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ANCIENT RELIGION
AND
MODERN THOUGHT
WESTMINSTER
25,
PARLIAMENT STREET.
ANCIENT RELIGION
AND
MODERN THOUGHT
BY
Menschen im Herzen
Goethe.
LONDON
CHAPMAN
LIMITED.
1885.
and HALL,
My
HAD hoped
it
to dedicate to
you
this
vokime
when
was
of last year.
The
less,
deprived
me
of that
regret
the
accident the
mission, I
first
now
am
name upon
the
page of
second edition,
because the
encourages
me
to think that
what
am
offering
you
is
You
man and
society
now of such
And
it is
a satisfaction to
me to know
that
and
true,
and
likely
Such recognition,
the
we would apprehend
and
spiritual
remember how
my
resi-
dence in that country, I too frequently heard expressed by young European officials for the cults
yes,
and
but by
many
The
which the
most sacred
ties
from us
far
Nothing would be
than
more
m
It
is
British rule in
moral and
political revolution,
even now
in full progress.
too, if the issue
to sap all
belief in
be the catastrophe
message to
order,
force.
is
During the
last
It has
been
insist
practical expression.
remember how
to
we both happened
assume
much
earnest-
and another
for races,
for nations:
and race
to race the
a2
JV
fair
man
God
owes to
man
is
determine what
just
to
in public as in private
sound and
doctrine there
none.
The preachers
lies
of that vulgar
at the root of
much
in
acting, are
learnt
to
from Comte
apprehend the
higher elements
"une
necessaire
de
tout
regime
purement
pendamment
That
is
the great,
the
political order to
ingly loyal.
Bentinck's
"
the
great
of the British
Government
for
that end.
slowly
accomplishing
:
inevitable
work
in
Hindustan
years
the
for fifty
we have been
is
growing into an
abundant
new
sentiments,
new
aspirations,
new
your
the
necessities.
eyes
desire
the
truth."
And
is
signal
of
It is
the
correctness
of
your
political
simply to
who have gone there make money, and who are interested
means
to
condemn
It
is
which
many
traditions,
Nor do
those
who
and
but Time
who
solves all doubt
By
will vindicate
your
title to
fame as a Statesman
who
discerned
clearly
is,
before us in India
how
of that
Empire
and who
dis-
of solving that
country, to
its
problem
the
way which
I am,
my
Very
January 10, 1885.
truly yours,
W.
S.
LILLY.
text,
to
meet
which
am
indebted
to
various
W.
London, January
1st,
S. L.
1885.
The
subject
of
its
this
title.
book
is,
think,
sufficiently
indicated
by
But
it
may
be well that I
down
my
it
in the form of
a systematic treatise.
viii
PREFACE.
my
is
Thought
we
all
know
to
An
essentially
negative
movement
its
ultimate
message
of Schopenhauer
and
his school
and
to
sophy
life
my
First Chapter
devoted.
of
after all, to
any longer
possible
as is
or has
so fatal to it
commonly
asserted
I proceed in
my
Second Chapter
to consider
how
by a
intel-
which are no
As the founder
of
of a religious
which was
in-
PREFACE.
directly derived from
ix
To
which
that
is
is
history,
and
to
the
con-
phase
of
religion
it,
so
inseparably
in
nected with
and which
its
best studied
the
I
originator
and
leader,
have given
like
my
Second Chapter.
Cardinal
Newman,
'^
the
mystery
of life
the result
being
to
bring
him,
not to Atheistic
form
his
of Christianity.
able
to
believe
in
Grod,
Spiritual
Kingdom
set
up
by
Christ, requires
the
allegiance of mankind.
late in its
gion.
And His is but one form of Ancient ReliWhat of the others? In my Third Chapter
1
PREFACE.
I
And now
we
sufficient
come
matter
all,
the
have
After
God
and
and the
soul ?
for
In
my
arguments
and against
it
in
of
is
Deity,
which
most practical
presented
by
by the very
is
version
supposed
most
fatal
of
an
as
"a
testify, if
PREFACE.
Such, in brief outline,
is
xi
The
to
five chapters of
which
consists
have already,
:
some
the
first
in
My
my
But
this
book
is
not a mere
of
It contains a considerable
amount
new
more or
I have,
less,
rewritten, to
fit
it
now brought
together,
and herein,
nience of
I believe,
my
readers.
Each chapter
deals with a
itself,
special subject,
and
is,
in a sense, complete in
its
it.
Each
chapter, I
may
But in writing
to write short.
it is
necessary
My
them out
and
xii
PREFACE.
to
have sought
concrete.
view things,
admirable
An
critic
greatest master of
romantic
fiction,
a saisi la
It
is
ensembles."
the
way of grasping higher truth in any department of human thought, and I have endeavoured to
only
follow
it
in this work.
That must be
my
excuse,
if
must
say,
and
which
this
much
regret.
First let
me
of
enter a caveat
against the
supposition that I
Damon
is
says
by way
more by way
Again,
it
his
Damon employs,
thought.
vaguer
language
of
modern
is
speculative
When
he says
''
there
PREFACE.
he means
is,
xiii
is
substance,
and matter
is
a manifestation of spirit"
when he
says "
God
will
know
''
creation
God
little
the Eternal
Now
when he speaks
of the illusori-
own
exist
by
itself,
is
pcene
nihil,
and
is
susceptible of
it
must be viewed
as
its
main
summary
that,
of the Fifth
if
Chapter
it
and
am
very confident
so viewed,
will
God with
to the proper
:
men
of Athens,
to
Iti
decjv, TrXajpt]
^'^xV'^i
^^^ recalled
:
them
ipso
tlie
by
St.
Damon
takes
xiv
PREFACE.
state
it,
by ultimate
spirit.
only combinations
For him
inferior
In his
Nature
is
a scale of gra-
JBut
for
them
this
progress
:
for
him
''
is
Law
governing
the metamorphosis
itself."
''
by
know
Certains
le
panthdisme, de
etre;
meme
que parfois on
croit
mais nous
sommes
d'avis de
pantheisme, qui
finit
A force
Exprile
doutes,
comme
un
sceptique.
Accordez-
la matiere,
vous
Essayez-vous de concilier
le deter-
minisme
et la liberte,
vous etes un
fataliste.
Voyez-
PREFACE.
XV
En
verite,
le
French
thinker
the
rest,
is
worthy
For
we may
calls
is
insist
upon the
solid
and profound
distinction
what he
God
in
say that
great
all
is
God
{Trav iv
ew).
Perhaps the
work which
lies
is
to enforce
and
to develope this
Spinosa.
But,
He would
even
itself in
the inorganic
world finds
in
its
perfection
among
created things
in varying
man
as Xoyt/cos,
whereby he
reflects,
Compare
we
xvi
PREFACE.
Green struggling, when he
talks
Professor
about,
man
it
work with
eternal consciousness."
So, in
whom,
I suspect,
Mr.
of
metaphysics.
it
a survival of a theological
:
both
is
an
something
else
eternal
from which
criticism
it
is
distinguished.
may
is
be worth
a
is
considered here
doctrine
this
the Catholic
forefront
it
its
but as
eternal
distinctions in Itself.
The Trinity
a truth which
monize, as far as
may be,
new
philosophies.
"
PREFACE.
vita,
xvii
summo modo.
stitionis,
Quae
tria
uuum Deum
intelligentibus
unamque substantiam,
ostendunt."
W.
London, April 7tb, 1884.
S. L.
CONTENTS.
CHAPTER
I.
The
tury
becomes more objective It is formulated by Schopenhauer The aim of this chapter to give some account of Schopenhauer's philosophy, and to estimate its significance as the ultimate Message of Modem Thought A Philosophy is best judged of in connection with other manifestaThis, as the century advances,
.
.
........
:
PAGE
1
What manner
Sketch
of
of
Schopenhauer's
Ideality of the
World
4
5
position,
the
11
itself in
His third position that the deepest cause of sufi"ering Will itself and that existence is essentially an evil
....
13 14
15
His doctrine of Ideas His doctrine as to Pleasures The Pessimistic Outlook All higher knowledge rests on comparison
the
17
18
18 19
....
20
21
22 25 26
27 29 30 31
are himself
of Salvation
CONTENTS.
PAGE
Radical difference between Buddhism and Schopenhauerism Schopenhauer's doctrine issues in Atheistic Materialism Schopenhauer's philosophy is worthy of attention as a sign of the
times
if
32
36
37 38 38
not for
its intrinsic
merits
.
The Medieval Order was permeated by the thought of God The tendency of Modern Thought is to eliminate the idea of God
Locke's experimental psychology issues in Materialism Kant's "Pure Reason," taken apart from the rest of his teaching
issues in Nihilism
And
Nihilism resolves
itself into
..... ...
Pessimism
.
39
41
42
Pessimism therefore is the last word of Modern Thought There is no answer to the Pessimistic argument save that supplied
by
religious faith
....
CHAPTER
II.
.
43 44
The Tractarian Movement is not without a bearing on the problems raised by Modern Thought Aim of this chapter to inquire what it was in itself and what is its
. .
.
:
.47
significance to us
.47
.
its
leader
.
48
Strong individuality of Cardinal Newman's works Condition of religious thought in England in Cardinal Newman's
.
.48
early days
John Wesley and his work The Evangelical party Cardinal Newman's first religious impressions The gradual opening of his mind The nucleus of the Tractarian party The Intellectual Revolution in England The influence of Coleridge The philosophical basis of the Tractarian Movement. John Keble and the Christian Year The Tracts for the Times The Idea of the Tractarian Movement The Progress of the Tractarian Movement Cardinal Newman's Defence of the Tractarian Movement National feeling and the Tractarian Movement The Anglican Bishops and the Tractarian Movement The Collapse of the Tractarian Movement
.
61
62
69
71
.70
.
.72
CONTENTS.
John Henry Newman's Secession Thomas Arnold
"NMiat
it
XXI
PAGE
.... ......
to last
73 78 80
81
has done for the Catholic Church Newman's work in the Catholic Church
Cardinal
Newman's
controversial activity
first
Tractarianism in relation to the great question of the day Cardinal Newonan holds informal inference to be the true method in
.
The No
of the world
The Probability
of a Revelation
If there is a Revelation,
83 86
90 94
95
96
97 99
The
CHAPTER
ni.
There are other forms of Ancient Religion, besides Cliristianity, How are we to account claiming the allegiance of mankind.
of
them
....
Vast extent of the non-Christian systems The best means of understanding them Two classes of Religions National and Universal
103 104
The Religions of Cliina Confucius and his work Laotze and his work The Great Plan The Religion of the Magi
.... ....
by Anquetil Duperron
Hinduism The Bkj-Veda The Upanishads The Blutgavat-Gita The Gita and the Veddnta
of the Parsis
....
CONTENTS.
PAGE
Buddhism The Pali Pitafois The Buddha's First Sermon His Sermon on Pain and the Origin of Pain
.
....
The character of Mohammed Muslim Mysticism The Founders of Islamite Asceticism The Early Sufis
.
Faridu-'D-Din, 'Attar
.160
163 165
167
SMsm
...
. .
.181
.
of the Sufis
. .
them
A Lesson for
Christian Missionaries
...... .....
IV.
. . .
.183
.186
188 189
191 192
CHAPTER
The contemporary movement of hostility to all religions The immediate outlook is dai-k and discouraging
.....
.
194 195
197 198
of
.
'
'
Natural Religion, by
.
.
His
desci-ii^tion of
Intellectual
Order
And
in the Political
His view that religion in some form is essential to the world His inquiry whether Nature and Physical Science apart from the
...... .......
....
.... ....
. . . .
.198
199
Supernatural
CONTENTS.
Such a
religion
in the
community
The God of this Natural Religion The Church of this Natural Religion The Clergy of this Natural Religion
Will this Natural Religion satisfy
civilization
209
.210
213 214 215 216 219 222
human needs?
tried
by the Theophilanthropists
But does the need for a substitute for Christianity exist ? The argument di ..wn from Physical Science, adverse to a Personal Will as the cause of the Universe, rests upon the enormous
.
.
is
merely order
223
The argument against Christianity from the incredibility of miracles rests upon an inaccurate conception of Law and the Order of the
Universe
.
.227
.
The argument
tells
know
before
233
The
case of
rest
Modern Thought
the extension of
merely upon Physical Science, properly so called, but upon its methods to the whole domain of knowledge
237
That case will now be considered as it is urged against Catholicity, the most precise and definite form of Christianity Belief in God is less difficult than disbelief
....
.
239
Theistic Proofs
.247
. .
man or
of
God ?
on
The bearing
Caft the
this question
God
Nature and
.
of the
.
Moral
.
Law be
. .
Christian
God ?
The Mystery of Sin and Suffering Our ignorance here is the measure
founder problems of existence
The objection
to
it
amounts to
The Inexorableness
Difficulties as to the
of
Historical Difficulties
Biblical Difficulties
A Short
Superstition
.... ........
. . . . .
.
Supernatural
.255 .257
258 260
261 262 264 267 270
281
of opr
knowledge of
all
the pro-
this
is
that
it
Law
.273
283 286
Church
is
variously apprehended
xxiv
CONTENTS.
PAGE
Singular Defenders of the Faith Old World Legislation for the preservation of religious uniformity
.
. . .
Wm
...... ....
.
.288
290 291 293 294
...
.
.295
it
and Naturalism is likely to be guided by the consideration which system best corresponds with the facts of human nature and the
facts of
men between
nature
life
se retrouve
296
297
299 306
la fin de tout
CHAPTER
Matter a^d
The
case as to belief in Deity having
this chapter deals
tality
V.
Spirit.
The question
a
self
........
been considered in Chap. IV.
its
immor308
he
.
stated
310
from the point of view of physical science, we know nothing of matter but its qualities, and we know these only through mind; but our knowledge of mental states and processes is direct The first fact about us is our personal unchanging identity, which cannot be referred to the material organism, for all matter is in
constant flux
animate being
is
spiritual
The
312
313
314
every
"what
is
317
The
is
indubitable, and
is
.....
is is
strong evidence
318
is
CONTENTS.
depends upon an immaterial something which vivifies the bodily frame Death does not destroy an atom of the physical organism. How much less should it have power over the vivifying principle of that organism ? But physical science is not the only instrument of knowledge. Intuitions, not dependent upon sense, are the first of facts. There is an essential difiierence between spiritual facts and
able, as that
it
.
XXV
PAGE
......
. .
.
321
323
We
323 physical have a guarantee from nature that the something permanent, which is ever active, which experiences our successive feelings, and which is not a phenomenon, will not be quenched in death .324 The argument against personal immortality drawn from the consideration of what the vast majority of men, in fact, have been, is simply vitiated by our ignorance of the conditions of extra. . . .
.
........
. .
physical existence
......
is
.
325
a thing
is to deny the primal intuition whereby we know the difference between is and is not
. :
320 327
done most to cloud the subject for our minds Reply Christianity is very commonly identified with some vulgar corruption of it, or one of its doctrines is taken apart from the totality, which is to caricature the whole or its economic and
:
symbolic character
is
forgotten
The doctrine
no wise conflicts, mth belief in spirituality, for development must be subject to the law of causation; .' hence not-mind cannot result in mind
of Evolution in
. . .
.....
;
.
335
336
If
haps
may
atheistic school,
but must be
'^
337
Matter
may well
finite spiritual
energy to space, or a non-extended principle of energy, manifesting itself under dimensions, and the universe cognisable by
the senses only the manifestation of spiritual being in space
.
339
Thought, then,
if
be the foundation, not the resultant and life, first latent in things, or manifested only in the lowest energy the material may have passed from the unconscious to the
will
;
homogeneous
to the heterogeneous,
....
from
340
xxvi
CONTENTS.
PAGE
There
but one real substance, the soul matter as distinct from and spirit is an abstraction, and if taken to be real an illusion
is
:
is
metamorphosis by which the Ego comes to know itself The Destiny of Matter What warrant have we for affirming that the downward progress
.
342
.345
of
.
evil will
The
....
.
347 347
348
George Sand,
in her History of
my
Life, tells us
at
how during
womanhood
Nohant she had yielded to the taste of the century, which was to shut oneself up in an egoistic sorrow, to imagine oneself Ren^ or Obermann, to attribute
to
oneself
an exceptional
sensibility,
by
She
reason of sufferings
unknown
When
enlarged.
came to Paris, the blissful Promised Land waking dreams, to live that artist life in which she had hoped, above all things, to find peace with herself. Her illusion was soon dispelled. It was then
that she
of her
was brought,
it
is.
And
in the
view
of its great
sorrow was
merged, as a rivulet
[Chap.
I.
We
really
romance of
each
is
so quickly
Except one
good
how can
self-examination,
self- contempla-
faith,
who
the sun, and who, from his sad domicile, calls out to the passer-by
to have a care of the brilliancy of his rays.
When
human
my
proper destiny,
when my reflections were no longer bent upon but upon that of the world, of which I was but
all
an atom,
my
creation,
and
me
in
is
my
The
it.
There
no
pride,
no egotism, which
.
.
.
The
these extracts
course be read
it
a reproach to Greorge
in her self-delinea-
Sand
tion.
if
little
Who
drawn
in
Some
off,
fig-leaf
day,
now grown
far
when
the
Eve" and her too com" plaisant partner were opened, and they knew that
eyes of the ''snow-limbed
It is the office of
language, as
And
there
my
Life does, to a
c.
Histoire de
ma
Vie,
5'"^'
partie,
2.
CiiAP. I.]
author.
It
not more
by
its
artistic
merit than
by
the
truth that
is in it.
George Sand's
is,
her age.
from a
The century opens with a passionate cry band of poets, who sing, to divers tones,
life- weariness,
as their Choregus,
bore,
In Italy, Leopardi's deeper note had for its theme " the unblessed and terrible secret of life"
Nostra vita a che val
?
solo a spregiarla.
is
aptly termed
by
his
of the
world-pain" Alfred
ever
que
lo
luiit,
comme
un jour.
Even Wordsworth, in the " sweet calm " which he had made for himself among his hills and streams
MouiTis less for what
life
takes away
Than what
it
leaves behind.
While the eupeptic cheerfulness of Scott is darkened by the shadow of what Schelling finely calls "that sadness which cleaves to all finite life," as the day
j}2
[Chap.
I.
Youth,
talent, beauty,
thus decay,
And
And
it
my
present point,
that, as the
in the literature of
mind
But more than this, "years that bring the philosophic " lead not only individual men, but the collection or rather flock of individual men which we call an age, from sentiments to systems, which, after all, are only sentiments formulated. Man is a mehe may or may taphysical animal, whatever else not be. No gay Voltairean banter, bidding him
concentrate his energies on the cultivation of his
him down
to the seen
and
innate
]3ry into
life.
human
The
gazed, appalled, at
the vision of the Avoe
In which mankind
is
bound.
of excellent spirit
Chap.
I.J
knowledge and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, to show the interpretation of the vision, and turns to Grermany for the new Daniel of whose soothsaying it has need. We have
and
passed
Revolt of Islam to The World as Will mid Idea. I propose to consider the explanation of the enigma
of life
which
is
offered us
by
whom
is
has
The new
pessimistic philosophy
and a very
is
possible,
some
account of
its
main
outlines,
and then
to estimate
its significance,
only of late years that Schopenhauer has acquired his high j^osition among " the
it
Although
is
kings of modern thought," he belongs chronologically to the earlier part of the century.
Born
in
was
so long ago as
his
principal work, on
For forty years, however, this treatise was buried in obscurity. It was not until 1851 that liis
[Chap.
I.
of his
and I believe I am well warranted in sajdng was an English man of letters, Mr. Oxenford, who, writing in the Westminster Review in 1853, first displayed a clear appreciation of his true rank
them
that
it
From
that
attention,
is
and the
which he
now occupies a very prominent position Von Hartmann, the most considerin Germany. able member of it, claims, indeed, to rank as an
independent thinker, and maintains that the doctrine set forth in the
he unfolds his Philosophy of the Unconscious is connected with Schopenhauer's teaching only by very slight
ties.
It
seems to
me
is
Von Hartmann
from the
tial,
the world
And
The Philosophy of
gone through seven editions, and now stereotyped and commands a large sale,
Schopenhauer's
while
own
works,
carefully edited
by
Prauenstiidt,
place
the
among the classics of his country. In England new philosophy has been discussed in Mr. James
Chap. L]
valued by
many who,
it
like myself,
widely
from
its
conclusions.
and eminently readable books, and M. ChallemelLacour has contributed to the Revue des Deux
Mondes an extremely
Bouddhiste Conteiwporain.
I think,
by an account
of Schopenhauer himself,
and
No
kind of
ratio-
cination, indeed, is
more
which
who happen
religions
to profess
it.
of
different
but one
expression of
reflection of their
own
best
embodiment
judged
lives
of,
their
inner
being, ^
and
is
when
that
is possible,
in connection with
Their
their
throw a flood
of
light
upon
was.
doctrines.
manner
life
of
His
may
1
Gwinner
tj/ef)yfi'^(
IX. C. 7.
[Chap.
I.
and Lindner, and in the instructive little English work which Miss Zimmern has comAs to its piled from these and other sources. The son of a external incidents, it is soon told.
Frauenstiidt,
whom
he claimed Dutch descent, and of a clever and vivacious woman, he lost his father at the age Soon after, he abandoned the comof eighteen.
mercial
career
to
Weimar, where his mother was residing. She however stipulated that he should not live with her. " Your way of living and of regarding life, your grumbling at the inevitable, your sulky looks, your eccentric opinions, which you deliver oracularly
and without appeal
saddens me.
Your mania
for
my
me bad
dreams."
On
he entered
besides the
humane
natural
letters,
he studied chemistry,
medicine,
history,
Thence
he went to Dresden, and in 1818 he paid his first visit to Italy. In 1820 he returned to Berlin, and began to lecture as a Frivat-docenf, but attracted
no audience.
In 1823 he went to Italy again, and again came back to Berlin in 1825, and remained
Chap.
I.]
SCIIOrENIIAUER'S LIFE.
when he
his
its
fled at the
approach of
at-
and took up
abode in Frankfort,
tracted thither
by
It
was
He
never
left it
Such are the principal landmarks in his lonely, self -engrossed career. His life, through all that tract
of years,
was led
He never mar-
and appears
to
have declined,
life.
as far as possible,
were the theatre and music, and the contemplation The picture of works of plastic and pictorial art.
which Miss Zimmern, a professed admirer of him, She attributes gives of his manners is not winning. to him ''boisterous arrogance"^ and "vanity in
the worst sense
of
the word."
''
Neglect ex-
and
irritable."
''
The heavy
artillery of abusive
utterance
fortune was
"Loss of ills most dreaded by him." at night made him start and
He
would never trust himself under the razor of a barber, and he fled from the mere mention of an
infectious disease."
for the
He
memory
"a
81.
shocking want of
^
Life, Pref. p.
Ibid. p. 28.
vii.
/j^-j. p.
/i,v7. p.
Ibid. p. 89.
130.
10
TChap.
I.
filial
of absolutism.
the most
foolish of j^assions
of fools."
Like
all
pleadings for
as
freedom,
and happiness
hollow
twaddle.^
of
was' detested
by him.
the
How
strong
were
his
sympathies on
other side
may
be
inferred
to
from the
was bequeathed
who
In the
Wine,
obliged
indeed, soon
mounted
to his head.
He was
as Miss
eater, and,
it,
^
Zimmern
sus-
euphemistically expresses
''he
was very
with a preference, as
that lady
is obliging enough to note, for brown women. His landlady at Berlin, it may be assumed, either was not charming or was not brown, as he distinguished himself by kicking her downstairs
He
1
Life, p. 201.
/JjV/. p.
70,
Chai'. I.]
11
to the
poets
Lord
neighbour's wife."
The more
I see of
If I
men," he
so of
women,
view
all
would be
Avell."^
His constant
to acquire a
aim, as he says in
clear
many
places,
was
and
of the utter despicability of mankind, must be allowed that he supplied in his own person a strong argument in favour of that doctrine.
it
The
which
I find
And now
philosophy.
let
us
turn from
the
man
to
his
The
as
it
first
is
The
external universe
phenomenon.
The
visible
forms of things,
seem
to us the necessary
Life, p. 130.
12
[Chap.
I.
the
There
is
a passage in the
this
view
gold; the
organised
body, a man.
the
After
genius
who
me
to let
me
He
consented, and in
the vase I found nothing save the pression of the weight, and I
me
How
anyit),
No
it (or
fairy tale,
no
fable, relates
Within
what?
is
;
The world
itself,
contained, and with the immensity of time in which the All moves,
fill
and, what sounds almost absurd, I saw myself there coming and
Yes,
all
plunging
And
this world
if
among them,
all,
identical in
by the word
'
object."
Such
doctrine
is
the starting-point of
''
Schopenhauer's
that
known in
is
its
essential
It
nature therefore
mental representation."
activity,
and ceases
to
exist
when
tlie
percipient
Chap.
I.]
WILL,
THE TIIIXG-IN-ITSELF.
13
mind
there
ceases.
is
He
phenomenal world a Reality, He an Absolute Existence, an Ultimate Fact. holds that there is, and that Reality, that Absolute Existence, that Ultimate Fact, he designates Will.
behind
this
This
is
all activities,
we and
every-
thing proceed."^
object, is
"It is that of which all idea, all the phenomenal appearance, the visibility,
" It appears in every blind
of
the objectification."
force of nature,
man."
It
of
Far from it. is primarily unconscious, but attains knowledge itself in the world of representation. "The inthis
But
not personal.
man
the species."
It is the
and
the
in
those
which tend
"
to prolong
the
life
of
species."
The
1
Will,
itself is
un-
This
is
**
Gravitation, elec-
tricity,
nothing more.
developing
The world
is
essentially Will,
itself in
which
in inferior
Westminster lieview,
403.
14
[Chap.
we
see
it
nature and
our
its
own
life,
of
of
representation,
which
is
developed for
its service,
it is
knowledge
it
of its
own
volition
and
of
what
that
wills
it
wills is
it
world,
life
exactly as
" Life
is
everything
pants and
labours,"
and sexual
love,^ with
whatever trappings
is
of poetry or sentiment it
may
be adorned,
merely
life
This is a point which Schopenhauer " regarded as the pearl of his system," to quote his
own now
is
expression,
it
much and
forcibly,
humour reminding us
His humour,
as broad as
it
of Swift
and now
keen, and
it
must
suffice
two lovers
for
one
another
is
nothing
else, pro^^erly
new being
1
-
Sdmmtliche Werlce,
vol.
ii.
p.
323.
He
;
writes
"
The
however ethereally
the
the
feeling
may comport
it is
rooted
solely in
sexual
impulse
nay,
p.
610.
Chap.
I.]
iVO
15
wliicli
It is the
striving
to
mix
with
life,"
and using
instincts,
human
with an entire
disregard of individual
suffering.
He
considers
women
folly,
and the foes of our reason the instruments whereby the Will-to-live attains its maleficent ends and perpetuates the miserable existence of humanity.
Hence, they are the objects of his deepest contempt
satire.
Many
In the
first
place
it
is
incom-
which we commonly underTheism, Schopenhauer stand by the word God. holds, is a tradition of the nursery Pantheism, an
patible with anything
:
invention of professors.
personality of man.
Secondly,
it is
fatal to the
Ego, or
first
principle,
And
is
it
1 M. Caro quotes tlic lines in which Ackerman has versified " with savage energy " this conception of Schopenhauer
:
Ces delires sacres, ces desirs sans mosure, Dcchainds dans vos flancs comme d'ardcnts essaims, Ces transports,
e'est deja I'liumanitd future
s'agite
Qui
en vos seins.
IG
[Chap.
I.
is
Hence, with perfect consistency, he pronounces that " the study of psychology is vain, because there
is
no ^vxq there is nothing but will and phenomena." Thirdly, not less vain, according to Schopenhauer's theory, is any notion of free will in man.
;
He
is
a strict necessarian.
is
''
is
fond of enlarging.
'*
Our
to distinguish it
is
empirical" character
law
and
effect
menal world.
the
succession
As
of
phenomena,
and
geometrical
so
necessity
space,
moral
Fourthly, his
which he thinks
may
be resolved into
five
elements
vanity,
fear
custom.
of
man,
superstition,
it
prejudice,
And
fifthly,
Virtue, he teaches,
fact
sentient, is
and consequently
kindness to any
to that
It is
man
or thing
are.
is
to
which we ourselves
"spring from
in one place,
self-pity."
Chap.
I.]
TO WILL IS TO SUFFER.
17
So much
may
suffice to
of Schopenhauer's system
that
is
phenomenal world
is
as
the Will-to-live.
that this
is
not
instinct,
altogether
and
irrational.
He
a fleeting show,
For man's
illusion
given
we
power
M. Caro's phrase
into
life,
Will,
which
is
perpetually rushing
whether
conscious or unconscious.
He
these
humanity, although
of
he draws
a very
the high
is
He
:
takes
''
that existence
in
and
essentially,
an
is
evil
to will,
and
to will is to
Thus, ''life, so and to strive is to suffer. far from being a state of enjoyment, is always and necessarily one of suffering, and the deepest cause of
this suffering lies in the Will itself."
"Our nature
It is a
''
is
a perpetual striving,
in every
struggle
Nor
any exception to this rule it presses upon animals as upon men, and upon wise men as
is
there
18
[Chap.
I.
upon the ignorant and foolish, but ever with the more terrible severity the higher we ascend in the For increased intelligence merely scale of being. means increased capacity for pain the man of genius being more miserable than the fool, and the fool more miserable than the animal while the only moments of life which deserve to be
called happy,
contemplation of works of
is
art.
Esthetic enjoyment
from
all
chain of
lifts us,
which makes up the fatigues of life, vulgar realities and petty egotism.
It
infinite
torrent of Will
and abandons itself to them as pure representation and not as For an instant Ixion's wheel stops. motives. There is the enfranchisement, on the one hand, of the contemplative subject, and, on the other, of the
on things without personal
contemplative object, which
is
by being freed from the conditions of time, of space, and causality. We lift for a moment the veil of Maya, for the idea stands between the thing-in-itself and
of pure idea (in the Platonic sense)
we
As
are sprinkled, as
it
were, from
and Eternal.
life,
CfiAP. I.]
19
them
as illusions,
the cause of
all
our sufferings.
j^leasure is
Schopenhauer adds to
Von Hartmann, who does not adopt this tenet, has devoted much attention to the construction of a
balance of pleasures and pains, the result at which
latter far
outweigh the
is
Schopenhauer's
conclusion
that
it
the
world
is
Were
worse,
he thinks
all.
Von
know
Hartmann
what
qualification
we do
not
But he earnestly maintains that the world is so bad that it had far better not exist, and that it is steadily becoming worse. Both he and Schopenhauer agree that the notion of what is called progress, " the dream that man will become in some vague future wiser, gentler, better," is the
is possible.
means but the enhanced capacity of the human race for suffering." Far other is the outlook on which the pessimistic doctors delight to dwell. They profess a sure and certain hope that the immensity of the world's evil will work out its own
civilisation
cure
that the
human
suffering,
is
and
purged by
c2
20
[Chap.
I.
these doctrines,
species, the
their
" the
Pending
consummation, Schopenhauer recommends his followers, with much mystic enthusiasm and solemn
earnestness, to root out the Will-to-live
by voluntary
does not
Von Hartmann
Individual denial of
little,
but in
enlightened to execute a
will,
and thus terminate the long agony of existence. Meanwhile he adjures his disciples, in Biblical terms, to quit them like men, remembering that they have received the first-fruits of the spirit, and
as true workers in the vineyard of
the Lord to
pain
It has
Max
be
knowledge
is
^
gained by
It will
system of Schopen-
Chap.
I.]
ANCIENT PESSIMISM.
21
hauer in the light which comparison gives. To do this we must make a long journey, from the banks
of the Spree to the
The only
true counterpart of
(to
pessimism "
think, to
I
do not
of
similarity
afforded
positions
by
and
practical results
its
attribution of
its
pro-
matrimony as the means of perpetuating the evil, and the unspeakable impurities which were the issue of that proscription.^ But it is to
A good
St.
21.
St.
Leo
Of the
"
On
dit
que dans
TAllemagne,
est,
et particuliercment a Berlin,
il
une
la
qui se reconnait
a.
certains rites,
Ti
certaines formules,
quelque chose
comme une
franc-ma9onnerie
On
d'instructions
du plus haut
I'eflfet
interet
au point de vue de
la pathologic
morale, mais de
pas
inities.
L'apostolat,
evidemment
d'linc
va jusqu'a un degrc de
s'arretent.
folie
Quand
la theorio
genre, toute
22
[Chap.
I.
Buddhism
we must go
little
worth
Regarding
that
the
life
and
legend
of
Buddha
not
my
it
touch upon
A
it
story
should read
at large, in
Bishop Bigandet's
poem
in
which
from
enshrined
to
cult
understand
It is diffirise
him who
is
their subject;
whose
religion has
twenty -five centuries afforded, more widely than any other mode of faith, stay in life and hope in death to "troublous and distressed mortality"; to whom four hundred and fifty millions of our
for
race
still
and noblest
ideal of
of
which
No amount
prejudice
negative, se produit dans des esprits et des coeurs qui ne sont pas
comme la destruction du nionde un systeme de compensations que ne sont pas autre chose que des der^glements sans nom." Le Pessichastes, en
elle
vue de
fins chimeriques,
misme,
I
p.
245.
p. 149.
See
Chap.
I.]
GOTAMA'S LIFE.
23
and winningfull
ness
of
his
character.
Even
in the
middle
Marco Polo writing, '^ Had he been a Christian he would have been a great saint of our Lord Jesus Christ, so holy and pure was the life be led''; while in our own day the chief professed
ages
we
find
opponents
of
his
system,
whether
Catholic
or
and
his
among the
''
founders
he
mands."
his life
many
details of
may
be, is there
its
for
main outlines. We know that, of royal lineage and the heir to a throne, he gave up father and wife and child to become a religious mendicant, and that years of heroic mortification and fierce interior trial culminated in that great night under the Bo-tree, upon the bank of the Nerangara, when, as the Buddhist author expresses it, "he attained supreme enlightenment," and "alone worked out the salvation of the three worlds, and
scepticism as to
We
kingdom
of
24
[Chap.
I.
righteousness,
which
enfranchisement
from
them enshrouded
in darkness,
And
We know how
by
of
down the country watered occupied, like One greater than he,
without irreverence be deemed
:
whom
to
he
may
receiving
all
who
him without distinction of rank or caste his law, he was wont to say, was '' a law of grace for all " but especially calling to him all that laboured and were heavy laden, the poor, the sorrowful, and the sinful, who were above others
came
So much
is
luminously
But
Beal's i?oiaw^?c
Legend from
Immortality
or, in
The
xiii.
p. 88, 12.
The
late excellent
"
Among
is
Him
who
'the
p.
Way,
203.
Memoir of Bishop
Milman,
Chap.
I.]
25
profound
comes nearer
vital truth
than history.
this
point.
now proceed
in
that
is
to the great
law
mutability,
the
mise^-y inseparable
from the
is
condition of
man
so long as
he remains in ''the
whirlpool of existence."
first
watch
which he spent under the Bo-tree, he is represented as going through the chain of " the Twelve Causes and Effects," and tracing back all the evil that is in the world to
of the great night
who
And
in
sermon
to
know
shall
as truth that
which
is true,
and to regard
as false that
which
is false, this is
perfect rectitude,
and
And
truth.
:
then he goes on
primary
is
" Everywhere
is
death
there
no
rest in
1 They cling to individual existence, because they know not the Four Noble Truths, which are enumerated on the next page, and of which a detailed exposition will be found at pp. 151-154. This
Ignorance
Books,
p. 93.
is
all suffering.
See Sacred
vol.
i.
vol. xiii. p.
75
2G
[Chap.
I.
a period of
also
To
all states of
nothing
die,
and therefore
this
is
to desire to escape
and death,
^
to
is
exercise oneself in
in itself
reliffious truth."
For death
no
is
deliver-
of being.
To
die
merely
of existence to another.
So
the
long as tanlid
remains, the
is
To
the
yawning gulf of contionly way of escaping nual birth and death." It is this which is expressed in the Four Truths, thought out by the Buddha, in that great night, after he had followed the sequence of the Twelve Causes and Effects the Four Noble
Truths, as they are called, regarding Suffering, the
which
trines
may
of
the Buddhist
of
no
all
importance.
common with
Buddha
almost
in
of
oriental
believed
thesis in support
Transmigration an
evidence^
1
may
Beal's
Dhammapada,'^.
of which
are
Wordsworth speaks, and " Which, be they what they may," an indubitable fact of man's mind a fact affording,
;
as
Words-
Chap.
I.]
KARMA.
observes, "
is
27
Rhys Davids
while
it
incapable of disproof,
affords
to those
who
can believe in
of the apparent
The
doctrine
of
Karma^ which
is
the
main source of its moral excellence, is the complement of the doctrine of Transmigration, and the link which connects it with the " Four Noble
Truths."
is
It is the
commonly
is
called a soul.
The
man
is
Karma.
there
A
is
for
no
is
essential difference
between
all
ivin g beings
what he
does,
His
and upon
his
the
]Dast,
will
depend
istences,
divine,
human, or animal.
Teacher
insists,
And
''
the
All that
we
are," the
depends
humanity
it I
for authorising
me
to
make,
'
for
my
could as a poet."
