Sri Aurobindo's principal work of literary criticism where he outlines the history of English poetry and explores the possibility of a spiritual poetry in the future.
On Poetry
Sri Aurobindo's principal work of literary criticism. In this work, Sri Aurobindo outlines the history of English poetry and explores the possibility of a spiritual poetry in the future. It was first published in a series of essays between 1917 and 1920; parts were later revised for publication as a book.
THEME/S
This is apropos of a quotation from Anatole France which D had sent to Sri Aurobindo, saying, "Brotteaux, one of the unabashed scoffers in Anatole France's Les Dieux ont soif, throws this hearty fling at God in the face of Father Longuemare, the pious Priest....
'Either God would prevent evil if he could, but could not, or he could but would not, or he neither could nor would, or he both would and could. If he would but could not, he is impotent, if he could but would not, he is perverse, if he neither could nor would he is at once impotent and perverse; if he both could and would why on earth doesn't he do it, Father?'
"I send this to you as I immensely enjoyed the joke and am sure you would too, hoping you would have something to fend it off with."
Anatole France is always amusing whether he is ironising about God and Christianity or about that rational animal man or Humanity (with a big H) and the follies of his reason and his conduct. But I presume you never heard of God's explanation of his non-interference to Anatole France when they met in some
Page 557
Heaven of Irony, I suppose,—it can't have been in the heaven of Karl Marx, in spite of France's conversion before his death. God is reported to have strolled up to him and said: "I say, Anatole, you know that was a good joke of yours; but there was a good cause too for my non-interference. Reason came along and told me: 'Look here, why do you pretend to exist? You know you don't exist and never existed or, if you do, you have made such a mess of your creation that we can't tolerate you any longer. Once we have got you out of the way all will be right upon earth, tip-top, A-l: my daughter Science and I have arranged that between us. Man will raise his noble brow, the head of creation, dignified, free, equal, fraternal, democratic, depending upon nothing but himself, with nothing greater than himself anywhere in existence. There will be no God, no gods, no churches, no priestcraft, no religion, no kings, no oppression, no poverty, no war or discord anywhere. Industry will fill the earth with abundance, commerce will spread her golden reconciling wings everywhere. Universal education will stamp out ignorance and leave no room for folly or unreason in any human brain; man will become cultured, disciplined, rational, scientific, well-informed, arriving always at the right conclusion upon full and sufficient data. The voice of the scientist and the expert will be loud in the land and guide mankind to the earthly paradise. A perfected society; health universalised by a developed medical science and a sound hygiene; everything rationalised; science evolved, infallible, omnipotent, omniscient; the riddle of existence solved; the Parliament of Man, the Federation of the world; evolution, of which man, magnificent man, is the last term, completed in the noble white race, a humanitarian kindness and uplifting for our backward brown, yellow and black brothers; peace, peace, peace, reason, order, unity everywhere.' There was a lot more like that, Anatole, and I was so much impressed by the beauty of the picture and its convenience, for I would have nothing to do or to supervise, that I at once retired from business,—for, you know that I was always of a retiring disposition and inclined to keep myself behind the veil or in the background at the best of times. But what is this I hear?—it does not seem to me from reports that Reason even with the help of
Page 558
Science has kept her promise. And if not, why not? Is it because she would not or because she could not? or is it because she both would not and could not, or because she would and could, but somehow did not? And I say, Anatole these children of theirs, the State, Industrialism, Capitalism, Communism and the rest have a queer look—they seem very much like Titanic monsters. Armed, too, with all the powers of Intellect and all the weapons and organisation of Science! And it does look as if mankind were no freer under them than under the Kings and the Churches. What has happened—or is it possible that Reason is not supreme and infallible, even that she has made a greater mess of it than I could have done myself?" Here the report of the conversation ends; I give it for what it is worth, for I am not acquainted with this God and have to take him on trust from Anatole France.
1.8.1932
Home
Sri Aurobindo
Books
SABCL
Share your feedback. Help us improve. Or ask a question.