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Chesterton, The Everlasting Man > Week 3: Chapters V & VI

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message 1: by Kerstin (new)

Kerstin | 1352 comments Mod
Chapter V: Man and Mythologies
Mythologies, Chesterton argues, are part of the imagination of man, and therefore works of art. As works of art, each one is unique, even though there may be similarities. We are to look at stories not from the outside in, but “ask himself how he would begin a story.” From this vantage point the classification of myths in a scientific way doesn’t work anymore. He writes,
”I confess I doubt the whole theory of the dissemination of myths or (as it commonly is) of one myth. It is true that something in our nature and conditions makes many stories similar; but each of them may be original. One man does not borrow the story from the other man, though he may tell it from the same motive as the other man.”

“Now the first fact is that the most simple people have the most subtle ideas. Everybody ought to know that, for everybody has been a child. Ignorant as a child is, he knows more than he can say and feels not only atmospheres but fine shades.”

“Every true artist does feel, consciously or unconsciously, that he is touching transcendental truths; that his images are shadows of things seen through the veil. In other words, the natural mystic does know that there is something there; something behind the clouds or within the trees; but he believes that the pursuit of beauty is the way to find it; that imagination is a sort of incantation that can call it up.”

Chesterton moves on that there is a realization of the soul and that the soul realizes hidden truths. To him paganisim and the worship of natural gods are but a stepping stone to true religion, Christianity, and progress from a calendar to a creed.
As always, he surprises us with certain insights, such as
“But in reality the rivers of 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.”

“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 for ever. Henceforth being merely secular would be a servitude and an inhibition. If man cannot pray he is gagged; if he cannot kneel he is in irons.”

Let’s start the discussion here, and I will post Chapter VI once I’ve finished it. I don’t know about y’all, but I find I can’t just rattle this book off one page after another. I don’t get anything out of it when my mind is pre-occupied with something else.

*my italics

message 2: by Kerstin (new)

Kerstin | 1352 comments Mod
With Chesterton it is unmistakable that we are getting the intuitive insight of an artist. He not only sees Creation and Man as part of a natural order but part of the superabundant exuberance of God's imagination, creative impulse, and art.

Man is made in the image of God, and therefore he is also an artist. In Orthodoxy Chesterton writes of God with child-like exuberance never getting tired of making daisies. In like manner, man never gets tired of creating stories. And so the myths that have been intertwined with man's history are part of this creative process. These myths are the most important stories of all as they point to the transcendent and reveal to us the Creator.

message 3: by Frances (new)

Frances Richardson | 552 comments Beautifully done, Kerstin.

message 4: by Kerstin (new)

Kerstin | 1352 comments Mod
Oh thank you!

message 5: by Manny (new)

Manny (virmarl) | 3732 comments Mod
OMG, I just read Chapter V and found it breathtakingly brilliant. I need to read that again. I'll have comments eventually. I think I'm a little behind everyone.

message 6: by Kerstin (new)

Kerstin | 1352 comments Mod
Sorry folks for the long delay. We've had a death in the extended family and traveled to Nebraska for the funeral.

message 7: by Kerstin (new)

Kerstin | 1352 comments Mod
Chapter VI: The Demons and the Philosophers

I’m having a little trouble pulling this chapter together. So I am mostly putting together the passages that jumped out at me.

Chesterton touches upon the darker side of mysticism, superstition and the diabolical.
Doubtless most popular superstition is as frivolous as any popular mythology. Men do not believe as a dogma that God would throw a thunderbolt at them for walking under a ladder; more often they amuse themselves with the not very laborious exercise of walking round it. There is no more in it than what I have already adumbrated; a sort of airy agnosticism about the possibilities of so strange a world. But there is another sort of superstition that does definitely look for results; what might be called a realistic superstition. And with that the question of whether spirits do answer or do appear becomes much more serious. As I have said, it seems to me pretty certain that they sometimes do; but about that there is a distinction that has been the beginning of much evil in the world. Whether it be because the Fall has really brought men nearer to less desirable neighbours in the spiritual world, or whether it is merely that the mood of men eager or greedy finds it easier to imagine evil, I believe that the black magic of witchcraft has been much more practical and much less poetical than the white magic of mythology. …

But before Christendom, and especially outside Europe, this was not always so. In the ancient world the demons often wandered abroad like dragons. They could be positively and publicly enthroned as gods. Their enormous images could be set up in public temples in the centre of populous cities. And all over the world the traces can be found of this striking and solid fact, so curiously overlooked by the moderns who speak of all such evil as primitive and early in evolution, that as a matter of fact some of the very highest civilisations of the world were the very places where the horns of Satan were exalted, not only to the stars but in the face of the sun.