Buddhism,
100.
28
[Chap.
1.
Thus
''
life
is,
in all
in the
strictest sense, a
time of probation.
Two
things
immutably fixed," the Buddha is " that reported to have said upon another occasion bring happiness, and that bad actions good actions
bring misery."'^
''
we
reborn in heaven, or in
or
man
earth, as
To
say
him when he
shall reap
dies, that
there, falls
tremendous doctrine.
His works
are himself, he
is
what he has sown. All else drops His body decays and falls into
his material properties
of
all
away.
But
his
Karma
remains,
unless he has
Arahat
is
the crown
Buddhist saintship
is
when Karma
man
extinguished
and Nirvdna
attained.
Such
plate as
I
is
Karma a
were "through a
Max
Muller's
^
Professor
Dhammapada
Beal's
Sacred Books of
p.
the
East, vol. X. p. 3.
Dhammapada,
75.
Cjiap. I.]
THE B UDDIIIS T
\VA
Y OF SAL VA TION.
of a
29
mind
Buddha can
is
closely
Tlie cause
of demerit is
some
''a certain
That
is
the
root
cause of
sin, of
is
To
the only
evil
way
to obtain salvation, of
from the
:
which
is
the essence of
existence
teaches,
*'
annihilation of desire"
fold
supplied
by the
self,
eight-
Path of Holiness.^
is
Abolition of
living
for others,
of salvation.
all
wicked
actions, reverently
performing
all
all
virtuous ones,
selfish
ends
this
the doctrine
of
all
:
the Buddhas.'
Thus does
And
I^ratimolcsha
The
Letting go
all lust
As
to
which see
p. 152.
-'Ihid. p. lb\K
30
[Chap.
i.
extinction of desire
self
;
it is
the fulness
rest forgetful of all
ill.
to this
"peace which
Their old
Karma
being exhausted
;
no new Karma is being produced their hearts are free from the longing after future life the cause of
;
of the
doctrine
form
not
he
may
safely be regarded as
When
"
thought within himself, the perfect Kest which results from the
extinction of desire
this
is
Beal's
the
Catena of Buddhist Scriptures, p. 190. 2 " Most difficult for the people to understand will be the
extinction
of all
Samkharas (tendencies or
of
potentialities)^
the
absence
I. 5. 2.
passion,
quietude
of
heart,
Nirvana.''
Mahavagga,
'
Sacred Books of the East, vol. xiii. p. 85. Rattana Sutta,(\\\oicdi by Mr. Rhys Davids, Buddhism, p. 111.
Chap.
I.]
31
is
a legitimate expli-
The
possession of a
development
is
;
power of any
religious system
of life.
Nor
if
we once know
type of doctrine
Buddhism we
is
there
true
it is
much
difficulty in distinguishing
between
its
when
it
is
popular mind.
It
must be remembered,
was for the most part no new His mission was not to destroy the existing belief but to develop and quicken what in it was real, spiritual, and earnest. I do not know that there is any portion of his teaching which may not be more or less clearly traced in the older
systems.
of
Karma the
fount of
the moral purity, the humility, the self-conquest, the universal charity, which are stamped upon his
system, and which have
won
is
for
him the
praise of
being the
first of
character to morality
but a modification of a
popular conscience."
^
In the view
also the
cause of moral
evil.
Ignorant of
32
[Chap.
I.
And now
I have said
it is
show how much his doctrine has in common with that of Gotama. The founder of modern " reasoned pessimism " leaves out in his new edition of Buddhism for the use of
enough
itself to objects
unworthy of
it.
Every
it
gratify
this
attachment entangles
it
is
deeper in the
it is
perishable
to a
world
and, as
itself
imperishable,
condemned
into
and without
i.e.
the twofold
doctrine of
its
the
kamian,
own
destiny,
it
and
of the
punarbhava,
i.e.
undergoes
hypothesis
it.
common
and
sects of India, is
found
formulated in the
Upanishads
for
it
the
first
time.
In the most
there seems
life
Brdhmanas
The
we
find
man who
is
may
is
be
condemned
of
misery.
Re-birth
it
the
life,
It is
it is
here,
and what
being, a
will continue to
be eventually,
state
up
to that
It
all
impossible to fix the period at which this old belief found in the
ideas the
new metaphysical
but
era,
it is
medium
favourable to
its
expansion;
certain that from the end of the sixth century before our
his
work
of salvation, the
doctrine, such as
"Without
lation
by the Rev.
Wood
Chap. I.}
33
the nineteentli
physics,
poetry and
its
meta-
and these are precisely the two elements which are the source of its greatness and of its
stujDendous triumphs,
and which,
;
therefore,
we may
is
take to be
in
it
its truest
parts
for it is
by what
''
true
tlie
that
con-
than
a
this,
it is
is
''embodied in
tale,
that
it
when
its
it is
"linked to
wins
true
way among
busy, sensual,
instinct
as
they
yet
by a
and worship the something more than human which shines forth in the teachers and patterns of holiness, and truth, and self-denial.
confess
The
life of
:
the
precepts
to
Buddha has given vitality to his imitate him has been the higher law
lives of
is
his disciples.
The poetry
of
Buddhism
and
?
noble figure, instinct with the supernatural, revelatory of the unseen, appealing not to men's lower
natures but to that which, according to the
of the ancients,^
marks us
off
the
power
of
higlicr than
ai'QpioiroQ
was explained
to
mean
o dvio dOpwi>,
the looker-np
the other animals being, iu Sallust's phrase, " proua atquc vcntri
obedientia."
SI
[Chap.
I.
no mere
man, as other men are, to the countless millions who have believed on him, but a great being, who,
for
mankind,
left
the gloryhis
It
to
"
and
is
many
ages, calling
up in them some
however dim,
this
superhuman
ideal
around which
it
centres
leaves
its
For those
more
vain,
fantastic,
and
arbitrary.
The
be
doctrines of
Karma and
enough
Transmigration
;
may
dark and
difficult
and winning beside Schopenhauer's Will theory. His fundamental conception of a ^vcrt? without a vov<i involves, theoretically, an absurdity which
Aristotle has practical
its
would be to overthrow the only bases ujDon which any ethical system has ever
effect
a living power.
It is a
by which the
affections
of
first
Chap. L]
35
sanctions from
the in-
And
is
so the corner-stone
Buddha's teaching
universe a supremely
ourselves,
just
law,
''
a power
not
righteousness."
will,
And
the
it is
to
and
instinct of
retribution, that
he appeals
when he preaches
on
all
men,"
To
this
the
idlest of
is
verbiage.
The more
with
his,
closely the
Buddha's system
compared
the
more
seen to be.
The one
universal pity,
mankind.
by way of The
:
woman
to
by her
movement the
teaches that a
has ever
known
:
of sheer force.
The one
man
is
what
he does the other that a man is what he eats. " The words of the Buddha are holy words ;"^ the
Not
commit
adultery, not to
lie,
shown
^
and science.
Dhammapada. Sec
2
Beal's
DJtamma-
pada,
])
3G
[Chap.
I.
mouth
modern pessimism
:
is full
of cursing
and
bitterness
the
doctrines
of
of
the
Gotama
issue
are
the
:
purest
^
emanations
Aryan
religious thought
in
atheistic
This
may seem
leading
is
made a
principle,
and materialism
so
is
refuted
refuted
in
successfully
fact remains
many
words.
But WiQ
Schopenhauer will
Now
it
is
I had
its
impossible
may
many
It
have
accomiJiished
Buddhism
as Atheistic.
seems to
me
to
Hindus, recognised
all
Pantheon
respected,
and
his followers
meant
like
is
that
it
personal creative
Buddhism,
the
God of Monotheism. This is undoubtedly all Aryan religions, is Pantheistic, with at the
is
a tendency to
foreign to
Aryan mind;
its
Piili,
takes
God," and
this
Buddhist view of the Supreme Power ruling over gods and men.
Chap.
I.]
SIGNIFICANCE OF SCHOPENHAUERISM,
and graces not
its
37
subtleties
it
own.
In the multitude
and becomes a
which
disbelief,
appearing in a positive
is
is
hot in
Philosophy.
on
It
it
possesses,
curious and significant that the latest word Western speculative thought should be of this kind
that
it
of
should account of
living,
it
human
life,
worth
evil; that
such
is
the fact.
What
of
is its
One
intense
great note
is
its
self-consciousness.
is
a characteristic
which specially distinguishes Ancient antiquity and medieval Christendom. Greece and Rome hated and proscribed the Ego,
and
what
is
more important
for
my
present pur-
pose
the Catholicism of
and addressing
means
left
men
in
38
[Chap.
I.
by the
strongest
worked, according to
humanity.
The conception
enlarged
remained,
although
and
spiritualised.
The
members were domestici Dei. The great thought by which Christendom was
of
of
faith
in
which
And
was
more than
the great
tie, also,
of associations
whose characters
guilds.
municipal corporations,
and trade
This,
was the organisation of human society in the Middle Ages an organisation based on the fatherhood of God and the brotherhood of Christians as
life.
And
this organisa-
had
Dieu
Malebranche could still write in the seventeenth The whole tendency of what is specificentury.
cally
denominated
''
as
Chap.
J.]
39
experimental
psychology
" of
exponent in
this
Europe.
And
it
also
different doctrine which was originated by Kant, and formulated by him in the Critique of Fure Reason that wonderful book, which, whatever
may
it, is
certainly one of
human
intellect.
Of course Kant
word
their
school,
reduce everything to
They maintain that there is no thing-inthat the phenomenon is itself behind phenomena the thing-in-itself. Kant judges that the distinction
physics.
;
is
the distinction
is, the " thing-inlatter being the only reality, the only
but being,
ontology
also,
is
unknowable.
impossible.
Hence, he
concludes,
He
it
does not
by which,
may
reach
He
holds
:
it
to be restricted to the
and
whatever
so
that
40
[Chap.
I.
Order
also,
allows only
is
that
men
find themselves
much in by Plato
In
it
sit,
and
have
sat
of
bound
in misery
and
what is straight before them. At a distance above and behind them a bright fire burns, and between the fire and the prisoners there is a raised way,
with a low wall built along
their audience,
it,
like
the screens
and above which they display their Behind this wall walk a number of puppets. persons, bearing vessels and images of wood and
1
It
is,
Kant says
a
is
this.
But I
am
of his teaching as
the Critique of
Chap. L]
THE NIHILISM OF
"
PURE REASON:'
The
41
stone,
captives,
power of turning- their heads, see their own shadows which are all they see of themselves and each other and the shadows of the objects carried past, upon the part of the cavern facing them, and hear the voices thence reverbesitting without the
And
passers-by, of
whom
they can
see,
and which they take for realities. Strange and weird conception Apt image of the phantasmal and disinherited world to which we are reduced by
!
The Critique of Fure Reason has given the tone and has
minds
it.
of millions
who have
should
doubt that
if
taken by
Kant,
it
we
to
be so taken
Thus, as I have
the result
of
to
dissolve the
Malebranche was
years, the
it
had been
for a thousand
bond
;
human activity to unloose that bond and to throw men back upon themselves. It has been observed by Richter, " No one in Nature is so alone as the
denier of
God.
He mourns
with an orphaned
-12
[Chap.
I.
great Father,
and which grows in its grave and he mourns by that Corpse until he himself crumble off
together,
it."i
To
now made
its
the
duct of
source
all-absorbing scepticism,
profound despondency.
The
spectacle as that
age, of a vast
which
is
a certain
them from that necessity of daily toil which assuages, if it does not heal, the malady of thought,^ and quite devoid of first principles of faith and action. For a parallel to it we must go back to the days of Seneca and Petronius, of Tacitus and Marcus and indeed the tone of sentiment Aurelius
;
and moribund
to
Roman
affinity
that which
is
sicklied
o'er
same morbid
ii.
p. 164.
Candide
moycn de rendre
sup-
Chap.
I.]
43
and
egoistic melancholy.
its special
tlie
doom
of this
generation, and
misery,
feel
it,
To know
change and
is
When
there
none to heal
to steel
it,
it.
No
not
nmnbed
sense,
have developed.
Schopenhauer
of life,
In this hopelessness
arises to solve the
and
desolation,
terrible
enigma
and he
which we have
seen.
successor of Kant,
and
and complete
his master
Fure Reason, he
had
that
expounds the
left
thing-in-itself
which
us
is
unexplained,
and
tells
the reality
not God,
but
which he
calls Will.
:
Such is the message of modern thought the last word of the movement which, as M. Caro truly
observes, has
''
duty,
morality of science."
Making
deductions which
may
fairly
ment
or to
mortified
Lc Pessim'sme,
p.
292.
44
[Chap.
I.
Scliojienhauer draws of
it
seems to
me
to
be unques-
He
raises
directly
the question,
its theistic
worth
living.
Nor
is
it
by
religious faith.
*'
How
can
life,
unless
Thou strengthen me with grace ?"^ asks the medieval mystic, and the nineteenth century echoes back the
sans Dieu est horrible," M.
How ?
''
Un monde
To
Renan
confesses.
A
it
thing
may
true.
Its
by
those
whom
concerns.
If nihilistic
from the negation of God, and if the negation of God is involved in the theory of human knowledge presented in the Critique of 'Pure Meason, taken by itself, we are imperiously led to inquire
is
complete, as Schopenhauer
De
Imitatione Christi,
lib. iii. c. 3.
lines
in book
iv.
of The Excursion,
&c.
Chap.
I.]
SCHOPENHAUER AND
it
liELIGION.
45
alleged
to be.
Does
?
it
important aspect
Are not
?
spiritual
facts
and
wherewith
the physicist
is
concerned
worthy surely
of
who most
confidently
There
is
how Schopenhauer, upon one occasion, was deeply moved upon seeing a picture of Ranee, the saintly founder of La Trappe. He gazed upon it for a long time, and then, turning away with a pained look, said, "That is a matter of grace."
are told
we
Strange words in such a mouth and in an age which among its many manifold discoveries has lighted, as we are assured, upon the true method
!
of
judgment
who
value
the
art,
modern thought
the
how
difficult it is for
so
if
they be
will.
''
It is a characteristic
their
school
to
trcs
affirmatif
dans
la
4G
Chap.
I.]
negation."
there
is
another
explanation,
which
will require
temptuous dogmatism of contemporary finders-out of religion to discredit it, for many minds not
avow themselves followers of St. Augustine and St. Thomas Aquinas, of Pascal and Butler, That of Maine de Biran and Cardinal Newman.
ashamed
to
explanation
is,
that in this
moment,
at least, of his
ascetic's face,
" seternum
see,
in
which
the
and which is "the life of men." Beata quippe vita est gaudium de veritate. Hoc est enim gaudium de Te qui Veritas es, Deus illumiIpsa est natio mea, salus faciei mese, Deus meus.
pure in heart
''
et
non
1
est altera."
St.
Angus. Confes.
lib.
x.
CHAPTER
II.
Movement
of
the nineteenth
century,
specially
interesting to Englishmen,
have pointed
raises.
itself,
and
so imperiously
I shall inquire
and what
is
its
The
can be done
Most of the learned and zealous men who took part in the great controversy enkindled by the publication of the Tracts for the Times have passed away and those of them who remain, and
to arouse.
:
are
still
with
us,
Carried
by
whence
they
may
calm
spirit of the
Trojan campaign
'
Hie
ibat Simois
of
and, like
all
^
See
43-45.
48
[Chap. II.
spiritual
fruitfully studied
in the person
and action
of its
Nor can there be any doubt who its true The judgment of our own day is in accord with the judgment of Cardinal Newman's contemporaries, in regarding him as its originator, so far as its origin can be referred to any one man, in fastening upon him the main responsibility for all that has come out of it. I shall have to touch upon this point again. For the moment it will be sufficient to observe, that, in what I am about to write regarding the real character and more notable results of the Tractarian Movement, I shall seek my main documents in Cardinal Newman's works.
leader.
leader was.
Now
them
is
my
present purpose
are
all instinct
They
some cases, the truest modesty. Each in its different way and in its varying degree Thus the has for us its revelation about him. Grammar of Assent does for us objectively what The Essay on the Apologia does subjectively.
of their author,
is,
in
Development is confessedly a chapter the last in the workings of the author's mind which issued
in his submission to
Eome. There is perhaps not one of his Oxford Sermons which, as he has told us of the famous discourse on Wisdom and Innocence, was not written with a secret reference to himself.
His verses are the expression
of personal feelings
Chap.
II.]
40
the greater
own
account,
growing out
further,
of that religious
movement which he
first
to
last.'
And,
his
we have
self, his
his present
criticism
upon
former
enriched the
new
Thus
we
life,
some degree,
neque
neque
his
comment
thereon.
Credebat
libris,
Decurrens
alio,
ut omnis
Cardinal
It is to the
Newman's
life
Kant, that
political,
we must go back
and
religious surroundings of
early
years
surroundings which
and
retentiveness
of
his
intellectual
To form some
apprehension of the
spiritual element in which Cardinal Newman lived and moved during the time when his character was matured and his first principles were formed, is a
1
p. vii.
50
[Chap.
II.
standing of what he
is
and
of
Perhaps
during
its
it is
not too
much
character of
spiritual religion
only,
its
Not
in
accredited teachers
seems
to
have
been to
its
explain
away
its
mysteries, to extenuate
it
super-
differing
Marcus Aurelius. Religious dogmas were almost openly admitted to be nonsense. Religious emotion
as enthusiasm.
The-
had sunk into apologies opposing too often weak answers to strong objections, and into evidences endeavouring, for the most part with the smallest result, to establish the existence of a vague possible Deity. Even the sanctions of morality were sought
in the lowest instincts of
for doing
human
than
we
are,
and able
to
damn
us
if
we do
not."
The prevailing
religion of the
sermons of
Chap. IL]
51
Blair's,
which were
and which
shelves
of
may
still
be discovered
in the remoter
country-houses.
No one
For unction
mere mouthing;
for
the solid
common
by the name
''Be respectable";
trifling
eulogies
tion,
upon the most excellent of and proofs that religion is, upon the whole, up " The
productive of pleasure.
As Mr.
accurately
There were few poets and none of a high order and philosophy had fallen into the hands of men of a dry prosaic nature, who had not enough of the materials of human feeling in them to imagine any of its more complex and mysterious
tative habits.
;
manifestations
1
all of
left
out of
p.
vol.
ii.
346.
The remarks
my
admirable page
.%
[Ceaf,
U.
ibeonmf or itttrodueed tbcin with nneh ex'j^amal^umn a no one who liad cxj^^rieric^d the feeltfaeir
was
tlie
dominant
ttehool
of
Kngh'^fh
when
there
(Ordinal
Newman
was bom
exereiiied
Bui bende
it
a strong inflnenee orer a not ineoninder' abk' mimUit f/i iwlberents, and which potently
&fi(icUA the
tion
ill
growth
r/f
hi dmrdi^ier
and
tlie
forma-
r/f
hi
(/if'miffrm.
rjone
more w^/rtby
John Wesley,
bi)j
Make
all <leduetioris
you
pleas^j;
for
narrowness^ his
still it
self-e^>neeit, bis
extravagance,
and
tliii
remains
tJjat
no one
h^^
nearly approaches
and middle
St. IJonifac^^
ages.
He
8t.
lia/1
and
15er-
wbom
\*r(fU^i&Tdmn
him
iivar ifr(AiU'jA.
Nor
is
Uxiy
i'AHMiUfuXy knr/wn
^*
Iry^
name the
^*
[ff^fiAe
was bis way of designating bis followers by any means tbe ni^/st imjK^rtant f/f the It is not t/K> much VimxiXiM of bis life and hi\Kfurn, t/> say that be, and those wlu>m be himuA and
i:n\UA Metlir^lists
irk-a
and
selfish
*
^i'o
\t,
i'M).
Ciivr. II.]
77/^;
FVAXCFrJCir. SClfOOL,
tlio
5a
him the
rise
of
is
Kvaniidioal
party
in
tlio
National Ohui-oli
as
thoy did
from
him
on
''the
new
to
birth.''
It
is
easy now, as
ever was, to
ignorant
detect
is
and
pillory their
intelleetual littleness.
Gmce
They
and
Scott, can
be said to
above a viny
they wt>n>
low
level of
mental mediocrity.
Ihit
men who felt the powers of age when that world had
the worlil to
come
in
an
beconu^ to nu)st
little
ji
who spokt^ el' God to pray to, in a generation which kmnv chielly of one to swear by; who made full pr(H)t' of thtnr
more than an unmeaning phrase;
ministry by signs and wonders paralK^l to
the prophetic vision.
It
thost> of
was
in
truth a valley of
which the Evangelical cha-gynum of and as he the opening nineteenth century was set prophesied there was a noise, and bi^liold, a shaking, and the breatli came into tluMu, and thty livtnl
dry bones
in
;
tluir
fin-t,
an exceedmg great
54
[Chap.
II.
us how, in the
autumn
of 1816,
under the
how
and sermons of that excellent man, long dead, the Rev. Walter Mayers, of Pembroke College, Oxford," were " the human means of the beginning of this
divine faith" in
of the
scious,
him
how he
of
inward conversion
"
Cardinal
Newman's
such as Romaine,
Thomas
But he
Joseph Milner,
of
text -books
the
two writers of very diff'erent characters, both of whom made a deep impression upon his mind
William Law, the non- juror, whose Serious
will
Call, it
John Wesley's spiritual history, and Bishop Newton, whose work upon the Prophecies is the very fount
and source
of
an ''expository"
literature,
still
dearly cherished
by Exeter
Hall.
In
816 he was
adhered
It
whole
of
his
undergraduate course
he
was not
till
spiritual horizon
began
to widen.
p. 4.
Chap.
II.]
nS
of
"emphatically
opened
use
my
to think,
and to
par-
my
reason."
It is
curious to find
him
ticularly specifying
Whately
this
obligations to Dr.
for
me
in point of
religious opinion
me
the existence of
next to
fix in
prominent
At the same time he formed a friendship with a worthy representative of the classic High Church school of Anglicanism, Dr. Hawkins, then Vicar of St. Mary's, who was the means of great additions to his belief. From him he derived directly the doctrine of Tradition, and indirectly the doctrine of Baptismal Regeneration; while Mr. James of Oriel taught him the dogma of Apostolical Succession, and Mr. Blanco White led him "to have freer views on the subject of inspiration than were usual in the Church Still more important of England at that time." ^ were his obligations to Butler, whom he began to
the
Tractarian movement."
He
Analogy
as
an era in
and
It is manifest that
1
^
^ m^^ pp, g, 9 Apologia pro Vita Sud^ pp. 11, 12. By the sacramental system, in the large sense of the word,
Cardinal
Newman means
phenomena
56
[Chap.
II.
the
iVmong the many legends which have grown up about him is one attributing his final separation from them to the rejection in 1826 of two hundred and fifty amendments said to have been moved by him to the draft of the annual report of the Oxford
Bible Society, of which
story,
body, according to
secretary":
the
he was
*'
third
amendments
was any kind of secretells me, " and I never moved any amendments at all." ^ There is, however, one grain of truth in the It was, indeed, about the year 1826 that story.
I never
ties
But though no longer of them, as a professed adherent, he retained much In particular that he had learned from them.
of
Grace, that
is,
of
a sensible, supernatural,
are both the types
and
Apologia^ p. 18.
of life,"
the guide
he considers to have originally led him to " the question of the logical cogency of faith," on which he has " written so much.''
subject see
ii.
some remarks
in Cardinal
Newman's
Chap. IL]
bl
upon the soul of man, remained, and has remained up to this day, with him as a prime and vital verity. For some little time from 1826 he continued unattached to any theological section or school. The old high and dry party, the two-bottle orthodox, thf n predominant in the university, were little to his taste, although he sympathised vehemently with their and for the first few years of his political opinions residence as a fellow at Oriel he had been elected in 1822 he lived very much alone. In 1826 he began a close and tender friendship with Kichard
;
Hurrell
Froude, never
dimmed nor
interrupted
Oriel,
was
also
among
by
tions,
and the many inexpressible influences engendered by community of academical life. One thing which especially bound together the little
knot of
men who
an eager looking out for deeper and more definite teaching. It may be truly said the phrase I think is Cardinal Newman's that this feeling was in the
The French
Revolution, shatter-
58
[Chap.
II.
was but
England,
insular
by her
and by the policy of the great minister whose strong hand guided her destinies for so many perilous years, was exempt, to a great extent, from
the influence of the general
thought.
Still,
in
longing
stood
vague,
:
half-expressed,
some better thing, truer and higher and more profound than the ideas of the outworn world could yield a longing which found quite other
for
manifestations
than
the
is
Evangelical.
afforded
Striking
reception
life
by the
of
fictions
of
Sir
Walter
Scott.
"The
Newman
of
elsewhere"
Cardinal
remarks '"'led
this popularity
to his popularity,
and by means
their
mental
setting
before
easily
which when once seen are not forgotten, and silently indoctrinating them
them
visions
Byron and Shelley too bear witness in a different way to the working in the English mind of the ferment with which the
pealed to as
first
principles."
in
p.
267.
Chap. IL]
uYEW INFLUENCES.
intellect
59
was leavened. But of the actual movement of contemporary thought and feeling upon the Continent little was definitely understood The great reaction in France against in England.
European
the eighteenth century, the initiation of which will
now
is,
Chateau-
was very
faintly appre-
ture
masters of the
scarcely
new
literaof.
even heard
in this country
Walter
Scott's translation of
one of
earliest
and
least
significant
works; and of
might be
said,
with almost
at all.
literal truth,
Kantism was an epithet significant of " absurdity, wickedness, and horror," and was freely used to label any "frantic exaggeration in sentiment," or " crude fever dream in opinion," which might anywhere break forth.
Slowly, however, but surely, did the
known
new
critical
philosophy
through
ever produced.
first
among English
it
produce
1
in a
new
form.^
p. 5G.
Green stating
this
fact in a
its
some-
what
way
"
The
last generation
took
notions about
if
Kant
he would
60
[Chap. II.
was no blind
disciple of
may
that he was
NuUius addictus jurare
in verba magistri.
mere echo
of other
men's thoughts.
It
is,
however,
as he used to insist, to
Kant
much
else,
that
distinction
which
is
which,
any
profitable
of
study of
Coleridge
here.
I
psychology.
is
But
the
philosophy
influence
upon
is is
the
mind
generally understood.
my
judgment he
to
is
to
and
spiritual
he in fact did
little
to his country-
men
the
grotesquely false
impression
to
to the
Understanding."
Chap. II.]
61
Tractarian Movement.
Newman,
Critic
''
in
in
1839,
precursors, as
it,
providing a
a higher
basis for
as
instilling
The
action
indeed, to a
physics, stripped of
and presented
" I wish to
won
influence.
His
was
by
and the irresistible charm of the splendid verse in which Shelley clothed his passionate dreams, soaring like his own skylark away from this workingday world until he is lost in the clouds of his
ecstatic idealisations.
How many
felt
in
Wordsfelt
worth's
since,
own
generation,
Nature herself
As snow those inward pleadings fall, As soft, as bright, as pure, as cool, With gentle weight and gradual,
And
1
I trust Cardinal
Newman
will
made
in his
poem
St. Philip
God.
62
[Chap.
II.
and unthinking minds," the poet explained to his friend. But from the first he drew to him the more thoughtful and true-hearted of his age, " non solum
dulcissimse poeseos, verum etiam divinae veritatis antistes "^ and among those who were most deeply
:
influenced
The Christian Year, which appeared in 1827, marks an epoch in the religious history of the
century.
Cardinal
Newman,
writing of
it
it
nineteen
its influ-
years
later,
and
Coming
of
from one who had such claims on his readers, from the weight name, the depth of his devotional and
special gift of consolation of
and the
it
It kindled hearts
it
it
raised
up advocates
among
those who,
if
God
at
and
into
all.2
their
some
of philosophy
question that
it
drawing
together
who subsequently
It
is,
however, very
men
" viro
p.
vere philosopho
et vati sacro"
'^
Essays
Critical
and
Historical, vol.
ii.
245.
Chap.
II.]
JOHN KEBLE.
by
this
G3
when
it is
it first
It is not
but
how
great
it
coldly and
Judged
criticism
the book
may
harmony
of
taste, for
a sweet and
mentalism.
the
Nor do we
the souls of
by which
men
are
wont
to
we
are led
an important
we compare Mr.
Keble with the poets of the previous century, whose hymns were such a living power, it must be allowed that, though he never sinks to their lowest
level,
he certainly never
is
rises
to
their highest.
There
have more in common with the masterpieces of Adam, of St. Victor, and St. Bernard, than any
61
[Chap.
II.
was
and beauty who The curious thing is that the volume ? achieved so much beyond what its author aimed at and that this was so is an emphatic testimony
accomplished with
can doubt
;
to the needs of the age in which he wrote. high and dry school had little to offer in
The
satis-
bread
In place of living
it
-j^^^is
vivus et vitalis
had nothing
to
hungry
logical
petrifactions.
It
Evangelicalism was in
its
decadence.
tion.
was perishing
it
of intellectual inani''
the
foolishness of j^reaching,"
had ended
unapostoli-
Its divinity
was confined to a few isolated dogmas, which, torn from their place in systematic theology, had no enduring principle of life. For scholarship it had
unctuous pulpit platitudes
;
for
philosophy,
the
art
delwamenta
it
of apocalyptic tea-tables.
From
"in Exodus and Leviticus. To those who like John Henry Newman had made trial of it, and had found it wanting, and to those who like Hurrell Froude had never been drawn by it from conventional orthodoxy, the Christian Year came as "a new music, the music of a school long unknown in England, when the general tone of
''texts
Chap.
II.]
''THE
CHRISTIAN YEAR:'
was
so nerveless
65
religious literature
and impotent."^
Cardinal
Newman
tellectual truths
which
Butler.
Christian Year.
original
Newman
who were
reckons
to
the
bond
become the leaders of the start of which he dates Mr. Keble's once famous discourse on National
St.
Apostacy, preached at
Mary's in 1833.
It
was
in
Newman
own head," the series of papers from which the movement received its truest and most characteristic name of Tractarian. There can be no room
for
doubt that
its
upon
their
hearers.
The importance of the part played in the movement by Cardinal Newman admits of an easy test.
Is it possible to conceive of it
without him
We
can conceive of
it
who
of
its
did not
so speak,
until 1836.
;
They
are, if
we may
is
of its accidents
It
Cardinal
Newman
essence.
Apologia^ p. IS.
06
[Chap.
II.
kindred minds,
and was the issue of manifold causes, long working according to tlieir own laws. But the objective form which it assumed was due, principally, to Cardinal Newman's supreme confidence, irresistible earnestness, absolute fearlessness,
and
which accom-
The
for
specific
danger,
as
it
its
of
certain
Bishoprics.
But
first
To
Cardinal
Newman,
Hume,
the primary
had been what he denominates term, as he explained upon a which Liberalism, by memorable occasion, he means "the doctrine that there is no positive truth in religion, but that one
creed
is
as
good
as another."
to
now the basis of his religion. meet the new spirit with a
world
of a present
He endeavoured
definite religious
among men,
represented in
by the Anglican
its
establishment, and
speaking through
voice of
1
its
episcopate,
and
to him, as to
each
man
the reception
Cardinalate.
the
biglietto
Chap. II]
G7
whom
ho
looked up as
Vicar of Christ."^
And
so
tells
us
It exhibited the
spiritual
power and
it
jurisdiction,
It represented
to be the interest, as
of peace
and the
secret of
And
it
up on high
was
to
the
Book
of
Common
Prayer as the
it
was
itself to
cow
Newman, was
the
clear,
movement
of
1833 proceeded, and a careful study the documents in which its history is to be traced
if
amply confirms,
The
progress of Tractarian-
Tract go, was the natural / to growth, the logical development, of the idea of
It
was a
the
first
principles,
-
of
the
Chm*cli of
i.
Apolofjia, p. 51.
AmjUcaii
Difficulties, vol.
p.
13U.
F 2
68
[CnAr. II
England, as by law established. The enter23rise in which the Tractarians were engaged was, unconsciously to themselves, an attempt to transform the
work
of three centuries.
indeed.
ness.
It
as Clougli asks
do
AYe see
?
What
No man may
see more.
If
and
as history represents
to
But who can project himself into times to and survey the present from the standpoint come, The Tractarians were as men who of the future ? had launched upon unknown seas, full of strange
tides
and
secret currents,
attempts at steerage.
more clearly than was possible to them the direction Even so early as the in which they were drifting.
year 1836, Cardinal
Newman
says,
'*
a cry was
heard on
all
and the
It
we were aware
and produced
of it."^
was
and
1
its
principles,
Apologia,
p.
263.
Ibid. p. 63.
Chap.
II.]
THE
VTA MEDIA.
GO
The Prophetical
latively to
Office
was the
already-
which had
main object was to furnish an approximation in one or two points towards a correct theory of the duties and office of the Church Catholic." ''If we deny that the Roman view of the Church is true," the author says, '' we are bound in very shame to state what we hold ourselves." The Lectures on the Prophetical Office
Its
There
their
however,
felt
an
initial
objection,
which
author
power
When we
Apostles,
profess our
we seem
to bystanders to be
No one
the
mould
in
He
to lessen
It
still
is
called
Anglo,
Hammond,
Butler, and
Wilson,
is
70
[Chap.
II.
it
Romanism
or of popu-
The
results.
trial
skill
And
facts
were against the Via Media, the facts both of Its author had antiquity and of modern times.
an unfortunate assumption.
did but assert,
of
which,
of the
movement,
It
as alien
from
was nothing
to the
by the
was not pretended that any accredited writer of the Establishment had ever ventured to hold such a body of doctrine as was at
another from that.
It
last set forth in
Tract go.
The
essentially Pro-
testant
mind
of
xsiii.
tells
Newman
him
a Via
Media
in the
CiiAP. II.]
TRACT
90.
71
whose timein
(as
it
alone
made
Protestantism
Europe."
idea
dogmatic,
hierarchical
of
the
movement
its
of 1833.
To
this goal
had
it
conducted
authors.
began
to
move.
''
Newman
says,
who
Roman's maxim, and are wont to shrink from the contumacious, and to be valiant towards
reverse the
the submissive."
This
little
touch of bitterness
viri,
is
I venture to say
Tractarianism with
much
long-suffering,
it
and in the
them
respect-
settled, and, in
in
Tract i, in which the author declared " could not wish them a more blessed termination
of their course
martyrdom," might reasonably have distressed and alarmed them. But for years they bore and for^
Anglican
Pifft-
ailties, vol,
i.
p. 152.
72
[Chap.
II.
bore;
was
difficult
to be
And
when
at length
Contrast
it
Rome.
Still,
the
event,
they did
undoubtedly pronounce
against Tract
po
in
movement," Cardinal
it
Newman
It
says
''1
as a condemnation.
It
To
indifferent.
He
had not entered upon his course to be turned aside from it arbitrio popularis aurce^ or to quail before
the ardor civium prava jubentium.
fatal
their
Their
was cut away from under upon a cast, and they had lost." " Henceforward they had nothing left but to shut up their school and retire
basis, external authority,
their feet.
They had
....
Chap. IL]
73
ground,
unless tliey
own
what tliey were, and became what they were not," or, "looked out for truth and peace elsewhere."^ These were, indeed, the three courses open to the adherents of the movement, and some followed one of them, some another. There were those who, withdrawing from the world not moving to their
mind, to the seclusion of rural parishes, sought
there to reap the reward of
''
toil
unsevered from
clergyman's
life
home.
lot
Many
and the soothing influences of his " vindicated the right of private
No
in-
more
or fewer years of
Rome
home
Of these was
led
It is
unnecessary to dwell
of his
mind which
be followed,
They may
him stej) by
was on September the 25th, 18-13, that his last words as an Anglican clergyman were spoken to
the
little
versary of
its
Anglican
Difficulties, vol.
i.
p.
153.
74
[Chap. II.
had been
before,
he spoke to them
"
Man
set,
come.
while
They knew
it
the sacred
language which
them
staff
keep the
bitter herbs,
and with
and with
in hand, as they
who have no
The late Earl Russell once spoke of Cardinal Newman's secession from the Church of England as
an inexplicable event.
It is difficult to
understand
Newman
an
much beyond
He
go was
Of
And when
although
it
In 1843,
case, in
lie
was a
Chap.
II.]
'^
75
was
to
him
Church
of
he
left her,
''parting with
all
At the
;
vailing ululation.
The
of
ever-increasing sus-
mind
of that
There
men
as
The
indignation and
disgust
are
was
natural.
John Henry
his deep in-
Newman, and
eradicable
his friends
who shared
and
positions they
were
would
It is
virtually put
felt
is
one
I
...
am
am
far
that
a foreign
material,
Apologia, p. 220.
76
[Chap.
II.
have admitted
of popular prejudice
of the hour.
To remain
to revile
by law
law
and browbeat
them as divinely appointed to introduce stealthily the dogmas and the ritual of Rome in a great national institution, whose history, whose formularies, whose Articles of Religion, are a
professing to reverence
Rome;
to convulse
and
name and
eating
bread
But no one who knows Cardinal Newman, even if such knowledge is derived merely from his writings, can conceive of him as lending
duct
of traitors.
his elevated
and elevating
this
it is
a policy of
kind,
morally
how such
by him.
can understand,
theo-
logian
is
is
Tomlin, whose
ritualist is
Burns.
...
and
antiquity,
and
structure of society,
may
immemorial.
