Various - The Atlantic Monthly, Volume 03, No. 15, January, 1859

How opposite and remote from each other are the mythologic ages and the nineteenth century! The critical and scientific spirit of the one is in strange contrast with the credulous, blindly reverent spirit of the other. Mythology delegated the government of the world to inferior deities, the subjects of an omnipotent Fate or Necessity; while, to show how extremes meet, mere science delegates it to chemical and physiological agencies, and ends, like the mythic cosmogonies, in some irrepressible spontaneous impulse of matter to develope itself in the ever-changing forms of the visible universe. Myriads of gods were the actors in "the rushing metamorphosis" of the old myth-haunted Nature; while chemic and elemental forces perform the same parts in the masquerade of the modern Phasis . Both mythology and science, therefore, stick fast in secondary causes.

Myths are the religion of youth, and of primitive, unsophisticated nations; while science may be called the religion of the mature man, full of experience and immersed in the actual. The Positivism of Comte, like the old myth-worship, sets up for its deity human nature idealized, adorned with genius and virtue. The Positivist worships virtuous human nature, conditioned and limited as it is; while the Mythist worshipped it reflected on the outer world and endowed with supernatural attributes, clothed with mist-caps and wishing-caps that gave it dominion over space and time. The restless, glittering, whimsical sprites of fairy mythology, that were believed of old to have so large a share in shaping the course of Nature and of human life, have vanished from the precincts of the schoolmaster at least. They could not endure the clear eyebeam of Science, which has searched their subterranean abodes, withering them up and metamorphosing them into mere physiological forces. Reason and scientific investigation have no patience with the things of faith and imagination. Our poets now have to go back to the Past, to the standpoints of the old pagan bards. Tennyson lives in the land of the Lotophagi, in the Arabian Nights of the Bagdad of Caliph Haroun, and in the orchard lawns of King Arthur's Avalon. So, too, Longfellow must inhale the golden legendary air of the Past. The mere humanitarian bards, who try to make modern life trip to the music of trochees, dactyles, and spondees, fail miserably. Industrialism is not poetical. Our modern life expresses itself in machines, in mathematical formulas, in statistics and with scientific precision generally. Art and poetry are pursued in the spirit of past ages, and concern themselves with the symbols, faiths, and ideal creations of the Past.

It is true, however, that all past ages of the world are contemporaneous in this age. For example, we have in this nineteenth century the patriarchal age of the world still surviving in the desert tents of the Arab,—while the mythic, anthropomorphic period is still extant in Persia, China, and India, and even among the nations of the West, in the rustic nooks and corners of the Roman Catholic countries of Europe. But the existing nations, which still preserve that old ethnic worship and the mediaeval superstitions, are mere lingerers and camp-followers in the march of humankind. Under the ample skirts of the Roman Church still cower and lurk the superstitions of the old ethnic world, baptized to be sure, and called by new names. The Roman see has ever had a lingering kindness for the fair humanities of old religion, which live no longer in the faith of Protestant reason and free inquiry. She compromised with them of old, and they have clung about her waist ever since. She has put her uniform upon them, and made them do service in her cause, and keep alive with their breath the fast expiring embers of faith and imaginative credulity, which she so much loves and commends. Like an equivocal and ambiguous nature, the old Mother Church, as she is called, is upward fair and Christian, but downward foul and ethnic. She attacks human nature on the side of the heart, the senses, and those old instincts which Coleridge says bring back the old names. Reason and intellection, sharpened by science, she abhors; but so large a part of mankind still linger in the rear of the vanguard nations, that she has yet a long lease of life to run, with myriads of adherents to cling to her with fanatical tenacity,—nay, with proselytes from amongst the poetical, the artistic, and imaginative, who voluntarily prefer to the broad sunshine of science the twilight gloom of her sanctuaries, in order there the better to woo the old inspiration of art, superstitious faith, and poesy. The old ethnic instincts of human nature are formidable auxiliaries of the Mother Church. Puseyism would rehallow the saintly wells even of Protestant, practical England, and send John Bull again on a pilgrimage to the shrines of Canterbury and Walsingham. Compare a Yankee, common-school-bred, and an Austrian peasant, if you would learn how the twelfth and nineteenth centuries live together in the current year. The one is self-reliant, helpful, and versatile, not freighted with any old-world rubbish; while the other is abject, and blindly reverent, and full of the old mythic imagination that is in strong contrast with the keen common-sense of the Protestant, who dispels all twilight fantasies with a laugh of utter incredulity. The one sees projected on the outer world his own imaginings, now fair, now gloomy; while the other sees in the world, land to be cut up into corner-lots for speculation, and water for sawmills and cotton-mills, and to float clipper-ships and steamers. The one is this-worldly; the other is other-worldly. The one is armed and equipped at all points to deal with the Actual, to subdue it and make the most of it; he aims for success and wealth, for elegance, plenty, and comfort in his home;—while the other is negligent, a frequenter of shrines, in all things too superstitious, overlooking and slighting mere physical comfort, and content with misery and dirt. The Romish peasant lives begirt by supernatural beings, who demand a large share of his time and thoughts for their service; while the thrifty Protestant artisan or agriculturist is a practical naturalist, keeping his eye fixed on the main chance. Brownson would have us believe that he is morally and spiritually the inferior of the former. For this light of common day, which now shines upon the world, the multiplication-table, and reading and writing, are far better than amulet, rosary, and crucifix.

After all, this light of common day, which the bards and saints so much condemn and disdain, when subjected to the microscopic and telescopic ken of modern science, opens as large a field for wonder and for the imagination to revel in as did the old marvels, fables, and fictions of the Past. The True is beginning to be found as strange, nay, stranger than the purely Imaginative and Mythic. The Beautiful and the Good will yet be found to be as consistent with the strictly True and Actual, with the plain Matter-of-Fact as it is called, as they have been, in the heroic ages of human-achievement and endurance, with the glorious cheats and delusions that nerved man to high emprise. The modern scientific discoverer and inventor oftentimes finds himself engaged in quests as strange as that of the Holy Grail of Round-Table fiction. To the Past, with its mythic delusions, simplicity, and dense ignorance of Nature, we can never return, any more than the mature man can shrink into the fresh boy again. Nor is it to be regretted. The distant in time, like the distant in space, wears a halo, a vague, blue loveliness, which is all unreal. The tired wayfarer, who is weary with the dust, the din, and stony footing of the Actual and the Present, may sometimes fondly imagine, that, if he could return to the far Past, he would find all smooth and golden there; but it is a pleasant delusion of that glorious arch-cheat, the Imagination. Yet if we cannot go back to the Past, we can march forward to a Future, which opens a deeper and more wondrous and airier vista, with its magicians of the Actual casting into shade the puny achievements of old necromancy and mythic agencies.