Terry Pratchett - The Science of Discworld II - The Globe

Because of the everyday presence of tangible gods, on Discworld there's no problem about belief in gods; it's more a matter of how much you disapprove of their lifestyle. On Roundworld, deities do not infest the highways and byways -or, if they do, they do so in such a subtle guise that the unbeliever does not notice them. It then becomes possible to have a serious debate about belief, because that's what most people's concept of God rests on.

We've already said that on Discworld everything is reified, and that's pretty much the case there with belief. Now B-space, the space of beliefs, is huge, because people have vivid and varied imaginations and can believe almost anything. Therefore G-space, the space of gods, is also huge. And on Discworld, phase spaces are reified. So the Discworld not only has gods: it is infested with them. There are at least 3,000 major gods on the Disc, and scarcely a week passes without the research theologians discovering more. Some use props like false noses to appear in religious chronicles under hundreds of different names, which makes it difficult to keep count accurately. Among them are Cephut, the god of cutlery (Pyramids), Flatulus, god of the winds

(Small Gods), Grune, the god of unseasonal fruit (ReaperMan), Hat, the vulture-headed god of unexpected guests (Pyramids), Offler, the crocodile god (Mort and Sourcery), Petulia, the goddess of negotiable affection (Small Gods), and Steikheigel, the god of isolated cow byres

(Mort).

Then there are the minor gods. According to The Discworld Companion, 'There are billions of them, tiny bundles containing nothing more than a pinch of pure ego and some hunger'. What they hunger for, at least to start with, is human belief, because on Discworld the size and power of a god is proportional to how many people believe in him, her, or it. Things are much the same on Roundworld, in fact, because the influence and power of a religion are proportional to the number of its adherents. So the parallel is much closer than you might expect -which is what you should always expect with Discworld, because it has an uncanny ability to reflect and illuminate the human condition in Roundworld. Actually, it's not always human (or mayfly)

belief that matters. According to Lords and Ladies-.

There were a number of gods in the mountains and forests of Lancre. One of them was known as Herne the Hunted. He was a god of the chase and the hunt. More or less.

Most gods are created and sustained by belief and hope. Hunters danced in animal skins and created gods of the chase, who tended to be hearty and boisterous with the tact of a tidal wave.

But they are not the only gods of hunting. The prey has an occult voice too, as the blood pounds and the hounds bay. Herne was the god of the chased and the hunted and all small animals whose ultimate destiny is to be an abrupt damp squeak.

When discussing religious beliefs, there is always the danger of upsetting people. The same goes when discussing football, of course, but people take their religion nearly as seriously. So let us begin by acknowledging, as we did towards the end of The Science of Discworld, that 'all religions are true, for a given value of true'. We have no wish to damage your beliefs, if you have them, or to damage your lack of beliefs if you don't. We don't mind if we cause you to modify your beliefs, though. That's your responsibility and your choice: don't blame us. But we're shortly going to have a go at science, and then we're going to have a go at art, so we don't think it's fair that religion should get away scot-free. Anyway, whatever your beliefs, religion is an essential feature of the human condition, and it's one of the things that made us what we are. We have to examine it, and ask whether Discworld puts it in a new light.

If you are religious, and you want to feel comfortable about what we're saying, you can always assume that we're talking about all the other religions, but not yours. Some years ago, during Ecumenical Week, Rabbi Lionel Blue was giving the 'Thought for the Day' on BBC Radio 4, as part of a series on tolerance. He was the first speaker in the series, and he ended with a joke.

'They shouldn't have asked me to start the series,' he said, and then explained how the later speakers from other religions would differ from him, and how he would be tolerant about that.

'After all,' he said, 'they worship God in their way ... whereas I worship Him in His.'

If you see that this is a joke, as the good rabbi did, but also understand that outside that cosy context this is not, in a multicultural world, a good way to think, let alone speak, then you're already getting to grips with the ambivalent role that religion has played in human history. And with the mental twists and turns required to live in a multiculture.

The big problem with religion, for a dispassionate observer, has nothing to do with belief versus proof. If religion were susceptible to scientific-style proofs or disproofs, there wouldn't be a lot to argue about. No, the big problem is the disparity between individual human spirituality -the deep-seated feeling that we belong in this awesome universe -with the unmitigated disasters that organised, large-scale religions have at various times, including in all probability yesterday, inflicted on the planet and its people. This is upsetting. Religion ought to be a force for good, and mostly it is ... But when it isn't, it goes spectacularly and horribly wrong.

In both Pyramids and Small Gods, we see that the real problem in this connection is not religion as such, but priests. Priests have been known to seize upon the spiritual feelings of individuals and twist them into something terrible; the Quisition in Small Gods was hardly an invention.

Sometimes it had been done for power, or for money. It's even been done because the priests really believe that this is what the god of choice wants them to do.

Again, on an individual level many priests (or equivalent) are perfectly nice people who do many positive things, but collectively they can have some very negative effects. It is this mismatch that will form the core of our discussion, because it tells us interesting things about what it is to be human.

We are very tiny, fragile creatures inside a huge, uncontrollable universe. Evolution has equipped us not just with eyes to see the universe, but minds to hold little models of it within us; that is, to tell ourselves stories about it.

We have learned, over the millennia, to exert more and more control over our world, but we see evidence every day that our ability to control our own lives is extremely limited. In the past, disease, death, famine and ferocious animals were part of everyday existence. You could control when you planted your crops, but you couldn't control when the rains came, and you might just get jumped by a pride of lionesses while you were bending down to pull up weeds.

It is very uncomfortable to have to cope unaided with that kind of world, and many people still have to do so. Everyone feels much happier if they believe that there are ways to control rain and lionesses.

Now, the human mind is an inveterate pattern-seeker, one that finds patterns even where none exist. Every week millions of perfectly sane people look for patterns in lottery numbers, oblivious to the absence of any meaningful structure in random numbers. So it's not really necessary for the belief in an ability to control rain or lionesses to correspond to an actual ability to do so. We all know that even when things are under control, they can still go wrong, so our faith in our beliefs seldom gets seriously challenged, whatever happens.

The idea that there is a Rain Goddess who decides when it will rain, or a Lion God who can either keep you safe from lion attacks or unleash them upon you, therefore has irresistible advantages. You can't control rain, and of course you can't control a Rain Goddess either, but, with the proper rituals, you can hope to influence her decisions. This is where the priesthood comes in, because they can act as an intermediary between everybody else and the gods. They can prescribe the appropriate rituals -and, like all good politicians, they can claim the credit when things work out and blame someone else when they go wrong. 'What, Henry was eaten by a lion? Well then, he must not have shown proper respect when making his daily sacrifice to the Lion God.' 'How do you know that?' 'Well, if he had shown proper respect, he wouldn't have been eaten.' Ally that to the priests' soon-acquired power to throw you to the earthly representatives of the Lion God if you disagree, and you can see that the Cult of the Lion God has an awful lot going for it.