Those also I can understand who take their stand upon the Prayer-Book; or those who honestly profess to follow the consensus of Anglican divines, as the voice of authority and the
CiiAP. II.]
A FANCY RELIGION.
faitli.
77
standard of
Moreover
tlic
sentiment
and
They
had
;
profess a
nor on the
is
.
profession.
ment men,
digious
Laudians and Prayer-book Christians, high-and-dry and Estabhshall these [I] understand; but what [I] feel so proshould come forth into that such as you . is this open day with your new edition of the Catholic faith, different from that held in any existing body of Christians anywhere, which not
. . . .
.
half a dozen
men
all
and then withal should be as positive about its truth in as if the voice of mankind were with you instead of
. .
.
You
;
existing traditions
its
you are
;
dis-
divines
;
law-courts
you
its laity
you
if
You have
.
in all respects
an
yom- own.
Nearly
all
your divines,
not
all,
call
themselves Protestants,
Who makes the concessions and you anathematise the name. Who to CathoHcs that you do, yet remain separate from them?
among Anglican
ment
as
authorities
?
would speak
of
Penance
as a Sacra-
them encourages, much less insists Or makes fasting an obliupon, auricular confession, as you do ? Or reserves the Or uses the crucifix and the rosary ? gation ?
you do
of
Who
consecrated bread
Or believes in miracles as existing in your ? communion ? Or administers, as I believe you do, Extreme Unction ? In some points you prefer Rome, in others Greece, in others England, in others Scotland; and of that preference your own
private
judgment
is
What am
I to say in
answer to conduct so preposterous ? whatever, and I shall know where to find you and I shall respect
you.
of religion, old or
modern, by Rouge's
and I
will listen
to
you.
But do not
come to me with the latest fashion of opinion the world has seen, and protest to me that it is the oldest. Do not come to me at this
78
[Chap.
II.
time of day with views palpably new, isolated, original, sui generis, warranted old neither by Christian nor unbeliever, and challenge me
to
Life
is
not
The
your
it." ^
Heniy Newman's secession from the Chm^ch of England may, then, justly be regarded
John
as the supreme proof of his
not, however, ing.
It
good
it
faith.
It
must
be forgotten that
was
good
faith of his
opponents.
Perhaps the most influential of these certainly from the historical point of view the
most considerable
polemical
strife
was
Thomas Arnold.
we may,
at this
time, place
their
names together
as
among
in-
As
''
a distinguished
French
critic
has observed
it
was his character which inspired his talent," and was the source of his " extraordinary ascendancy
over his pupils."
1
Anglican
Difficulties, vol.
pp. 155-163.
Chai'. II.]
70
and in bis love of truth, it was not to theology and history, but to his moral sympathies, that he looked for lig:lit to guide him The in his spiritual and intellectual difficulties. theory in which he so earnestly believed, and in the name of which he tauglit a theory of a Christian state with the politics of Aristotle and the
of ccclesiasticism
Paul was as purely a paper theory as the Via Media which he so detested, and has as This theory has much in utterly passed away. common with that of Hooker but it was from
ethics of St.
;
Samuel Taylor Coleridge that Arnold derived it in It is a curious testimony to the greatest measure.
many-sided genius
doctrine,
tells us,
that his
while
providing,
as
Cardinal
Newman
"a
philosophical basis
movement, should also have supplied the inspiration, and furnished the arms, which were to
have so large a share in bringing about
throw.
its
over-
The
and
the
its
most
of
National
it.
The
had reared so laboriously, was and the rain descended, and built upon the sand the floods came, and the winds blew, and beat upon
;
80
[Chap.
II.
fall
of
it.
The
ever,
howof
Let
me now
go on
them.
few
of the
more obvious
Church of England. The Tractarians thought they had failed and so they
first,
And
as to the
main object which they had at heart. But, as so often happens in the affairs of men, while not accom^Dlishing what they intended, they accomhad
as to the
plished
much
The Oxford
its
movement, discredited in
sentiment.
its
system, lived on in
embody
Next
its
feeling, practical
The
Christian
Year has
to the Bible
popular religious
become a household book. and Prayer-book it is the most work in England, and wherever
flag.
Cardinal Newman's Oxford Sermons, Mr. Copeland has truly said, " have acted like leaven on the
treasury of
all
that
is
delicate
and are
or
It
who
p. 7.
/^
CiiAV. II.]
81
is
not too
done
England a work
similar
did,
some
the past
it
reverence
in
it
has aroused a
life
;
common
it
has
with the
dull, dreary,
to the date
when
it
mystical affections.
cathedrals
turies,
It has
and churches from the squalor of cenand has clothed them in some semblance of
magnilicence
;
their pristine
it
has erected
new
some hardly
All
and much more which should be added to make the picture complete, and which each reader
may
the
is
movement
Church
originated
is
how
fruitfully
no
man
can judge.
And,
if
we
82
[Chap.
II.
not too
all
much to
say, that to
it,
in large
measure,
is
due
No
But the Catholic body in England in 1829, when the Act was passed, was hardly in a condition to profit, to any large extent, by that great measure of justice. Far be it from me to write one word sounding
sible the
in disparagement
of
men
for
whom
no
entertain
reverential
admiration
which
words
can
adequately express.
Who
and admire the indefectible fidelity of that heroic band of hereditary confessors ? No Englishman,
surely,
can
it
fail
is
to
be
touched
by
fact
it.
But
suppose
an unquestionable
of
history
and
could
social disabili-
of
centuries
had
told
disastrously
it
upon the
have been
Catholics of England.
How
For generations they had dwelt in darkness and in the shadow of death, and the iron had entered into their souls. Sine adjutorio, inter
otherwise
?
mortuos
liber, sicut
which
rights.
It
was
of
uncramped energies
of the
band
Chap. II.]
88
proselytes
whom
Cardinal
Newman
headed, were
when they were, at the service of Catholicity in England. The new blood brought into the Catholic communion is certainly a very important and its imresult of the Tractarian Movement
placed, just
;
portance
is
do not think
am
hazarding a
Church
is
concerned, will be
mind
a mind upon
a level
which was highest and best in both great endowments that were given to neither. It is very difficult,
will
of the
is
work which
Cardinal
Newman
From
Birmingham has gone forth through the Catholic world the same subtle influence which once went forth from Oriel and Littlemore, an influence profoundly affecting events, not
in their
more vulgar manifestations vvliich meet the but in their secret springs and prime sources. others he left conspicuous positions and
Tlie loud applausL'
eye,
To
g2
81
[Chap.
II.
there, him-
as of old,
to his
;
appointed sphere
work and to his labour in his and at last, in the " calm sunset
as unquestioningly
obeying
higher,
him go up
of
of his people.
communion
a hidden
Rome,
;
life
"
life
and
but
life,
striving
and low
desires
that
some one has described it, a la fois en nous et hors de nous, which is perhaps the most favourable to the development of high spiritual and intelSo
it
lectual gifts.
are concerned,
among a
strange
people
ism, to
"the dissidence
of Dissent
in
Thence has
simple priest,
lands.
Ciur. II.]
CARDINAL
NEWMAN
AS A CATHOLIC.
85
member
of
his
Church.
ground.
Not one of his words has fallen to the This must be duly pondered in judging
Not on the vulgar mass Called " work " must sentence
O'er which, from level stand,
pass,
;
Things done that took the eye and had the price
its
hand,
its
;
to
mind,
thumb
And
So passed
all
that
a future day,
when
its
his
main
tell
discern
dominant
us
much
velations of himself
of view,
of
his
Thus the Grammar of Assent is the full expansion and orderly arrangement of the philosophic system
the
TJniversitij
first
Sermons before
Discourses
to
of
Oxford.
His
8G
[Chap.
II.
Mixed
sions,
and Upon
Various
Occa-
power any
of
his
a23palling descrij)tion
of Michael Angelo,
which
or in
words
of a picture of
Fra Angelico.
of
am
documents
and memorials
forth,
his
work, as serving
to
shadow
however
faintly, the
more public
Catholic.
That
have had
of truth
activity has
controversial kind.
it
Cardinal
Newman would
gladly
still
air
of
delightful
studies."
ordered.
and
in
that rough
all
when he had
that his
first
whom
he had
left behind.
he would com-
That upon their own principles they ought to follow him is the scope of most of his earlier Catholic sermons, and of those Lec-
them
to
go twain.
Chap.
II.]
CARDINAL
in 1850,
NEWMAN IN CONTROVERSY.
87
which created so great an impression at the time, and which, as years have gone
ill
London
on,
It
does not
within
my
detail the
But
his
may
of
called the
it
Anglican con-
it
He
puts aside, as in
past
occurrences,
as
unsatisfactory
antiquaries,
for their
''
who delight in researches into the past own sake,^ and brings you face to face with
Thus,
if
phenomena.
he
is
treating "
De Ecclesia,"
and what
is
that idea as
it
and worked,
as it has saints
from the
doctors,
been appre-
hended by
particulars,
and
a divine
a supernatural
human conscience, as the natural order appeals to the human senses, the City of God tabernacling among men, the Living Oracle of God in the earth, the inerrant
order in the world, aj^pealing to the
Judge
^
of Faith
and Morals
until the
" in
consummation
Historical, vol.
p. 109.
88
[CiiAr. II.
of all things, gathering, in each successive generation, the elect into a polity in belief of the truth, at
once a philosophy,
political
and a
its
religious
rite,
is
and a
power, as
Divine Author
Prophet,
and King. And then, he asks, can any man believe the Church of England to be this, or in any true sense to represent it ? Not that he is
Priest,
insensible to so
much
that
is
excellent
and winning
in Anglicanism.
Its portions of Catholic teachings, its " decency
and
order," the
its
prayers,
its literature,
the piety
friends,
found among
its historical
its
charm
all
of a
country
life,
there
same
is
this
and
much more
attachment
attach
the
mind
is
to the national
worship.
But
up
to
not
;
trust,
nor
to obey the
as to look
and
to rely
upon
man
I
who
did, or said
is possible.^
The whole
matter, as he judges of
is
it,
turns upon
Throughout
changed.
high
but
it
is
also true
As an
dog-
the
Discourses
to
Mixed
Congregations, p. 232.
Chap.
II.]
89
matic principle.
conditions.
He
England when he became convinced that it was in no true sense dogmatic, but merely ''a civil establishment daubed with
divinity."^
And
me
There came on
imagined
it
Chm-ch
....
Forth-
....
As
if
my
saw it'Spontaneously, apai-t from any definite act of reason or any argument; and so I have seen it ever since .... I gazed as a great objecti^re at [the Catholic Church] almost passively and her preceremonial, her rites, her at at her looked I fact,
cepts
and I
said,
'
This
is
when
I looked
that appertained to
it
attempts to dress
up doctrinally and
esthetically,
seemed to
mo
This
earlier
is
the
main
thesis of Cardinal
Newman's
that the Church of England Anglican Difficulties is not an oracle of religious truth, that Rome is
home
of the idea of
Tractarianism.
And
Anglican communion has been such as to add much The defeat of Tractarianism point to his argument.
of Liberalism,
Via Media,
vol.
i.
p.
Apologia, p. 340.
90
[Chap,
II.
of
any semblance
possessed,
it may once have and has reduced it to the position of an exponent of the most conflicting opinions on theo-
logical subjects.
If
what you think, and of thinking what you please," the Church of England, unquestionably, is the most
Protestant of ecclesiastical communities.
So much must
suffice
Newman's
is,
as
that
dis-
him
to
as a Protestant.
And
the same
may
with
among
Catholics.
While he has strenuously combated, on the one hand, the Liberalism which strikes at the root of
the dogmatic principle, he has, on the other, been
of those
who,
he judged, sought
attributes of the
Church a partisan character. The doctrines defined of late years, which are popularly supposed to be
the greatest stumbling-blocks, never, in themselves,
presented any
difficulties
to
him,
as
a Catholic.
The promulgation
of the
dogma
of the
Immaculate
Chap. IL]
CARDINAL
NEWMAN S
CONSISTENCY,
ill
perhaps,
in
any
of
his
writings,
for
And
communion
of
Rome,
for "
an
infallible chair" to
judge in controversies of
doctrinal
faith, sujDplied
one of the
it.^
But
and
one thing
the tone
temper
From
this day,
now
close
upon
became a Catholic [he writes in 1875] to thirty years, I have never had a moment's
of
.
.
Communion
.
Rome
is
Nor have
moment
in
my
was
my
it,
clear duty
when
my
I
conscience I felt
to be divine.
Never
I
for a
moment have
afflict
me,
than as an Anglican.^
Nor
is
these trials
and
afflictions, in
part at least.
He
whose
upon the occasion of the Vatican Council shocked and dismayed him. Himself hold-
to
Mixed
See also the sermon on the "Fitness of the Congregations, p. 359. Glories of Mary " (No. XVIII.), and the " Letter to Dr. Pusey "
in vol.
2
^
ii.
of Anglican Difficulties.
See Essay on Development, chap. ii. sec. 2, p. 90. " Letter to the Duke of Norfolk," Postscript, Anglican
ii.
Diffi-
culties, vol.
p. 349.
92
RELIGION.. [Chap.
II.
theological
since he
had become a
its
dis-
was a party
judg-
commended
itself to his
ment and
in politics
;
instincts, not
Laudian notion
and of the absolute passive obedience due to them, had dropped away from him, and had been replaced by the broader doctrine of Aquinas and Suarez. The party of which I speak called itself Liberal. He did not like the name, but he recognised the fact
feasible divine right of hereditary rulers,
ever warred and the Liberty for which Montalembert and Lacordaire so earnestly contended, there
was nothing in common but a sound. With the '' general line of thought and conduct " of those ~ illustrious men he " enthusiastically concurred," and he resented as an outrage the invectives with which they and those who thought with them were
so persistently pursued
:
life lasts,
Duke
ii.
p.
304.
2
Apologia, p. 285.
Chap.
II.]
THE SYLLABUS.
93
mean
it) in unsettling the weak in faith, throwing back and shocking the Protestant mind.^
inquirers,
lias
There are those among us who for years past have conducted
themselves as
if
no responsibility attached
to wild
bearing deeds:
who have
fierce
stated
form, and stretched principles until they were close upon snapping.^
ones of Christ.
While
I ac-
divino, I
when
own
private
judgment
in the
discussion of
religious questions, not simply abundare in suo sensu, but for the
of
propositions, of
may
be required,"
is
among
the most
;
marked
it
character-
writings
with a document so
of,
much and
JErrorum^ issued by
1864.
command
of the late
Pope
in
ii.
p.
300.
2
Ibid. p. 177.
Ibid. p. 34G.
94
[Chap.
II.
no dogmatic
of
force,
which
in
its
by
arises
and
from the
and
drift of each,
'^
he interposes
words
those
who wish
;
and try
carried,
and declare they have when they have not carried them " and
to carry measures,
by
definite rules
and by traditional principles of interpretation, which are as cogent and as uncliangeable as the
Pope's
own
decisions themselves."
It is
me
to j)ursue
this
subject,
logical dust,
now
happily
fallen, to
glance at the
Movement upon another of far prof ounder and more general interest
we must
account
:
it,
lying as
it
all
philosophy
Is
any
as a
knowledge
Person
1
God
possible ?
?
existence as a fact
?
any knowledge
how ?
I
of Norfolk," sec, 7.
Him
and,
ii.
if so,
Duke
culties, vol.
28U.
Chap.
II.]
Uo
any fulness tlie mind of the author of Tractarianism upon this matter would be an undertaking very far beyond my present limits,
to present with
involving as
of his
it
else,
an exposition
cogency of
is
to indicate, as briefly as
clearness, the outlines of
may be
consistent with
his far
argument
as
and
in
I shall his
endeavour to do
words.
this, as
possible,
own
is
His main
of
princi^jle is that
Butler
that
what
probability
guide
life.
Formal
is
method by which we
and
it is
are enabled to
become
certain of
concrete,
is.
necessary method
fine to
and circuitous to be convertible into syllogisms, too numerous and various for such conversion, even
avail separately, too subtle
This, he says,
is
the
mode
in
directly
with
uii
intrinsic
ficial
of
an
case,
arti-
instrument or expedient.-
and
result of
and not
Grammar of Assent,
p.
281.
Ibid. p. 324.
Ibid. p. 286.
96
[Chap,
II.
And
he holds informal
By
of
;
God, of His
and of our duties towards Him and lie finds three main channels which Nature furnishes for
acquiring this knowledge, viz. our
own minds,
the
most authoritative
being our
own,
our
own mind.
To
Cardinal
is
Newman
conscience, a
how
man
He
deals with
the experience of
man he
is
himself, because
satisfies
and
himself
;
he believes
itself
him and
it is is
if,
as
approve
trutli.^
to
others
but one
Conscience, then, to him is the voice of God within, " teaching not only that He is, but what He is,"
" the special Attribute under which it brings Him " before us, and to which it subordinates all other
Grammar of Assent,
p. 389.
Ibid. p. 385.
Chap.
II.]
97
Attributes,"
justice."
that
of
justice
retributive
Hence
and
is in
its
effect is
to
This
is
that
reality
by
Lucretius,
when he speaks
so dishonourably of
and the
^
"
timendum";
" Qua}
Alma Venus,
He
and he
finds, as
he believes,
is
to
it
him
as
his
God own
of
Judgment
as
existence,
however
be to put into logical shape the grounds of that certainty. He looks into the world and there he sees a sight that " seems simply to give
the
is lie
may
which
his
whole being
so full."
"
To
in its length
and breadth,
many
races of
man,
their
;
starts,
their fortunes,
mutual
alienation, their
conflicts
random
achieve-
ments and acquirements, the impotent conclusions of long-standing facts, the tokens so faint and broken of a superintending design, the
blind evolution of
progress of things, as
final causes,
what turn out to be great powers or truths, the if from unreasoning elements, not towards the greatness and littleness of man, his far-reaching
curtain
hung over
disappointments of
life,
intensity of sin,
Gramma)- of Assent,
p.
391.
96
[Chap.
II.
the pervading idolatries, the corruptions, the dreary hopeless irreligion, that condition of the
whole
exactly
God
in the world,"
all this is
inflicts
is
absolutely beyond
human
solution.
Were
it
speaking so clearly in
my
conscience and
my
heart, I should be
an
atheist, or a pantheist, or
a polytheist,
when
world."!
Thus does human life present itself to him. Such is the " heart-piercing, reason-bewildering fact " which he has to face. Is there any explanation of
it ?
"I
he answers.
Either there
is
no Creator, or
He
men
some
or,
He
hid His
in
special
My
true informant,
my
burdened
conscience, gives
me
it
antagonistic questions
it
God
from
exists
and
;
Him
that
pronounces quite as surely that I am alienated " His hand is not shortened, but that our
iniquities
Thus
it
solves
only a confirmation of
its
own
This, then,
is his first
step.
The presence
of
and the sense of alienation from God, are to him the main truths of natural
in the conscience, religion
God
the
T^.
case in the
medium
of his
And
Apologia,
2^1.
Grammar of Assent,
-^.
'i^l
Chap.
II.]
99
sistibly as Cardinal
the existence of
which
inexplicable
attend
the
body
it of the
plausible
it.^
excuses which
recognises that
is
may
"'
He
Creator, Witness,
and Judge
the
of
men."
And
it
he
thinks that,
the belief of
when once
it is
broken-in " to
underthings
in
stands that
in heaven
the measure of
all
and
earth, it will
:
have
little difficulty
it
necessarily
''
that
^
the great
faith
taken
away."
The very
it
difficulties of nature,
he judges, make
likely that
to
p.
as
reign Power."
in italics.
It
the validity
2
But see the note in the last edition upon the words must not be supposed that Cardinal Newman denies of the argument from design in its place.
to
Discourses
Mixed
Congregations, p. 276.
h2
100
[Chap.
II.
way
to
the expectation of
wounds
more
of the soul are not led to deal with the question, or to con-
But,
when our
it,
is
we
dwell upon
seem
good-
This presentiinfinite
ment
is
ness of God, and, on the other, of our extreme misery and need.^
You know
Him,
there
is
of
revelation
After
;
all,
God
you see
;
Him
is
not,
He
to
acts
under a
veil
He
you
He
He
His majesty;
He
you
.
come up
to the spot.
He
He
is
gone.
The
is
borne in upon
its behalf.
of
mankind has
ever shown.
You
it,
it
from
It is not that
but that
gift,
He
inspires
it is
hope of
it
it is
is
but
evidence
required for
it,
little
were given.
else
but
its
neces-
sary, to dispense with all proof that is not barely sufficient for
your
purpose.
one,
The very fact, I say, that there is a Creator, and a hidden powerfully bears you on and sets you down at the very threshold
up earnestly
for divine
This
1
is
His
Discourses
423.
pj).
Congregations,
277-279.
Chap. IL]
IS
THERE A REVELATION
101
third point
is,
If there is a Revelation,
where should
we
seek
it ?
truest
of its
complement
?
innumerable varieties
Christianity
history.
Its
And
it
Christianity
founders set
a Kingdom.
and deriving from her sanction an authority the But actual extent of which she has never defined. where is this kingdom which Christ set up, if, '' If." he argues, indeed, it is still on earth ?
all
it is
at Constantinople
or Canterbury, I say,
has disappeared.
We must
either
we must
recognise
.
it
in that
communion
of which the
Pope
is
the head.
in a
Church
is
The question
it
between
is
no
is
?
the organ of
for
where
else
Your
anticipation,
which I have
falsified, if
been speaking
has
failed,
Not that
this conclusion is
an
it
is
probable
that
it will
be
fulfilled, in
that degree
and nothing
else,
is
the
means
of
fulfilling
...
you go
?
Tuni
. .
to
whom
will
Grammar of Assent,
p.
486.
ii.
p. 207.
102
[Chap.
II.
nothing between
it
and imposing to the many in their day; national huge and lifeless, and cumber the ground for 'centuries, and distract the attention or confuse the judgment of the learned; but in the
long run
it
will be
is verily
that there
notions as to whence
are going.'^
Such
Cardinal
is,
commends
itself
to
Newman.
it,
farthest
from accepting
who
And
this,
perhaps,
is
Movement.
Discourses
to
Mixed
CHAPTER
III.
all,
many
growing
which have played, and are playing, so vast a Of all facts about part in the career of humanity. our race in any age, or in any clime, the most
momentous, assuredly, are the religious
to
;
according
''Faith
is
man: whatever
a man's self."
What men
meaning
really believe
and lay
and end
the
first
of
human
own nature
and destiny
these,
may
:
men
:
and notions
We could
if it
even
be only the melancholy creed of Goethe's Faust, Hence ''to know that nothing can be known."
the importance of the addition to our knowledge
104
[Chap. III.
to the recent
what the
religious condition of
mankind
is.
Let us
which appears
Of
to
down
as Christians,
Mohamat
medans, while
Buddhists
are
reckoned
the
It is true that in
Buddhists
Professor
Max
Miiller observes,
it
is
difficult
to
know
to
as the
same
But rough
numis
bered among
its
professors.
With
better reason
he
may
also assist
now and
sacrifices,
and
may
is
of the
Taossean temples.
the position of
:
Such, then,
mankind
at present,
religiously considered
1
make
it
it
appears, be
apportioned as follows
Catholics.
152,000,000
75,000,000
Greek Christians
Other Christians
100,000,000
Chap.
III.]
RELIGIOUS STATISTICS.
30-7 per cent., which
is
105
if
you
will
Berghaus's
calculation
who can,
by any
stretch of figures, be
this,
enumerated as Christians.
thousand years.
And
But two thousand years are a small space in the past history of mankind. In the ages before Christ the knowledge of the God
whom
was embodied in Judaism, which had no pretension to be a universal religion, and but emphatically repudiated that character
Christians adore
;
which, as a matter of
tribe of
by the
were engaged in replenishing the earth and subduing it. The earliest date which can at present
be fixed with tolerable certainty
the
first
is
perhaps that of
dynasty at Memphis,
five
thousand years
Before that
we
human
But
I suppose all
now agreed
that
it
is
However
that
may
be,
it
and whatever view we may is clear that an overwhelmmankind have passed away
its earlier
whether in
its
present form, or in
Hebrew
life
106
[Chap.
III.
And
What
among
us
is
man and
society.
in the present
day ;
for, in
an examination
of the
and
be
It is to the distinguished
Oxford Professor
whom
others, supply us
with the means of understanding the great nonChristian religions, fully and fairly. I
of
Sacred
JBooJcs
of the East,
thanks to
ance,
and
of accomplished Orientalists
whose co-operation he
easily accessible
has enlisted.
and
viz.,
the religion
[previously]
commen-
taries
by profession only."
Preface
to Sacred
p. xli.
Chap.
III.]
107
of the
of the
the followers of
Confucius,
the
the followers of
Mohammed.
and
-'These," Professor
Max
Milller writes,
original religions
which profess
to be
founded
script.
preserved
them
in
manu-
Neither Greeks, nor Romans, nor Germans, nor Celts, nor Slaves have left us anything that deserves the name of Sacred Books. The Homeric Poems are national Epics, like the Ramayana
Hymns
which
The is the distinguishing feature of the Vedic Hymns. sacred literature of the early inhabitants of Italy seems to have
been of a liturgical rather than of a purely religious kind, and whatever the Celts, the Germans, the Slaves may have possessed of
sacred traditions about their gods and heroes, having been handed
down by
covery.
beyond
all
hope of
re-
Some
portions of the
Eddas
what
been.
may have
The
the
There
come down to us in various forms. Book of the Dead, by Dr. Birch, published in the fifth volume of Bunsen's Egypt, and a new edition and translation of this important work may be expected from the combined labours of Birch, Chabas, Lepsius, and Naville. In Babylon and Assyna, too, important fragments of what may be called a Sacred Literature have lately come to light. The interpre-
Book
is
a translation of the
tation,
is
as yet
so difficult that, for the present, they are of interest to the scholar
only,
'
vol.
i.
Pref. p. Ix.
108
[Chap
III.
The
series
which
have enume-
What
first
Sacred Books of the East is designed. I propose now to do is to give some account
of
place, the
competent scholars,
many
of
in-
be
All I shall
to
attempt to do
to sketch
what seem
me
to be
To
make
it
my
is
present
purpose.
must
as
suffice
if
shall give of
and
true,
and such
may
The
six religions
to survey to
may
be grouped in two
those confined
;
which we may,
which,
like
Christianity,
aim
at
Chap. III.]
109
whole human
and which
religions.
may
aptly be de-
nominated universal
former kind;
the latter.
Confucianism and
of
Let us
We
indigenous religions
for
Buddhism,
as
need
hardly say,
is
till
the
century.^
The
two great
and
calls
religion of
it,
is
it,
some sort, realizes the ideal of a cerM. Edgar Quinet tain school of modern thinkers.
because
has well remarked, " Rationalism
is
the religion of
;
China
the strong:
"At minded man the only Pontiff." And again is society discovered the other end of the world a whose principles are equality of all its members, intellect the sole ground of pre-eminence, personal
merit the sole aristocracy.
Everything there
is
by
the laws
sense.
human
nature
its
is
good
But
'
as soon as
See Dr.
Legge's
aroused the
of
the
Texts
xiii.
Confucianism,
Prof. p.
no
[Chap.
III.
nor
and that
all
this
Why ?
Because
man
self.
is
In Chinese society,
man having
stifled
end
thing
deprived of
its
crown.
Morality wants
;
heroism, royalty,
royal
muse
'
verse, poetry
philosophy, metaphysics;
life,
immortality; because,
Such, according to
above
all,
God
is
is
wanting."
;
M. Quinet,
it
Confucianism
of
that the
name Confucianism
Confucius
the
He
date of his
He would
some colour from the peculiar character mind."^ And, as this very learned writer
des Religions,
c.
Le Genie
:
7.
M. Renan has
tersely expressed
et
"
Ce peuple
vol.
iii.
est de tous le
moins supernaturaliste,
Sacred Boohs,
Pref. p. xiv.
Chap. III.]
lU
His study of those that had already perished. remained, and his exhortations to his disciples also
study them, contributed to their preservation. What he wrote or said about their meaning should
to
but,
if
all
the
works which he handled had come down to us entire, we should have been, as far as it is possible for foreigners to be, in the same position as he was
for learning the ancient religion of
his country.
as his.
Unfortu-
and
We have
we
possess so
them.
No
other
literature
come down to us in such a state of preservation." Of this literature, the four great classics still extant are called the Shil King^ the Shih King, the Yi
that
The
is
to say, the
Book
of
Book
of Poetry, the
Book
of Changes,^
of Rites.
first
The documents
b.c.
2357
G27.
p. 1.
work:
"Quid
igitur
tandem famosus
iste
Yt King'?
Faucis
112
[Chap. III.
known
as the
of Filial Piety
an attempt
A
consider-
on that
basis.
Li King has been well translated into French by M. Edouard Biot, but the work is very voluminous, and there seems to be no prospect of a complete rendering of it into any European For the other great native religion of language. China, founded by the contemporary of Confucius,
able portion of the
is the Tdo-teh King^ or " Classic of Tao and Virtue," the only complete
record that
we have
It has
and there are two German versions of it, possessing no great merit. Here it must suffice to indicate the points in which the two systems differ and
agree.
accipe
:
They
differ in this.
imo medio,
suprerao
;
mutnaque
scilicet
ipsarum
relatione, occursu,
dissidio, convenientia
ex ipso
matum
alteram liexagramma
aliqua sententia,
aliqua
imago,
deducitur
quoddam
plicationem in scholis
solitam."
Quoted
by Dr. Legge,
Sacred Books,
Chap. III.]
CONFUCIANISM.
118
of denial.
He may
He
appears to
namque deos clidici securum agere sevum Noc si quid miri faciat natura deos id
Tristes ex alto cceli demittere tccto.
He
''
acknowledges as
it
would seem
" a
supreme
direct."
of
Providence,
Spirits,"
parted
at
ancestors
meaning the
believes
spirits
do-
a distance."
He
man
is
is
born
the fruit of
events,
by the
State.
arise
The
de-
from man's
and are good, the suppression of those emotions from without which tend to evil such is
human
perfectibility.
He
holds
how
to
is
to
of
of
the greatest
the mind
is
of the wise
man.
essentially a mystic,
and
Taoism from Tao the Absolute and Eternal which he conceived of, if M. Julien correctly expounds him,' as
his religion derives its
name
'
114
[Chap.
III.
and as the only reality from which are things, by which are all things, and to which things return. The exact meaning of Tao has
much exercised Sinologues. It has been rendered by some as the Way, by others as the Reason, by
others, again, as the
all these,
to
Will
^yvi-
and
fundamental
whence
In a
world which
is
full of
evil,
peace
is
to
be found
to lay hold
''
upon
this
One Reality
is
by
self-abnegation.
One pure
It
hundred thousand was doubtless these elements of mysticism and asceticism which rendered Taoism as also in later times Buddhism^ a livine: power to multitudes in China, the deeper instincts of whose spiritual nature the mere Utilitarianism or
exercises of one's
own
will."
Secularism or Positivism
call it
what you
will
title of
LeLivre de
M.
Tdo-Teh King,
c.
xxxv.
On
Buddhism and
.37.3.
Chap.
III.]
TAOISM.
115
may
So much
is
as to the difference
of
common
Both
this desirable
moral
influence.
of the
many
maxims
our
of Laotze display
profound
say
political
will not
statesmen
learn
;
of
for
as,
is
own day might with advantage example, when he teaches that '' a
;
nation
weapons of this world cannot be formed by laws and regulations " and that " prohibitory enactments and constant intermeddling in political
spirital
;
and
social matters
merely tend
to
produce the
evils
to avert."
By
the
way
of
remarkable treatise called The which we find in the Shu King^ a Great Flan, document worthy of very careful study. It is of the very
may
probably be
re-
it
^ Part V. book iv. p. 139. The observations with which Dr. Legge accompanies his translation of this treatise are of much
interest.
i2
116,
[Chap. III.
to a period of
Christ.
The Great
f'the great
JPlan, it
government of the nation model the method by which the people may be rendered happy and tranquil, in harmony with their condition,
and
government."
As
and
P. Gaubil says,
"the book
is
a treatise at once of
King went
to inquire of the
of
Count
and said
to him, "
Oh
Count
KM, Heaven,
(working) unseen, secures the tranquillity of the lower people, aiding them to be in harmony with their condition. I do not
know how
its
method in doing
I
so)
should be set forth in due order." The Count of Khi thereupon replied, "
old time
Khwan dammed up
threw into disorder the arrangement of the five elements. God was consequently roused to anger, and did not give him the Great Plan with its nine divisions, and thus the unvarying principles (of Heaven's method) were allowed to go to ruin. Khwan was therefore kept a prisoner till his death, and his son Yii rose up (and entered on the same undertaking). To him Heaven gave the Great Plan with its nine divisions, and the unvarying principles (of its method) were set forth in their due order.
2.
first is called
"the
five
elements "
"the discriminating use of the three virtues" the seventh, "the intelligent use of (the means for) the examination of doubts "
;
'
v.
book
iv.
Chap. III.]
117
the eighth, " the thoughtful use of the various verifications "; the ninth, " the hortatory use of the five (sources of) happiness, and
The
first is
;
the third,
wood
and the
(The
natui'e of)
;
water
of fire to blaze
;
and
of metal, to yield
gathering.
is seen in seed-sowing and in That which soaks and descends becomes salt that which blazes and ascends becomes bitter that which is crooked and straight becomes sour that which yields and changes becomes acid and from seed-sowing and in-gathering comes
; ; ; ;
sweetness.
ii.
The
first is
;
the the
bodily demeanour
fourth, hearing
;
the
thinking.
;
(The virtue
appearance
caciousness.
is
respectfulness
;
of seeing, clearness
of hearing, distinctness
of thinking, perspi-
The
accordance
the clearness, in
wisdom
iii.
ciousness, in sageness.
The
;
first is
the third,
Works
the
fifth,
the fourth, the stars and planets and the zodiacal spaces the
fifth, V.
and
estab-
of excellence,
concentrates in his
own person
and proceeds to
the people.
will give
it
and give them to the multitudes of Then they, on their part, embodying your perfection, (back) to you, and secure the preservation of it.
diffuse them,
Avill
Among
all
be no unlawful
118
[Chap.
III.
confederacies,
office)
and
self)
selfish
combinations
let
Among all the multitudes of the people there will be those who
and to act, and who keep themselves (from keep such in mind and there will be those who, not coming up to the highest point of excellence, yet do not involve themselves in evil let the sovereign receive such. And when a placid satisfaction appears in their countenances, and they say, *' Our love is fixed on virtue," do you then confer favours on them
have
evil)
:
do
you.
this
way advance
him
When men
(in office)
and administrative power, let them be made still more to cultivate their conduct and the prosperity of the country will be promoted. All (such) right men, having a competency, will go on in goodness. If you cannot cause them to have what they love
have
ability
;
As to those who have not the love of virtue, although crime. you confer favours (and emoluments) on them, they will (only) involve you in the guilt of employing the evil.
Without deflection, without un evenness, Pursue the royal righteousness. Without selfish likings. Pursue the royal way. Without selfish dislikings, Pursue the royal path. Avoid deflection, avoid partiality Broad and long is the royal way. Avoid partiality, avoid deflection Level and easy is the royal way. Avoid perversity, avoid one-sidedness Correct and straight is the royal way.
; ; ;
He went on to say,
yea,
it
Chap. III.]
119
is
people,
Heaven, and say, The Son of Heaven is the parent of the " and so becomes the sovereign of all under the sky.' vi. Sixth, of the three vii-tues. The first is correctness and straightforwardness; the second, strong rule; and the third, mild
rule.
in violence
harmony and
there should be (the stimulus of) the strong rule; for the high-
lule.
belongs only to the sovereign to confer dignities and rewards, to display the terrors of majesty, and to receive the
a minister's conferring dignities or rewai-ds, displaying the terrors of majesty, or receiving the revenues. Such a thing is
injurious to the clans
and
kingdom)
smaller affairs
ai-e
manner, and the people fall into assumptions and excesses. vii. Seventh, of the (means for the) examination of doubts.' OflBcers having been chosen and appointed for divining by the tortoise-shell and the stalks of the Achillea, they are to be charged (on occasion) to execute their duties. (In doing this)
they will find (the appearances of) rain, of clearing up, of cloudiness, of
want
of connexion,
and
of crossing;
"
The
tortoise," says
;
Ku
becomes intelligent and the Khi plant will yield when a hundred years old a hundred stalks from one root, and is also a spiritual and intelligent thing." The two divinations were in
reality a questioning of spiritual beings, the plant
and the
shell
The Avay of divination by the shell was cate their intimations. by the application of fire to scorch it till the indications appeared on it and that by the stalks of the plant was to manipulate in a
;
prescribed
way
till
p. 145.
120
[Chap.
III.
outer diagrams.
five
given
by the shell and two by the stalks and (by means) of these any errors (in the mind) may be traced out. These officers
having been appointed, when the divination is proceeded with, three men are to interpret the indications, and the (consenting)
words of two of them are to be followed. When you have doubts about any great matter, consult with your own mind consult with your high ministers and officers consult with the common people consult the tortoise-shell and divining-stalks. If you, the shell, the stalks, the ministers and
;
officers,
about a
cotu^se, this is
what
of
is
shell
your person and good fortune to your descendants. and the stalks, agree, while the ministers and
and
the
common
If the
officers, with the shell and stalks, agree, while you and the common people oppose, the result will be fortunate. If the common people, the shell, and the stalks, agree, while you, with the ministers and officers, oppose, the result will be fortunate If you and the shell agree, while the stalks, with the ministers and officei'S, and the common people, oppose, internal operations will be fortunate, and external undertakings unlucky. When the shell and stalks are both opposed to the views of men, there will be good fortune in being still, and active opei'ations will be unlucky,
ministers and
viii.
