their whole meaning is missed if we do not see that they mean the shadows that we are and the shadows that we pursue. In certain sacrificial and communal aspects they naturally suggest what sort of a god might satisfy men; but they do not profess to be satisfied. Anyone who says they do is a bad judge of poetry.
Those who talk about pagan Christs have less sympathy with paganism than with Christianity. Those who call these cults 'religions,' and 'compare' them with the certitude and challenge of the Church have much less appreciation than we have of what made heathenism human, or of why classic literature is still something that hangs in the air like a song. It is no very human tenderness for the hungry to prove that hunger is the same as food. It is no very genial understanding of youth to argue that hope destroys the need for happiness.
And it is utterly unreal to argue that these images in the mind, admired entirely in the abstract, were even in the same world with a living man and a living polity that were worshipped because they were concrete. We might as well say that a boy playing at robbers is the same as a man in his first day in the trenches; or that a boy's first fancies about 'the not impossible she' are the same as the sacrament of marriage. They are fundamentally different exactly where they are superficially similar; we might almost say they are not the 'same even when they are the same. They are only different because one is real and the other is not. I do not mean merely that I myself believe that one is true and the other is not. I mean that one was never meant to be true in the same sense as the other. The sense in which it was meant to be true I have tried to suggest vaguely here, but it is undoubtedly very subtle and almost indescribable. It is so subtle that the students who profess to put it up as a rival to our religion miss the whole meaning and purport of their own study. We know better than the scholars, even those of us who are no scholars, what was in that hollow cry that went forth over the dead Adonis and why the Great Mother had a daughter wedded to death. We have entered more deeply than they into the Eleusinian Mysteries and have passed a higher grade, where gate within gate guarded the wisdom of Orpheus. We know the meaning of all the myths. We know the last secret revealed to the perfect initiate. And it is not the voice of a priest or a prophet saying 'These things are.' It is the voice of a dreamer and an idealist crying, 'Why cannot these things be?
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