ON TWO ALLEGORIES

PERHAPS it is only fair that the modern iconoclasm should be applied also to the ancient iconoclasts; and especially to the great Puritans, those idol-breakers who have long been idols. Mr. Belloc was recently tapping the Parliamentary statue of Cromwell with a highly scientific hammer; and Mr. Noyes has suddenly assailed the image of Bunyan with something more like a sledge-hammer. In the latter case I confess to thinking the reaction excessive; I should say nothing worse of Bunyan than of many old writers; that he is best known by his best passages, and that many, who fondly believe they have read him, would be mildly surprised at some of his worst passages. But that is not peculiar to Bunyan; and I for one should be content with saying what I said some years ago. A fair and balanced view of the culture and creeds involved can best be reached by comparing the Pilgrimage of Christian with the Pilgrimage of Piers Plowman. The Puritan allegory is much neater (even if it be not always neat) than the rather bewildering mediaeval medley. The Puritan allegory is more national, in the sense that the language and style have obviously become clearer and more fixed. But the Puritan allegory is certainly much narrower than the mediaeval allegory. Piers Plowman deals with the death or resurrection of a whole human society, where men are members of each other. In the later work schism has "isolated the soul"; and it is certainly mere individualism, when it is not mere terrorism. But I will only say now what I said then; I do not want to damage the statue of John Bunyan at Bedford, where it stands facing (symbolically in more ways than one) the site of his own prison. But I do wish there were a statue of John Langland, uplifted on a natural height into a more native air, and looking across all England from the Malvern hills.

But there is one intellectual side issue of the debate that does interest me very much. Mr. James Douglas, who once presented himself to me as a representative of Protestant truth, and who is certainly a representative of Protestant tradition, answered Mr. Alfred Noyes in terms very typical of the present state of that tradition. He said that we should salute Bunyan's living literary genius, and not bother our heads about Bunyan's obsolete theology. Then he added the comparison which seems to me so thought-provoking: that this is after all what we do, when we admire Dante's genius and not HIS obsolete theology. Now there is a distinction to be made here; if the whole modern mind is to realize at all where it stands. If I say that Bunyan's theology IS obsolete, but Dante's theology is NOT obsoletethen I know the features of my friend Mr. Douglas will be wreathed in a refined smile of superiority and scorn. He will say that I am a Papist and therefore of course I think the Papist dogmatism living. But the point is that he is a Protestant and he thinks the Protestant dogmatism dead. I do at least defend the Catholic theory because it can be defended. The Puritans would presumably be defending the Puritan theory if it could be defended. The point is that it is dead for them as much as for us. It is not merely that Mr. Noyes demands the disappearance of a disfigurement; it is that Mr. Douglas says it cannot be a disfigurement because it has already disappeared. Now the Thomist philosophy, on which Dante based his poetry has not disappeared. It is not a question of faith but of fact; anybody who knows Paris or Oxford, or the worlds where such things are discussed, will tell you that it has not disappeared. All sorts of people, including those who do not believe in it, refer to it and argue against it on equal terms.

I do not believe, for a fact, that modern men so discuss the seventeenth century sectarianism. Had I the privilege of passing a few days with Mr. Douglas and his young lions of the DAILY EXPRESS, I doubt not that we should discuss and differ about many things. But I do rather doubt whether Mr. Douglas would every now and again cry out, as with a crow of pure delight "Oh, I must read you this charming little bit from Calvin." I do rather doubt whether his young journalists are joyously capping each other's quotations from Toplady's sermons on Calvinism. But eager young men do still quote Aquinas, just as they still quote Aristotle. I have heard them at it. And certain ideas are flying about, even in the original prose of St. Thomas, as well as in the poetry of Danteor, for that matter, of Donne.