They are
rain, sun-
and seasonableness.
namely, of gravity, There are the favourable verifications which is emblemed by seasonable rain; of orderliness, emblemed by seasonable sunshine; of wisdom, emblemed by seasonable heat; of deliberation, emblemed by seasonable cold and of sageness, emblemed by seasonable wind. There are also the unfavourable verifications: namely, of recklessness, emblemed by constant rain of assumption, emblemed by constant sunshine of indolence, emblemed by constant heat of hastiness, emblemed by constant cold and of stupidity, emblemed by constant wind. He went on to say, "The King should examine the (character of
;
Chap. III.]
ZOliOASTlUANISM.
Ul
the high ministers and officers (that of) the month and the inferior officers (that of) the day. If, through, out tlie year, the month, the day, tliere be an unchanging scasonableness, all the grains will be matured; the measures of the whole) year
; ;
government will be wise heroic men will stand forth distinguished and in the families (of the people) there will be peace and prosperity. If, throughout the year, the month, the day,
; ;
matured
;
and unwise
heroic
men
the measures of government will be dark and in the will be kept in obscurity
;
families (of the people) there will be an absence of repose. " By the common people the stars should be examined. Some
and some love rain. The courses of the sun and moon give winter and summer. The way in which the moon follows the stars gives wind and rain." The first is ix. Ninth, of the five (sources of) happiness. long life the second, riches the third, soundness of body and serenity of mind the fourth, the love of virtue and the fifth, Of the six extreme fulfilling to the end the wall (of Heaven).
stars love wind,
^
evils,
the
;
first is
life
the second,
;
sickness
fifth,
mind
the
wickedness
And now
let
Magi
a mighty empire,
now
alive
by
the
small com-
is
how
this
pp. 139-149.
122
[Chap. III.
souls^
known
as the Parsis,
and
two
centuries settled at
Bombay.
of a religion.
belief in the
world
and meagre monuments Yet great is the value which that small book, the Avesta, and the belief of that
scanty people, the Parsis, have in the eyes of the
historian
and
theologist, as
last reflex
of the
during the
five centuries
which gave to the world the Gospels, the Talmud, and the Qur'an. Persia, it is known, had much influence on each of the
or proceeded from,
she lent
much much
much
to the Pabbis,
and the
Mohammed. By help of the Parsi religion Avesta we are enabled to go back to the
saw the blending of the Aryan mind with the Semitic, and thus opened the second stage of Aryan thought." Sucli is the interest and importance of the
'
The
story of the
opening up of that literature to European investigation is one of the most romantic in the history of
scholarship.
^
end
}d.
of
xii.
the last
Introduction,
Chap. III.]
ANQJJETIL DUPERIWN.
123
to
had been brought to Europe, was a sealed book It was about the year 1750 the Western world.
its
and
the
glory of
being the
to
explore
those
aspi-
The
seemed Quixotic in the extreme, for the enthusiastic young Frenchman was without money, without friends, and but modestly equipped with scholarship. But, '' audax omnia
perjoeti,"
he worked
sailor.
his
way
out to
Bombay
as a
diffi-
common
cult
and dangerous voyage, he found himself apparently little nearer his end than when he started, but fortunately the protection of the French Govern-
for him.
He
set
about learning
many
and friendship of At last he thought himself sufficiently advanced to engage upon a translation of the Zend-Avesta, and in 1761 he returned to Europe bringing it with him, as well as some hundred and eighty oriental manuscripts. In 1771 he published his great Avork, "Zend-Avesta, the
learned Parsi priests.
work
sical,
phy-
and moral ideas of this law-giver, the ceretraits respecting the ancient
124
[Chap. III.
Thus was a beginning mads of Avesta studies in Europe. Anquetil's work was at first received by most scholars of name with incredulity and even contempt. Sir William Jones and the Persian lexicographer Richardson thought that he had been imposed upon by the Parsi priests, and that the documents which he had obtained from them were manifest forgeries. Meiners and Tychsen were of the same opinion. But Kleuker admitted the authenticity of Anquetil's
orientalists.
Its
autlienticity has
shown
that
its
grammar or
view
it
Dr.
Haug indeed
from a
critical
point of
illustrious
Eugene Burmust be
;
among
but,
Haug
laid,
and
securely;
^
scholars
conspicuous
am
Haug
Chap.
III.]
THE ZEND-AVESTA.
125
among them Bopp and Spiegel, Westergaard and Benfey, Haug and West, the learned Cacliolic
divine Windischmann, whose researches were cut
short
by
it
his
have
reared
upon
Zend
the
learning.
savant,
Dr. Darmesteter,
whom we owe
translation of the
Vendiddd and the Yasts published in the fourth and twenty-third volumes of the Sacred Books oj the East. Besides the Vendiddd,
the religious civil and criminal code of the ancient
Iranians,
and the Yasts, a collection of Sacred Hymns, there are two other portions of the ZendAvesta : the Visperad, a manual of sacrificial and the Yasna, a similar compilation, especially valuable as containing the Five Gdthas of Zoroaster, venerable documents, which undoubtedly record the teaching of the Prophet himself.
litanies,
is
another
Pahlavi^ texts.
It is to these
by that we must go
the Parsis
the
for
" most of the details relating to the traditions, ceremonies, and customs of the ancient faith." ^Ye find in
them much
of the
'
tongue has been invaded by Semitic See Dr. Haug's Essays, p. 78, and Professor Sayce's influences. Introduction to the Science of Language, vol. ii. p. 81.
the
126
[Chap.
III.
symptoms of declining powers strong insistance upon complex forms and minute details, with little of the freedom of treatment and
simplicity of outline characteristic of the ancient
bards/
Of some
of the
most significant
of these
we
For the ancestors of the Iranians and the Hindus, as of the Kelts and Germans, Greeks and Italians, we must unquestionably go to the Aryan clan,
which before
its
dispersion
was seated
in Bactriana,
of the
up [observes Professor Max Midler] the ancestors of the Indians and Zoroastrians must have remained together for some time in their migrations or new settlements, and I believe it was the reform of Zoroaster which pro''After this clan broke
duced at
of
^
When
tells
this
happened
''
is
Dr. Ilaug
under no circumstances can we assign Zoroaster a later date than B.C. 1000 " and that
us that
;
"
we may even
much
^
earlier,
of Moses";
199.
Chap. III.]
ZOROASTER'S DOCTRINES.
127
while
before
years
the
Bunsen
writes,
''
Zoroaster
Abraham
6000
may more
The
of a social
and
The Iranians not only cast off the idolatrous Deva religion, into which the ancient Aryan worship had degenerated, but also forsook the pastoral for the agricultural way of life.^ As to
nature.
Zoroaster's doctrines, the
cious writer
judiI
thus
briefly,
and, as
them
of his theology
fire]; ^ and the principle of his was Dualism i.e., the supposition of two primeval causes of the real world and of the intellectual while his moral philosophy was moving in the Triad of thought, word, and deed. Having regard to the early period at which he must have lived, long before the Greeks were acquainted with anythino-
especially
speculative philosophy
we cannot
established a complete
but the few which may be discovered in his sayinp-s show that he was a great and deep thinker, who stood far above
iii.
p. 478.
supposed schism.
.
I interpolate these
little
book, Hindnism,
p. 5.
128
[Chap. III.
and even above the most enlightened men The great fame he enjoyed, even with the ancient Greeks and Romans, who were so proud of their own learning or wisdom, is a sufficient proof of the high and pre-eminent position he must once have occupied in the
his contemporaries,
of
many
subsequent centuries.
human
mind.^
By way
must
of
it
suffice to
I will now tell you who are assembled here the wise sayings Mazda, the praises of Ahura, and the hymns of the good spirit, the sublime truth which I see arising out of these sacred flames. You shall, therefore, hearken to the soul of nature (i.e., to plough and cultivate the earth) contemplate the beams of fire Every one, both men and women, with a most pious mind ought to-day to choose his creed (between the Deva and the Ahura religion). Ye offspring of renowned ancestors, awake to agree with us (i.e., to approve of my law, to be delivered to you
of
at this
moment)! [The prophet begins to deliver the words revealed to him through the sacred flames.] In the beginning there was a pair of twins, two spirits, each these are the good and the base, in of a peculiar activity thought, word, and deed. Choose one of these two spirits Be
;
!
And
To the
liars
i.e.,
God
enjoys prosperity.
one, either the evil,
Of these two
spirits
to
(i.e.,
those
You
1
Essays, p.
But
see
Dr. Darmesteter's
Ormazd
et
Aliriman, and
CiiAP. III.]
'^CHOOSE
129
many
One
whom we
embrace), whispering you to choose the worst mind.' Then the devas flock together to assault the two lives (the life of the body and that of the soul) praised by the prophets.
Aiid to succour this
Avealth, the
life (to
increase
;
it),
good and true mind created the material world but the
;
among created beings, was with Thee. But when he (the evil spirit) comes with one of these evils, (to sow mistrust among the believers), then thou hast the power through the good mind of punishing them who break
cause
theii-
promises,
let
i-ighteous spirit
life of the future.^ The wise living spirits are the greatest supporters of it.^ The prudent man wishes only to be there where wisdom is at home.
Thus
Wisdom
is
lies,
in the splendid residence of the Good Mind (Vohu-mano, the Wise (Mazda), and the Righteous (Asha),'^ who are known as
Therefore perform ye the commandments which, pronounced by Mazda himself, have been given to mankind for they are a
;
"
Worse mind
Haug
explains,
employed by Zoroaster to designate his principle of non-existence, non-reality, which is the cause of all evils." She is the angel of earth and the personification of prayer. ^ " That is to say," as Dr. Haug thinks, " those who give to-day the solemn promise to leave the polytheistic religion and to follow that preached by Zoroaster will be punished by God
'^
"
The archangels.
'^
130
[Chap. III.
himself,
when standing
The
chief tendency of
countrymen
i.e., polytheism, to bow only before Ahuraof the devas or gods mazda, and to separate themselves entirely from the idolatersIn order to gain the object wished for, he propounds the great difference which exists between the two religions, Monotheism
and Polytheism, showing that, whereas the former is the fountain of all prosperity both in this and the other life, the latter is He attempts further to explain utterly ruinous to mankind.
the origin of both these religions, so diametrically opposed to
each other, and finds it in the existence of called " existence " and " non-existence."
losophical docti'ine
is
view
Haug,
comparative school
that the true
in
is,
which holds
key
it
comparing
upon the unand the Veda are " two echoes of one and the same voice, the reflex and that the Vedas, of one and the same thought
insists
:
Yas. XXX.
Essays, p. 149.
distin-
Chap. III.]
HINDUISM.
to the AvestaJ'
'
131
commentary
is
*'
The
the
source of both
by
common
fore-
which was informed by two general ideas, that there is a law in nature and that there is a war in nature "a latent monotheism and an unconreligion,"
:
scious dualism."
Both these
development
of
but Mazdeism
must
not,
must now go on to Hinduism, and say something about what has been done of late years for its elucidation. In 1846 a man of high gifts and noble aims,
the late Mr. Maurice, in his preface to his well-
known Boyle Lectures on the Religions of the World wrote, " The Essay of Mr. Colebrooke on the Vedas,
^
in the eighth
volume
and Mr. Rosen's Latin translation of the Rig- Veda, are at present the chief helps which the Western
student possesses for the knowledge of the earliest
Hindu
faith "
and
in a footnote to the
words
''
at
present"
he adds,
"I
German, now in London, whose knowledge of Sanskrit is profound, and his industry ^^^^s quani
Germanica, has
it
in contemplation to publish
and
"
The
" young
'^
German
Ibid.
Ivii.
iv. Iiitrod. p.
xxvi.
k2
132
[Chap.
III.
in question
now
celebrity.
For
his
name
is
has
penetrated,
but in the
regions of the
inaccessible to
dim mysterious East, hitherto most our modes of thought even where
;
roofs,
On
Of holy Lassa,
Bright shines the sun.
The task
to
Mliller
was prefirst
and the
Akarya
logians.
the
most authoritative
I
Hindu
is
theo-
em-
name being merely different arrangements of its hymns for special purposes, and having only a
liturgical interest.
It is
Mantra, hymns of prayer and praise Brahmana, ritual and TJpanishad, mystic doctrine, in which " all the religious philosophy of the Vedic
as
;
known
age
is
complete translation
Hymns of the Big- Veda is promised us by Professor Max Miiller. Here, by way of specimen
Chap. III.]
THE RIG-VEDA.
Aryan
133
ancestors,
one of
them ^
:
ISTor
existed
yon bright
sky-
Was not, nor heaven's broad woof outstretched above. What covered all ? what sheltered ? what concealed ? Was it the water's fathomless abyss ?
There
Avas not death yet was there naught immortal, There was no confine betwixt day and night
The
by
itself,
Other than It there nothing since has been. Darkness there was, and all at first was veiled
In gloom profound
lay covered in the husk Burst forth, one nature, from the fervent heat.
still
Then first came love upon it, the new spring Of mind yea, poets in their hearts discerned,
And
uncreated.
Comes
this
Then seeds were sown, and mighty powers arose Nature below, and power and will above Who knows the secret ? who proclaimed it here Whence, Avhence this manifold creation sprang?
Who
The gods themselves came later into being knows from whence this great creation sprang ?
He, from
whom
came.
Whether his will created or was mute. The Most High Seer that is in highest heaven. He knows it or perchance even He knows not.
In the
first
and
fifteenth
Books
From
p. 78.
It is the
129th
Hymn
book
of the lilg-Veda,
134
[Chap. III.
and meanProfessor
and
critical
acumen which
I
characterise
Max
Miiller.
may
translator of the
first
by means
of
a Persian
son of
lation,
Dara Shukoh, the eldest the famous monarch Shah Jehan. This transalthough, as Professor
Max
Miiller
truly
of special interest as
not easy
He
which
Upanishads
may
be deduced as a
his readers
primitive
Indian wisdom
the Parerga he
the
says: ''Oh,
And
in
is
how thoroughly
all all
clean of
early-engrafted
philosophy that
In the whole
beneficial.
Chap. III.J
THE UFANISHADS.
135
It
my
life,
:
the solace of
my
death."
And
again
and
''
will
be
In India,
now and never strike root the primitive wisdom of the human race will never be pushed aside there by the events of
our
religion
will
Galilee.
On
the
contrary,
to
formed by an intellect which, however strangely perverted, must be allowed to be one of the most acute, subtle, and
mate
Even
the aberrations
even when they overstep the " thin parwhich, as we know, divide them from
madness.
For the
of
any school
ment,
Max
Miiller's
judg-
that
here Schopenhauer
less
known"
that
''
he
blind
the Gospels."
I
It is
the fourteenth
1
khanda
of the
Khdndogya- Upanishad.
TJpanishads,
Sec Prof.
Max
i.
pp. lix.-lxiv.
136
[Chap.
III.
I have selected
it
as
more
likely to be attractive
to
and
intelligible
:
than most
the generality
of
English readers
All this
(i.e.,
that exists)
is
all
Brahman
(neutei^).
Let a
man
breathing in it (the Brahman). Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief: The intelligent whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed he who embraces all this, who never speaks, and is never surprised he is myself within the
com
of rice, smaller
He
also is
my
the
these worlds.
speaks, and
He
is
from
whom
all
works,
all
desires, all
who
embraces
all this,
who never
is
When
;
I shall
Self).
He
who has
]je said.2
no doubt.
Thus
said Sandilya
yea, thus
It
must not
*'
be supposed
singular
As Barth
a
practical
remarks,
These
books,
still
though of
more
They address themselves more their aim to man as man, than to man as thinker is not so much to expound systems as to teach the way of salvation. They are pre-eminently exhortathan speculative.
;
life,
Or,
He who
p. 48.
Chap. IIL]
GUESSES AT TRUTH.
137
is
aim
its
within a limited
in
circle.
prevails
them,
especially in
at
that of a
....
When that remarkable man Eammohun Roy, who undertook at the beginning of this century to reform Hinduism, expressed his belief that if a selection
were made from the Upanishads
it
would contribute
more than any other publication to the religious improvement of his people, he was not the victim of
an altogether groundless delusion."
It
'
may
sentences
be well to find place here for the few in which Professor Max Miiller has
admirably
There
Upanishads
is
summed up
these Upanishads.
They
word,
all
The keynote
of the
whole Upanishads
p. 76.
The Religions of India, by A. Barth English translation, For further information on the teaching of the Upanishads
;
i.
of the present
volume
(p. 31).
138
[Chap. III.
is
"
but with a much deeper meaning than that Delphic Oracle. The " Know thy-
Know
thy true
it
self,
that which
and know
whole world.
final solution of
begun in the simplest hymns of the Veda, and ended in the Upanishads, or, as they were afterwards called, the Vedanta, the end or the highest object of the Veda.^
I should
ture
is
by no means bygone.
My own
experience
fully to endorse
Major Jacob's observation, that if the people of that country can be said to have any system of religion
at
all,
in the
to
some
Max
the
literature
more than
it is
at present, is that
when
June, 1878, by F.
2
Max
Miiller, p. 318.
See the Preface to his admirable translation of the Veddntasdra (Manual of Hindu Pantheism), published in Triibner's
Oriental Series.
Chap. III.]
THE
BITA GA VA T- G/TA
139
still
unknown.^
Still
there
much
of great interest,
will peruse
Aphorisms of
translation of
Brdhmana, and the selected episodes from the Mahdbhdrata of which the most striking and noteworthy is the BhagavatGifa.^ The Bhagavat-GUa the Divine Lay
the Satupatha
may
it
not, apart
from
all
Hindu mind
;
Certainly in beauty
I pass
form
it
has no rival
and before
I
away
from
extract from
The date of the Bhagavat-GUa, as I need hardly say, is among the most vexed questions of oriental scholarship. Mr.
2
be found in his Introduction to the eighth volume of the Sacred Books, contends that " the Gita ranges itself as a member of the
it
Upanishad group, so to say, in Sanskrit literature," and thinks " more than probable that the latest date at which it can have been composed must be earlier than the third century B.C.,
although
(p. 34).
it is
how much earlier " This view has been controverted with much ability by
impossible to say, at present,
Mr. Davies, in an Appendix to his translation of the Gita, where, after an elaborate review of the whole subject, he maintains
that " the question of date cannot be settled with absolute certainty, but all the evidence
we have
140
[Chap.
III.
through
B^oyal
Knowledge
and
the
Royal
Mystery.
lation
:
holy ONE
spoke.
who dost not cavil, that most mysterious knowledge, diviiie and human, which when thou knowest thou wilt be free from evil.
will I declare to thee,
Now
Royal knowledge
this,
royal mystery
comprehensible at sight, holy, easy to practise, and eternal. The men who receive not by faith this holy doctrine attain
not to Me,
destroyer of foes
world of death.
All this universe has been spread out by Me, by my unmanif ested
Me
And
!
See
my
royal
mystery My spirit, which is the source of all, supports all things but dwells not in them As the mighty wind moves everywhere, but is ever con^
know
Me.
At the end
son of Kunti
go into
my
material nature
at the beginning of a
Kalpa
send them
forth again.
Resting on my material nature (Prakriti), I send forth again and again all this mass of beings, without their will, by the power of Prakriti.
And
sit
these works,
destroyer of foes
bind not
Me
who
am
unattached.
Nature
(Pralcriti),
under
my
est le
mystere de
la
supreme
union."
All works, except works of devotion, bind the doer, i.e., they connect him with bodily conditions, as their result in a
2
future life. The works of Brahma are not followed by any consequences, because they are done without " attachment." So
a perfect Yogin
may
act,
to nirvana.
Chap. III.]
''
UNION."
141
means,
son of Knnti
Fools disregard
Me when
human
all.
body, not
knowing Vain
of sense
my
;
and devoid
of the gods).
Me
(God), knowing
Me
Evermore glorifying Me, eternally striving (after Me), steadfast in vows and doing Me reverence they worship Mc
;
with a constant devotion (Bhakti). 15. Others also, sacrificing with the sacrifice of knowledge, worship Me, everywhere present in many forms by my oneness
my divisible nature. am the offering I am the sacrifice I am the offering to forefathers I am the sacred herb I am the holy hymn and the sacrificial butter I am the fire I am the burnt-offering. I am the father, mother,' sustainer and grandsire,^ of this universe. I am the object of knowledge, the lustration, the
and
I
; ;
;
syllable
OM
am,
too,
am
dwelling, refuge,
life),
and
(of
I cause heat
also immortality
I withhold and I send foi'th the rain, I am and death, Ai-juna I am sat (formal existence)
!
and
asat (abstract,
undeveloped being) .^
we must
For the present then that which is made, and that after the likeness of which it is made and of these we may liken the recipient (the matter) to the Mother : that after which it is made to the Father; and that produced between the two to the offspring." ^ The grandsire as the source of Prakriti, from whom all
'
Cf.
(s.
24)
"
things emanate.
3
spirit
and matter.
142
[Chap. III.
They who follow the three Vedas, who drink the somaand are purified from sin, who offer sacrifices, ask of me a passage to heaven. These attain to the holy world of Indra and eat in Heaven the divine food of the gods. These men, when they have enjoyed this vast heavenly world and their merit is exhausted, return to this world of death. Following the three holy books (the Yedas), and desiring the objects of the senses, they obtain that which comes and goes.
20.
juice
full
assurance
(of
who
are
worship
Me and
who
Me) in devotion. Even those who worship other gods and are endowed with son of Kunti when they sacrifice, but faith sacrifice to me,
ever united (to
!
For
these
am
all sacrifices,
but
men know Me not in truth, and therefore they fall. 25. They who are devoted by vows to gods, go to gods; they who devote themselves to Pitris (ancestral manes), go to Pitris they who sacrifice to Bhutas (malignant goblins), go to Bhiitas; they who worship Me alone, come to Me.
;
When
devout in mind.
Whatever thou
whatever thou
eatest,
(to others),
thou practisest, do it as an offering to Me. Thus shalt thou be free from the bonds of works producing
and the
invisible,
p. 27.
Cf.
x. 72, 2:
in
age of the gods the Manifested (sat) was born from the Unmanifested (asat)." In the same Veda (1. 96, 7) Agni is called
The phraseology
;
much
like Hegel's
ist
(1)
.
.
Absolute
das iNichts
Das Absolute is das Seyn (2) das Das reine Seyn ist nun die reine
.
Abstraction, damit das absolut-negative, welches gleichfalls un(Die Lehre v. Seyn, s. 99.) mittelbar genommen, das Nichts ist."
Chap. III.]
GItA.
143
geod or
evil fortune
united to
me
in soul
by devotion and
freed
when
is
(from the
am
;
the same to
in them.
all
beings
to
me none
hateful,
dear
me
devoutly are in
Me
also
am
Even if one of evil life worships Me with exclusive woi'ship, he must be accounted as a good man, for he has judged rightly.
30.
Be
well assured,
Soon he becomes a pious man and attains to eternal peace. O son of KuntI that he who worships me does
!
not perish.
son of Pritha
too,
though
women,
How much
worship me.
Since thou hast come into this fleeting and unhappy world,
Me
:
Worship
Me
offer to
Me
bow down
before
Me
(to
Me)
making
Me
The
me
cite the
Gitia)
the
Supreme Being is
came from a system lying from the Hindu creed, or from the Avorking of his OAvn mind, he rose hei-e to a height of conception far beyond the
Avhether from some knowledge which
Avholly apart
The
saint.
and
144
[Chap. HI.
was
not wholly unknown to the Hindu mind, but pi-actically this idea
whose offices were assigned to power and goodness. The One Supreme Spirit appears, indeed, incarnate as Krishna, and here but in his proper our author's Brahmanic training appears spiritual nature he is " the supreme Brahma, the supreme abode,
of ritual,
many
the highest purification (the holiest of the holy, Telang), the Eternal Creative Power (Purusha) Divine, the Lord of Gods,
Unborn, the mighty Lord (Vibhu)." (x. 12.) He is the source of all things, whether spirit or matter, the efficient and material cause of the whole universe. Here our author comes very near the pure Pantheism of the common Hindu creed. All souls are a part of Bi-ahma's spiritual nature, individuated by their connection with bodily forms but yet, having issued from him they return, at least in their highest state, to him, to be absorbed in his infinite being. The existence and the immortality of the soul are
;
whom
The
nobler faculty.
can never
die,
nor
can
is
it
(ii.
At the death
it
of the body,
which
body.
enters into a
new
Taking with
posed of the subtler foi-ms of matter, with which it enters anotheiwomb, where only the coarser animal frame is developed. This
latter utterly perishes
metempsychosis, or transmigration of souls, is therefore distinctly taught. It is a doctrine which, more than any other, has gained
a general acceptance in Eastern countries it belongs equally to the system of Kapila and the most advanced Vedantist school. The Supreme Being is also the source of all material existences
:
widely from the Sankhya system and from the Mimansa or Vedantist view. Kapila taught that Prakriti (Nature) was the
material source of
distinct
all
and the
past.
In the
Vedantist school all bodily forms or material existences are mei-c a temporai-y appearance, like an image of the illusion (maya) moon in water, with which it has pleased the One Sole Being to
;
Chap.
III.]
31A YA.
145
veil for a
school
is
time his purely spiritual nature. The watchword of this adwaita, or " non-dualism." Its creed is simplicity itself.
(iii.
14)
it
it is
thus expressed
Brahma
it
from him
It is
proceeds, into
him
it
comprised in the simple formula, Ekavi evddivitiyam. " One thing (essence) only, without a second." There is therefore, properly, neither cause nor effect.
dissolved: in
him
breathes."
is
only Brahma.
The
by a mere negation of matter, One Eternal Spirit. Here is a doctrine which lies in the absolutely opposite pole to that of many modern scientists, who can see in the varied forms of existence, and in the
and
of existing forms is set aside
will,
of matter.
The system
of
whom
lower nature.
Kapila applied to primeval matter, the vXtj of the Greeks Avyakta^ the Unmanifested or Undeveloped is assigned to this
(ix.
4)
hence
all
from him
(x. 8)
i. e.
all
not in them,
his peculiar
is,
as a spiritual being
is
in that
him
name, he
all
not in them.
the un-
He
however, in
all as
living energy
by which
5)
Western philosophers.
said to be
two spiritual
referred
Supreme Soul
"
(paramdtman)
:
"
and ; Where-
am
Divided and am above the Undivided,.! world and in the Vedas the Highest Spirit called in the (purushottama) (xv. 13, 17, 18). The Vedantist, who admits only
'
As
veloped form.
146
[Chap. III.
one existence, affirms that the Jivabliuta, or Principle of Life, and the Paramatman, or Supreme Spirit, are absolutely one and the
same
ani-
mates
One Being.
The Vedantist
doc-
trine of illusion
the
phenomenal world,
the
Grita,
introduction.
but not in the Vedantist sense. it has no real existence, but because it veils the Spiritual Being who pervades all things and men are thus deluded so far as to maintain that nothing exists except that which meets the senses. " I am not manifest to every one," Krishna says, " being enveloped by my mystic illusion. This
illusion,
not because
deluded world does not recognise Me, the Unborn and Eternal."
(vii. 25).
So much must
or tribal.
suffice as to those
which
may
of
be called national
claim universality.
And
first
Buddhism.
''
Here
calls
the discovery of
previous know-
all
new
light.
"I
be understood
is
Fitakas
thing from
is
Buddhism
1
commonly
received, but
translated by
John Davies,
Introd. p.
4.
Chap.
III.]
PRIMITIVE BUDDHISM.
^
147
antagonistic to it."
I do not
differ-
by a
of
reference to the
I
work
which
be,
Struck, as well he
might
"
by the
lecturer
pleaded
investigation.
The most
own
"
what the
chief facts
The measure
of success
which attended
of
his researches
may
at
best be judged
arrived.
which he
is
They were
its
That Buddhism
Theism in
must be regarded
and home."
We
Gotama
the keen
man
of
The
late
Eugene Burnouf,
in his Introduction to
of Buddhism which by the way Mr. Maurice seems just to have missed it was published
the History
;
in
its
1844 may be
scientific
fairly considered to
have initiated
study,
and
goodly company of
Upon
the question
'
xi.
Introd. p. xxv.
language used by the Buddha in his pi-eaching some suggestive remarks will be found in the Preface to The Sanskrit
of the
L 2
148
[Chap. III.
and French, Grerman and Danish, Hindu and American have followed in
Orientalists
English
The
his
wake.
The religious
literatures of
of
knowunsub-
knowledge as far as
goes
not
to
But
it
by
far the
has
the
three Baskets or
Buddhists
the Buddhists in
How
India
as
to
what the
had been."
is
we may say
will never
But
may
;
''Scholars
be unanimously agreed on
all
points
but
and,
after
allowing for
all
reasonable
xi.
Chap. III.]
149
which, at
the
all
may be attributed
to
Buddha
the Dhammahakhappavattana-Sutta,
Kingdom
be
difficult [this
There
all
Buddhists
and
for
we
first
really have
it
in a
summary
of the
words
the
new
It presents to us [he adds] in a few short and pithy sentences the very essence of that remarkable system which has had so profound an influence
ideas.
For these reasons I shall quote the But I should first mention it. The the occasion upon which it was delivered. Buddha, as the legend relates, had accomplished the six years of his hermit life of seclusion and mortification in the desert of Uruvali, and had
race."
'
human
larger portion of
conflict
with
Bo
tree
on the banks
of the Nerangara,
The
momentous
'
xi. p.
146.
150
[Chap.
III.
event were spent by him in an ecstacy of meditaAnd tlien did he set out on his first evantion.
gelical
filling
whereby
source
all
may
the
mutability."
To Benares
did he
and night had already fallen when he reached the Deer Park, three miles from that
direct his steps,
city.
It was, as the
Kingdom
of Righteousness
up
and
importance of the
occasion.
pearls
The evening was like a lovely maiden the stars were the upon her neck the dark clouds her braided hair; the deepher flowing robe. As a crown she had the heavens space ening
;
;
where the gods dwell these three worlds were as her body; her eyes were the white lotus flowers which open to the rising moon and her voice as it were the humming of the bees. To do homage to the Buddha, and to hear the first preaching of his word, this lovely maiden came. The gods throng to hear the discourse until the heavens are empty and the sound of their approach is like the rain of a storm all the worlds in which there are sentient
; ;
beings are
made void
assembled
See The Life or Legend of Gaudama, by the Right Rev. P. Ava and Pegu, vol. i. p. 112, in
Chap. III.]
'
151
was
still
in
number
became
And
thought that the sage was looking towards himself, and was speaking to him in his own tongue, though the language used
was Magadhi !^
five religious
mendicants
desert
in the
and
sermon
ness
man who
on the one hand, of those things whose attraction depends upon the passions, and especially of sensuality a low and pagan way (of seeking satisfaction), unworthy, unprofitable, and fit only for
the worldly-minded
and
painful, un-
There
is
a middle path,
Bhikkhus,
^
path which opens the eyes and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvana
!
What
is
Bhikkhus,
of mind, to the
^ Sacred Books, vol. xi. p. 141. I translate " devas " by The passage is "gods": Mr. Rhys Davids gives "angels." taken from Hardy's Manual of Buddhism, p. 186. ^ Religious mendicants who had forsaken all to follow the Buddha. ^ An epithet of a Buddha. Prof. Fausboll in his translation
of the Suttd
fect."
vol. x.)
translates
it
" per-
152
[Chap.
III.
enlightenment, to Nirvana
Verily,
it is
path
that
is to
say
Right views Right aspirations Right speech Right conduct; Right livelihood Right effort Right mindfulness and Right contemplation. Bhikkhus, is that middle path, avoiding these two This, extremes, discovered by the Tathagata that path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Mrvana Bhikkhus, is the noble truth concerning sufN'ow this,
;
;
fering.
Birth
painful
is
is
painful, disease is
Union with the unpleasant is painful, separation from the pleasant and any craving that
;
is unsatisfied,
that too
is
painful.
In
brief,
which spring from attachment (the conditions of individuality and their cause) are painful.^ Bhikkhus, is the noble truth concerning sufferThis then,
ing.
N"ow
this,
Bhikkhus,
is
origin of suffering.
Yerily,
it is
existence, accompanied
by sensual
is
now
here,
now
there
that
or the
life) ?
" One might express Mr. Rhys Davids has here this note the central thought of this First N'oble Truth in the language of the nineteenth century by saying that pain results from existence It is the struggle to maintain one's individuas an individual.
:
ality
a most
Upon
Chap.
III.]
153
This then,
origin of suffering.
N^ow
this,
Bhikkhus,
is
destruction of suffering.
Verily,
this
it is
very thirst
of,
of,
the
Bhikkhus, Bhikkhus,
that
is
the noble truth concerning the the noble truth concerning the
destruction of suffering.
Now
this,
is
way which
Verily
it is this
is to
say
and the pride of and third of these three tanhas. The lust of the flesh, the lust of life, and the pride of life,' or the lust of the flesh, the lust of life, and the love of this present world,' would be not inadequate renderings of all three. The last two are in Pali bhava-tanha and vibhavatanha, on which Childers, en the authority of Vig^esi?iha, says, The former applies to the sassata-difthi, and means a desire for an eternity of existence the latter applies to the ufckhedaditthi, and means a desire for annihilation in the very first (the Sassata-ditthi may be called the present) form of existence.' everlasting life heresy,' and u^-kheda-ditthi the let-us-eat-anddrink- f or- to-morrow-we-die heresy.' These two heresies, thus implicitly condemned, have very close analogies to theism and materialism. Spence Hardy says {Manual of Buddhism, p. 496) Bhawatanha signifies the pertinacious love of existence induced by the supposition that transmigratory existence is not only eternal but felicitous and desirable. Wilbhawa-taha is the love of the present life, under the notion that existence will cease therewith, and that there is to be no future state. Vibhava in Sanskrit means, 1, development 2, might, majesty, prosperity and .3, property but the technical Buddhist sense, " as will be seen from the above, is something more than this.'
'
"
The
'
life
'
'
'
'
'
154
[Chap. III.
Right speech Right conduct Right livelihood Right effort Right mindfulness and Right contemplation. Bhikkhus, is the noble truth concerning the This then,
;
destruction of sorrow.
That this was the noble truth concerning sorrow, was not, O Bhikkhus, among the doctrines handed down, but there arose
within
me
it),
understanding (of
it).
cause),
wisdom
(to
Bhikkhus, that I should comprehend that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there
again,
And
And again, Bhikkhus, that I had comprehended that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye,
there arose the knowledge, there arose the understanding, there
arose the wisdom, there arose the light.
That
this
sorrow, though
was the noble truth concerning the origin of it was not among the doctrines handed down,
me
the eye
me
the
wisdom, there arose the light. And again, Bhikkhus, that I should put away the origin
of sorrow,
it
me
the eye,
Bhikkhus, that I had fully put away the origin though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye,
again,
of sorrow,
And
Chap. III.]
"
FULL INSIGHT:'
155
That
this,
Bhikkhus, was the noble truth concerning the it was not among the doctrines
me
among the
doctrines
the eye, there arose the knov.-ledge, there arose the understand,
wisdom, there arose the light. Bhikkhus, that I had fully realised the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the undering, there arose the
And
again,
was the noble truth concerning the way which was not, Bhikkhus, among the doctrines handed down but there arose within me the eye,
That
this
Bhikkhus, that 1 should become versed in the And again, way which leads to the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down,
there arose within
me
arose the understanding, there arose the wisdom, there arose the
light.
And
again,
way which
truth concerning
me
the light.
So long,
Bhikkhus, as
my
not quite clear regarding each of these four noble truths in this triple order, in this twelvefold manner so long was I uncertain
whether I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Samawas and Brahmans, or of gods or men.
156
[Chap.
III.
Bliikkhus, as
my knowledge
manner
then
wisdom which is unsurpassed in the heavens or on earth among the whole race of Samaras and Brahmans, or of gods or men. And now this knowledge and this insight have arisen within me. Immovable is the emancipation of my heart. This is my last existence. There will now be no rebirth for me.^
certain that I
had attained
as a
duce
us.
me
to
Nor
later
is it
me
The
first is,
that Thibet
centre
and
proper
home
of
Buddhism,
to
as
Mr.
of
Maurice
supposed
exhibits
us only one
The Turanian worshippers of the Grand Lama have about as much in common with primitive Buddhists as Mormons have in comBuddha's teaching.
mon
/is
Again, Buddhism
not only
not,
not
''
in
it
at
all.
Atheistic
not, nor is
Anti-theistic,
xi.
pp. 146-153.
Chap. Ill]
157
phenomenal world, and its strongest sanctions are drawn from the unseen and supersensual realities hidden from
Its first position is the unreality of the
us
by
the
''muddy vesture
of
"so closely
hem
much
it
reason,
does,
on
The is ignorant. Aryan religions Almighty Power ruling over gods and men is, as it teaches, Law, inexorably just and absolutely perfect: "a power not ourselves, a stream of tendency that makes for righteousness." Thirdly, as I
the
other
like
like Zoroastrianism,
was a reform, ethical and religious, based upon what has been called " the twofold doctrine of the Karman^ i.e. the act by which the soul determines its own destiny, and of the Funarbhava, i.e. the successive rebirths in which it undergoes that destiny," so deeply rooted in the Indian mind when
Gotama entered upon his ministry. It was, indeed, more than this. There was a new element in it.
