The Everlasting Man

The Everlasting Man

By G. K. Chesterton.

Table of Contents

1. Titlepage
2. Imprint
3. Prefatory Note
4. Introduction
5. The Everlasting Man
   1. Part I: On the Creature Called Man
      1. I: The Man in the Cave
      2. II: Professors and Prehistoric Men
      3. III: The Antiquity of Civilisation
      4. IV: God and Comparative Religion
      5. V: Man and Mythologies
      6. VI: The Demons and the Philosophers
      7. VII: The War of the Gods and Demons
      8. VIII: The End of the World
   2. Part II: On the Man Called Christ
      1. I: The God in the Cave
      2. II: The Riddles of the Gospel
      3. III: The Strangest Story in the World
      4. IV: The Witness of the Heretics
      5. V: The Escape from Paganism
      6. VI: The Five Deaths of the Faith
6. Conclusion
7. Appendix I: On Prehistoric Man
8. Appendix II: On Authority and Accuracy
9. Colophon
10. Uncopyright

Imprint

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Prefatory Note

This book needs a preliminary note that its scope be not misunderstood. The view suggested is historical rather than theological, and does not deal directly with a religious change which has been the chief event of my own life; and about which I am already writing a more purely controversial volume. It is impossible, I hope, for any Catholic to write any book on any subject, above all this subject, without showing that he is a Catholic; but this study is not specially concerned with the differences between a Catholic and a Protestant. Much of it is devoted to many sorts of Pagans rather than any sort of Christians; and its thesis is that those who say that Christ stands side by side with similar myths, and his religion side by side with similar religions, are only repeating a very stale formula contradicted by a very striking fact. To suggest this I have not needed to go much beyond matters known to us all; I make no claim to learning; and have to depend for some things, as has rather become the fashion, on those who are more learned. As I have more than once differed from Mr. H. G. Wells in his view of history, it is the more right that I should here congratulate him on the courage and constructive imagination which carried through his vast and varied and intensely interesting work; but still more on having asserted the reasonable right of the amateur to do what he can with the facts which the specialists provide.

Introduction

The Plan of This Book

There are two ways of getting home; and one of them is to stay there. The other is to walk round the whole world till we come back to the same place; and I tried to trace such a journey in a story I once wrote. It is, however, a relief to turn from that topic to another story that I never wrote. Like every book I never wrote, it is by far the best book I have ever written. It is only too probable that I shall never write it, so I will use it symbolically here; for it was a symbol of the same truth. I conceived it as a romance of those vast valleys with sloping sides, like those along which the ancient White Horses of Wessex are scrawled along the flanks of the hills. It concerned some boy whose farm or cottage stood on such a slope, and who went on his travels to find something, such as the effigy and grave of some giant; and when he was far enough from home he looked back and saw that his own farm and kitchen-garden, shining flat on the hillside like the colours and quarterings of a shield, were but parts of some such gigantic figure, on which he had always lived, but which was too large and too close to be seen. That, I think, is a true picture of the progress of any real independent intelligence today; and that is the point of this book.

The point of this book, in other words, is that the next best thing to being really inside Christendom is to be really outside it. And a particular point of it is that the popular critics of Christianity are not really outside it. They are on a debatable ground, in every sense of the term. They are doubtful in their very doubts. Their criticism has taken on a curious tone; as of a random and illiterate heckling. Thus they make current an anti-clerical cant as a sort of small-talk. They will complain of parsons dressing like parsons; as if we should be any more free if all the police who shadowed or collared us were plain-clothes detectives. Or