Polytheism, or that aspect of paganism, was never to the pagan what Catholicism is to the Catholic. It was never a view of the universe satisfying all sides of life; a complete and complex truth with something to say about everything. It was only a satisfaction of one side of the soul of man, even if we call it the religious side; and I think it is truer to call it the imaginative side. But this it did satisfy; in the end it satisfied it to satiety. All that world was a tissue of interwoven tales and cults, and there ran in and out of it, as we have already seen, that black thread among its more blameless colours; the darker paganism that was really diabolism.

Moving on to philosophy, he writes:
Aristotle, with his colossal commonsense, was perhaps the greatest of all philosophers; certainly the most practical of all philosophers.

For the thinkers did move the foundations of the world; even when a curious compromise seemed to prevent them from moving the foundations foundations of the city. The two great philosophers of antiquity do indeed appear to us as defenders of sane and even of sacred ideas; their maxims often read like the answers to sceptical questions too completely answered to be always recorded. Aristotle annihilated a hundred anarchists and nature-worshipping cranks by the fundamental statement that man is a political animal. Plato in some sense anticipated the Catholic realism, as attacked by the heretical nominalism, by insisting on the equally fundamental fact that ideas are realities; that ideas exist just as men exist. Plato however seemed sometimes almost to fancy that ideas exist as men do not exist; or that the men need hardly be considered where they conflict with the ideas. He had something of the social sentiment that we call Fabian in his ideal of fitting the citizen to the city, like an imaginary head to an ideal hat; and great and glorious as he remains, he has been the father of all faddists. Aristotle anticipated more fully the sacramental sanity that was to combine the body and the soul of things; for he considered the nature of men as well as the nature of morals, and looked to the eyes as well as to the light. But though these great men were in that sense constructive and conservative, they belonged to a world where thought was free to the point of being fanciful. Many other great intellects did indeed follow them, some exalting an abstract vision of virtue, others following more rationalistically the necessity of the human pursuit of happiness.
Chesterton moves on to the philosophies of Asia, Buddhism and Confucianism, but none of those produced anything equivalent of what we call the Church.
Christianity does appeal to a solid truth outside itself; to something which is in that sense external as well as eternal. It does declare that things are really there; or in other words that things are really things. In this Christianity is at one with common sense; but all religious history shows that this common sense perishes except where there is Christianity to preserve it.
It cannot otherwise exist, or at least endure, because mere thought does not remain sane. In a sense it becomes too simple to be sane. The temptation of the philosophers is simplicity rather than subtlety. They are always attracted by insane simplifications, as men poised above abysses are fascinated by death and nothingness and the empty air.

But the point about them is that they all think that existence can be represented by a diagram instead of a drawing; and the rude drawings of the childish myth-makers are a sort of crude and spirited protest against that view. They cannot believe that religion is really not a pattern but a picture. Still less can they believe that it is a picture of something that really exists outside our minds. Sometimes the philosopher paints the disc all black and calls himself a pessimist; sometimes he paints it all white and calls himself an optimist; sometimes he divides it exactly into halves of black and white and calls himself a dualist, like those Persian mystics to whom I wish there were space to do justice. None of them could understand a thing that began to draw the proportions just as if they were real proportions, disposed in the living fashion which the mathematical draughtsman would call disproportionate. Like the first artist in the cave, it revealed to incredulous eyes the suggestion of a new purpose in what looked like a wildly crooked pattern; he seemed only to be distorting his diagram, when he began for the first time in all the ages to trace the lines of a form—and of a Face.

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