But
it
was
also a
commonly
when it arose. Like the authors of the Upanishads Buddha attaches supreme importance to knowledge. As we saw in the Discourse upon the Foundation of the Kingdom of Righteousness the very basis of his
,
'
15S
[Chap. III.
doctrine
"which opens
full
Buddha
in discernment of
Thus, in the sermon entitled formity thereto. " Dvayatdnupassand Suttaj'^ which we find in the
Mahdvagga, he leads his disciples to the understanding of the two laws {dliamma) relating to pain and the origin of pain
:
Those who do not understand pain and the origin of pain, and where pain wholly and totally is stopped, and do not know
the
way
They, deprived of the emancipation of thought and the emancipation of knowledge, are unable to put an end to transmigration,
And
way
totally is stopped,
They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end to transmigration, they will not undergo birth and decay .^
And
all
Form, sound,
wished
for,
it is said.
x.
part
ii.
p. 132.
Chap
III.]
159
regarded as
hold.
What
what
is
know
pleasure
see here
thing
difficult to
For those that are enveloped there is gloom, for those that is darkness, and for the good it is manifest, for those that see there is light even being near, those that are ignorant of the way and the law do not discern anything. By those that are overcome by the passions of existence, by those that follow the stream of existence, by those that have entered the realm of Mara (the prince of evil), this law is not
do not see there
;
perfectly understood.
Who
Nirvana)
Having
The Buddha proclaims most emphatically the free agency and moral responsibility of man as
we have
truths 2
tion,
Karma
rests
on these
and
by purity,
upon
pity.
"For the first time in the history of the world (Mr, Rhys Davids observes) Buddhism proclaimed
man
and by himself, in this world, during this life, without having the least reference to God or gods, either
great or small."
^
And
the
way
to gain
it is
by
sin, as
had overcome, for the Buddha's conflict with Mara is the type and figure of his disciples' daily warfare.
^
part
ii.
p. 144.
ggg p 27.
160
[Chap.
III.
is
sometimes
called, right
these
life
main
practices
of
the
higher
enjoined
by
But all rests upon the deep conviction that a Supremely Eighteous Law rules in the universe of decay and death, and that deliverance, whether partial or entire, from the evil inseparable from
separate existence,
is
And
thus in expounding to
of the Soly Quail the Buddha world there is such a thing as the
;
there
is
scient Buddhas,
seated
the Great
who have
and compassion, and mercy, and long-sufi'ering and whose hearts reach out in equal love to all things that have life." This, he declares, is "the One Eternal and And upon another occasion, we True Faith." ^
that salvation:
are full of truth,
;
^
who
These are
1.
Energy.
2.
5.
Thought.
Joy.
i.
3.
Contemplation.
7.
4.
Investigation of Scripture.
2
6.
Repose.
Serenity.
Jdtaka Tales
These fascinating the oldest collection of Folk- Lore in the world are
p. 304.
Chap. III.]
''LIFE ACCORDING
TO THE TRUTHr
161
One opening his lotus mouth, as he were opening a jewel casket, scented with heavenly perfume and full of sweet smelling odours, sending forth his pleasant tones," spake thus:
read, ''the Blessed
if
"Life according
to the
happy conditions
six
joys of
delight,
and
leads
to
the
attainment of
Arahatship: but
of the
grades of man." So, also, Great Decease we read, the Master told his
disciples, the
day
after
brethren, that
And what
tion,
the noble earnestness in meditathe noble kind of wisdom, and the noble salvation of freelife,
noble meditation
But when noble conduct is realized and known, when is realized and known, when noble wisdom
intei-est
and importance as a
in its first fervour
;
document
of the pei-iod
its
when
the idea of
founder was
was still fructifying in the minds of his disciples when his Church was still able to take up and incorporate external
materials.
'
Ihid. p. 146.
Or
conditions
(Dhamma)
They must,
of course, be care-
fully distinguished
from the Four Noble Truths, of which a full exposition has been presented in the sermon on The Fumidation
of the
Kingdom
162
[Chap.
III.
realized and known, when noble freedom is realized and known, then is the craving for existence rooted out, that which leads to renewed existence is destroyed, and there is no more
is
birth.
It is
cadent
faith.
volume
critical
of
historical,
descriptive,
it
and
of
'"'
as
having
and decay "; and he further expresses the opinion that its decay is hopeOn the less, and that its weakness is growing.^
fallen into
other hand, a recent writer goes so far as to the singular suggestion that
make
be ''that one
is
What
that of
all
gions.
Buddhism now
which
is
activity
religious
vitality.
does,
among
But, speaking
it
may
Chinese Buddhism, pp. 1, 2. " The signs abound that of all the world's great creeds
is
that one
Who dare predict that Buddhism will not be A Buddhist Catechism, by Henry S. Ollcott,
Preface.
Chap. III.]
ISLAM.
advance.
Islam.
163
turies
faith
to of
work
of successful pro-
among
of
Central
shows how far the monotheistic movement initiated by Mohammed is from having spent its force and a recent writer, whose
which
sufficiently
tells
how
great a
in the East."
'
practical obligations of
remains
The
to the series of
Palmer, certainly
before the reader
more plainly than any previous version what the original really is and what it contains and the learned Introduction which he has
;
prefixed to
it is
of great value.
more accurate
character
of
and
appreciation
of
the
Mohammed, which
devil
few
The Faith of Islam, by the Rev. Edward Sell, Introd. p. xii. do not knoAv exactly what Mr. Sell intends by " the Church,"
>
is clear.
164
[Chap.
III.
Modo
I suppose
he's called
and Mahu.'
would maintain this view of the dreamer of the Desert, or would even pronounce him a conscious
impostor.
"That he
And
Mohammed's character, and of the religion which we are accustomed to call by his name, we must
put aside the theories of imposture and enthusiasm," although " in his later history," the Professor thinks,
dency
to pious
However
is
that
may
by
valuable
comment upon
the Qur'cui
afforded
of its auther;
of
the ascetic
friendships, the
his
generosity, the
dauntlessness
of
courage, the
sweetness and
winningness of his look and discourse, his indifference to the praise of men.
of
No
is
well possible
its
be
founder.
It is
i.e.
Mahound
or
Mohammed.
SacieJ Buoks,
Chap. III.]
IMPORTANCE OF S&FISM.
As the
1G5
tree
so
is
is,
the fruit.
The
child
is
There
little
inquiry
little
can pretend to do
its
mean
hagiology.
are not the whole of a religion. There are in our nature needs of loving and of
and
of doing;
and
vast
is
no
faitli
these
that
power which,
been and
Hence the importance of the school to which the name of M. Dozy well remarks Sufis is generally given. " The influence which Siifism has exercised over the Musalman world, and which in our own days is
rather increasing than diminishing, has been ex-
it
civiliza-
tion."
Mohammedanism with
its saints
and
it is
and characteristics of its votaries are most clearly and faithfully imaged. But the Sufis have not been merely the saints of Islam they have been also its sages and its singers. Muslim poetry is, for the most part, the expression Muslim philosophy has of Muslim mysticism. sprung out of Muslim theology.
the spiritual instincts
166
[Chap. III.
must go back to the very days of the prophet himself for the germ of the spiritual move-
We
ment which was so greatly to affect his religion. It was developed, indeed, mainly in Persia, and, no doubt, was largely influenced there b}^ race and
older historical beliefs
;
so that
it
may be
correctly
regarded
of
some extent, representing the victory the richer Aryan over the simpler Semitic
as, to
spirit.
and arid
soil of
Mohammedanism
human
heart
We
must not
forget, that
The following
:
Bodleian
" Adnotavi
MSS.
in the
essent quippe
qu^ve opera e Sufiorum schola profecta quorum ingenia atque proprietates, a Tholuckio
jam optime
Eam
exili
Mohammedanismi
solo
tarn cito esse enatam, res est per se admiratione dig-na, quseque
desiderium
quo extra
se proripitur et
cum Deo
;
vehementer cupit nobis porro ob frigus illud, quo subinde opprimimur, pudorem merito incuteret alienorum multum denique interesse mihi visum est, eos qui fervor Mohammedanos, Persas vero prsesertim, ex erroribus suis revocare studuerint, verum, quod in horum placitis insit, a falso dis-
quadam
;
naturae,
tinguere, et
scire."
am
pro adminicuio quodam veritatis Christianee ut indebted for this quotation to Professor Cowell's
very valuable article on Persian Literature in Oxford Essays, The work of Tholuck, to which Dr. Pusey refers 1855, p. 162.
in the very erudite Ssufismus, the edition of
is
Chap. III.]
167
was a strong vein of enthusiasm in the Prophet of Ishun, bald and austere as was the Yes, and we may monotheism taught by him.
there
safely affirm a strong vein of asceticism
spite of the licence
too,
in
rather
by
Certain it is and country. that there are passages in the Qur^dn the tranin script, be it remembered, of its author's mind which warrant may be found for those mystical teiidencies so strongly displayed by some of Moham-
by
Ali, the
son of
Abu
It
Talib,
their
life
is,
of j)Overty, mortification,
and detachment.
'Abdi-'r-Rahman,
however, in
Abu
who
Mohammedan
era, that
we
The
friend
the pupil of
Ibn 'Abbas, renowned alike for his profound learning and his spotless life. Tans was the guide
and oracle
of a school of disciples
whom
he trained
and devout practices He it was who first of the contemplative life. adopted the high cap of woollen [silf) whence the
spiritual arts
religious of Islam
were
to
derive their
commones
168
[Chap. III.
ajjpellation of Siifi,
robe,
"
which
is
their
Of
his
of
numerous successors whose praise fills the second the Mohammedan centuries, some continuing
to
own
would
fail
me
to speak.
Among the
elo-
and hope in Him as though you had never sinned against Him," has become widely known beyond the limits of his own communion. It was in this second century of Islam that Muslim dervishes first received a common rule from Fudhayl Abu 'Ali Talikani of Khorasan, who had begun life as a common highway robber. The story of his conIt was in an hour when version is worth telling. he was bent upon the gratification of a lawless passion he was concealed upon the roof of the house where the girl who was the object of it dwelt that the verse of the Quran, recited by some
to
jDious
fell
upon
his
ear: "Is
who
believe
"it
is
CiiAr III.]
MOHAMMEDAN ST,
ALEXIUS,
169
many
dis-
whom
he gave a rule
His favourite
virtue
fect
is
God
in per-
It is releated in
upon one
by
Harunu'r-Rashid,
of greater
'
Have
detachment
Khalifa
I
made answer
'
Yes,
have only
world doomed to
perdition, while you seem to have detached yourself from the world which is infinite and shall
The
third
monarch was
father.
of a
very different
from
his
When a mere youth, Prince Ahmed, overcome by the sweetness of the life of self-renunciatioj, withdrew from the splendours of the court of Bagdad, and went secretly to Basra, where he dwelt, unknown, among the poorest of the poor, his bed a piece of matting, his pillow a stone, working with his own hands for his daily subsistence, and taking no thought for the morrow, for what was left after he had satisfied the bare necessities of the body he bestowed in alms. This St. Alexius of Islam died at twenty, his delicate frame quite worn But before he passed away out by his austerities.
he sent to the Khalifa the one
relic of his
former
170
[Chap. III.
him by
his
"He who
sends thee
last
ness at thy
hour as
he
himself
enjoys."
on
this
upon which was written the most holy Name of God, lying on the ground. He picked it up, and took it home with him to preserve it from profanation, and in the night he heard a voice, "Bishr, thou hast honoured my Name, and I will honour thine, Next in this world and in the next to come." His day he entered upon the life of penance. greatest trial is said to have arisen from the praise God," he would pray, " save me from of men. " this glory, the requital of which may be confusion
streets of
in another life."
The
great light of
is
Mohammedan
Dhu-'n-Nun,
singular
narratives
whose
is
held
by Muslim
confidence in
hagiologists
His
to
Chap. III.]
IWSAN-EL-IIALLAJ,
God.
171
to
have he
that
might never have any certainty of the morrow's that he might never be in honour subsistence among men and that he might see God's face in
; ;
mercy
Cairo,
He was
buried at
pil-
where
his shrine
still
attracts
numerous
grims.
we come upon
the
great
name of the martyr Hosan-el-Hallaj. He suffered at Bagdad in the year 303 of the Hijra, " though not until he liad founded a new and welldefined school of doctrine, destined to count among
professors in later times three
its
names
of gigantic
East the
ascetic
rivalled in depth
and beauty."^
It is related of
him
in
by
ecstacies,
and surrounded by
The
distinctive note of
^ Home and Foreign Bevietv, vol. iv. p. 671. I am glad to acknowledge my indebtedness to the veiy able paper on Asceti-
cism amongst
to
Mahommedan Nations
Mr. W. G. Palgrave whence these words are cited, and from which much of the matter of this and the two preceding pages has been obtained.
it is
commonly attributed
172
[Chap.
III.
animosity.
He was
of revolting cruelty,
and
amid
his torments
was an exhortation
to those
me
drunk
of
Himself "
covert
an enigmatical sapng
teaching
in the
mouth
brought
against
the
mart}T.
saints.
much
;
that
we
of Christian mystics
of the
I
it,
do not
in
its
know where
Ndma,
or
better
is
compendimn
practical aspect,
to be
Book of Counsels of Faridu-'d-Din, 'Attar, of which we owe an excellent translation, enriched with copious and profoundly erudite notes, to M. The author of this poem, or, as Silvestre de Sacy. religious manual in verse, was rather say, should we His biographer, Dawhimself an eminent saint.
latshah of Samarcand,
of the divine precepts
t(?lls
he had no equal
Chap. III.]
FAR1dU-'D-D1i\\ 'ATTAr.
173
of his
age
that he
submerged in the ocean of the knowledge of plunged in the sea of the Divine Intuition.
in spices
and drugs, he succeeded to his father's business on coming to man's estate, and prosperously carried it on, until one day, as he was standing among his bales, surrounded by his clerks and
servants, a holy anchorite appeared before
him
at
which soon
filled
with tears.
him
for his
'^
seeming
is
curiosity,
away.
" I have
this
That
little
me
nothing but
poor habit.
But you
when
for
You would do
well to
has sufficed
and
since.
Was
it
with him as
.... and as she spake, She sent the deathless passion in her eyes Through him and made him hers, and laid her mind On him and he believed in her belief.
;
:
It
may
uses of
historian
is
''
he wlio
illumi-
74
[Chap. Ill-
was not disobedient to the heavenly calling. forsook all that he had, renounced entirely the business of the world, and betook himself to penance. From a captive fast bound in the chains of ambition and lucre, he became the prisoner of sorrow, but a sorrow which leads to true liberty."
'Attar
''
He
of the most
life,
he
at
God, and
which
in Persian literature.
His
of piety was crowned by martyrdom at the hands of the Mogul invaders under Jengiz Khan.
am
immediately
who
is
addressed throughout
it
as
My
My
Son."
In reading
we
He
begins
by invoking
the
name
God the
essentially
Bountiful
Chap.
III.]
"
175
Attributes from
is
imperfection.
celebrated
confession
of sin
and prayer
for
human
of
Divine perfections
illimitable
mercy
God.
Thou
We
Every
instant of
new
faults.
We
Thy
and content.
fugitive slave,
my
face.
But Thyself hast commanded Thy servants not to give themselves up to despair.' Thou shalt purify me from my sins before Thou turnest me again to
the dust."
The
fifth
and
which nothing
is jDreferable,
of obedience, of mortification, of
all
detachment from
instrument of
so throughout
created things
the indispensable
felicity.
true
and everlasting
And
work the praises of these virtues constantly recur, and their necessity is insisted upon. The sixth chapter, upon the advanthe seventy-nine chapters of the
The reference is to the verse of the Quran " Servants of God, who have destroyed your own souls by your iniquit}-, despair not of His mercy for there is no sin which He pardoncth not. He is forgiving and merciful." S. xxxjx. v. 53.
'
176
RELIGION'S
AND RELIGION.
[Chap.
III.
tages of silence,
Trappist.
"
My
counsels,
''
if
thou
^'
SjDeak
not,
my
is
" Silence
words
tion,
is
humility,
to
modesty
^jatient
" the
man who
company
of
Satan," he avers
to
continuance in well-
God
all
''
take no
thee see
He who makes
its
needs "
to per-
All the
members
proper
of the body,
he points
out,
have their
it
:
office of
praise to
the
hand
the weight
;
of their
burden
or
;
judgments,
in
omnipotence
word
of
the
The thought
:
God,"
the only
the heart."
Very
God
name
I
which
is
the fruit
contemplation the
life,
Chap. III.]
177
may
note in passing,
Most High."
science
:
the only-
he who
devoid of
no place in
goes on
'*
:
God
only.
And
he
show thee what the world like a phantom which a man sees in sleep. And when he awakes no profit remains to him from his sweet illusion. So, when death comes and wakes us from the dream of life, we carry away with us nothing of the good things we have enjoyed
1 will
is like.
Come,
It is
in this world."
And
young bride and ever seeks to attract a new lover. Hajipy the man, he says, who has turned his back upon her and her seductions, and has bidden her
a
an eternal divorce.
So much as to
for
its
this
its
Book of
Counsels^ to which,
its
virility,
simplicity,
directness,
its
may well be assigned a high place among Manuals of Piety. To a Christian, of course, it
elevation,
which he
fully felt:
was not mentioned therein." ^ But, although the Name of Him by whose mission to the world was " manifested the love of God towards us" is
Christ
S.
August. Confcs.
1.
v. c. 14.
178
[Chap- III.
of their
inspiration.
It will
worthy object
this
of life,
is
stages,
of
Mantiqu- UTayr
''
The Colloquy
of the Birds."
:
lapwing thou who knowest the road that leads to the palace of the
of the birds says to the
One
great king
tell
me
dear companion
for
our eyes
me how many
companion
;
parasangs long
it
no
traveller
who had
at that blessed
Ah,
a fathomlsss ocean,
tell
how
But
:
listen.
First,
toil-
there
painful and
some
is
and there
for years
mayst thou
xliv.
have before
me
the excel-
poem
cle
lationof M. Garcin
Chap. III.]
"
179
thy desolation.
set
on
fire,
the
Valley of Love
is
limits.
Next
There each who enters is enlightened, so far as he is able to bear it, and finds in the contemplation of truth the place which
belongs to him.
The mystery
of the essence of
being
within
is
revealed to him.
;
He
sees the
all
almond
its shell
:
he sees
God under
the things
of sense
him whom
he
loves.
who has
!
attained to these
how many millions have turned aside out of the way upon the road The fourth valley is the Valley of Sufficiency,^ where God is all in all
mysteries,
one
and
all
things
else, sensible
or intellectual,
fifth
The
valley
is
independent of
templation.
sixth valley
:
its
Thence the
the Valley of
Amazement a dolorous " region where, dark with excessive bright" from
the revelation of the Unity,
it
gropes
its
way in pain
Should
and confusion.
He who
and himself
also.
who
of
M. Garcin de Tassy renders it, "Independence." He by the mythical theologians Islam ^Arif, "one who knows."
'
Or, as
This
is
N 2
180
[Chap. III.
he would
know nothing
I love
;
at
all,
know
nothing.
but I
know
not
whom I love. I am neither Muslim nor infidel. What am I then ? What say I ? I have no know-
ledge of
full
my
love.
My
heart
is
at the
same time
and empty.
of
Last stage of
all is
the Valley of
Annihilation
the
human words
can describe.
Love.
There
is
The world
And, as
it rises
and
falls,
He who
plunges
in that sea,
in
it,
Such are the seven stages in the scale of perfection, as the Muslim masters of the sjDiritual life teach and such is the goal to which they conduct
:
This
is
the
tlie
Muslim mystics
:
for
life
absolute quietism
M.
Silvestre de
Sacy
:
(p.
304)
is
"
Poverty
is
the substance
;
all
else is
but accident
poverty
the
whole world is illusion and falsity; poverty only is an excellent possession and real riches." " Sept degres, disent les Soufis, menent ^ So M. Renan I'homme jusqu'au terme, qui est la disparition de la dispariUon, le Nirvana buddique par I'aneantissement de personalite."
:
VAverroes,
p. 112.
Chap. III.]
"
181
from the
life of
may
be
:
fitly
cited
here in illustration of
this
teaching
One night Abu Yezid Bestanii, being alone in his cell and plunged in ecstacy, cried out in his Aavid apprehension of the feebleness and impotence of human natui'e, " my God, when shall I unite myself to Thee ? God most High, how long wilt Thou leave me to consume away in this cruel separation ?
When
wilt
of
Thy enjoyment
? "
Then
a voice from out of the impenetrable abode of the Divine Majesty sounded above his head, and he heard the words, "Abu
Yezid, thy
Thou
is still
with thee.
If
And
Muslim
saint
"
Who
at the door of the Beloved, and a voice from is there ? " Then he answered "It is I."
:
The
me and
thee!"
The
So and
One year
" J^
when he again
is
"Who
thoti."
It is
under
of this
As
Jelal elsewhere
They
profess
;
carnal
affection
:
and
the
cup, but no
material goblet
Thus does he
interpret
182
[Chap. III.
Mohammedan
Oh
the
ahiisgiving, fasting,
!
and pilgrimage.
tliou
who
Without the inner meaning thy claim hath no stability. Learn what are the pillars of the Mussulman's creed, Fasting, pilgi^image, prayer, and alms Know that fasting is abstinence from the fashions of mankind, For in the eye of the soul this is the true mortification.
;
Alms
Him in the whole range of possibilities. Depart from self that thou may'st be joined to Him, Wash thy hands of self that thou may'st obtain thy prayer. If thou fulfillest these four " pillars of Islam," In the path of religion (deen) a thousand souls of mine are thy ransom
'
!
One
which
literally
religion,"
and which
ill
to signify,
It
"A
of
no
religion."
cannot be
doubted
more advanced
is
them
in the mystical
faintly
and inadequately
or,
at
the
best,
melody,
as the Grermans
would
say,
Chap. III.]
183
all
imperfect.
Thus, wliilo
other
forms
of
faith
with
as
benevolence,
although,
of
attaining to
the
same
realities
:
symbols
all
who have
attained a purer
air,
Whose faith has centre everywhere, Nor cares to fix itself to form.
M. Garcin de Tassy goes so far as to say, "lis pensent que la Bible et le Coran ont ete seulement
pour I'homme que se contente de I'apparence des chosesj que s'occupe de I'exterieur, pour le zdhir parast comme ils le nomment, et non pour le Sofi,
ecrits
que sonde
that this
le
is
I incline to think
But that
is
is
a large
question and
it is
Certain
imbued, and
no
is
La
The
Poesie
PhilosopMque
et
Beligieuse
chez
les
Persans,
p. 12.
late Professor Palmer was of opinion that Sufism middle course between the Pantheism of India on the one hand, and the Deism of the Coran on the other"; that it " is really the development of the Primaeval Religion of the
2
" steers a
Aryan
race."
184
[Chap.
III.
merely a bad dream of materialism after its surfeit among the swine but rather that higher pantheism which is but one side of an eternal truth, distorted and
;
exaggerated by
imperfect
its
incompleteness
that pantheism
however
has
un-
we may
questionably done
lives of millions
much
to elevate
Are they not sign and symbol of thy division from Him ? Dark is the world to thee thyself art the reason why For is He not all but thou, that has power to feel "I am I."
; ;
It is
One
of
who was
serve
bad, replied, in words which recall the famous hymn of St. Francis Xavier, " Those who
God
reward."
And
him
motive do you serve Grod?" he " Out of love to Him." The practical answered, expounders and preachers of Sufism are the
"From what
whose numbers and influence are great throughout the East, and especially in Turkey, where, according to Dozy, thirtydervishes, the
monks
of Islam,
two
them are found.^ In Constantinople alone they have two hundred monasteries. They are also styled Faqirs, Poor Men of God, and
distinct orders of
1
(p.
enumerates thirty-six, on the authority of Von Hammer; twelve dating from before the foundation of the Turkish Empire,
76),
Chap. III.]
185
constitute
discriminated from
"Every
school,
own
distinctive teaching
and
vances,
founders
and obsersaints and doctors, great men and just like the Benedictines and Carthu-
sians, the
among
our-
selves.
It
would be impossible
to enter here
upon
a detailed account of
Mohammedan
monasticism,
Of course the proverb cucullus no}i facit monaclmm has its application to them; and there can be no
question that there
is
in mysticism
a tendency
Equally unquestionable
frequently incurred
Church.^
Nor need
this
surprise
St.
us
when we
orthodoxy
how
to
What seems
be certain
the
strong
medan
many
is,
places,
are people
who
The
law,
"
1 The terai " hierarchy " Ulema of Islam " are the
doctors of the
Mohammedan
like
186
[Chap. III.
really try to
life,
God "
''
by a moral
that
and reading the books of other religious sects " '' many of them are like Cornelius, whose
God.''
^
And
Professor
we
must look
to Sufism for
may
^
lead to
Howreally
may
no one
is
made
to our
knowledge of one
Din,
commonly
called
by
his spiritual
St.
children
Francis
and hardly
less
world than the founder of the Friars Minor in the Western. In one of the volumes of Mr. Triibner's
Oriental Series Mr. Redhouse, than
whom
no more
poem of this eminent person the Mesnevi, usually known as the Mesnevtyi Sherif, or
celebrated
^ Quoted by Professor Cowell, Oxford Essays, 1855, p. 175. Mr. Brown, in tlie preface to his work on the dervishes, bears testimony that he has fotind those of them with whom he is acquainted " liberal and intelligent, sincere, and most faithful
friends."
2
Ibid.
Chap. III.]
JELALU-'D-DIN.
of
187
remarkable
that
it
mind
"
is
unsurpassed in Persian
literature for
depth of thought or beauty of imagery"; that " the flow of fine things runs on unceasingly as from a
river-god's urn."
To
book
Mesnevi Mr. Redhouse has prefixed a seieciion irom the Acts of Jeldl and certain of his
of the
ancestors
and .descendants,
which, by the way,
as
collected
by
the
by
Jeird,
is
still
was
under
obedience
'Arif,
to
his
spiritual
director,
Chelebi
Emir
Jelal's
grandson,
that
Eflaki
310 of our
era,
and finished
tells us,
'
in
It contains, as
Mr. Redhouse
many
by
some
strange
or
striking
event"
of
"related to Eflaki by
trustworthy reporters,
for a
few
whose which
he vouches himself as an eye-witness." 1 know of no work of so great value and importance to the
student of comparative hagiology.
And now
trust,
in concluding
this
brief, but, as
188
[Chap.
III.
non-Christian creeds,
me
garding the
spirit,
in which, as it seems to
me,
the investigation of
It
them should be undertaken. was a very just remark of the late Mr.
" Religious
beliefs
Grote,
are
apt
to
appear
:
absurd to those
assuredly
if
who do
is
and
any one
in search of puerility, of
it
in
abundance in
But in this quest he will probably miss all that makes them most worthy of study. One of the most interesting and important
of facts
about the
religious ideas.
human As God
race
left
is
the universality of
whom He
''
own
ways,''
fruitful
and gladness,"
testi-
he not
left
Himself without
and consciences of the incalculable millions, the works of His hands, beyond the Of such as think pale of Judaism or Christianity. other than this, may we not say, in Jeremy
in the hearts
mony
noble things of
surely
God
"
Surely
we may
say,
and
we
all religions,
by passion,
there
is
a divine
That
and
this is so has
to
Chap. III.]
REVELATION AN UNIVERSAL
GIFT.
189
The Cardinal
of
practical purposes wliat is meant it is the doctrine taught in the Religion, viz., that Revealed by Mosaic and Christian dispensations, and contained in the Holy Scriptures, and is from God in a sense in which no other doctrine can be said to be from him. Yet, if we would speak
on the authority of the Bible itself, is from Him, and not only that which the Bible has transmitted to us. There never was a time when God had not spoken to man, and told him to a certain
correctly, cenfess,
we must
We
New
Testament, that at no time He left Himself without witness in the world, and that in every nation He accepts those who fear
It
is
something
true and divinely revealed, in every religion, all over the earth,
may
it
:
will
incorporated with
The word and the Sacraan universal, not a local gift. ments are the characteristics of the elect people of God; but all men have had more or less the guidance of Tradition, in addition to those internal notions of right and wrong which the Spirit has put into the heart of each individual. This vague and uncertain family of religious truths, originally from God, but sojourning
without the sanction of miracle, or a definite home, as pilgrims
up and down the world, and discernible and separable from the corrupt legends Avith which they are mixed, by the spiritual mind alone, may ,be called the Dispensation of Paganism, after the
example of [Clement of Alexandria] }
And
further, Scripture
Clement says
olov
oiaQi]Kr\v
o'lKEiav
Kara Xpiarov
^i\o(TO(pinQ."
Str07)l.
vi.
p.
648.
190
[Chap.
III.
delivered to
secretly reanimated
and
enforced by
used as criteria and tests, and roused the attention rather than informed the understandings of the heathen. The book of Genesis
contains a record of the Dispensation of N'atural Religion, or
Job was a pagan Paganism, as well as of the patriarchal. same sense in which the Eastern nations are pagans in the present day. He lived among idolaters, yet he and his friends had cleared themselves from the superstitions with
.
. .
in the
which the true creed was beset and, while one of them was divinely instructed by dreams, he himself at leng-th heard the voice of God out of the whirlwind, in recompense for his long trial and his faithfulness under it. There is nothing unreasonable in the notion, that there may have been heathen poets and sages, or sybils again, in a certain extent divinely illuminated, and organs through whom religious and moral truth was conveyed to their countrymen though their knowledge of the Power from whom the gift came, nay, and their perception of the gift as existing in themselves, may have
;
.
been very faint or defective. This doctrine, thus imperfectly sketched, shall now be presented to the reader in the words " To the Word of God," he says, " all the of St. Clement. host of angels and heavenly powers is subject, revealing, as He does, His holy office {economy), for Him who has put all things
under Him.
all
men
His providence
it is
is
particular,
public and
Saviour,
universal
He
who
all
....
for
He is the
latter,
His precepts, both the are drawn forth from one fount. "^
The Arians of
the
Chap. III.]
191
If this
spirit
as who
is
can doubt?
surely
the
in
which we should
religions
clear
Christion
Reverently
and gladly should we recognise in them such verities, theological and ethical, as they present, remembering with St. Augustine, "Nee quisquam
prseter
Te,
alius
est
et
undecumque claruerit."^ Hidden in every one of them we should delight to trace something that could lift up the human heart from this earth to a
'
'
make man
feel
could
make him
;
shrink from
evil,
and incline
to
good
and
through
its
with
its
bright
moments
of happiness
^
The most
wise and
all
me
the
of
The votary
power of looking up to something higher than sight and reason supply, which is lacking to the materialist of nineteenth- century Em'ope, into whose soul, as
at least, has retained that
Mumbo Jumbo,
ment passed upon a celebrated physicist ^' a force de se promener dans I'atmosphere des sepulchres son ame a gagne la mort." Such an one may well dis:
'
Confes.
1.
V. c. 6.
p. xxxviii.
192
[Chap.
III.
mere
superstitions.
Not so the man who really believes in God, That makes all the difference in our view of this world.
It
human
history
it is
is
not only
the record
is
the
dealings of
God
with man.
This
pre-
But again.
Besides
its
Here
let
words
of Cardinal
me Newman
If [the doctrine of
which is to be observed by the Christian apologist and missionary. Believing Cod's hand to be in every system, so far forth as it is true (though Scripture alone is the depositary of His unadulterated and complete revelation), he will, after St. Paul's manner, seek some points in the existing superstitions as the basis of his own instructions instead of indiscriminately condemning and discarding the whole assemblage of heathen opinions and practices and he will address his hearers, not as men in a state of actual perdition, but as being in imminent danger of the " wi'ath to come," because they are in bondage and ignorance, and probably under Cod's displeasure, that is, the vast majority of them are so in fact, but not necessarily so, from the very circumstance of their
being heathen.
atrous, immoral,
he will profess to be
TTie
p. 86.
Compare the
1. ii.
c.
40) in
which he says that such moral and theological truths as Pagan systems contain should be applied "ad usum justum prajdicandi
evangelii."
Chap. TIT.]
.1
PRACTICAL CONCLUSION.
And,
this
193
Precisely.
being
so,
surely
it
may
men
to the
more
is
excellent
way
revealed
by
persons
heathen.
observes,
who
essay the
work
of
converting the
the matter
and
gaiters,
whom
picturesque Orientals,
of of
and
own, a hardly
attire."
^
less
tellectual
ward
may be excused
of
if
they
Mr.
Matthew
nor
the
Arnold.
Still
it
always
is,
or
ought to be, of
:
when
view
is
unflattering.
Literature
and Dogma,
p. 24.
CHAPTER
IV.
few students
of
man and
of
society to
whom
very satisfactory.
history
it
If there is
any lesson
clear
from
is this:
and
as
of the
substance of humanity,"
it,
as
so
''whence
issue,
by
many
The
existing
civilization in its
and
mean by
it
whereby individual family and social life is governed is mainly the work of Christianity. The races which inhabit the vast Asiatic continent are what they are chiefly
and habits and
action,
from the influence of those great non-Christian systems which we have surveyed in the last chapter.
1
Le Genie
des Religions,
1.
I.
c.
i.
Chap. IV.]
195
in
it
and unformed speech, as of spiritual babes and sucklings, which principally makes them
that rude
to differ
forests
:
le
jour
oil il s'el^ve
a la pensee de Dieu."
is
But
all
unquestionably hostile to
In
Europe there
is
strength I shall
'
cilable hostility of
which
to
'
all
religion
and
all
words
of the late
M. Louis
Thought is the most contagious thing in the world, and in these days of steam locomotion and electric telegraphs, of cheap literature and ubiquitous journalism, ideas travel with the speed of light, and the influences which are warring against the theologies of Europe are certainly acting as powerful solvents upon the
Blanc,
is
written on
its front.
But;
Christendom which
is
is
among
those
who nominally
at the de-
adhere to
it
and
all religiosity," at
the
Lg Genie
des Beligious,
1.
i.
c. iv,
o2
196
[Chap. IV.
delivery of
the ''nightmare,"
or "the intellectual
of spiritualism,
and
those
who
cling with
undimmed faith
to the religion
tude
who
Chateau-
"We
when
'
it
avails to say
whether we like
And
every department of
in the
human
tliought,
and especially
domain
of religion.
In particular Christianity
has been
scrutiny.
made
?
How
indeed could
we
expect that
it
should escape
the
The
modern world,
still
naturally invites
the
re-
The
peremptorily
The
'
fount
uncreating
word
'
of
Lockian sensism,
Philosophy, that leaned on Heaven before,
is
no more,
The
these
inquiries
must be
In
many
quarters, where thirty or forty years ago we should certainly have found acquiescence, honest if dull, in
Chap. IV.]
197
we now
about
more or
less far-reaching,
Theism
orthodoxy.
best they
And earnest men, content to bear as may their own burden of doubt and disis
come
all
after
them
a vast shipwreck
and
virtue or conscience, of
God
jiitiless
domain of old wives' fables a march through life with its brief dream of pleasure, and long reality of pain unchanged, but with no firm ground of faith, no '' hope both sure and steadfast, and which entereth into that within the veil," no worthy object of desire whereby man may erect himself above himself, whence he may derive an
are relegated to the
indefectible rule of conduct, a constraining incentive
to self-sacrifice,
durance,
it
such
presents itself to
many
of the
most thoughtful
]98
[Chap. IV.
on
all sides,
abundant
is
evidence.
Indeed we
fail to
may
say that no
man who
at all acquainted
mind can
characteristic of
it.
the special
our day."
how
in our
own country
felt.
that difficulty
is
being
increasingly
Among
it,
those
who have
set
them-
Homo
Wide
appears to
me
and personal ends, and a power of graceful and winning statement, have deservedly won for him a quite unique place
perceptions, freedom from party
among
such a
the exponents of
modern thought.
What
we
man
it
world
is
certain to be interesting
and, whether
agree with
or not,
is
as certain to be suggestive.
what may be learnt from this writer's work on Natural Religion^ about the topic with which I am concerned and I shall then proceed to deal with it in my own way. The author of Natural Religion starts with
I propose, therefore, first of all to consider
;
is
by modern
"science."
may
perhaps,
my
regret that in an
its
Chap. IV.]
TWO
199
human
speech
is
employs.
''
meanings
it
me
author of Natural Religion. So, " again, science " in his book is tacitly assumed to
:
though there were no other sciences than the physical This in passing. I shall have to
!
let
He
finds
by physical
the Universe
science.
''
Two
opposite theories of
(p.
26)
The one
up," as he
summed
deems, "in the three propositions, that a Personal Will is the cause of the Universe, that that Will is
perfectly benevolent, that that Will has sometimes
interfered Universe "
by
miracles
with
the
order
of
the
:
"Science opposes
(p. 13).
