第22章 SIEGFRIED AS PROTESTANT(1)

The philosophically fertile element in the original project of Siegfried's Death was the conception of Siegfried himself as a type of the healthy man raised to perfect confidence in his own impulses by an intense and joyous vitality which is above fear, sickliness of conscience, malice, and the makeshifts and moral crutches of law and order which accompany them.Such a character appears extraordinarily fascinating and exhilarating to our guilty and conscience-ridden generations, however little they may understand him.The world has always delighted in the man who is delivered from conscience.From Punch and Don Juan down to Robert Macaire, Jeremy Diddler and the pantomime clown, he has always drawn large audiences; but hitherto he has been decorously given to the devil at the end.Indeed eternal punishment is sometimes deemed too high a compliment to his nature.When the late Lord Lytton, in his Strange Story, introduced a character personifying the joyousness of intense vitality, he felt bound to deny him the immortal soul which was at that time conceded even to the humblest characters in fiction, and to accept mischievousness, cruelty, and utter incapacity for sympathy as the inevitable consequence of his magnificent bodily and mental health.

In short, though men felt all the charm of abounding life and abandonment to its impulses, they dared not, in their deep self-mistrust, conceive it otherwise than as a force making for evil--one which must lead to universal ruin unless checked and literally mortified by selfrenunciation in obedience to superhuman guidance, or at least to some reasoned system of morals.When it became apparent to the cleverest of them that no such superhuman guidance existed, and that their secularist systems had all the fictitiousness of "revelation" without its poetry, there was no escaping the conclusion that all the good that man had done must be put down to his arbitrary will as well as all the evil he had done; and it was also obvious that if progress were a reality, his beneficent impulses must be gaining on his destructive ones.It was under the influence of these ideas that we began to hear about the joy of life where we had formerly heard about the grace of God or the Age of Reason, and that the boldest spirits began to raise the question whether churches and laws and the like were not doing a great deal more harm than good by their action in limiting the freedom of the human will.Four hundred years ago, when belief in God and in revelation was general throughout Europe, a similar wave of thought led the strongest-hearted peoples to affirm that every man's private judgment was a more trustworthy interpreter of God and revelation than the Church.This was called Protestantism;and though the Protestants were not strong enough for their creed, and soon set up a Church of their own, yet the movement, on the whole, has justified the direction it took.Nowadays the supernatural element in Protestantism has perished; and if every man's private judgment is still to be justified as the most trustworthy interpreter of the will of Humanity (which is not a more extreme proposition than the old one about the will of God)Protestantism must take a fresh step in advance, and become Anarchism.Which it has accordingly done, Anarchism being one of the notable new creeds of the eighteenth and nineteenth centuries.