Schopenhauer somewhere observes that the word heathen, no longer
in reputable use elsewhere, had found a last asylum in Oxford, the
paradise of dead philosophies. Even Oxford, I believe, has now
abandoned it; yet it is a good word. It conveys, as no other word can,
the sense of vast multitudes tossing in darkness, harassed by demons
of their own choice. No doubt it implies also a certain sanctimony in
the superior person who uses it, as if he at least were not chattering
in the general Babel. What justified Jews, Christians, and Moslems
(as Mohammed in particular insisted) in feeling this superiority was
the possession of a Book, a chart of life, as it were, in which the
most important features of history and morals were mapped out for the
guidance of teachable men. The heathen, on the contrary, were abandoned
to their own devices, and even prided themselves on following only
their spontaneous will, their habit, presumption, or caprice.
Most unprejudiced people would now agree that the value of those sacred
histories and rules of life did not depend on their alleged miraculous
origin, [Pg 145] but rather on that solidity and perspicacity in their
authors which enabled them to perceive the laws of sweet and profitable
conduct in this world. It was not religion merely that was concerned,
at least not that outlying, private, and almost negligible sphere to
which we often apply this name; it was the whole fund of experience
mankind had gathered by living; it was wisdom. Now, to record these
lessons of experience, the Greeks and Romans also had their Books;
their history, poetry, science, and civil law. So that while the
theologically heathen may be those who have no Bible, the morally and
essentially heathen are those who possess no authoritative wisdom,
or reject the authority of what wisdom they have; the untaught or
unteachable who disdain not only revelation but what revelation stood
for among early peoples, namely, funded experience.
In this sense the Greeks were the least heathen of men. They were
singularly docile to political experiment, to law, to methodical art,
to the proved limitations and resources of mortal life. This life they
found closely hedged about by sky, earth, and sea, by war, madness, and
conscience with their in-dwelling deities, by oracles and local genii
with their accustomed cults, by a pervasive fate, and the jealousy of
invisible gods. Yet they saw that these divine forces were constant,
and that they exercised [Pg 146] their pressure and bounty with so
much method that a prudent art and religion could be built up in their
midst. All this was simply a poetic prologue to science and the arts;
it largely passed into them, and would have passed into them altogether
if the naturalistic genius of Greece had not been crossed in Socrates
by a premature discouragement, and diverted into other channels.
Early Hebraism itself had hardly been so wise. It had regarded its
tribal and moral interests as absolute, and the Creator as the champion
and omnipotent agent of Israel. But this arrogance and inexperience
were heathen. Soon the ascendency of Israel over nature and history
was proclaimed to be conditional on their fidelity to the Law; and
as the spirit of the nation under chastisement became more and more
penitential, it was absorbed increasingly in the praise of wisdom.
Salvation was to come only by repentance, by being born again with a
will wholly transformed and broken; so that the later Jewish religion
went almost as far as Platonism or Christianity in the direction
opposite to heathenism.
This movement in the direction of an orthodox wisdom was regarded
as a progress in those latter days of antiquity when it occurred,
and it continued to be so regarded in Christendom until the rise of
romanticism. The most radical reformers simply [Pg 147] urged that
the current orthodoxy, religious or scientific, was itself imperfectly
orthodox, being corrupt, overloaded, too vague, or too narrow. As
every actual orthodoxy is avowedly incomplete and partly ambiguous,
a sympathetic reform of it is always in order. Yet very often the
reformers are deceived. What really offends them may not be what is
false in the received orthodoxy, but what though true is uncongenial to
them. In that case heathenism, under the guise of a search for a purer
wisdom, is working in their souls against wisdom of any sort. Such is
the suspicion that Catholics would throw on Protestantism, naturalists
on idealism, and conservatives generally on all revolutions.
But if ever heathenism needed to pose as constructive reform, it is now
quite willing and able to throw off the mask. Desire for any orthodox
wisdom at all may be repudiated; it may be set down to low vitality
and failure of nerve. In various directions at once we see to-day an
intense hatred and disbelief gathering head against the very notion of
a cosmos to be discovered, or a stable human nature to be respected.
Nature, we are told, is an artificial symbol employed by life; truth
is a temporary convention; art is an expression of personality; war
is better than peace, effort than achievement, and feeling than
intelligence; change is deeper than [Pg 148] form; will is above
morality. Expressions of this kind are sometimes wanton and only half
thought out; but they go very deep in the subjective direction. Behind
them all is a sincere revulsion against the difficult and confused
undertakings of reason; against science, institutions, and moral
compulsions. They mark an honest retreat into immediate experience
and animal faith. Man used to be called a rational animal, but his
rationality is something eventual and ideal, whereas his animality is
actual and profound. Heathenism, if we consider life at large, is the
primal and universal religion.
It has never been my good fortune to see wild beasts in the jungle,
but I have sometimes watched a wild bull in the ring, and I can
imagine no more striking, simple, and heroic example of animal faith;
especially when the bull is what is technically called noble, that
is, when he follows the lure again and again with eternal singleness
of thought, eternal courage, and no suspicion of a hidden agency that
is mocking him. What the red rag is to this brave creature, their
passions, inclinations, and chance notions are to the heathen. What
they will they will; and they would deem it weakness and disloyalty
to ask whether it is worth willing or whether it is attainable. The
bull, magnificently sniffing the air, surveys the arena with the cool
contempt and [Pg 149] disbelief of the idealist, as if he said: "You
seem, you are a seeming; I do not quarrel with you, I do not fear you.