The
to
God, Nature. When it denies God it denies the existence of any power beyond or superior to Nature and it may deny at the same
;
It believes
certain
200
[Chap. IV.
means
to
known "
(p. 17).
what
is
God so
^but
pothesis,
demonstrated reality?
strenuously protests
And
is
it
not precisely
work
it
confirm
it
or force
way
to another, either
this Personal
That
shown to be so by the facts of the Universe, which evince a providential care for man and other animals this is just one of those plausibilities which passed muster before scientific method was understood, but modern Modern science science rejects it as unproved.
Will
is
benevolent, and
is
may
penetrate
the
and probably
Will has on
That
this Personal
itself
occasions revealed
by breaking
this,
it
is
full until
thoroughly the
These, in our
"
11).
two "mortally
hostile
Chap. IV.]
INTELLECTUAL MATERIALLSM.
theories;
201
(p.
13)
the
one
''the
greatest
of
all
affirmations"; "the other the most fatal of all negations " (p. 26) ; and the latter, as he discerns, " The is everywhere making startling progress.
whole domain
intellectual
of
notes as
world" (p. 7). "No one," he con" needs to be told what havoc this physical tinues,
making with received systems, and it produces a sceptical disposition of mind towards
method
is
to lie
Those current abstractions, which make up all the morality and all the philosophy of most people, have been brought under Mind and matter, duties and rights, suspicion. morality and expediency, honour and interest, virtue and vice ail these words, which seemed
systems.
realities,
now
is
discredited,
wisdom by which
too,
it
common
instead
life
is
guided.
This
appears,
of
of
product
plain
experience,
thinkers
scientific
who were unacquainted with method" (p. 8). And then, moreover.
202
[Chap. IV.
there
so largely
and directly
and the organization of society on the continent of Europe, and which in less measure, and with more
occult
operation, has
own
ways
of thinking
and acting in
its
Now
is
the Revolution, in
tendency which
' '
in
the
intellectual
calls
itself
scientific.
'
'
It bitterly
and contemptuously
rej ects
Europe.
It
atheistic"
(p. 37).
'
has
''
a quarrel with
it
theology as a doctrine.
if
Theology,'
says,
even
is
superstition,
and
and
conservatism.
it
Granting that
influence
enforces
stories
the uneducated,
and
The author
itself.
declaring
And why
does
it
think
itself so ?
but only that it thinks itself so. Because God and Religion
Church
and the
Catholic Church
scarcely inquire
(p. 37).
tified,
is
we need
why
an
But
this is
error.
N"o one who reads its accredited organs can doubt that it is as implacably hostile to religious Protestanism as to Catholicism.
Chap, IV.]
POLITICAL MATERIALISM.
its
203
influence
it
must
Nor
mere excrescence of theology, but theology itself. For theology is neither more nor less than a It proclaims a power doctrine of the supernatural.
behind nature which occasionally interferes with natural laws. It proclaims another world quite
different
from
is
this in
which we
live,
a world into
which what
death.
It believes, in short, in a
number
of things
which
students
of
nature
know nothing
about,
and which science puts aside either with respect These supernatural doctrines or with contempt.
are not merely a part of theology,
still less
separable
Take away the supernatural Person, miracles, and the spiritual world, you take away theology at the same time, and nothing is left but simple
them.
(p. 39).
Such, as the
Homo
between religion and science" now before the world. And his object^ in Natural Beligion is not to show
that the "negative conclusions so often
drawn from
"the
modern
still
scientific discoveries
less
to
refute
of
them, but to
destruction
estimate
precise
amount
caused by them,"
upon
their truth
he
204
[Chap. IV.
who echo
morrow
that he
we can
best judge
:
upon ancient
beliefs
and
who
think
new views
much
as is
now
supposed."^
The argument, then, put forward in Natural Religion, and put forward, a-s I understand the author, tentatively, and for what it is worth, and by no means as expressing his own assured convictions,
is
this:
that to
is
some respects
that super-
revive
and
is
purify
all
three "
naturalism
of
religion;
^ Warburton, a shrewd observer enough, expressed the same view a hundred years ago, with characteristic truculence " Mathematicians I do not mean the inventors and geniuses amongst them, whom I honour, but the Demonstrators of others' inventions, who are ten times duller and prouder than a damned poet have a strange aversion to everything that smacks of
:
religion."
2
Ihid. p. v.
CiiAP. IV.]
205
so
much
will
this
mimiraculous part
first
....
that faith
is
may
it
be disposed to think
could
would be
believe
or
it
indifferent to
"
(p.
is
even
if
.she
still
254).
another
essential
apparently no more doubts than I do indeed he expressly warns us that " at this moment we are
threatened with a general dissolution of states from
the decay of religion "
(p.
211).
''
If religion fails
"it
is
only
when human
It
life itself is
proved to be worthless.
life
is
may
if
be doubtful whether
worth
living,
but
religion be
what
it
redeemed
can
"
it
....
all
be
we
are to live at
live,
we must
?
live,
and
civilization
let
can only
by
religion
is
And
now
it
unfolds
is
such a religion
the world
can
live
by,
as
civilization
can
live by.
206
[Chap. IV.
Natural Religion^
it
will
be
of his argu-
ment that the supernatural portion of Christianity is discredited, is put aside, by physical science that, as M. Renan has somewhere tersely expressed
;
it,
" there
is
this involves.
It involves the
elimination from our creed, not only of the miraculous incidents in the history of
the Founder of
the
fundamental
fact
upon which,
from
St.
posed to rest
but
all
theology
starts,
and which
it
pro-
This being
so, it
might appear
Cer-
that religion
is
among
Deo "
:
us,
it
is.
Aquinas,
^
est
qusedam proquibus
:
testatio
spei,
et
charitatis,
homo
primordialiter ordinatur in
Deum "
"
words whicli
Summa, Summa,
l'^^^
2''''
Chap. IV.]
207
"the representation
is
to
ourselves
of
that,
the
of
Will of God."
But
Ecce
Somo means by
in the
and by natural
Its key-note is
its
religion,
work before
live
"We
he understands to
known Universe
" To have
(p.
an individuality," he teaches, " is to have an ideal, and to have an ideal is to have an object of worship
it is
to
have a religion"
is
(p. 136).
life
" Irreligion," on
defined as "
without worship,"
and
is
(p.
129). It
new
sense, is enthusiasm
well-nigh any kind, but particularly the enthusiasm of morality, which is the " religion of right," the
What Wordsworth
"
says
is
We live by
we
ascend."
This
live
is
by admiration."
208
[Chap. IV.
enthusiasm of
which
is
" the
religion
of
beauty," and the enthusiasm of physical science, which is " the religion of law and of truth
(p.
125) .1
"Art and
it is
science,"
we
read,
"are not
call
(p.
secular,
and
a fundamental error to
them
127).
is
so;
'
'
The popular
the
man
and
superficial
in short,
is
They become,
religion
sympathizing too
little
ward
forms.
But they
same time
that, in strictness,
(p. 125).
It is useful
from time
to time,
to the
human
sistent of physicists,
who reduces
p. 127.
all
philosophy to
Sec also
Chap. IV.]
2U9
Somo
form
been
of popular Christianity.
proceed to his
not in
declaration,
said,
theological
dogma nor
is,
in
ethical practice.
The
really religious
to con-
ceive of him,
man
of sentiment.
"
''
The
substance of religion
culture,"
which
is
and
146).
And
the higher
life is
the influence
other existences,
ties,
And as in
it is
identified with
is
culture, so,
" in
its
identical
with civilization"
same threefold
nations "
munity
of
"
shown on a larger scale and ways of life of '' The great civilized com(p. 202). '' is the modern city of God " (p. 204).
religion,
?
God spoken
by
St.
Paul
or the author of
p
210
[Chap. IV.
"the
God
of
Peace
Lord Jesus
;
and Judge of men is assuredly Deus absconditus, a hidden God, belonging to " the supernatural" and the hypothesis upon which the author of Ecce H.omo proceeds in Natural Religion is that men have " ceased to believe in anything beyond Nature " (p. 76). The best thing for them to do, therefore, he suggests, if they must have a God, is to deify Nature. But " Nature,
Creator, Witness,
;
God the
is
left after
the
everything supernatural,
all
compre-
hends
not
man with
his thoughts
and
aspirations,
less
(p. 78).
ligion, is to
"Nature,
including Humanity''
all
(p. 69),
or
of beings,
and
forms.
The author
of
Natural Religion does not seem to be sanguine that this new Deity will win the hearts of men. He
anticipates, indeed, the objection
God you
and
pitiless,
Chap. IV.]
211
To
this
he
If
we abandoned our
us
;
belief in
the supernatural,
it
we
the mercy of merciless powers winds and waves, earthquakes, volcanoes, and fire. The God we
inhuman power."
we
are
now using
and
therefore, so far from being pitiless, includes all the pity that belongs to the whole human race, and all the pity that they have accumulated, and, as it were, capitalized in institutions, political, social,
and
ecclesiastical,
(p. 68-9).
Deity.
And
we
is,
so atheism acquires a
"It
is,"
read,
"a
God
that
Universe to which a man must conform himself under penalties" (27); a definition which surely
is
little
remember hearing young Radical diplomatist who, with the good taste which characterizes
not long ago, in Paris, of a
the school
now dominant
in
French
"
politics,
took
O de I'athcisme
p2
212
[Chap. IV.
suffit et
ne vous engage
"
new
:
signification
imposed
of atheism
it
;
would bind
among
we
find a
man who
which he must conform himself under penalties ? But let us follow the author of Natural Religion a step further in his inquiry. In what relation
does this religion stand to our Christianity, to our
Churches, and religious denominations?"
Certainly,
(p.
139).
we may
organized systems," and as safely that the " conception of a spiritual city," of an " organ of
civilization," of
is
''
an "interpreter
is
of
human
(p.
society,"
precisely
what
223).
" The
which
it
attacks as recklessly as
own
existence
It introduces every-
where a sceptical
condition of
mind, which
it
recommends as the only way to real knowledge and yet if such scepticism became practical, if large communities came to regard every question in politics and law as absolutely open, their institu-
Chap. IV.]
THE
CIIUllCII
OF NATURALISM.
science,
213
tions
would
dissolve,
and
things,
would be buried
but unintentionally
in
the
....
it
creates at the
is
.... There
if
we
(p.
consider
has
In
fact,
at stake.
*'
Tt
''
(p. 262).
On
tion, all
the futm^e of
mankind"
(p.
218).
The
remedy which he suggests is that the Natural Eeligion which we have been considering, the new
" universal religion," should " be concentrated into a
doctrine," should
207).
''embody
itself in
''
a Church"
(p.
a vast communion of
culture
exists already,
inspired by the
and
But
it is
un-
conscious,
consciousness,
liberately
to and perhaps, if it could it might organize itself more deand effectively" (p. 212). The precise
attain
mode
main
to
function,
it
appears,
would be
itself
to diffuse
an
" science,"
in
"
a main part of
of
religion, as the
later times,"
grand revelation
also the theory society,
God
in these
and
of
development
human
affairs,
214
[Chap. IV.
to history, save us
political aberrations,
and
Of the
we read as follows:
made out
for civiliza-
we
teachers,
and their
most indispensable
They
perhaps will be able to show that happiness or even universal comfort is not, and never has been, within quite so easy reach
that
left
it
us from the past they are no more diabolical than they are
development far more than Such teachers would be the free clergy of modern civilization. It would be their business to investigate and to teach the true relation of man to the universe and to society, the true Ideal he should worship, the true vocation of particular nations, the course which the history of mankind has taken hitherto, in order that upon a full view of what is possible and desirable men may live and organize themIn short, the modern Church is to do selves for the future. what Hebrew prophecy did in its fashion for the Jews, and what Bishops and Popes did according to their lights for the Roman world when it laboured in the tempest, and for barbaric tribes first submitting themselves to be taught. Another grand object of the modern Church would be to teach and organize the outlying world, which for the first time in history now lies prostrate Here are the ends to be at the feet of Christian civilization. gained. These once recognised, the means are to be determined by their fitness alone (p. 221).
divine, being the fruit of necessary
of free-will or calculation.
So much must
suffice to indicate
the essential
left
which would be
us after
And now we
Chap. IV.]
215
whether
it
is
a religion
which
duty as forcibly,
and
does"
p.
157).
is
enough.
many,
if
not most, of
all
those
who
in
feel the
need of
religion,
that has
first
derision"
it
(p.
that
'"'
whether
it
men in living, and in calling He others into life, may be doubted" (p. 66). tells us that the thought of a God revealed in
whether
justifies
''
him
''
by any means
satisfactory,
or worthy to
replace the
Christian view,
or
even as a com-
mencement, from which we must rise by logical necessity to the Christian view" (p. 25); and it
It is must be hard not to agree with him. considers who difficult to suppose that any one
the facts of
life,
who
vaga of theories, but the men and women of this working-day world, can think otherwise. Surely
no one who really surveys mankind as they are, as they have been in the past, and, so far as we are able to judge, will be in the future, can suppose that this Natural Religion, even if embodied
in a Natural Church,
''free
216
[Chap. IV-
we
stir
every human soul; which we may trace in the chatterings of the poor Neapolitan crone to her crucifix, or
in the hallelujahs of
'' ''
at a Salvationist
speculations
loftiest
the
Angelic
Doctor,
or
in
the
periods of Bossuet.
all others,
in this
of the
age of
home
the
overwhelmingly
''
know
you know
Religion
man
word
can any one believe that the "petrifies him, compound of Pantheistic Positivism and Christian sentiment if we may so account of it set forth in these brilliant pages, will avail to redeem men from animalism and secularity ? But, indeed, we need not here rest in the domain of mere speculation. The experiment has been tried. Not quite a
when Chaumette's '' Goddess of Reason," and Eobespierre's "Supreme Being," had disappeared from the altars of France, La Reveillerecentury
ago,
Lepeaux essayed
to satisfy
CiiAr. IV.]
217
member
of
the
Directory,
Chemin
the
four
Pierre
constituting
with
cult.
himself
Evangelists of the
new
The
first-mentioned
its
be regarded as
inventor,
and
his
Manuel
was La ReveillereLepeaux whose influence gave form and actuality to the speculations of Chemin, and whose credit obtained for the new sect the use of some dozen of the principal churches of Paris, and of the choir and organ of Notre Dame. The formal debut of the new religion may, perhaps, be dated from the 1st of May, 1797, when La Reveillere read to the Institute a memoir in which he justified its introduction upon grounds very similar to those urged in our own day against "the theological view of the
But
it
universe."
was opposed
anti-social,
sound morality, that its worship was and that its clergy whom he conto
temptuously denominated la pretraille, and whom he did his best to exterminate were the enemies of
the
human
race.
In
its
new
Church resembled very closely the system which we have just been considering, offered to the world by
the author of Ucce Sotno.
vidth
It identified the
Deity
Nature
: '
religion,
considered subjectively,
Tlie Theophilanthropists
218
[Chap. IV.
and
it
all
forms of faith
as
may
with the
communion.
dogmas,
if
one
so speak,
were a hotchpotch
of fine phrases
like, culled
from
and
of
no creed.
Its chief
hymn
by one
time,
much
in
vogue
at that
and
La
the
Sacred
Scriptures of
Christianity
may
be
" sound
The
feet,
priests of the
Natural Religion
from the
tunics, extending
and fastened
at the waist
by
a red
told "petit,
Such was the costume in wliich La ReveillereLepeaux exhibited himself to his astonished countrymen, and having the misfortune to be as we are
bossu,
et
puant,"
It
the
exhibition
must be owned,
God.
follows
Thus
:
in one of their
hymns
their Deity
is
invoked as
"Non, tu
n'es pas le
Bieu dont
Tu
humains."
Chap. IY.'\TIIE
219
best to
Christian
At the
rite
Roman
Ritual,
asked
Do you
promise before
God and
and
the
men to
to
teach N. or
of his reason
to adore
God,
make
"
And
" I promise."
course,"
Then
and a hymn
lines
were
" Puisse
patrie,
So much must
or, in
''
existed
practical
manner."
of
But, backed as
influence
a despotic
it
government,
opportunitate as
must be deemed
to
few were
added
to
it.
Whereupon,
confided to
as the author of
^cce
dis-
Homo
La
1
relates,
Reveillere
The author
Talleyrand
his
;
do not
220
[Chap. IV.
appointment at his
"
'
His propaganda
to
made no way,' he
asked.
said
What was he
do?' he
The ex-bishop politely condoled with him, it was a difficult task to found a new more difficult than could be imagined, so religion Still difficult that he hardly knew what to advise he went on, after a moment's reflection 'there is one plan which you might at least try I should recommend you to be crucified, and to rise again Is the author of Ecce the third day'" (p. 181).
feared indeed
'
Homo
Surely his
as
he
It
is
may
to
meet the
wants
of a sceptical
by La Reveillere-Lepeaux,
/
Are we then thrown back on Pessimism
"the
de ses
know on what
authority.
Gregoire writes
" Au
Directoire
meme on
le raillait
Un
comme
lui
I'infaillible
moyen de
des
faire tri-
Carnot
ce
sujet."
p. 406.
member
of the
Directory.
Chap. IV.]
221
as
the
author of Ecce
Homo
life
confesses
Shall
we
upon
is
and immortality,
for
evil of separate
Or
if
that
discredited
by modern
we
the
all,
And
is
which
is
to supervene,
the noblest
he ever wrote
Religion, blushing, veils her sacred
fires,
And unawares
morality expires
Nor public flame, nor private, dares to shine, Nor human spark is left, nor glimpse divine.
And
I
of
wearying by a twice-told
have
to
shall
so,
proceed to
why
if
I think
to
shall
I
be genuine,
deed
might here shelter myself under a dictum "That of Mr. Ruskin profoundly true it is
men
nothing
new),
it is
only genuineness."
upon which
am now
engaged, Cardmal
Newman
222
[Chap. IV.
"
Which
is
the
assumption
that
we can do without
religion, or that
we can
tianity ? "
substitute
for
of
Ecce
sider
Homo
now
briefly con-
Natural Religion^
that
does.
^
It takes
''
as
which three propositions are conthe theological view " If," he writes, "these proposi-
sidered
of the universe.
and science throws discredit upon all of them, evidently theology and science are irreconciliable, and the contest between them must end in the destruction of one or the other I remark, in passing, first, that no theo(p. 13). logian certainly no Catholic theologian would
and secondly,
it
we were
would by
Chap. IV.] IS
CHRISTIANITY DISCREDITED?
223
no means necessarily follow that physical science and theology are irreconcilcable. Ampler acquaintance with the facts might remove the discredit.
Why
then, the
Presently readjusts
the small
But
sitions ?
is it true,
science throws
discredit
Let us examine be
but a chapter.
must
of necessity
brief, for I
am
writing, not a
jilainest
treatise,
And
language, for I
am
which, in truth,
is
by a
prolix parade of
pompous
the play,
"No more
is
but that
know
to wet,
and
fire to
burn that good pasture makes fat sheep and that a great cause of the night is lack of the sun," and upon the strength of this knowledge is
"a
natural philo-
Well,
is
He
observes
224
[Chap. IV.
foolish
of
He
talks,
is
in
some
respects,
and true
as it is in a sense
and
is
ordinarily.
a law of
Nature
is
nomena, a formula which serves compendiously to express them. Dr. Mozley has well observed in
his
Bampton
Lectures,
''
we only know
Nature
:
of
law in
Nature,
"
Would from
the apparent
itself
we
see
no
that
is
to say,
in the
phenomena
saint
themselves.
We read
by FhiUp
drew men
to the service of
God
subtle irresistible
influence as
caused
to cry out in
amazement,
"Father Philip draws souls as the magnet draws The most accomplished master of natural iron."
science
is
attraction as he is to explain
the
if
spiritual.
He
if
you press him for you ask him why the magnet
* "
Eight Lectures on Miracles, p. 50. Ibid See Dr. Mozley 's note on this passage.
Chap. IV.]
225
draws iron the only reason lie has to give you is, " Because it does." Bishop Butler wrote in the
last
century that
[natural]
''
word
is
is,
and
it
hard to see
"
how he can be
is
ling
of physics,
he goes on
to add,
What
natural as
much
requires
it
and
so
times
as
it
what
is
for once."^
in the universe
as
may
they spoke three thousand years ago to the Hebrew poet who wrote the Psalm " Coeli enarrant^' as they spoke but yesterday to the severely
disciplined
intellect
of
John Stuart
Mill,
who,
there
is
bability of creation
William
question of
physical science, goes further, and speaks, not of " a large balance of probability," but of '' over-
powering proofs."
benevolent design
Analogy, Part
I find
" Overpowering proofs," he told the British Association, " of intelligence and
lie all
around us
and
if
ever per-
I.
c.
i.
I give, of course,
words as
2
little later, I
226
[Chap. IV.
whether metaphysical or scientific, turn us away from them for a time, they come back upon us with irresistible force, showing to us through
plexities,
will,
and teaching us
depend upon one ever-acting And, once more, it is indubitable that matter is inert until acted upon by force, and that we have no knowledge of any other
living things
^
primary ^ cause of force than will. Whence, as Mr. Wallace argues in his well-known work, '' it does
not seem improbable that
force,
all
force
may
be
will-
and that the whole universe is not merely dependent upon, but actually is, the will of higher ^ intelligences or of one Supreme Intelligence."
^
Address
to the
do not denj
its
oivn
proper causality to
^
non-spiritual or matter.
I Contributions to the Theory of Natural Selection, p. 368. his in view upon this remarks am, of course, aware of Mr. Mill's
150). The subject too But I may observe that he assumption surely a demonstrably
is
is
false
assumption
that causation
order.
Cardinal If ewman's
argument upon this matter in the Grammar of Assent (pp. 66 72, 5th ed.) seems to me to be unanswerable certainly, it is unanswered. I have no wish to dogmatize the dogmatism, indeed, appears to be on the other side but if we go by expe-
fashion to do, our initial elementary experience would certainly lead us to consider will the great or
rience, as it is
now the
To guard against a possible misconception let me here say that I must not be supposed to adopt Mr. Wallace's view in its entii^ety or precisely as stated by him. Unquestiononly cause.
ably, the analogy
is
between the human will and the Divine Will me to be well founded in
Chap. IV.]
227
If
we may
Let us now glance at the last of the propositions supposed to be condemned by the researches of the
physicists
that this Personal Will has sometimes interfered by miracles with the order of
namely,
of
the universe.
earlier portion
Now,
here,
as I intimated
in
an
this
a question,
terminology.
''
and
All depends on
''supernatural."
as
I do not regard the supernatural an interference with, or violation of, the order of
the universe.
There
is
that
denying that our volition originates. My contention is that Matter is inert until Force has been brought to bear upon it that all Force must be due to a Primary Force of which it is
the manifestation or the
exert itself unless
it
eif ect that the Primary Force cannot be self-determined: that to be self-deter; :
mined
is to
be living
is
determined
logical
to be
an
is the Will of God. This is the development of the famous argument of St. Thomas Aquinas. He contends that whatever things are moved must be moved by that which is not moved a movente non moto. But Suai'ez and later writers complete the argument by analyzing the term viovens non motum, which they consider equivalent to
:
Ens a
se,
in
se, et
per
se,
or Actus Purissimus.
q2
228
[Chap. IV.
errs
supernatural
The phenomena which we call and those which we call natural I view
Divine Will
:
a will
is,
which
usque
arbitrarily, but
by
so
ad
finem,
suaviterque
disponens
the
St.
omnia."
Augustine,
And
'*
the
theologians
identify
Thus
divina
Lex
seterna
est
ratio
vel
summa
ratio
in
by
of
the touch of a
;
by
that
Nature
St.
may
Gregory
as Grod's
and those
of
events,
commonly denominated
miraculous,
which we read in the Sacred Scriptures, in the Lives of the Saints, and elsewhere, may as truly
be called natural, using the word in what, as I just
now
for
its
only
distinct
meaning - namelj-, stated, fixed, or settled; they are the normal manifestations of the order
Contra Fmisttim, 22.
2
^
ex
assiduitate
vilescunt."
Chap. IV.]
229
of
Grace
an
order external
to
us,
invisible, in-
existing
laws of
and reasonings, but truly and governed by laws, which, like the the physical and the intellectual order, are
" Stated. a predicate
settled "
to natural
or
being,
however,
common
of
The
expression "
Laws
Nature "
is
St.
Thomas Aquinas,
is
declared to be "principium
or
''
Uni-
rerum
the phrase
"Laws
of Nature"),
proper
which
is
But, since
should
be
suspended,
arrested,
it
or
annihilated
will not
be con-
annihilation
may
the
Laws
of Nature.
By
reason I
mean
the de-
clarations
of
and
word
in discus-
230
[Chap. IV.
is
by the Fiat
upon law
upon a settled plan and inherent sequence of cause and effect. But it is common with Mr. Mill and his school to think of law as
is
that
to say,
whereas
it is
but a
deter-
mode
;
mined
others,
and
by Once
essential opposition
supernatural disappears.
which means
and enters as truly into the great order of the universe. There is a passage in M. Kenan's Vie de Jesus worth citing
as truly a force as light or heat,
in
this
;
connection.
^'
La
writes
prie
;
" mais
quiconque croit
et
la foi
peut tout.
Ces mots de
sens
surnaturel,'
n'avaient pas de
religieuse
de Jesus.
Pour
lui,
la
nature et
le
developpement de
I'humanite
Chap. IV.]
LAW AND
NECESSITY.
231
aux
pour
lois
n'y
avait pas
infini,
il
de nature.
Ivre de I'amour
1'
esprit
captif;
il
que
la
mediocrite des
et
Dieu."
me
The
religious
mind
plement of
And
to those
urged
by downwards
so
who thus think, the great objection many philosophers, from Spinoza
an unchangeable order, make
as thd violation of
God
{jjg
2
contradict himself,
rpj^g
unworthy
of
without mean-
Sanctorum "
tion of
law than
the
fall of
a sparrow.
The
budding
Christ
of a rose
and
One Motive
of
Force, which
^
the cause of
all
phenomena,
Another objection very commonly urged in the present by M. Renan, " le miracle n'a point de premier principe de la critique est que le place dans le tissu des choses humaines," will be considered later bn. See page 270.
2
232
[Chap. IV.
all.
Once admit
what
is
God
as
it
as
St.
it is
Thomas Aquinas
be
De Deo and
When, therefore, Mr. Mill says,^ " The argument that a miracle may be the fulfilment of a law
in the
of
seems to indicate
is
meant by a law and what constitutes a miracle," all he really means is that this argument involves a concej)tion of law and of miracle different from his own, which is unan imperfect conception
what
doubtedly true.
is
Mill's
'
'
Law "
Free Will.
are one
and
is
it
need not
may.
Again,
Law
in-
be done freely or
and many things are possible that no Law prescribes. But Free-Will is not lawless as though it were irrational nor causeless as though it had no motive " contra legem." " prseter legem,"
;
:
Chap. IV.]
233
is
not
The Divine
may
its
be
free,
yet act
own
freely-deter-
mined Law. And it may Law," in Mr. Mill's use of the word, and yet
according to Reason.
The
and
of the confusion
is
in speech
which
this
the
mystery
Eternal.
of Free-Will in
The
Council,
versa,"
" Deus,
must ever be borne in mind. Undoubtedly, But neither is there are no afterthoughts in God. there a past in which He decreed once for all what
was to be and what was not to be. He is the Eternal Now. But still all events are the fulfilment of His Will, and contribute to the working out of the scheme which He has traced for creation. Feeble
is
human speech
high matters
inef-
it
dimly to adumbrate
fable truths.
This, however,
my point,
that there
is,
on the one
all
through
man
is
a determining force
as regards his
own
Will of
God
in respect of the
whole creation
and
234
[Chap. IV.
according to law.
unless
Free -Will
a reduction of
Kosmos
to
And now
science
Divine Goodness
the second
we have
assumes
I
the
author
of
Natural Religion
physical
science.
be
discredited
by
because that
as I think,
of
"benevolence,"
"'
;
As
to the
''
simple,
is
indeed,
a milk-and-water expression
God
is
love "
which "some
men seem
enough
to refer to
The Moral
Love
of the
He
is
and whereas,
considered as
infinite
Unit
He
is
infinite,
He
is
not
viewed in those
Him.
if
may
of
in
some
cases
work out
still
different ends as
separate entities,
but
maintain
Natural Religion ignores that God in His very essence is not only " Benevolence," but Sanctity,
and the
rest
also
all
as
One
Sis Oneness.
Chap. IV.]
235
No doubt
in his
author of
mind what has been so strongly stated by " Not even on the most distorted and contracted theory of good, which ever was framed by religious or philosophical fanaticism, can the government of Nature be made to resemble the work of a being at once good and omnipotent."
Mr. Mill.
^
Now
gives the
which prates
consents to recognise
good
cists
"
;
what
Paul
calls
upon every
every
based on suffering
thrill
all
of pleasure
nomenal world
is
outcome
of
inconceivable
But
how
to
God's goodness
recognizes far
in
upon mankind," for it sees not only what he sees, but what is infinitely sadder and more appalling, the vision of moral evil presented by the heart and conscience of man, by every page in the history of
'
236
[Chap. IV.
logical
view
of the universe.
life
is
"a
It is the
may
whole
have been, in
creation,
is
race,
the
were no
evil,
deliverance from
evil.
Of course, why
v/hy
it
evil has
been suffered to
arise,
is
suffered to exist,
truly said that
by
whom
is
it is
He
God, because
He
we
know not, and no search will make us know. All we know is that it is not from Him, of whom, and for whom, and by whom, are all things; ''because
it
has no substance of
excess,
its
own, but
is
only the
of
defect,
perversion, or
corruption
that
to the
suffice
of
evil is
mystery one of the countless mysteries surrounding human life which, after the best use of reason, must be put aside as beyond reason, it is also a fact,
and a
fact
which
is
so far
p. 330.
Chap. IV.]
237
a primary
Thus much
positions in
as to physical science
of
Natural Religion
summed
up.
Modern
Thought against Christianity does not rest merely upon physical science, properly so called, but upon the extension of its methods to the whole domain
of
knowledge
(p. 7),
of a series of
dynamic conditions
of particles of
matter.
It
seems to
me
between Christianity and a more or less sublimated form of Materialism, which is most
world
is
and
its
immortality
which allows
of
no
makes
is
of
and
this issue
in
Spiritualism,
and
calling
skilfully
but to this
238
[Chap. IV.
use of
of
Natural
Christianity
;
''testimonium
TertuUian speaks
animge
so far has
he Christianity."
to
without
any wish
to
disparage the
great
non-
much
meet the
is
religious
wants of human
be unquestionably
nature.
There
me
to
among each
was
^
possible,
Truths
as
and
ethical,
human
And
it
is
for so
many
ages,
and are with us unto this day. may still be making in civilisation, it seems not temeraTheir power of de-
velopment
to develop,
is
it
an idea ceases
begins to die.
medanism
tian
which
much
Chap. IV.]
239
Christianity.
undertaken
is
will
be
what
am
immediately about to
that
to
deal
S2)ecially
with
form of the
a precise and
In the
first
place Catholicity
is
which Christianity is not. As Auguste Comte remarks: ''Every one knows what a Catholic
definite term,
is,
what a Christian is; for a Christian may belong indefinitely to any one of the thousand incoherent shades which separate I primitive Lutheranism from actual Deism."
that he comprehends
'
may
be able
I think I am
is
able
to
give a reason
I could
for the
hope that
in
me
as a Catholic.
I have,
and
rejoice to have, in
common with
;
both.
is,
Secondly,
whether the
Materialism,
exists objectively as a
and subjectively
order.
for us.
The
in
itself,
in the
Science,
and
the political
order
Revolution,
denies flatly
is
that
behind the
anything, or anything
Catholic Church, on the
The
unflinchingly,
^
v. p.
299.
240
[Chap. IV.
of
notional, sense.
Of course,
otlier
tianity, in so far as
Church
is
Nor need we
fremuerunt gentes?
to the
The
"signs following,"
confirm her Divine
whereby she
infallible
still
claims to
ago,
when
among
set
out to teach
all
nations,
It is her glory
men
she
movement as its irreconcilable foe. The fight between her and the Naturalism of the age, whether as expounded under the name of science by professors,
specially singled out
anti- Christian
by the
by the
poli-
And now
Church.
arguing against.
I have
Nor
is
which
from a well-known Catholic ecclesiastic, may Some years ago the brother of a serve to show. very distinguished luminary of the law embraced
Chap. IV.]
THE APPEAL
IS TO REASON.
241
and went in fear and trembling to break the news to the great man. The only remark
Catholicity,
him was: "Well, I daresay a good enough religion for such a damned fool
as you."
There are, of course, cases where this uncomplimentary view of those who hold the
Catholic faith
is
obviously inadmissible.
usual
such cases,
flattering
the
explanation
fear.
and blasphemous burlesque of one of the most august and heart-subduing of religious mysteries, represents an anathema as the only
his brutal
by "Lord Peter"
in
support of the proposition that a slice from a twelvepenny loaf is excellent good mutton: " Look ye,
what a couple of blind, ignorant, positive, wilful puppies you are, I shall use but this plain argument. By God, it is true, good, natural mutton, as any in
Leadenhall Market, and
eternally
if
both
Quito
you
the statement so
confines
his
often
made
that
Cardinal
Newman
it
is
to
point out.^
'
Let
me
St.
that, so
In a letter to the
1880,
which Cardinal
Newman
has done
me
242
[Chap. IV.
far as I
am
"
my
observes,
is,
we have
even
wherewith
to
judge concerning
anything,
religion itself."
irrational, if it
If Christianity, if Catholicity,
be
its
doom
in
is
sealed.
The
any
intellectual province
any
fact has
been estab-
most pertinent
to the inquiry
upon
''It
which
is fit
have entered.
And upon
that question I
are."
why,
we
is
desire to be deceived ?
"
Now what
to the
the
way
in
universities
by the study
law
and
Gratnmar of Assent,
(p. 500).
Chap. IV.]
FRUITFUL SCEPTICISM.
243
him
manners and
cities of
many men";
by
by
professional duties, or
public affairs
invaluable as
as tlie training-ground
theory
to
practice
to
withdraw
:
him from
historical
and philosophical research suppose, I say, such a man, after the best consideration he could give to the matter, and in spite of strong contrary prepossessions and interests, to have
decided that so good a case exists for Christianity,
and
form
of
it,
as to
make
it
him meeting a friend whose voice and face, little changed by twenty years of the world's wear and tear, bring back with strange vividness memories of childhood and youth
" Actse
non
evening finds
Damon and
Pythias (I
In half-anlittle
at
K 2
244
[Chap. IV
St.
Well,
my
dear Damon,
times
are
changed indeed since I picked you off the College railings and delivered you from danger of impalement.
I
in
I
that way,
illis."
And
That is used, I remember, to be the most thoroughgoing sceptic of the whole lot of us. Damon. I am not disposed to say anything against that same scepticism. There is a fruitful
doubt as there
inclined
is
"
a fruitful grief.
am
as little
to
now
as I
make
my
reflection, I
judgment blind. If, after full inquiry and long had thought the Catholic creed irra-
tional, if I
had discovered
I could not
of
it
to
be in
conflict
it.
with
any truth,
found
error,
it
have accepted
faith,
To have
teaching, as
any demonstrated
would have been, as Mr. Leslie Stephen would say, to have found it out for that would have been fatal to its claims as the oracle of the
;
God
I
of Truth.
'tis
passing strange
and
am
curious to
know
to
we
me
you
to attribute
the impertinence of an
idle curiosity
am
curious to
got
Chap. IV.]
245
over
difficulties
we both
I
felt
and which
feel as
strongly
still.
Damon.
you anything
fit
can
all
questions,
''
Spare
me
not."
But
it is
let
us
know what we
you believe
in
start from.
Here, too,
May
I take
that
:
God in
mean
totality of
H, but
as a person in the
who put
personality
Pythias.
"
You remember
Liebclien,
Mein
Magst Priester oder Weise fragen, Und ihre Antwort scheint nur Spott Ueber den Frager zu sein."
It
seems to
me
the last
word on the
I
question.
Damon.
too well
:
Yes, indeed.
know
men."
ears as
a voice and vague, fatal to remember that they long ran in my the knell of Theism, until I rose up against
I
"So sweet
my
Then I am to begin with the beginning, and to tell you how I got over the difficulties of the Theistic
hypothesis?
Well, perhaps I
may
246
[Chap. IV.
them now
difficulty is
Only they
mind.
another place
in
is
my
one thing.
doubt
quite another.
What
logical
inexplicable
difficulties
Then again
the
thesis
seem to
:
me
to
the Theistic
"Will
any
man
as
in
his
senses
say that
it
is
less difficult to
conceive
it is,
how
and governor
that the
morning,
was reading
''
in a
book
of
It is indubitable
human mind
felt in
greater analogy
as
matter and
force/'
Now
seems to
me
a very
its
momentous
The passage
It is
p. 94.
first
much
perhaps the
of living
Protestant theologians
know
not
who
else
philosophical culture,
critical
such deep religious feeling, and such delicate so little read in England,
acumen
Chap. IV.]
NECESSARY TRUTHS.
247
phenomena
their
to
way
me
obviously
is
false.
As
we used
by
"
to read in Plato
is
" Being
not perceived
resemblance,
sense, nor
goodness,
beauty,
St.
difference,
number."
And
us,
Augustine says:
God
is
nearer,
more
related to us,
more
one,
easily
known by
than
corporeal thing."
ways
of
finding truth
known experimentally but intuitively, recognized instinctively as true by the cognitive faculty, truths which are their own sufficient vouchers and
justifications
;
priori
element in
be trusted than
phenomenist,
any
conclusions
derived
by the
through " inductive processes," from his narrow and arbitrarily restricted range of " experienced
facts."
