No More Learning

But a visit to the ghosts is, of course, like games or single combat or
a set debate, merely an incident which may or may not be useful.
Supernatural machinery, however, is worth some short discussion here,
though it must be alluded to further in the sequel. The first and
obvious thing to remark is, that an unquestionably epic effect can be
given without any supernatural machinery at all. The poet of _Beowulf_
has no need of it, for instance. A Christian redactor has worked over
the poem, with more piety than skill; he can always be detected, and his
clumsy little interjections have nothing to do with the general tenour
of the poem. The human world ends off, as it were, precipitously; and
beyond there is an endless, impracticable abyss in which dwells the
secret governance of things, an unknowable and implacable
fate--"Wyrd"--neither malign nor benevolent, but simply inscrutable. The
peculiar cast of noble and desolate courage which this bleak conception
gives to the poem is perhaps unique among the epics.

But very few epic poets have ventured to do without supernatural
machinery of some sort. And it is plain that it must greatly assist the
epic purpose to surround the action with immortals who are not only
interested spectators of the event, but are deeply implicated in it;
nothing could more certainly liberate, or at least more appropriately
decorate, the significant force of the subject. We may leave Milton out,
for there can be no question about _Paradise Lost_ here; the
significance of the subject is not only liberated by, it entirely exists
in, the supernatural machinery. But with the other epic poets, we should
certainly expect them to ask us for our belief in their immortals. That,
however, is just what they seem curiously careless of doing. The
immortals are there, they are the occasion of splendid poetry; they do
what they are intended to do--they declare, namely, by their speech and
their action, the importance to the world of what is going on in the
poem. Only--there is no obligation to believe in them; and will not that
mean, no obligation to believe in their concern for the subject, and all
that that implies? Homer begins this paradox.
Think of that lovely and
exquisitely mischievous passage in the _Iliad_ called _The Cheating of
Zeus_. The salvationist school of commentators calls this an
interpolation; but the spirit of it is implicit throughout the whole of
Homer's dealing with the gods; whenever, at least, he deals with them at
length, and not merely incidentally. Not to accept that spirit is not to
accept Homer. The manner of describing the Olympian family at the end of
the first book is quite continuous throughout, and simply reaches its
climax in the fourteenth book. Nobody ever believed in Homer's gods, as
he must believe in Hektor and Achilles. (Puritans like Xenophanes were
annoyed not with the gods for being as Homer described them, but with
Homer for describing them as he did. ) Virgil is more decorous; but can
we imagine Virgil praying, or anybody praying, to the gods of the
_Aeneid_? The supernatural machinery of Camoens and Tasso is frankly
absurd; they are not only careless of credibility, but of sanity. Lucan
tried to do without gods; but his witchcraft engages belief even more
faintly than the mingled Paganism and Christianity of Camoens, and
merely shows how strongly the most rationalistic of epic poets felt the
value of some imaginary relaxation in the limits of human existence. Is
it, then, only as such a relaxation that supernatural machinery is
valuable? Or only as a superlative kind of ornament? It is surely more
than that. In spite of the fact that we are not seriously asked to
believe in it, it does beautifully and strikingly crystallize the poet's
determination to show us things that go past the reach of common
knowledge. But by putting it, whether instinctively or deliberately, on
a lower plane of credibility than the main action, the poet obeys his
deepest and gravest necessity: the necessity of keeping his poem
emphatically an affair of recognizable _human_ events. It is of man, and
man's purpose in the world, that the epic poet has to sing; not of the
purpose of gods. The gods must only illustrate man's destiny; and they
must be kept within the bounds of beautiful illustration.