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a great many true particulars have been worked into it.³

      After that it is hardly worth noticing minor difficulties. Yet these are many and serious. The Bergsonian critique of orthodox Darwinism is not easy to answer. More disquieting still is Professor D.M.S. Watson’s defence. ‘Evolution itself,’ he wrote,⁴ ‘is accepted by zoologists not because it has been observed to occur or…can be proved by logically coherent evidence to be true, but because the only alternative, special creation, is clearly incredible.’ Has it come to that? Does the whole vast structure of modern naturalism depend not on positive evidence but simply on an a priori metaphysical prejudice? Was it devised not to get in facts but to keep out God? Even, however, if Evolution in the strict biological sense has some better grounds than Professor Watson suggests–and I can’t help thinking it must–we should distinguish Evolution in this strict sense from what may be called the universal evolutionism of modern thought. By universal evolutionism I mean the belief that the very formula of universal process is from imperfect to perfect, from small beginnings to great endings, from the rudimentary to the elaborate: the belief which makes people find it natural to think that morality springs from savage taboos, adult sentiment from infantile sexual maladjustments, thought from instinct, mind from matter, organic from inorganic, cosmos from chaos. This is perhaps the deepest habit of mind in the contemporary world. It seems to me immensely unplausible, because it makes the general course of nature so very unlike those parts of nature we can observe. You remember the old puzzle as to whether the owl came from the egg or the egg from the owl. The modern acquiescence or universal evolutionism is a kind of optical illusion, produced by attending exclusively to the owl’s emergence from the egg. We are taught from childhood to notice how the perfect oak grows from the acorn and to forget that the acorn itself was dropped by a perfect oak. We are reminded constantly that the adult human being was an embryo, never that the life of the embryo came from two adult human beings. We love to notice that the express engine of today is the descendant of the ‘Rocket’; we do not equally remember that the ‘Rocket’ springs not from some even more rudimentary engine, but from something much more perfect and complicated than itself–namely, a man of genius. The obviousness or naturalness which most people seem to find in the idea of emergent evolution thus seems to be a pure hallucination.

      On these grounds and others like them one is driven to think that whatever else may be true, the popular scientific cosmology at any rate is certainly not. I left that ship not at the call of poetry but because I thought it could not keep afloat. Something like philosophical idealism or Theism must, at the very worst, be less untrue than that. And idealism turned out, when you took it seriously, to be disguised Theism. And once you accepted Theism you could not ignore the claims of Christ. And when you examined them it appeared to me that you could adopt no middle position. Either he was a lunatic or God. And He was not a lunatic.

      I was taught at school, when I had done a sum, to ‘prove my answer’. The proof or verification of my Christian answer to the cosmic sum is this. When I accept Theology I may find difficulties, at this point or that, in harmonising it with some particular truths which are imbedded in the mythical cosmology derived from science. But I can get in, or allow for, science as a whole. Granted that Reason is prior to matter and that the light of that primal Reason illuminates finite minds, I can understand how men should come, by observation and inference, to know a lot about the universe they live in. If, on the other hand, I swallow the scientific cosmology as a whole, then not only can I not fit in Christianity, but I cannot even fit in science. If minds are wholly dependent on brains, and brains on biochemistry, and biochemistry (in the long run) on the meaningless flux of the atoms, I cannot understand how the thought of those minds should have any more significance than the sound of the wind in the trees. And this is to me the final test. This is how I distinguish dreaming and waking. When I am awake I can, in some degree, account for and study my dream. The dragon that pursued me last night can be fitted into my waking world. I know that there are such things as dreams: I know that I had eaten an indigestible dinner: I know that a man of my reading might be expected to dream of dragons. But while in the nightmare I could not have fitted in my waking experience. The waking world is judged more real because it can thus contain the dreaming world: the dreaming world is judged less real because it cannot contain the waking one. For the same reason I am certain that in passing from the scientific point of view to the theological, I have passed from dream to waking. Christian theology can fit in science, art, morality, and the sub-Christian religions. The scientific point of view cannot fit in any of these things, not even science itself. I believe in Christianity as I believe that the Sun has risen not only because I see it but because by it I see everything else.

       [3] THE FUNERAL OF A GREAT MYTH

      This essay was first published in Christian Reflections (1998), and develops one of the myths in ‘Is Theology Poetry?’ (see p. 10).

      There are some mistakes which humanity has made and repented so often that there is now really no excuse for making them again. One of these is the injustice which every age does to its predecessor; for example, the ignorant contempt which the Humanists (even good Humanists like Sir Thomas More) felt for medieval philosophy or Romantics (even good Romantics like Keats) felt for eighteenth-century poetry. Each time all this ‘reaction’ and resentment has to be punished and unsaid; it is a wasteful performance. It is tempting to try whether we, at least, cannot avoid it. Why should we not give our predecessors a fair and filial dismissal?

      Such, at all events, is the attempt I am going to make in this paper. I come to bury the great Myth of the nineteenth and early twentieth century; but also to praise it. I am going to pronounce a funeral oration.

      By this great Myth I mean that picture of reality which resulted during the period under consideration, not logically but imaginatively, from some of the more striking and (so to speak) marketable theories of the real scientists. I have heard this Myth called ‘Wellsianity’. The name is a good one in so far as it does justice to the share which a great imaginative writer bore in building it up. But it is not satisfactory. It suggests, as we shall see, an error about the date at which the Myth became dominant; and it also suggests that the Myth affected only the ‘middle-brow’ mind. In fact it is as much behind Bridge’s Testament of Beauty as it is behind the work of Wells. It dominates minds as different as those of Professor Alexander and Walt Disney. It is implicit in nearly every modern article on politics, sociology, and ethics.

      I call it a Myth because it is, as I have said, the imaginative and not the logical result of what is vaguely called ‘modern science’. Strictly speaking, there is, I confess, no such thing as ‘modern science’. There are only particular sciences, all in a stage of rapid change, and sometimes inconsistent with one another. What the Myth uses is a selection from the scientific theories–a selection made at first, and modified afterwards, in obedience to imaginative and emotional needs. It is the work of the folk imagination, moved by its natural appetite for an impressive unity. It therefore treats its data with great freedom–selecting, slurring, expurgating, and adding at will.

      The central idea of the Myth is what its believers would call ‘Evolution’ or ‘Development’ or ‘Emergence’, just as the central idea in the myth of Adonis is Death and Re-birth. I do not mean that the doctrine of Evolution as held by practising biologists is a Myth. It may be shown, by later biologists, to be a less satisfactory hypothesis than was hoped fifty years ago. But that does not amount to being a Myth. It is a genuine scientific hypothesis. But we must sharply distinguish between Evolution as a biological theorem and popular Evolutionism or Developmentalism which is certainly a Myth. Before proceeding to describe it and (which is my chief business) to pronounce its eulogy, I had better make clear its mythical character.

      We have, first of all, the evidence of chronology. If popular Evolutionism were (as it imagines itself to be) not a Myth but the intellectually legitimate result of the scientific theorem on the public mind, it would arise after that theorem had become widely known. We should have the theorem known first of all to a few, then adopted by all the scientists,

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