I am real, you are nothing." Then suddenly, when his eye is caught by
some bright cloak displayed before him, his whole soul changes. His
will awakes and he seems to say: "You are my destiny; I want you, I
hate you, you shall be mine, you shall not stand in my path. I will
gore you. I will disprove you. I will pass beyond you. I shall be, you
shall not have been." Later, when sorely wounded and near his end, he
grows blind to all these excitements. He smells the moist earth, and
turns to the dungeon where an hour ago he was at peace. He remembers
the herd, the pasture beyond, and he dreams: "I shall not die, for I
love life. I shall be young again, young always, for I love youth. All
this outcry is nought to me, this strange suffering is nought. I will
go to the fields again, to graze, to roam, to love."
So exactly, with not one least concession to the unsuspected reality,
the heathen soul stands bravely before a painted world, covets some
bauble, and defies death. Heathenism is the religion of will, the faith
which life has in itself because it is life, and in its aims because it
is pursuing them.
In their tentative, many-sided, indomitable way, the Germans have been
groping for four hundred [Pg 150] years towards a restoration of their
primitive heathenism. Germany under the long tutelage of Rome had
been like a spirited and poetic child brought up by very old and very
worldly foster-parents. For many years the elfin creature may drink in
their gossip and their maxims with simple wonder; but at last he will
begin to be restive under them, ask himself ominous questions, protest,
suffer, and finally break into open rebellion. Naturally he will not
find at first theories and precepts of his own to take the place of his
whole education; he will do what he can with his traditions, revising,
interpreting, and patching them with new ideas; and only if he has
great earnestness and speculative power will he ever reach an unalloyed
expression of his oppressed soul.
Now in Germany speculative power and earnestness existed in a high
degree, not, of course, in most people, but in the best and most
representative; and it was this _élite_ that made the Reformation, and
carried it on into historical criticism and transcendental philosophy,
until in the nineteenth century, in Schopenhauer, Wagner, and
Nietzsche, the last remnants of Christian education were discarded and
the spontaneous heathen morality of the race reasserted itself in its
purity. That this assertion was not consistent, that it was thrown into
the language and images of some alien system, is not to be [Pg 151]
wondered at; but the Christianity of Parsifal, like the Buddhism of the
denial of the will, is a pure piece of romanticism, an exotic setting
for those vacillations and sinkings which absolute Will may very well
be subject to in its absolute chaos.
The rebellion of the heathen soul is unmistakable in the Reformation,
but it is not recognised in this simple form, because those who feel
that it was justified do not dream that it was heathen, and those
who see that it was heathen will not admit that it was justified.
Externally, of course, it was an effort to recover the original essence
of Christianity; but why should a free and absolute being care for
that original essence when he has discovered it, unless his own mind
demanded that very thing? And if his mind demanded it, what need has
he to read that demand into an ancient revelation which, as a matter
of fact, turned on quite other matters? It was simply the inertia
of established prejudice that made people use tradition to correct
tradition; until the whole substance of tradition, worn away by that
internal friction, should be dissolved, and impulse and native genius
should assert themselves unimpeded.
Judaism and Christianity, like Greek philosophy, were singly inspired
by the pursuit of happiness, in whatever form it might be really
attainable: now [Pg 152] on earth if possible, or in the millennium,
or in some abstracted and inward life, like that of the Stoics,
or in the last resort, in a different life altogether beyond the
grave. But heathenism ignores happiness, despises it, or thinks it
impossible. The regimen and philosophy of Germany are inspired by this
contempt for happiness, for one's own happiness as well as for other
people's. Happiness seems to the German moralists something unheroic,
an abdication before external things, a victory of the senses over
the will. They think the pursuit of happiness low, materialistic,
and selfish. They wish everybody to sacrifice or rather to forget
happiness, and to do "deeds."
It is in the nature of things that those who are incapable of happiness
should have no idea of it. Happiness is not for wild animals, who
can only oscillate between apathy and passion. To be happy, even to
conceive happiness, you must be reasonable or (if Nietzsche prefers
the word) you must be tamed. You must have taken the measure of your
powers, tasted the fruits of your passions and learned your place in
the world and what things in it can really serve you. To be happy you
must be wise. This happiness is sometimes found instinctively, and
then the rudest fanatic can hardly fail to see how lovely it is; but
sometimes it comes of having learned something by experience (which
empirical people never [Pg 153] do) and involves some chastening
and renunciation; but it is not less sweet for having this touch of
holiness about it, and the spirit of it is healthy and beneficent. The
nature of happiness, therefore, dawns upon philosophers when their
wisdom begins to report the lessons of experience: an _a priori_
philosophy can have no inkling of it.
Happiness is the union of vitality with art, and in so far as vitality
is a spiritual thing and not mere restlessness and vehemence, art
increases vitality. It obviates friction, waste, and despair. Without
art, vitality is painful and big with monsters. It is hurried easily
into folly and crime; it ignores the external forces and interests
which it touches. German philosophy does this theoretically, by
dethroning the natural world and calling it an idea created by the ego
for its own purposes; and it does this practically also by obeying the
categorical imperative--no longer the fabled imperatives of Sinai
or of Königsberg, but the inward and vital imperative which the bull
obeys, when trusting absolutely in his own strength, rage, and courage,
he follows a little red rag and his destiny this way and that way.
[Pg 154] CHAPTER XV