Hence
it
is
that the
argument
of
the
Divine
existence
drawn
from conscience,
from
home
is
me
with such
irresistible
"Conscience
248
[Chap. IV.
course
the argument
from
design,
the
argument from first causes, the ontological argument urged by St. Anselm and Descartes, from the
necessary existence of an archetype corresponding
to our idea of
an
infinite
Kant seems
to
to
me
to
It
must be owned that to many would be impertinent to speak otherwise than with deep respect, none of these arguments, nor all of them together, bring convichave refuted.
minds, of which
it
tion.
I can
myself.
But
of philosoj^hy
that
of in-
and that
of association
and experience
is
profoundly true.
Pythias.
I suj)pose so.
know
human
Man, ingrained in our hearts, commanding us to work for Man"; that it ''springs
of
view
of
all,
and not
I
it
of one."
Damon.
Materialism,
always prized
enforced as
is
by a
sort
of
ex
On
Chap. IV.]
F.VOLUTION
'
AND THEISM.
249
It
harmony with experienced facts." Let any one consider what the monitions of his individual conscience are, and
view
of
conscience
out of
to
work
for
man "
The
its
voice of conscience
Self -disapproval,
guilt,
these
it
are
mena
it
;
outraged
and thus
is
natural religion.
Pythias.
know
is
And
is
there
the spectre of
Evolution, feared
"
by
Damon. Religion
world
one thing
the phrase
is
significant
and
fears are
quite another.
Pythias. I hope so, for the sake of religion. But you have considered the bearing of the doctrine of Evolution upon the Theistic controversy generally, and the Christian theory in particular? Damon. Yes. "The doctrine of Evolution " is,
of course, a
^
There are
Clifford's Lectures
and Essays,
are
moral
....
say
Man
has
made
us," &c.
250
[Chap. IV.
But
if
may
take you to
mean by
it
the development of
it
seems to
me
to
be almost proved
or,
to speak
more
sumption has been established that animals generally are modified descendants of
and that it is not improbable that every form of life on the earth may have originally sprung from some monad germ. To me, the analogy presented by
the development of intellectual ideas and the formation of religious
dogma
is
a weighty argument in
;
for
law reigns
everywhere and is everywhere the same in its main features. But the accounts given by Messrs. Darwin and Spencer of the modus operandi are, pace those illustrious men, mere nude hypotheses. I confess that "natural selection" and "the survival of the fittest " seem to me big words covering
'
tells
Of causation, in the proper sense of the word, It merely removes us nothing whatever.
oE,
and, as a
very able Jewish writer has remarked, " instead of obscuring our ideas of the Divine Omnipotence,
only increases a thousandfold our reverence for the
cell
of
Chap. IV.]
251
difficulty, apj)arently, in
man
let
is,
may
term in a
series
of
biological
expansion.
conscience.
But
human mind
psychical or cerebral
undergone.
And
Darwin thought
it
social instincts,
would
Damon.
and consider that we owe much, both to Mr. Darwin and to Mr. Spencer, for what they have done to collect and classify facts. But when they proceed
to deductions,
when they
talk of
is
By
the way, do
you happen
to
know Mr.
George Mivart's writings ? Pythias. I am ashamed to say I do not; ashamed, because I understand he is on all hands allowed to be one of the first of living Naturalists. I dimly recollect a controversy between him and Professor
St.
252
[Chap. IV.
But
I forget
turned.
Damon.
Let
It
was a point
of
much
importance, and
me recommend you
to get his
writings par-
of Species, his Lessons from Nature^ his masterly monograph on the Cat, and,
all,
work most fruitful and Nature and Thought. I am pretty suggestive it is confident that his method of ratiocination will approve itself to you as safer, as more truly scientific, than that which has been followed by
above
his admirable
the authors of the brilliant but loosely -knit speculations so popular for the
moment.
I will get the books.
Pythias.
Thanks
But
con-
as to the question
science.
like
the
burning question
of
It is certain that
call
we
what we
we
call lower.
;
Take
my
wife's
dog Spider,
for
example
by
his
moral sense
and wrong.
is
Damon.
By
what
says, a
I confess
it
seems to
man me
is
as a
as un-
CiiAP. IV.]
"
253
we
may
it is
most of the
which in
man we
mind.
But how
little
and
;
their destiny;
whether
punishment
life.
It seems, I
me
The
evidence (such as
in favour of an affirmative
stories of St. Francis
Anthony
of
Padua
be
The
fellow-
creatures,
Muslim
Again,
hagiologist
calls
is
" their
what power of
communing
fact.
heart to heart,"
it is
a very significant
thought,
how
the
travelling back to
that he originated
it
a doctrine
by no
means unfruitful upon the lips of that great Teacher who deduced from it such emphatic lessons of kindness, nay, of courtesy, to what we call, with extremely misplaced contempt, the brute creation Think of th at
.
wonderful legend in the Buddhist Birth Stories^ how Sakka, the great King of the Gods, when worsted
in his fight
fa-
mous Chariot
254
[Chap. IV.
ill
young of cries whose smote upon his ear, Winged Creatures," as the silk Cotton- Tree Forest fell, torn up by the swiftness of his car, and the nestlings tumbled over
and over into the great deep. " Let not these creatures suffer on our account. Let us not, for the sake
of our
"
How
day,
so-called
Priests
Science "
in our
own
more brutalised than the meanest of the beasts whose agonies they watch with indifference or complacency men whose atheistic ferocity shrinks
:
from no extremity
on the chance some great discovery never made which may minister
Poor Relations
''
" our
human
and
have never
met with any man who did really believe it. But enough of this sickening subject too much, indeed.
;
Associationists
and Evolutionists dwell ujDon may to develop it and T am far from denying that something very like it may be innate, whether developed little, or not at all, in all sentient creatures. But, if it could be proved that conscience is not primary but derivative, I should reverence it
;
Chap. IV.] IS
255
just as
much, for
His
gift to
J
man,
to be the
witness for
Him self
the organ
all
whereby He
fin
known.
is
Pythias. At
thorough
de tout."
And what do
I
hardly see
how it
it
As a matter
Secondly,
until
it is
proved, surely
argument, nor to
me
But
shall
?
we
There
tells
is
Swift
us of
undertook to construct a
man
of
wood and
leather
The
may actually
The
argu-
But
let
us go on.
the
ment from
sufficient to
conscience,
and
various
other
you hold
of
God.
suppose
we may say
256
[Chap IV.
aa
and Absolutely Perfect Being and so Omnipotent, Omniscient, All-Loving. But how does
;
the
God
morphism
will
of
the ancient
Hebrew
:
narratives;
one now
chapter of
:
accepts
^
them
is
literally as history
Let us take
the Bible
it, if
''
you
like, that
a sublime Psalm of creation " that the story of Eve and the apple is " the allegory of
a moral fact "
as an episcopal
it
champion
of ortho-
and so
many
of which,
by
the way,
we
possess
what seem
the legends
all
Assyrian
My
difficulty
Om-
human
race and
knew
Love
how
or,
is
this to
be reconciled with
existence
Consider
human
us,
the
said,
life
what Pope
called his, a
Schoj)enhauer
"a
Chap. IV.]
257
conquered "
perhaps
consider what
sense,
you
call
and I too, in
It
'
another
moral
who
evil.
'
was
bishop, as I remember,
civil history
asked,
What
does
more
than their
follies ? "
Consider
the coui^se of the
life
What
is
Of mortal men ou the earth ? Most men eddy about Here and there eat and drink, Chatter, and love, and hate. Gather and squander, are raised
and no one asks what they have been, More than he asks what waves,
Perish
!
Who
or
Of the midmost Ocean, have swelled, Foam'd for a moment, and gone.
And what
animals
;
shall
we say
?
lower
cruelty to
them
about vivisection, I
especially on
am
higher vertebrates.
I frankly
own it makes me ill to think of the performances of a man like M. Paul Bert. Consider all this, and tell me, if you can, how it is reconcileable with the
conception of a Creator of
is
whom you
S'il
say that
He
God, because
He
is
I agree
a un Dieu,
258
[Chap. IV.
il
arrange drdlement
I frankly confess
surely, to use
Damon. I suppose it is this great mystery which more than anything else at the present day drives
men
into Positivism
;
into
the negation of
question
is
do not wonder at
really tries
excellence
my
The
and
those unwritten
to
me
a self-evident,
axiomatic, intuitive truth, witnesses for the perfection of the Divine Lawgiver.
How
by any
I can
living creature ?
it
the
men " ?
one of
that
no more reconcile
life.
than you.
It is
the overwhelming,
hearc-piercing
mysteries
encompass human
ignorance here
is
One
out of many.
the measure of
Chap. IV.]
259
all
Thy
judgments are
La
Com'
occliio
per
lo
fondo.
ma
Let
lis
beam
in darkness "
which pene-
trates to us.
And
of
it,
is
more reasonable than any other ? " Sin entered into the world, and death by sin,"
anything done,
designed against the Eternal Law.
all religions
And
From
human
conscience.
we
upon another
man
St.
on
all sides,
I do not
see
how we can
Augustine's
teaching, that
a world
in
which a
own
eternal destiny
excellent
by
own
merit,
is
do
right.
A
is
created being
is
the
s2
260
[Chap. IV.
evil possible.
For
the
to bring.
are, after
we
twenty years
Of Providence, foreknowledge, will and fate, Fixed fate, free wall, and knowledge absolute,
my
it
appear to
But you
a very successful
results,
is
whatever
involved
?
it
may
have
mankind
and now,
by only some
assign to
it
human
race
seems
to
me
That the
and Eternal
mere speck
should have
sacrifice of
as
it is
and
whom
the
made
life
and the
who have
it, is
much
better for
that a per-
Chap. IV.]
261
feet
world. At least
you thought so once. I think so now. Damon. Here again I recognise an unfathomable
mystery.
that term.
You shake
You do not like the head. But surely Pascal speaks the words of
la raison est la
truth
d-marche de
infinite
y
It
a une
is
de choses qui
surpassent."
Totum
desinit
and many
have
we
are ignorant.
Consider
tu chi
se',
Per giudicar da lungi mille miglia Con la veduta corta d'una spanna ?
The
its
by men, and its incomplete triumph even among those who have received it, amounts merely
ception
to this
:
that
it
;
priori notions
unlike what
we
should
have expected
for is there
anything which
our expectations,
which does correspond with our a priori notions of it ? The issue may very probably be confused for
man
will
political theories
of the day.
But
it
must be absolutely
clear to
man
262
[Chap. IV.
The Divine
men makes
us to differ from
one another in
tune
;
gifts of
to one
He
to another one.
Why
He
is
Qot?
Him
to
do what
will with
His own?
:
The
of the
Apostolic question
unanswerable
God?"
The philosophy
'
Essay on
to
me to make
'
'
when he says
against Providence
fanciest such,
what thou
little,
there too
much
Snatch from his hand the balance and the rod. Re-judge his justice, be the God of God.
If Christianity is
to be,
and troubled
life
by the
infinite value
given to
it
offered
others be
any
But
my
You
mankind
is
rather an immortal
"It
is
Chap. TV.]
A STYGIAN GOSPEL.
would be held by
their divines
263
Catholics
and holy
men
in
to
rest of the
world. the
mind
the vision
of a Being-
who
could
and of his own free will call into existence myriads of creatures with infinite capacities for ''in suffering, foreknowing, or rather knowing,
deliberately
Him
is
no before,"
that
!
an eternity of ineffable
People are better than
Being would
however,
if
such
drives
men
into negation of
is,
that, as I
am
men I know they are sometimes very good men who put it forward do not in their heart
of hearts believe
it.
How could
?
they
eat, or drink,
or sleep, if
they did
The horror
of the thought
would haunt them day and night, and in no long time drive them mad. Indeed, I think it may be
safely affirmed that the only real believers in this
who
by
and
logical result.
Damon. Very little is of faith with Catholics upon this tremendous subject. This is of faith,
that
human
life is
a time of probation;
that the
free will
endowed with
is
"brief,
and yet
reject
God
by
their
own
act
264
[Chap. IV.
Beatific Vision.
Law
reigns everywhere.
It is as irreversible in the
phenomenal world.
Thus
true
Gotama, whose doctrine, that a man's doing is his self, embodies a great truth, teaches in the
Pali
Dhammapada
fruits,"
there
is
no help
though "an
all
at
covered
by
unseen world:
that, if
comparison.
As you
will
remember we used
is
to
"the other
half of crime."
age.
Every great
the
You
remember the passage in Plato it is in the Fhcedo where he says that the wicked would be too well off if their evil deeds came to an end with death, and that other passage at the end of the Republic,
265
where one
the Great
''Where
is
'
Ardiaeus
? "
the
tyrant
who a thousand
tlie cities
years
of
Pamphylia
It is a
and
hell
;
is
answered,
is
''
He
he
most
who, as
pity for
two founders of religions, you will allow, have been most full of men, Jesus the Messiah and Grotama the
terrible pictures
moral
Think
unquenchable flame.
Think
of
the
monk
Kokaliya, of
whom we
Paduma
iron
of blood
hell,
and matter, and fed on food resembling red-hot balls of iron, and plunged into the accursed river Vetarani, difficult to cross, and flowing with
streams
of
torments
last
it
would take
clear
away
sesamum
years.
of
hundred
If,
God
is
man
to
love
Him
for
above
all
in
this life is a
ably conjecture as
shapes
for
Him, our great good and if probation, what can we reasonto the destiny which any one
who
deliberately turns
away
266
[Chap. IV.
from that
be thou
''
and
my good"?
''
L'enfer,"
says Bossuet,
eloign^ de
c'est le
c'est d'etre
Dieu."
eternal
"reus sin
He whose
lips
were
is
full of
grace speaks of
seterni
delicti,"^
pregnant
expression indeed.
There
Quran, depicting with much boldness the " Dies Irse," as the Muslim prophet conceived of it, ''when the heavens shall be rent asunder, and the stars shall be dispersed, and the seas shall be mingled, and the sepulchres shall be overthrown, and every soul shall know what it hath done and left undone."
On
man's hand
that ''the
shall
his
Lord
will
one."
The
vision which
God is infinitely loving, as And of this we may be well as infinitely just. me blasphemous to doubt it to seems confident it
ordered imagination.
of
possible
for
be.
it,
as being
is
what
This
the
what
has
may
the
one ray of
light
1 anaprrinarog,
not
Kpiaewg, is
iii.
unquestionablj
true reading
Mark
29.
Chap. IV.]
HISTORICAL DIFFICULTIES.
267
"
Thou
and abhorrest
Pythias. Well,
Je
it
is
que
bon Dieu n'est pas si noir qu'on le croit." But I have a train to Richmond to catch, and time is going on. Let me go on too and touch upon another point, I mean the difficulties which history
presents to the claims f Christianity, and especially
of Catholicism.
Thus we can
ment
among
the Hebrews, as an
historical fact,
God
pro-
We
dim semi -Platonic notion in which it first appears, until it receives its full embodiment at Nicaea. We know when a belief in purgatory came in we can follow step by step the progress of the cultus of the Virgin. But even when apparently fixed, stereotyped, so to speak, in symbols and formulas, religious ideas really change. Modern Catholicism would be, to no small extent, strange
the
:
to a
mediaeval Catholic.
Nineteenth-century Pro-
testantism
Luther or Calvin.
what
Paul.
efi'ect
either
would produce on
not
?
Peter or
St.
TToivTa pel.
Damon. And
why
To
live is to change.
am
368
[Chap. IY.
earliest
pomorphic.
Moses face
to face, as a
man
is
wont
and the
Here
of
as elsewhere
The thoughts
men
human
they
all
all sides,
;
grow and
and
by
might indeed have been expected, since both are the expression of the same Supreme Mind. It is
as
it
is
equally
may
in
be traced back to
before.
The
doctrine of purgatory, as
we
find
it
Pope St. Gregory's day, was, in some sort, new. But the notion of a place of purification, where the
''
imperfect,
saved, yet so as
by
fire,"
abide
Of
sins
committed here,
and the
Divine
Law
is
and
far older.
And
is
faith.
There
really nothing
more
to be said
on
Chap. IV.]
M.
RENAN'S
APOLOGIA:'
269
this subject
Newman
Pythias. So that
when
John P.
Robinson, he
in Judee,
aware
of.
Damon. Yes.
words
of
The
Eobinson's proposition,
you care
to have
is
it
''
in the
Multse
veritates, initio
penitus ignotse."
American humorist and even the author of Nmia^ whom you quoted just now, as exponents, in some sort,
of their age.
But, after
all,
we
Serious-
the
first
essential of morality
and
religion."
let
us go on to
him
if
as I
Vita Sua, as
it is
!
we may
it.
singularly interesting
Damon. Yes, indeed. It is a fascinating book. Who can resist the winning grace of M. Renan's Still, when literary workmanship ? I come to
weigh what he
tells
us in
it,
am
in
doubt whether
my
mind.
270
NATURAL183I
Pythias. I
AND
CHRISTIANITY.
[Chap. IV.
am
you
for
Renan.
It is
a Catholic.
Damon.
''
It is not
my
Unusquisque
nostrum
pro
is
se rationem
reddet
Deo."
and to be pitied ? If he do not seek Truth, is he not still our brother, and to be pitied still more ? " But I do not envy the man who can
read untouched that chapter in his
has thought
fit
life
which he
you have to say about the grounds on which E,enan gave up Catholicism and Christianity. Damon. The rocks upon which he made shipwreck of faith were, as it would seem, the Supernatural and the Sacred Scriptures of Christianity. As regards the first, he quotes, I remember, Littre's
well-known dictum, " Quelque recherche qu'on ait faite, jamais un miracle ne c'est pas produit la ou il
pouvait etre observe et
constate,''
a text upon
Now
it
is
no case
is
upon record
physics.
of a saint offering to
work a miracle
the
phenomena
You remember
behalf
of
the
Centurion,
Chap. IV.]
MIRACLES.
that he
271
besought to heal
should do
this.
Can
it
like those
who
sought of
Him
is
Him ?
The only
nineteenth century.
like
The
the
Apostles
themselves,
are witnesses
of
Christ's
Resurrection.
rests
''
;
That
is
which Christianity
tliat,
its
fundamental
be not
If Christ
risen,
your
faith is vain,
also is vain."
For
been in
which
its
earliest
its latest
How
are
we
that belief ?
cause.
Every
effect
The hypothesis
is
the resuscita-
that
He was
with healing
272
[Chap. IV.
or
if
commend
itself to
you
in his
New
Life of Jesus
there
is
thesis, a
bran-new speculation of his own. Damon. Well, but this visionary hypothesis
" that the faith in Jesus as the Messiah, which by His violent death had received an apparently fatal
tality of the
was restored subjectively by the instrumenmind, the power of imagination, and men's own excitement is it worth arguing ? Let us look at it from the point of view of our own
shock,
''
Could we reasonably expect a jury to accept such an explanation of the intense unprofession.
wavering
^
conviction which
animated
the
early
that
preachers of Christianity?
It appears to
me
it
by which
those
of
who
His
had forsaken
that belief
Him and
fled in the
hour
made
so strong,
upon which the vast fabric of Christianity has ever since rested, and still rests. Pythias. Your point, then, is, that those to whom this argument is not convincing, would not
be persuaded although one arose from the dead in
their
own
a
presence.
I
Damon.
have
am
they would
a
resuscitation
hypothesis,
or
visionary
For, consciously
a
first
Chap. IV.]
273
principle
first
principle,
which
is
all,
but merely a
in
who had
seems to
seen
Him
it
after
He was
risen.
No
hardness of head.
all
For
the rest
me
that
history
and
I
mean
we have on
any facts can be, which are not referable to that sequence of pheof occurrences, as well attested as
nomena
Nature
nay, I go fur-
I agree
we
are
all
So
I think
and
if
know myself
am
in
what M. Renan
then,
that
Pythias.
appears to
you,
M.
to facts.
Well, you
all
events.
ilher
das Geister-
und was daviit Zusamvienhdngt, in the first volume of Farerga und Paraliponiena. Schopenhauer's conception of the
sehen
to add, differs
very widely
274
[Chap. IV.
But wbat about his critical difficulties ? You have considered them ? Damon. Who that is even moderately well acquainted with modern literature can have helped considering them ? But I see you have a paper in your hand.
Pythias.
It
is
Renan's book.
it.
Listen.
Meanwhile I
:
you
this passage
in
English
It is
no
longei' possible to
Isaias
was written by
Isaias.
The Book
of Daniel,
is
which
all
an apocry-
and seventy years before Jesus Christ. The Book of Judith is an historical impossibility. The ascription of the Pentateuch to Moses is unsustainable, and to deny that many parts of Genesis have a mythical character is to oblige oneself to explain
as real such stories as those of the earthly Paradise, the apple,
and the ark of N"oah. But you are no Catholic if you deviate upon any one of these points from the traditional thesis. Orthodoxy obliges you to believe that the books are the work of those to whom the titles attribute them. The most mitigated Catholic doctrines upon inspiration do not allow of the admission, in the sacred books, of any marked error, any contradiction, even in
things that concern neither faith nor morals.
of that ?
Damon. I remember the passage. I am well aware that the Biblical exegesis taught by Catholic
professors
affected
has
been extremely
little,
if
at
all,
But that " tradiby modern criticism. tional thesis," as M. Renan well calls it, rests upon no decree of Pope or Council nor is it true that
;
Chap. IV.]
275
me
to believe, as a con-
communion, that all our sacred books were written by those whose names they
bear, or at the dates
commonly
of
attributed to them,
all cases,
or that their
human
authors possessed, in
accurate conce^itions
of
For myself,
little
I confess that
such
interest for
me.
;
I regard
and, what-
origin of
the various
documents which
word, just as
St.
it
contains, I receive
;
them on her
unless her
Augustine did
moved me
to
do
so.
is
even at Rome,
Pythias.
as
is
another.
so
and they had forgotten nothing, where there was much to learn and to forget. Their method of
higher criticism
of
Germany
reminds
me
I
Damon.
Bayle,
I
traditions so potent in
France
tells
remember,
us
that
one
of
the
Society of
t2
276
[Chap. IV.
Jesus was,
esprit naturel
de
I'homme."
As a matter
no exceptional
error
;
lights,
no special
nor
is
Pope or
But that " higher criticism," which was such a bugbear to M. Renan, what is its real outcome ? A great genius lost, as Heine thought, to Catholicity mainly by the fault of turning his piercing gaze upon it forty Catholics years ago, judged it to be little more than a mass
canon of Scripture.
and contradiction, and certainly it has " At not become more clear or consistent since. for it is he whom first sight," says Edgar Quinet " everything seems to be changed by I am citing but when you recover from the its discoveries
of nebulosity
"
it
as
he had done
most thoroughly " you find such a medley of visionary conjecture and reckless theorizing that
you despair
of
God
but
forbid that I
paragement
really
Germany
critic,
the
average
Teutonic
Bible
difficult
and
fifth
book
Le Genie
des Religions.
Chap. IV.]
"
THE
IIICITTKU CRiriCISM."
277
seems to
for
me
indiscriminate
destruction.
should deeply
DhammaI
pada
am no
Hebrew
skilled
happen
to
have had
that
language,
which
contains
some
"I
observations very
recognise,"
Isaias
much
to
my
present point.
he writes,
shades in
and other Hebrew writers, when Gesenius or Ewald guides me to them and enjoy them, as I do the contrast of Eafael's earlier and later manners but I cannot draw the inferences of
;
;
these critics.
ceive variety
What
mean
is
is,
where there
styles,
none
are too
stiff,
too pedantic, to
remember
man
and
at
uses
many
according to his
mood and
subject-matter.
Midsummer Nighfs Dream were by the same hand, did we not know it ? I take an instance
random
;
with his
Don
Browning's Paracelsus
Moreover, I think
far too scanty
Hebrew
(and
it
vincial.
278
[Chap. IV.
"What I do say
that
it is
men
strength of
of
deny his authorship upon the a few Aramaic words. What do we know
to
its
Aramaic or
Pythias.
sure
Now
us
come
to the point,
am
to shirk.
Judith
is
that the
Daniel was
written
by some one
Ezra,
time of Antiochus
is
largely the
to
work
of
what
?
Damon.
It
would be
ci
short of a miracle
if
he escaped suspension
ment, apart from
opinions, he
all
sacris, and, in
my judg-
His business
to
to
watch
for
men's
not to
of masters
doubt
and,
if
they had,
go for
them.
The
Catholic
for she
is
modern world,
its
just as Jacobinism is the source of most odious tyranny is in another and as true
a sense Conservative.
Christian
What
and
such
is
whom
Chap. TV.]
279
Germany and
speculations
He
is absolutely incapable of appreciating even the first elements of the questions with which the Teutonic
savants deal.
the best counsel his spiritual " For adviser can give him is that of Dogberry
:
And
such kind of men the less you meddle or make with them, why the more for your honesty." It is one
most grievous misfortunes of the age that the cobbler will not stick to his last, but will imngine
of the
all
by
it
the
''
aid
of
Mr.
Bradlaugh
and
of
Mr.
Bradlaugh's
philosophy."
Church,
with
her
be
of
"higher criticism"
until
of
wait
that
" higher
criticism "
how
and then will con" thesis " taught in traditional far the
in
consequence.
And
True
is
in her.
Butler's saying,
"We
are impatient
and
for
hastening things." She can wait, as the Oracle of Him who is " Patiens quia ^ternus," and in whose
eternity she shares.
of accepting
280
[Chap. IV.
literally the
of
Eve and the Ap23le and the Tower of Babel, and of Noah and
Serpent,
his Ark.
of
the
Damon. No Catholic doubts that she might. But the Church might do ten thousand things which she has never done and never will do. I
submit, in advance, with entire submission of the
will
and
dogmatic teaching.
But in proportion to the strength of my belief that any proposition is true for example that the first
chapter of Grenesis
of something
is
an economical representation
beyond us
is
the strength of
my con-
upon me
to believe
otherwise.
is
Kenan's book.
He
com-
who
represent Christianity
as imposing
hardly any
sacrifice
on reason, and
who attract to it by the aid of that artifice people who do not know to what, au fond, they commit
themselves.
"
and "
those
kind"
to
not admit the correctness of his representation of Catholic doctrine. " C'est I'illusion des
Catholiques laiques qui se disent liberaux," he adds.
who do
Damon. Men
like
Biot and Frangois Lenormant, require no vindication from the charges of disloyalty and intellectual dishonesty. Their names are a sufiicient vindication.
To
Cir.vp.IV.]
him
'^
:
II
choscs
divines "
to
justify himself.
Most pathetic
to
me
are his
we have been
talking to the Christian portion of his life. Of his '' " all but adoring love for the person and character
of Jesus Christ I cannot doubt. his spirit
How
different
is
from that
those
fraudulent
the populace,
calling
with whom he
is
and whose
as
at
insults
M.
Littre's
because
he
is
not
To
follow
it might lead, I can well believe, was the high thought which led M. Renan, in entering upon life, to renounce the ecclesiastical career, and to devote himself to " free research.' But how terrible the haunting suspicion that, after
all,
he
may
How
One way
to
guard
it
is
we
have abandoned as
hostile
to
irrational, as
dogmatically pro-
pounding demonstrated
This
is
an "
Thus, in
282
[Chap. IV.
Du
Liberalisme
Church the
theories
which are
and
which would,
Identify the
politics,
I venture to say,
be as promptly
himself.
by M. Eenan
may make
a curious
tells
passage in
untenable
his
commentary
say that
upon
the
Isaias,
is
orthodox."
We may
For the
safely
M.
is
absolutely
makes no claims
are, or ever
facts,
which
whether
for
criticism,
facts,"
or of history.
I say the
physicists,
" ascertained
critics,
most
of
our
and
to
historians
but
seem
Chap. IV.]
283
which can
even im-
distinguish
a hypothesis, plausible,
or
It
would be a great benefit to the world if these gentlemen were compelled to pass an examination in the law of
evidence before they were allowed to write.
Pythias. I remember Virchow protesting, not long ago, against the " arbitrariness of personal
speculation which
is
now rampant
in the several
Greek endings, with the little passing-bell That signifies some faith's about to die.
to viewed objectively Damon. Any faith which the facts of any science can be fatal, must the best we can hope for it is die, that is certain that it may continue to do good service until some;
thing better
is
provided to take
for,
its
place.
say
''
viewed objectively,"
of course, in in-
minds the purest faith is found side by side with a vast amount of intellectual error. Hence superstitions, which attach mainly in Protestant countries to texts, in Catholic to images and
dividual
relics.
The
mischief
is
when
it is
sought to erect
more enlightened. Pythias. But false miracles, false relics what do you make of them ? Damon. The false attends the true as the shadow the substance. Has there been no charlatanry in
28-i
[Chap. TV.
physiology, in physics
if
Why,
then, be astonished
you
find
?
it
natural
Pythias. I
excellent
met
at
day an
and very accomplished dignitary of your communion, who told me a story which greatly took my fancy. Not long ago, in Dublin, an old Irishwoman went to her confessor in much excitement, averring that she had seen St. Peter. " Had you had anything to drink, Biddy ? " asked the Biddy owned to a priest, who knew his penitent.
little
''Well, Biddy," said the drop of whisky. prudent divine, " to-morrow take two little drops,
St.
Paul as well."
That
events,
ecclesiastic
evidently
At
all
But you
will hardly
deny that
worship
is
many
Damon.
that
it.
am
sure
when most
word there
is
coarse idolatry;
the
no idolatry
at
all
it.
No
Catholic,
however ill-instructed, would dream of offering the supreme worship of the altar to any
Pythias.
But
!
the
superstitions
of
Catholic
countries
my
open, palpable
Damon.
Barth, in
liis
Chap. IV.]
285
Beligions of India, speaking of the impure beliefs "It would be to of certain Hindoo sects, says
:
immense resources
of
them must have been necessarily and universally demoralising " and he adds very justly " The
;
:
common
grossness
their
superstition,
and
among
the
many
who know
how
to
extract
the honey
of
strongly to the
countries,
superstitions
found
at
in
Catholic
superstitions
which,
must always remember that a thing may be literally false and ideally true. A the faith and devotion legend may be doubtful which it excites in religious but uncritical minds
can receive
it.
:
We
St.
is
''
isto
quam materno
Pythias.
frauds
?
eorum
gestatur
infirmitas,
Damon. By no means.
beliefs
am
talking of popular
we
find exist-
ing,
to be true,
and may
286
[Chap. IV.
shrewdly suspect to be
superstition.
call
Newman,
I
deal in
is
do not
the sure
companion
that
'*
when
we may
surely concede a
if it
sure of faith."
Pythias. So
that, in fact,
:
religions
winking Virgins
and mythology
Damon. No.
and the same to apprehended by
of
The message
all,
of the
Church
the
is
one
but naturally
minds.
of
it is
differently
office
different
like
And
the Church
is,
that
the Apostle,
to
become all things to all men that she may save all. There are in the Catholic Church, St. Augustine tells us, spiritales and carnales, those who possess what he calls the serene intelligence of truth, and
those
the
vast majority
little
who
are illuminated
by
ones.
consistent
was a
fine
Franciscan order:
"A
may
is
woman
who
loves
Jesus
Bonaventura."
The
Chap. IV.]
287
the
maxim
of St. Augustine
" Eoni aut mali mores sunt boni aut mali araores.''
Pardon
he,
my
quoting
St.
Augustine so much.
else,
But
has been
my
teacher
for
Plato began.
Augustine "
St.
is is
I confess
name to me. What you say But will lead me to make him something more. You maintain that the let us return to our point.
Augustine
Catholic Church does not proscribe, condemn, or
reject
any truth
of
to light ?
Damon. To do so would be
the repi-esentative of the
of
God
Truth.
'^
Truth
by no kind of truth gainI do not know who has spoken upon this said." matter better, or more loyally and honestly {pace
what kind soever
is
illustrious savant
and devout
am
glad to retain in
my memory :" Je
un Chretien et maintenant que ma croyance pent etre un titre a I'outrage, je tiens plus que
jamais a la proclamer hautement.
je suis
En meme temps
ne connais pas une
un
savant, et
comme tel
je
nom memo,
qui laisse de
288
[Chap. IV.
cote,
bonne
foi
sont au
meme
quelques soient
Pythias. There
is
many
of
M. Louis
truth in respect of
verity a
him
''
:
mon
^gard,"
It
seems to
me
that whether
first
a thing
is true, is
con-
They would and inwardly digest the Hindu do well to learn proverb: "A fact is not altered by a hundred texts." Damon. I admit that there are many Catholic writers in France and elsewhere, earnest and
sideration with your controversialists.
forcible
writers,
who
display
lamentable
;
unto
who seem
overthrow.
The
But
violence
is
of
these
singular
de-
remember
Catholicity
has
come
What
a picture
it
offers
Religion sunk
Lenormant, Pref.
Chap. IV.]
29
into
formalism
the
liberty
and afraid
of philosophy
And no wonder
on popular
rights,
on the authority
of reason or
was entirely out of harmony with the spirit which then prevailed, and which has not, as yet, by any means died out. There are few more cheering
signs of the times than the revival of the Thomistic
philosophy which
we have seen of late years, and which the great Pontiff who now rules the Church has done so much to encourage. Singularly strong
are his words
on
this
Encyclical
'^
j^terni
Tatris.
He
speaks of
his
and glory
society,
advantage of
He
exhorts
ness
(quam enixe)
and
me
times.
We
have travelled
was a
real power.
The
290
[Chap. IV.
and then
ere they
went below.
of
liberty of conscience,
The good man spoke very excellent things much to the delight of
:
his
and
is
I thought,
How
Here
a prelate of
with heretics,
whom
We marvel
at a
man
like Sir
Thomas
We
set
wholly
ligious
in
harmony,
unity,
and
unhesitatingly employed
You
Christ.
God," he
is
says,
When
it
converted
termed
Christian,
made
a part of
the religion.
is
no change of government
the temporal
CiiAP. IV.]
201
power
is
Nolumus hunc regnare,' then God has armed the temporal power with a sword to cut us
off."
This theory
it
quite inap-
Pythias.
It
is
curious
who sapped
and prepared
bigotry.
ences in religion"
by freeing men's minds from But possibly his more liberal views were expressed when the Cromwellian sword was threatening to cut him off. Your doctrine of exclusive Surely you must have found salvation, however
!
all
faith do.
friend of
mine
my
friend thought.
matters,
They
fell to
talking of
religious
and
my
am
friend said,
frankly
is its init
"What
your Church
chance at
tolerance.
but
The
squire re-
mained
exactly
if
for a
I
silence,
and
but,
am
not
much
of a scholar,
and don't
;
teaches that
opinion, I should
u2
292
[Chap. IV.
My friend
your
of conversation.
Damon.
friend's question.
"Extra
of course, a theological
maxim
the
but theologians draw a distinction between body of the Church and the soul of the Church. Those who recognise the Catholic Church for what
;
she
is,
bound
truth,
submit to her.
It is at their peril
faith,
if
they
do not.
But
if,
being in good
and desiring
ever,
is
light.
The
soul of the
Church
faith,
all
There are
at
share in
salvation
comes substantially
to
Bishop
Never go against the best light you have, and take care that your light be not darkness which is surely reasonable enough.
Wilson's
:
maxim
it
it
You know of Voltaire's objection and has always struck me as a very forcible one that is incredible that God should, for so many ages,
Pythias.
have abandoned and proscribed all the rest of the world to make Himself King of " the miserable
and disgusting
little tribe of
the Jews."
Chap. IV.]
INDEPENDENT MORALITY.
Voltaire had, as
293
Damon.
we know,
excellent
reasons of his
own
by the way,
all
quite incapable of
appreciating
reason at
any of His children upon earth. Nowhere, and at no time, has He left Himself without witness in the
dispensations of
which we may
of our race,
and
and
in
but,
All truth
is
from
Him who
it is
is
the Truth, in
whatever error
it is
intermingled.
Clement
of Alex-
shadows
of Christianity.
There
is
a fine
saying of Sainte-Beuve, in his earlier and better days: " Le Christianisme n'est que la rectitude de
toutes les croyances universelles, I'axe central qui
fixe le sens
de toutes
I
le deviations."
Pythias.
must
go, or I shall
lose
my
train.
294
[Chap. IV.
me very much
of
and
am
your opinion,
Damon. Nay, but we have not been arguing. have simply been telling you how the ordinary
and especially
I
objections to Christianity,
to that
lost
form
them.
of Christianity
which
have embraced,
Who
ever embraced
?
is
Damon. Fichte
to our reason
;
We
do not
will according
and there
is
we reason according to our will " much truth in that saying, at all events.
There are arguments,
by
a certitude that
it.
But
in.
no.
Something
comes
is
Pythias.
And
Damon. The
Pythias.
rien creu
principle of faith.
O my
prophetic soul
was
just
"II n'est
S9ait le moins,
CiiAP. IV.]
295
ny gens
fables."
Damon. There
that
is
great verity.
'^
and The
the
truths
"I
this
must be
to be."
as
possible
me
of
Regulus and of the and of Paulus, prodigal of his great soul when the Punic enemy triumphed." Still you do not doubt these things. There is nothing you believe
sorrow, or the nobleness of
more
firmly.
Pythias. No.
