The New Jerusalem, G. K. Chesterton [good fiction books to read .TXT] 📗

of the Old Testament or the mighty works of the New were extravagances because they were exceptions; and they were exceptions because there was a rule, and that an immutable rule. In short, there was no rose-tree growing out of the carpet of a trim and tidy bedroom; because rose-trees do not grow out of carpets in trim and tidy bedrooms. So far it seemed reasonable enough. But it left out one possibility; that a man can dream about a room as well as a rose; and that a man can doubt about a rule as well as an exception.

As soon as the men of science began to doubt the rules of the game, the game was up. They could no longer rule out all the old marvels as impossible, in face of the new marvels which they had to admit as possible. They were themselves dealing now with a number of unknown quantities; what is the power of mind over matter; when is matter an illusion of mind; what is identity, what is individuality, is there a limit to logic in the last extremes of mathematics? They knew by a hundred hints that their non-miraculous world was no longer watertight; that floods were coming in from somewhere in which they were already out of their depth, and down among very fantastical deep-sea fishes. They could hardly feel certain even about the fish that swallowed Jonah, when they had no test except the very true one that there are more fish in the sea than ever came out of it. Logically they would find it quite as hard to draw the line at the miraculous draught of fishes. I do not mean that they, or even I, need here depend on those particular stories; I mean that the difficulty now is to draw a line, and a new line, after the obliteration of an old and much more obvious line. Any one can draw it for himself, as a matter of mere taste in probability; but we have not made a philosophy until we can draw it for others. And the modern men of science cannot draw it for others. Men could easily mark the contrast between the force of gravity and the fable of the Ascension. They cannot all be made to see any such contrast between the levitation that is now discussed as a possibility and the ascension which is still derided as a miracle. I do not even say that there is not a great difference between them; I say that science is now plunged too deep in new doubts and possibilities to have authority to define the difference. I say the more it knows of what seems to have happened, or what is said to have happened, in many modern drawing-rooms, the less it knows what did or did not happen on that lofty and legendary hill, where a spire rises over Jerusalem and can be seen beyond Jordan.

But with that part of the Palestinian story which is told in the New Testament I am not directly concerned till the next chapter; and the matter here is a more general one. The truth is that through a thousand channels something has returned to the modern mind. It is not Christianity. On the contrary, it would be truer to say that it is paganism. In reality it is in a very special sense paganism; because it is polytheism. The word will startle many people, but not the people who know the modern world best. When I told a distinguished psychologist at Oxford that I differed from his view of the universe, he answered, "Why universe? Why should it not be a multiverse?" The essence of polytheism is the worship of gods who are not God; that is, who are not necessarily the author and the authority of all things. Men are feeling more and more that there are many spiritual forces in the universe, and the wisest men feel that some are to be trusted more than others. There will be a tendency, I think, to take a favourite force, or in other words a familiar spirit. Mr. H. G. Wells, who is, if anybody is, a genius among moderns and a modern among geniuses, really did this very thing; he selected a god who was really more like a daemon. He called his book God, the Invisible King; but the curious point was that he specially insisted that his God differed from other people's God in the very fact that he was not a king. He was very particular in explaining that his deity did not rule in any almighty or infinite sense; but merely influenced, like any wandering spirit. Nor was he particularly invisible, if there can be said to be any degrees in invisibility. Mr. Wells's Invisible God was really like Mr. Wells's Invisible Man. You almost felt he might appear at any moment, at any rate to his one devoted worshipper; and that, as if in old Greece, a glad cry might ring through the woods of Essex, the voice of Mr. Wells crying, "We have seen, he hath seen us, a visible God." I do not mean this disrespectfully, but on the contrary very sympathetically; I think it worthy of so great a man to appreciate and answer the general sense of a richer and more adventurous spiritual world around us. It is a great emancipation from the leaden materialism which weighed on men of imagination forty years ago. But my point for the moment is that the mode of the emancipation was pagan or even polytheistic, in the real philosophical sense that it was the selection of a single spirit, out of many there might be in the spiritual world. The point is that while Mr. Wells worships his god (who is not his creator or even necessarily his overlord) there is nothing to prevent Mr. William Archer, also emancipated, from adoring another god in another temple; or Mr. Arnold Bennett, should he similarly liberate his mind, from bowing down to a third god in a third temple. My imagination rather fails me, I confess, in evoking the image and symbolism of Mr. Bennett's or Mr. Archer's idolatries; and if I had to choose between the three, I should probably be found as an acolyte in the shrine of Mr. Wells. But, anyhow, the trend of all this is to polytheism, rather as it existed in the old civilisation of paganism.

There is the same modern mark in Spiritualism. Spiritualism also has the trend of polytheism, if it be in a form more akin to ancestor-worship. But whether it be the invocation of ghosts or of gods, the mark of it is that it invokes something less than the divine; nor am I at all quarrelling with it on that account. I am merely describing the drift of the day; and it seems clear that it is towards the summoning of spirits to our aid whatever their position in the unknown world, and without any clear doctrinal plan of that world. The most probable result would seem to be a multitude of psychic cults, personal and impersonal, from the vaguest reverence for the powers of nature to the most concrete appeal to crystals or mascots. When I say that the agnostics have discovered agnosticism, and have now recovered from the shock, I do not mean merely to sneer at the identity of the word agnosticism with the word ignorance. On the contrary, I think ignorance the greater thing; for ignorance can be creative. And the thing it can create, and soon probably will create, is one of the lost arts of the world; a mythology.

In a word, the modern world will probably end exactly where the Bible begins. In that inevitable setting of spirit against spirit, or god against god, we shall soon be in a position to do more justice not only to the New Testament, but to the Old Testament. Our descendants may very possibly do the very thing we scoff at the old Jews for doing; grope for and cling to their own deity as one rising above rivals who seem to be equally real. They also may feel him not primarily as the sole or even the supreme but only as the best; and have to abide the miracles of ages to prove that he is also the mightiest. For them also he may at first be felt as their own, before he is extended to others; he also, from the collision with colossal idolatries and towering spiritual tyrannies, may emerge only as a God of Battles and a Lord of Hosts. Here between the dark wastes and the clouded mountain was fought out what must seem even to the indifferent a wrestle of giants driving the world out of its course; Jehovah of the mountains casting down Baal of the desert and Dagon of the sea. Here wandered and endured that strange and terrible and tenacious people who held high above all their virtues and their vices one indestructible idea; that they were but the tools in that tremendous hand. Here was the first triumph of those who, in some sense beyond our understanding, had rightly chosen among the powers invisible, and found their choice a great god above all gods. So the future may suffer not from the loss but the multiplicity of faith; and its fate be far more like the cloudy and mythological war in the desert than like the dry radiance of theism or monism. I have said nothing here of my own faith, or of that name on which, I am well persuaded, the world will be most wise to call. But I do believe that the tradition founded in that far tribal battle, in that far Eastern land, did indeed justify itself by leading up to a lasting truth; and that it will once again be justified of all its children. What has survived through an age of atheism as the most indestructible would survive through an age of polytheism as the most indispensable. If among many gods it could not presently be proved to be the strongest, some would still know it was the best. Its central presence would endure through times of cloud and confusion, in which it was judged only as a myth among myths or a man among men. Even the old heathen test of humanity and the apparition of the body, touching which I have quoted the verse about the pagan polytheist as sung by the neo-pagan poet, is a test which that incarnate mystery will abide the best. And however much or little our spiritual inquirers may lift the veil from their invisible kings, they will not find a vision more vivid than a man walking unveiled upon the mountains, seen of men and seeing; a visible god.