The case of Bunyan is really the opposite of the case of Dante. In Dante the abstract theory still illuminates the poetry; the ideas enlighten even where the images are dark. In Bunyan it is the human facts and figures that are bright; while the spiritual background is not only dark in spirit, but blackened by time and change. Of course it is true enough that in Dante the mere images are immensely imaginative. It is also true that in one sense some of them are obsolete; in the sense that the incidents are obsolete and the personal judgment merely personal. Nobody will ever forget how there came through the infernal twilight the figure of that insolent troubadour, carrying his own head aloft in his hand like a lantern to light his way. Everybody knows that such an image is poetically true to certain terrible truths about the unnatural violence of intellectual pride. But as to whether anybody has any business to say that Bertrand de Born is damned, the obvious answer is No. Dante knew no more about it than I do: only he cared more about it; and his personal quarrel is an obsolete quarrel. But that sort of thing is not Dante's theology, let alone Catholic theology.

In a word; so far from his theology being obsolete, it would be much truer to say that everything is obsolete except his theology. That he did not happen to like a particular Southern gentleman is obsolete; but that was at most a private fancy, in demonology rather than theology. We come to theology when we come to theism. And if anybody will read the passage in which Dante grapples with the gigantic problem of describing the Beatific Vision, he will find it is uplifted into another world of ideas from the successful entry to the Golden City at the end of the Pilgrim's Progress. It is a Thought; which a thinker, especially a genuine freethinker, is always free to go on thinking. The images of Dante are not to be worshipped, any more than any other images. But there is an idea behind all images; and it is before that, in the last lines of the Paradiso, that the spirit of the poet seems first to soar like an eagle and then to fall like a stone.

There is nothing in this comparison that reflects on the genius and genuineness of Bunyan in his own line or class; but it does serve to put him in his own class. I think there was something to be said for the vigorous denunciation of Mr. Noyes; but no such denunciation is involved in this distinction. On the contrary, it would be easy to draw the same distinction between two men both at the very top of all literary achievement. It would be true to say, I think, that those who most enjoy reading Homer care more about an eternal humanity than an ephemeral mythology. The reader of Homer cares more about men than about gods. So, as far as one can guess, does Homer. It is true that if those curious and capricious Olympians did between them make up a religion, it is now a dead religion. It is the human Hector who so died that he will never die. But we should remonstrate with a critic who, after successfully proving this about Homer, should go on to prove it about Plato. We should protest if he said that the only interest of the Platonic Dialogues to-day is in their playful asides and very lively local colour, in the gay and graceful picture of Greek life; but that nobody troubles nowadays about the obsolete philosophy of Plato. We should point out that there is no truth in the comparison; and that if anything the case is all the other way. Plato's philosophy will be important as long as there is philosophy; and Dante's religion will be important as long as there is religion. Above all it will be important as long as there is that lucid and serene sort of religion that is most in touch with philosophy. Nobody will say that the theology of the Baptist tinker is in that sense serene or even lucid; on many points it necessarily remains obscure. The reason is that such religion does not do what philosophy does; it does not begin at the beginning. In the matter of mere chronological order, it is true that the pilgrimage of Dante and that of Bunyan both end in the Celestial City. But it is in a very different sense that the pilgrimage of Bunyan begins in the City of Destruction. The mind of Dante, like that of his master St. Thomas, really begins as well as ends in the City of Creation. It begins as well as ends in the burning focus in which all things began. He sees his series from the right end, though he then begins it at the wrong end. But it is the whole point of a personal work like THE PILGRIM'S PROGRESS that it does begin with a man's own private sins and private panic about them. This intense individualism gives it great force; but it cannot in the nature of things give it great breadth and range. Heaven is haven; but the wanderer has not many other thoughts about it except that it is haven. It is typical of the two methods, each of them very real in its way, that Dante could write a whole volume, one-third of his gigantic epic, describing the things of Heaven; whereas in the case of Bunyan, as the gates of Heaven open the book itself closes.

I think it worth while to write this note on the critical remark of Mr. James Douglas, because it is a remark that would be made as readily by many other intelligent men to-day. But it is founded on a fallacy; on the idea that the choice between living philosophies and dead philosophies is the same as the choice between old philosophies and new. It is not true of Plato and it is not true of Dante; and, apart from whatever is our own philosophy, we should realise that some of the most ancient are the most alive.

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