Damon. No.
''
Go on from Montaigne
is
is,
to Pascal-
Le
point.''
Surely that
It
true.
as
not from the mind that they enter into the heart.
Christianity
is
not proved
like
a mathematical
problem.
Its truth is
not evident
our assent
it
is,
as the theologians
credibile et
as
credendum.
We may
believe
is
or not,
trial
we
choose.
And
in the choice
our
But to
me
the questior;
296
[Chap. IV.
shall I catch
mj
train
Good
night.
So much must
suffice to
explain
why
it
seems to
me
that Christianity,
men
nothing which
is
contrary to reason
re-
them no assent to anything which has been or can be shown to be false, or incredible, or
quires of
even improbable.
cyclopaedia.
dicate,
to in-
in
to
the roughest
outline,
how
difficulties,
which
manv seem
seem so to one mind, which considered them long and patiently, and certainly with no desire to be deceived which most certainly was
tianity, ceased to
;
not in the condition described by the author of Natural Religion, of wishing " to preserve a justly
cherished ideal by denying and repudiating reality."
And
this
has the
closest,
am
dis-
If Christianity
were
unreasonable,
its
at once be dismissed.
But
if,
mind whether
have not
Chap, IV.]
CHRISTIANITY AND
HUMAN NATURE.
297
is
a fact
which
is
We may
rival
take
it,
as I
Natiu'alism
the
enigma
of
human
is
Cause which
that
indeed, there
up
is
in physical necessity.
Which
?
of the
It
two systems
human
Which, then,
?
of the
those facts
The two
great facts of
human
nature, as
it
which we
to
call
conscience
the sense of
"a Being
all
whom we owe
''
our
of
life,
and in
whom
that
deserves the
name
life
must
ment," and of
something wicked and inexplicable which separates us from that Being." ^ The ex1
by
itself, is
mean, of which the evidence, properly so called, if taken not formally complete, and so falls short of demon-
which the w^ord is originally used. need hardly say that I am quoting from Goethe's Confes-
298
[Chap. IV.
seems to warrant
instances
spiritual
this assertion.
which
senses
may
be
adduced where
more
man
It
may
be
who
are
To
are not so
numerous
as the blind
and the
deaf.
In
men
"Thou
oughtest,"
which speaks
raged.
at once of a perfect
What does
it
Naturalism
make
?
The
is
best ex-
planation
has to offer
is
a gigantic
that the other is a shadow thrown by humanity mere superstition, for that men are naturally good. Will such an explanation suffice as a response to our two deepest instincts ? Does it harmonize with the
facts ?
Is it not rather in palpable
contradiction
facts.
to
them?
St.
When
he consents that
warring in his
man
confirms.
is
facts
that
we
are born
Chap. IV. J
CHRISTIANITY AND
HUMAN LIFE.
299
of
help from
it.
''
Infelix
me
shall
am, who
me?"
It is the
which breathes in
And
most
that, of all
perfect answer
" The
is
Grace
'^
God by
Jesus Christ."
Hence
fitted to
it
that
religion
mankind was
^
a striking testimony,
by
the Great
in spite of himself,
Pagan of the century, as Heine has called him. And, as Christianity possesses the great advantage of corresponding with
those aspirations
is
of
human
quite unable to
satisfy, so
we
are,
the accident
it
an accident
hurried from
by
irresistible force
to
law of mutability and suffering, consider what human existence is, even for the handful for whom,
as the familiar
becoming more
^
man
c. x,
lives."
And
Wilhelm
" Paucis
Meister^s Travels,
humarmm
vivit genus."
300
[Chap. IV.
then consider
as
it
is,
need
This
that
''
none would
would retrace
it is
Certain
all men fear death more than they desire and that, apart from supernatural motives, with which I am not, for the moment, concerned, it is only the illusion of hope we know too well that it is an illusion, when we accurately survey it
that
life
appointed time.
The
last
word
all
of the
highest
resig-
Rome was
to trample
under foot
The
to
know
human
existence,
and
Chris-
Buddhism,
is its
and
as
''
mundus
stern account,
but
it
transmutes them
by
a divine alchemy of
In
proposing the Cross of Jesus Christ as the measure of the world it offers the highest and noblest solu-
enigma which the world has ever If any one wants to realize fully what received. I mean, let him read the chapter in the Imitation on the Royal Way of the Roly Cross ; or, if that is too great a task, let him turn to the Sermon on the
tion of the great
Mount, with
its
blessings on those
Chap. IV.]
A DIVINE ALCHEMY.
301
and are persecuted. To love suffering, to rejoice in it as the means most safely conducting to the supreme end of man, as
are poor, and hunger, and thirst,
make
of the
ills
God
lay for months in the agonies amid which his beautiful life was to find its earthly close, he would say from time to time to the friends
who surrounded
an accent in which
the interior peace and joy of his soul breathed forth, " Cette vie crucifi^e est la vie bienheureuse."
Suffering
is is
Its
discipleship of Christ,
to
deny
oneself,
and
to
given not
all
who would be
that
perfect
flesh
are
women,
own
will.
To
who cannot
it
comes with
closes
a doctrine as to the
ills
of life
and
as to death itself
life
the
to
which
us to the conditions of
human
and
It
existence.
littleness,
man
him
to
comes
to
oppressed by sense
Of
And
302
[Chap. IV.
in a world of
sets before
him the
an immortal
to
satisfy
hope.
It
comes to him as he
human
life
is
insufficient
human
aspirations,"^
and proposes
to
him a
perfect
ideal, in the
Word made
drawing
and an adequate
of
motive to
funiculis
of a
it,
the hearts
men
" in
Adam,
man, with bands of love," calling forth in them those "strange yearnings " which no abstraction, no didactic moralizing, will ever arouse.
Surely I do not exaggerate.
The experience
of
age of ourS; of
of all sorts
all nations,
and conditions, is my warrant for what I have said, and for far more which the time would
fail
me
to speak of.
is
and much more to make men accept the conditions of human life and
doing,
Can Naturworld be
Is not
it ?
alism do as
much
of the
sustained,
upon
"Natm^e
the only
Can physical
science
claiming
to
be
If
supply
ethical sanctions ?
matter be
laws rule
^
and physical and mathematical everything, and men are mere automata,
Mill's Three Essays on Beligion, p. 104.
Chap. IV.]
303
the only
power
in the world
is
is
brute force.
The
sense of obligation
:
of the
very essence of
morality
last resort,
what remains of him is a mere animal, " more subtle than any beast of the field," but likewise '' cursed above any beast of the field," and as incapable of political liberty.
Christianity
it is
is
a unique
pledge of
civil
freedom because
an incompar-
But
at the touch of
gency and
truth,
''
ethics
if
and die on
word
Gospel
to
make
workman
to a
there
life
is
him
which he
may
trialism
304
[Chap. IV.
offered
up
An
accomplished
contemporary
''
writer
has
More execrable
materialist
still is
An
or
hope in death
toil.
which
kills for
of dull
monotonous
Rough the outer world will always be for him. What matter if, by one effectual fervent prayer, he
may
phenomena to the great First Cause Causa Cansarum ; if by one act of faith, hope, or charity he may in a moment transport himself beyond the veil, where the spirits of the just made perfect, and
Jesus, the Mediator of the
new Covenant,
with
are his
companions
his dreary
day
done he
may walk
God
in
him out
from that Paradise, and shuts against him the 6S09 av(t), as Plato calls it, that upward path which leads
to
God.
And
him
drown
in his Sunday's
Chap. IV.]
3U5
and sorrow.
distance.
I
As
Salvationists fall
upon
shrill
my
ears
happily
from a
encounter those
The Clown's
valediction to the
two Pages, God be with you, and God mend your voices," substantially represents
my
mended
too.
But,
when
I think
what life actually is to those whom " General Booth and his ''Army" go forth to seek and to
save, I
am
forced to
own
more
world
is
which
they appear to
my own
it
mind
that
is
to say,
God
of
and because
of
it
human life.
There-
fore
that, apart
the pledge of
I
Church.
Hence
my
issue,
306
[CnKv.lY.
is
passing,
be that
It
man
will
own."
was well
said,
many
years ago,
by
the
most eloquent
of living lips
as well as moral,
which seems to
me
to
be stamped
upon
II
qu'un malheur,
cette vie.
y a un malheur dans notre temps, je dirais presqu'il n'y a c'est une certaine tendance a tout mettre dans
fin et pour but la vie on aggrave toutes les miseres par la negation qui est au bout, on ajoute a I'accablement des naalbeureux le poids insupportable du neant et de ce qui n'etait que la souffrance, c'est-a-dii'e la loi de Dieu, on fait le desespoir,
En donnant
a I'honinae pour
terrestre
et materielle,
De
la
de profondes convulsions
mot
moyens
dans cette vie le sort materiel de ceux qui soufeent mais la premiere des ameliorations, c'est de leur donner I'esperance. Combien s'amoindrissent nos miseres finies quand il s'y mele une esperance infinie I^otre devoir a tous, qui que nous soyons,
!
les legislateurs
comme
de repandre,
c'est
de
pour combattre
et detruire la misere, et
les tetes
vers
le ciel,
de tourner toutes
loi
Ne
n'y
CiiAi'.
IV.]
307
nous devions mourir tout entiers. Ce qui allege le labeuv, ce qui sanctifie le travail, ce qui rend I'liomnie fort, bon, sage, patient, bienveillant, juste, a la fois humble et grand, digne do
si
I'intelligence,
soi
la
a travers les
Law
(1850).
x2
CHAPTER
MATTER AND
V.
SPIRIT.
far in this
book
it,
issue, as I
judge of
in
all
its
forms and
what is specifically known as Modern Thought, is whether we have sufficient warrant for believing in any supersensible reality without us and within us in other words, whether we may reasonably acknowledge a non-Material Power above ourselves, be
the God,
it
and Three in Persons, of Christianity the Allah of Islam the Ahuramazda of Zoroastrianism the Brahma of Hindu Pantheism
in Essence
; ;
;
One
Law
Tao
the
Heaven
or
again, whether
rjjvxq,
Karma, which
which,
constitutes
our
true
selves
and
away
In the
last chapter I
have conwhich
it
it
the
form in which
I
is
by the
Christian religion.
now go on
Chap. V.]
309
immortality.
of the
utmost importance
other.
What
it
am
down
is,
versation, although
were not
all
and in one
Nor
Damon and Pythias mere lay figures. And now let me leave them to speak for themselves.
are
Pythias.
My
dear Damon,
this
is
kind.
Certainly I did
is
left of
me.
You
find
me,
like Falstaff,
'^
fallen
away
vilely."
I can't get
up
I
to
afraid, for
my
legs are
no longer
my
disposal.
Damon.
changed.
am
Your
letter
me
for this.
What
is it ?
Locomotor ataxy in a somewhat advanced stage. I have for some time been dying by inches now I am dying by whole yards. But fancy your coming all the way back from Italy to I did not know that you had started see me.
Pythias.
;
is
very
little.
It is
merely the
am
afraid I
must go on by
310
MATTER AND
SPIRIT.
[Chap. V.
the next.
are
ill
Two
of
my
colleagues in the
It
High Court
and want
to
come home.
was fortunate
me
before I embarked at
dying
you,
courtier,
'*
If,
I could serve
sir ? "
I see
no other way
is
of requiting
your
offer.
kindness.
And
I
is
that
a somewhat vague
is
Where am
going?
All that
certain to
me
is
Whether anywill
me
its
worst, and,
so,
what
become
will
of
those
are
questions indeed.
You
have
come to some purpose if you can throw any light upon them. You are looking at that mass of books. I have been amusing myself lately by reading all
the literature of the subject which I could get, and the conclusion at which I arrive
Faust's
is
pretty
much
Pythias.
morning.
Yes;
it
this
you
in
entered
the
room
came upon
said.
:
the dialogue
of
Death
is this
When
:
man
is
dead there
no more
some say that he is, and others some say that there is,
is
Chap, v.]
311
Damon. It is a good statement of the great problem and we may safely agree with Nachiketas when he goes on to say that this is a matter that we must know if we would know the highest end
;
of
man.
Pythias.
You
it
is
"a
matter beyond
that
it
human reasoning,"
and that "there
like death."
is
how modern all this sounds. But, as a matter of fact, are human observation and human reasoning inadequate to prove that man is
Damon.
It is curious
that
he has a
of the
on
the materialists
For myself, I frankly own I think have a strong case. They keep to
find that life can be traced to a
the facts.
They
of the soul is
true.
may
be
I don't see
how
it
can be proved.
us go too
fast.
Damon.
^
Do
not
let
You may
Manas, commonly, but not very satisfactorily, translated with which it is etymologically akin is, in Indian
it is
part
organism and
is
312
MATTER AND
SPIRIT.
[Chap. V.
call
if
you
the
please;
but you
may
call
mean matter
mind.
give to
tions
matter as an objective fact, apart from What, indeed, is matter but the name we an unknown force of which the manifesta-
may
be reduced to resistance,
or,
perhaps I
and space?
not think
Do we
really
I do
we can say
that
we
do.
But we know
more than that about spirit. We know of external phenomena through the mind. Our knowledge of
mental
that
Still,
''
states
all real
what
is
Coleridge described
it
as
an
;
without a mind to
know
it
be
nor can we
or that
whatever
we know
pretend that
it it
in
its
itself,
except
qualities.
But pray go
I
me
of
most pressing
Damon.
new.
do not know that I shall say anything All I can profess to do is to put before you
itself
what commends
bitably true.
to
my own
mind
as induas
Let
us,
then,
consider
man
we
Chap. V.]
313
know
less
of him, or rather
for in this
department no
than in our
latet
own
profession the
maxim
holds,
Dolus
tions,
and
fact
let
me
man whom
of
What am
is
I then ?
Well, the
about
me
the
I
consciousness
my
own
separate existence.
that under
my hat
;
know that I am I exists a being who is not you, who lives alone, and who dies
and who from his first breath to his last is My personal unchanging identity, the same man. I say, is the first fact about me.
Pythias.
I do not see
it
how
denied, however
may
be explained.
is this
personal unchanging
Is
it
of
which
am
conscious?
?
anything
One
of the
most
modern physical
tell
science, as of
you,
all
is
the establishment of
of
matter.
This isolation
from the
which I
am
con-
be
referred to
ticle of that
my
organism
and vegetable.
of our
Physically considered,
we have nothing
own.
What
is
is really ours,
what
The phenomenal
I
part of
me
It
remain.
now
314
MATTER AND
SPIRIT.
[Chap. Y.
completely changed.
JEgo, egOi animus.
I shall
still
be the same
I.
Pythias.
It
is
physical organism.
has
been
satisfactorily
met by the
as yet.
mode
deter-
stances which
make up
mode
of their composition
minative of the
of individual consciousness.
He
plicable
safely
me
point
Look
is
at
my
dog
All the
are in
atoms
of
which
his bodily
frame
made up
very conscious
He knows
that he
;
is
Spider, not
Leo
his
friend, nor
is is
What
is,
what
constitutes
suppose,
CiiAP. v.]
315
It
seems to
it
me
mani-
animal or
school-
vegetable,
What
as I account,
consortium
lower
Descartes's machine
is
we
call
we now know
about them.
Pythias. So that
in dogs, horses,
we may
;
and cats so that Sir Joseph Banks, upon the memorable occasion when, if Peter Pindar
is
to be trusted,
he exclaimed, damn
their souls,
:
in vacuo
and a poet
of
to
be taken
literally
when he
Damon. There
to
is
whom
:
so
many
of nature's
open
secrets
were
re-
vealed
"
The mystery
own
lives.
We
must not
I
any
life,
am
peris
are
human
souls
316
MATTER AND
SPIRIT.
[Chap. V.
possess.
my
won't help us
serious than I
sits
much
am
at the present
upon the lips of my cast of mind has always been somewhat Voltairian, and I can't change it now. If, as I strongly incline to think. Swift was right in holding life to be a ridiculous tragedy, perhaps our highest wisdom is to look as much as we can upon the risible side of it. But don't let us digress. You have doubtless
You cannot
so, it
think without
And
not only
and impresof
in his
main
are the
different
intellectual
asks,
faculties.
when he
What more
able to take
away,
bit
by
bit ?
and appeals triumphantly to this fact as putting it beyond question that the intellectual faculties are a
product of the cerebral substance.
Chap. V.]
317
have a strange
facts,
way
of reasoning.
admit their
but deny
their inferences.
The
between the brain and the thought, and between certain sections of the brain and certain intellectual But it is a curious kind faculties, is indisputable.
of logic
from these
a creation of the
secretion.
No No
and
doubt mortal
man
brain.
No doubt
followed
for a time,
at all events
by the
cessa-
was the
an
if
organ.
dumb
But the soul is not the body, and the breath is not the flute; Both together make the music either marred, and all is mute.
;
is
I can give
you what
seems to
me
my
own recent
experience.
I took laugh-
So complete
was the insensibility which it produced that when I came to myself, after the oj)eration was over, I asked the dentist when he was going to begin. On the other hand, my mind, while I was under the
318
MATTER AND
SPIRIT.
[Chap. V.
was
I
active
and lucid
to
in
seemed
be in a
me;
and,
when
passed
fallen
was as though the veil of illusion had again between me and realities. Swiftly the
off, it
for
some hours.
enough.
common
tells
Sir
Humphry Davy,
lake,
''
remember,
us how, after
earnestness,
Nothing
exists but
thought
the uni-
verse
is
composed
"
and
pains.'
Pythias.
The phenomena
and
I of
of
a3therisation are
wonder
side.
not been
made more
by your
There are many kindred phenomena not less curious, and not of less evidential value as to the spiritual element in the nature of man.
Damon.
Consider
how
in sleep
we sometimes
transcend our
Nothing, of
these things,
contemptuously,
and
to
pronounce
and cannot be
true.
But nothing
is
more
you
unscientific.
Make
the
largest
deductions
Chap, v.]
319
reasonably
may
for error
re-
facts
which
Still,
term
me
to see
whether any-
You
remember Balzac's
doctor
of
is
converted to Catholicism
by
the wonders
mesmerism.
Damon. Yes.
I think Balzac
exist-
of the
have lived to
Is it not a
little
purpose
common
speech,
of
ideas
Nay,
more,
have we
not
something divinatory
fiavTEvixd Ti
within
our
own
breasts,
whereby, in
we can
bodily
actual
of,
nay an
320
MATTER AND
SPIRIT.
[Chap. V.
And
is
not
all
of
man
?
*'
Pythias.
term.
Materialistic
is
theories,
degrees of materialism.
suppose
wrought by Kant, the materialism of which Cabanis and Condillac spoke the last word is no longer tenable.
agree, that, since the intellectual revolution
But there is a more subtle hypothesis. Feeling, it has been urged, depends upon the grouping of molecular movements, which physiology is beginning to discover sensation, and with it our whole and register intellectual existence, may be due to elementary
sense organs has been fatal to
:
number and incessantly varying in combination. That is an explanation with which But it the facts could stand well enough, I think.
forces, infinite in
to discuss
is
it.
And my
time
is
After
if it
all
it
a mere conjecture.
is
Still,
even
be evident
which
your point
that
what it is the fashion to call "soul" is something more than a simple function of the nervous system, what is the gain ? In the name of common sense can we get beyond Voltaire's account that ''soul" is a vague indefinite term expressing an unknown principle of effects known and felt by us, which
has generally been taken for the origin or cause
of life, or for life itself ?
Be
it
so,
if
you
like.
Chap. V.]
321
not fatal to
it ?
Damon. Reasons in abundance there are, as it seems to me. That the living organism is something more than matter, appears to be abundantly Chemically considered, j^roved by any dead body.
a corpse at the
cases,
moment
it
after death
at the
is,
in
many
before
exactly what
I
was
moment
death.
mean
its
same.
cules,
There are the same atoms, the same moleBut the same physico-chemical properties.
Because the force which directed and
it,
Why ?
its
motion,
its
sensation,
its
That force we
if
call life.
man remain
of
when
life
no collocation
life
Surely
Pythias.
Well,
of
course
is
we must
all
agree
the compounding, in
world
of
of
forces,
belonging equally
the mystery
is
the
inorganic,
that
constitutes
vitality."
But what
your
Damon.
of
I say it is a
scalpel
a miracle
which no processes
322
MATTER AND
SPIRIT.
[Chap. V.
me
certain
is
no
correlation,
between
it
and any
of the forces
monly
call inorganic.
Hence
if
No
conclusion, I submit,
so reason:
the
something that
thing which
a some*
a force
we
soul; that
it is
which
is
Pythias.
And what
is
of
death?
It is
Damon. Death
life
As every
of
school-
the
body
transformed.
And,
this is so,
True and beautiful are those words of Pas une piece et pas un atome du corps
mon ame
n'est
perdu, tu le
sais.
le constituerent
chacun va trouver
affinites.
Combien
Chap. V.J
323
fit
l'unit(3
Elle
survit,
mais une.
is
Car
Pythias. It
beautiful
but
it is
poetry.
Damon. And
is it,
We
of
view
am
from admitting
knowledge, or that
arriving at truth.
It
and
of Greece,
have
been abundantly
justified
Pythias. Are
we
words
Can
you
to
look at
the facts.
That intuition which I possess of myself, and for which I do not depend upon sense, is it not a fact,
and, as I said just now, the
first
of facts ?
Is there
and
of
spiritual ?
possible
Surely
old
Mon-
et justice!"
Pythias.
amount
to
Does your argument, in strictness, more than this: that, because the body is Y 2
324
MATTER AND
and because the
SPIRIT.
[Chap. V.
visible
are
cognisable
by
the
senses,
it
cannot possess
known
to
us
by a
?
direct
But why
not
It is a question of fact.
Damon. Well, my very dear friend, I will only say, what I feel with an intensity of conviction which no words can express, that the superstitions of materialism appear to me to be an infinitely
worse outrage to the human reason than the superstitions of the lowest class of fetishism.
If a
man
The testimony
of consciousness
seems
closely
I
to
me
conclusive.
when he
said to
Eckermann, Man has a right to believe in the existence and immortality of the soul, and such a
belief is agreeable to his
trary belief
''
is
not."
And
If I
To me
clear
from
its activity.
work incessantly
until
my
when
my
spirit."
much.
of
it
There
is
something
to the
in us, I confess,
CiiAp. v.]
AN ARGUMENTUM AD
VERTIGINEM.
325
question,
The
feeling
of
beauty, the
in the
wealth
thought which
we have known
man
life,
to
lie
....
This
tilius,
build himself,
Of second
is
natural enough
when we think
of a Quinc-
a Goethe.
may
be
re-
and ever have been since the dawn of history, not to go back to the cave men, the river- drift men, and our other far-off ancestors and is not the personal immortality of
vast majority of our .race are
;
all
these
myriads of
bestial
incredible ?
is
an argumentiim ad vertiginem.
at the vision
you conjure
up.
But
after all you are simply painting a fancy picture upon the unsubstantial canvass of our infinite igno-
rance.
What do we know
?
of
the
conditions
of
We
beyond
by
the visible
that
is
left
behind.
this
with
me
of
made
serve,
some
striking observations
I think, as a gloss
of Goetlio.
to
rise
life.
It
cannot
be
that
life
out
of
From nothing we
326
MATTER AND
;
SPIRIT.
get to
[Chap. V.
we cannot
not.
life,
life
if
and thought
But,
the beginning
of things is
must mean an
in-
To say
that
a circle traced in
air,
a wheel turning
turn, a thing
idly upon
self-born
itself,
that appears
and self-devouring, a painted nothing and vanishes again, is all one with
is
know
and
is not.'"'
Such,
as I should gather
this matter,
was pretty much the way in which it to Goethe's mind. His luminous calm seems to me to have been undisturbed by the confirmed suspiciousness of temper born of the phenomena tha\; come and go and deceive us with a vain promise of stability to which we lesser men
presented
itself
mind this To his undimmed vision question of an after-life. the truth lay revealed that phenomena cannot be
owe the perturbations
that cloud for our
all
;
that
we
is
that life
ourselves abide under all changes not a painted nothing, but " a painted
;
whose presence
'
proved by
Pythias.
'
its
'
unending works.
It is possible that
gloss.
But
I should like to
ortho-
it.
be inclined
to say that what has done most " to cloud for our
Chap. V.]
327
minds
this question of
the mass of
it.
absm-dities
If
its
the Christian
not to
fall
extinct,
and death must be transformed or resumed, as Hegel would say, in a rational synthesis its creed must develope, and that as quickly
teaching about
;
Damon.
(L
ri)
for a
many
good man-
kind through the world's darkness, and they still seem to be burning pretty brightly. Before giving
them up
that
for
new
ones,
we
we
should gain
by the exchange.
want a good deal of adaptation if they are to suit modern needs. Look the facts in the face, my dear fellow. Is not the Christian account of life and
death briefly this
of
:
and Governor
the
infinite universe
to
borrow Tyndall's
them
gotten,
misbegotten,
in
that portion
her
Creator that few of them will come within measurable distance of the religious and moral standard
328
MATTER AND
SPIRIT.
[Chap. V.
which
He
prescribes to
them
life in this
Supreme Judge, the vast majority as of course He had foreknown to be condemned to everlasting torments, a few to enter heaven, and some, as
until
;
they are
sufficiently
be reconstituted although their constituent atoms have gone through countless changes and
will
be reunited to
I put
it
them
destiny.
of life
to
your candour
Is this theory
intelligent
man
who
will not
make
Damon.
I will
be assured, with entire candour; and in order to be accurate I will be guided in my answer by the
Catholic Church, as being the most precise and
dogmatic of
all
First,
No
that
when
it.
man
is
immediately
This
created
Creationist doctrine
The
is
Traducian view
that
by
theo-
much
:
but
Chap. V.]
AN INSOLUBLE
QUESTION.
329
it
is
itself,
mere
do not ne
a Catholic Christian
dogmatise where I
les secrets
!
know nothing Je
adjective
is
suis pas
dans
du bon Dieu.
Pythias.
Le hon Dieu
The
some-
what inappropriate in this connection. Anyhow, you hold the soul to be directly or indirectly from
God
What
out of senseless Nothing to provoke
And
be incurred
once All
How
is it
possible that a
Being
at
freely create
of ineffable as
any
I
soul before
?
misery
which we glanced,
it ?
upon
Damon. No.
verbiage.
me
to
be the
idlest
Nay, more,
crushed
worm
grant
tliat
we had nothing
guide
us,
would lead
of
is
the
work
an incomplete or a restricted
1
goodness.
Sec pp. 262-267.
330
MATTER AND
Pythias.
SPIRIT.
[Chap. V.
You remember
by a
certain
French
which she
was wont to express herself, '' quand il m'arrive de mon Dieu si toutefois vous prier Dieu " "
:
toutefois vous
demande,
vous voulez."
Damon. Well, if we rest merely in the phenomenal world I do not think we can get much beyond that devotional formula. But it is the sure
conclusion of reason that the Omnipotent
is
because
He
is
God And
It is the old
mystery
of the
Why
which
presses
is
hopelessly insoluble
that
I say, as
Kant
ex-
it,
and in the administration of His empire allows their good and evil to emanate from and to be imputed
to themselves."
Pythias.
The
Pardon
me
I cannot call
anything
else.
Damon. A primary fact of human nature, however inexplicable, and the indispensable basis of
human
society.
Our Our
Chap, v.]
331
on
this
nowhere.
Damon. The ultimate appeal is to the Supreme Does any man really Court of Consciousness.
automaton? The voice of human nature spoke by Dr. Johnson: " But, sir, as to the doctrine of necessity, no man believes in it. If a man should give me arguments that I do
think that he
is
an
"
St.
Atha-
nasim
their
shall
men
with their
own
own
works.
life
And
go into
everlasting,
done
Damon. As
but are
to
the resurrection
the body,
by no means committed
it.
to
any
specific
explanation of
There
is,
school of contemporary Protestant theologians who hold that Ulrici is their ablest spokesman
it
is
" form," not of the mateiial, of the force which inherent in a seed or a
cell,
drawn from the environment and yielded up death not of the outward nerves and tissues
in
which
it
was sheathed.
They
affirm that
we have
332
MATTER AND
SPIRIT.
[Chap. V.
o^ood
which
This
at death
departs with
it
am
by no means satisfied that it is not pretty much what Spinoza meant by liis " essentia corporis," which he affirmed to pertain to the essence of the mind, and to be necessarily eternal. Next, as to
everlasting
5^our
life.
There,
it
seems
to
ideas from Frederick Harrison and his " eternity of the tabor," or from Lord Byron's ac-
left
him
practising the
Hundredth Psalm."
You would do
theologians.
''
lis
ils
trouvent le repos
plus
parfait et
puisque Dieu
etre,
parvenu a sa
repose
centre."
final
Lastly, concerning
lost
that
is
know, we have already considered,' in the light the terrible analogy from the inexorableness
CiiAr.
v.]
333
is
much more
to be
said regarding
Newman has said in the Grammar of Assent. me take down the book from your shelves and
you a few sentences
As
of
it
:
Let
read
with Christi-
ought, before
of the case,
we we judge, to understand, not only the whole state but what is meant by the doctrine itself. Eternity,
is
or endlessness,
though the
idea of suffei-ing
positive.
lies
an element of
future punishment,
in
what
it
excludes
it
means never
;
any change of
no annihilation or restoration but what, considered positively, it adds to suffering, we do not know. For what we know, the suffering of one moment may in itself have no bearing, or but a partial bearing, on the suffering of the next and thus, as far as its intensity is concerned, it may vary
state,
;
the suffering
so, unless we assume that by a consciousness of duration and succession, by a present imagination of its past and its As I future, by a sustained power of realizing its continuity. have already said, the gi-eat mystery is, not that evil has no end, but that it had a beginning.
with every
lost soul.
is
This
may
be
necessarily attended
Pythias. It is a striking passage, and I suspect that " more is meant than meets the ear" in these
words
of his
am
quite
however you may impose upon yourselves, believe in your heart of hearts a dogma which, gloss it over as you will,
sure that
neither
you nor
he,
God God
then
the attributes of
malignant
and did
not,
He
is
not benevolent; If
He
33
MATTER AND
SPIRIT.
[Chap. V.
hell
He
is
not omnipotent."
is
That
which there
no escape.
Damon. Yes, there is this way out of it, or round it if you like that we are not yet in a position to frame a scientific theodicy that we cannot do so for the simple reason that the attempt involves what Butler calls '' the infinitely absurd supposition that we know the whole of the case."
much
to the purpose
A liair, perhaps, divides the False and True, Yes and a single Alif were the clue Could you but find it to the Treasure-house, And peradventure to the Master too.
:
Pythias.
indeed.
" Could
you but
find
it
"
Yes,
Damon.
ascribe to
Meanwhile you
neither
are
quite
right in
believing that
Cardinal
Newman
nor I
fiend.
God
Pythias.
I
Some good
certainly do.
who
told
me
He
The dying
is
much
''
indignation.
he exclaimed
consolation?"
then where
Chap. V.]
THE SHADOW OF AN
ASS.
335
Damon.
people's religion
is,
dum modum
recipientis recipitur.
com-
day for men to monest mistake identify Christian teaching with some vulgar caricature of it and then to condemn it offhand without It in the least understanding what it really is. thus able men fills one with pity to see earnest and wasting time and energy in arguing, as the old Greeks would have said, about the shadow of an Then, again, remember that to take any one ass.
in the present
is,
to caricature the
whole of
it.
and an economy
of divine things.
Every
ist
''
Alles vergangliche
is
nur
Surely there
between knowing exactly how things are in themAre selves and knowing nothing at all about them.
not painting, poetry, and music economical in their
representation of reality?
Is not speech itself a
of thought ?
at the clock.
all.
I fatigue you.
it is
But
getting near
my
just
He
won't,
and there
is
You have
doubtless con-
336
MATTER AND
how
far
SPIRIT.
[Chap. V.
sidered
your view
of life
perfect,
more perfect comes from the less and the conscious from the unconscious doctrine which I believe you no more doubt than
that the
I do.
Damon.
with in so
on best by being as precise and scientific as possible. Nay, you must pardon me if I am a trifle didactic. In regard to
short a time.
shall get
We
evolution, then, I
mean
or
by
the environment
it,
all
act
upon
the sjiecies at
resultant,
Damon.
that.
I submit that it is
it
go on to lay
down
as
the law of
potentiality to act
moved by a
sufficient cause.
Hence
of
mind, or
deny that not-mind can ever result in I deny that any number transformations produced by any number of enI
not-life in life.
it
to a state of consciousness
to
Pythias.
tion, as w^e
become an Ego. As a matter of fact spontaneous generaall confess, has never in any circum-
CiiAr. v.]
337
known to us, been witnessed. Still you are aware that weighty authorities strongly incline to believe it Herbert Spencer goes so far as to say
stances
:
that,
"we
should
accept without a
murmer
and vegetable
matter."
life
from what we
inorganic
Damon. I think the evidence clearly points that way and if the fact were established, as I incline
;
to think
it
one should
If matter,
extended
substance,
has become
which
dillac,
it
school.
No
that
axiomatic law of
the
stated.
dis-
Some
and
from material
is
has called
spiritual
it,
"a
and physical
is
a compound of two
itself earlier
than the
higher, as
natural.
"Omnia,
diversis
z
338
MATTER AND
SPIRIT.
[Chap. V.
sunt "
and body are one and the same thing, considered now under .the attribute of thought and now under the attribute of extension. But the question arises at this stage of your argument, Can the same substance, being absolutely identical with
soul
itself
that
or simple, manifest
two
distinct or
opposed
life and matter ? would say, No. Would they not be down upon you with the syllogism, "Whatever is extended in space is measurable and divisible but the conscious Ego is neither
friends
measurable nor
divisible.
Therefore
it is
not ex-
tended in space."
Damon. No doubt a school for which I have the greatest respect would so reason. I would reply perhaps the this that major of argument. needs to be distinguished. Space is measurable and divisible. But the energy acting in it, is that not also measurable and divisible ? A spirit certainly the Infinite Spirit might put forth an energy of resistance within a given circumference, and in that case clearly you might measure the force exerted on every square inch, although it would be due to an indivisible energy to the spirit in which there is no real division, but only the power of producing effects that are divisible and divided. Now, if this is so, we may refer all the phenomena of matter to
may
reasonably be conceived of as
Chap. V.]
SPIRIT
330
that
is
to say, as living.
finite
spiritual
a bold speculation.
it
Damon. Wlialever
tain
:
may
be worth, this
is
cer-
that
all
a pure spirit
is
is
attributes?
What, then,
?
is
if
the universe
cognisof
able
by
the senses
spiritual
being in space
I should
tell
my way to
any
great authority
is
'*
body
or
And
I suppose
we may
the
energy so manifesting
I think
itself.
But,
whatever
it is,
we must
Pythias. Wliich
is
Berkeleyism, or something
very like
it.
Damon.
It
him
that
matter
is
z2
340
MATTER AND
it is
SPIRIT.
[Chap.
energy, or that
it is
one form
the lowest
is
of such
energy
it
common with
the
theory of Boscovitch.
My conclusion
that from a
mere principle of extension you can get neither life nor mind but that matter may well be a non-extended principle of energy manifesting itself under
;
dimensions.
Pythias.
You
conceive, then,
if
I rightly appre-
hend you,
scious
life,
of
moving on towards
latent
Ego
when
it?
and matter
is
cracking in
directions
I think I already
But
is
to to
is
recognise a thinking substance, of which thought the foundation, not the resultant
view which,
by
scholastic
system,
called matter to
spiritualised
analysed.
seems
at first
to
me
created
life
may
;
the material
evolution, one
and
that,
species
may
Chap. V.]
341
life
Again,
and mental derangement, I infer that the mind or Ego may remain indefinitely unconscious, latent, or undeveloped, according to conditions which are mostly beyond our ken conditions which, how-
ever, so far as
as
is
well as material.
indestructible
what
it
requires
is
a favourable en-
vironment.
Pythias.
And
here,
suppose,
comes in the
law
of evolution.
Damon. Precisely; the law in virtue of which things advance from the homogeneous to the heterogeneous, from the less to the more determinate.
This
law,
being
universal,
it
follows
that
the
harmonious distribution of
universe, so that defeat
as all things
scale,
is
all
and no force or principle can ever be really Combining the struggle with the result abolished. we obtain the so-called " law of spiral ascension," or the progress of things by a gradual development Forms tend more and of what is latent in them.
more
become stable as acts grow into habits, and, whilst the conscious becomes unconscious or autoto
is
attained,
we may
whom,
as
Mozart
342
MATTER AND
SPIRIT.
[Chap. V.
also a prophecy.
But, with
Ego,
as
a
its
personage,
individual,
self-balanced,
master of
himself.
much
who
plumb on this plain print Of an intention with a view to good, That man is made in sympathy with man
the plan of things, drop
At
But in
Man
from his
;
In culture
still
away
And
below
At the base
of being.
Damon. I thank you for quoting those fine That is the Browning is right. Yes verses. There is but one real subascension of the Ego.
:
of
the world,
is
which the Ego comes to know itself. Nature is the allegory of spirit, and as each symbol developes an
activity
it
itself
Death
is
therefore natural
Chap. V.]
343
and has
to
made capable
from
real,
of further use.
Matter as distinct
if
spirit is
an abstraction, and,
taken to be
:
an
the
mocking Maya, from which thought alone can to release. In the universe there is but one aim disengage the unconscious and the latent from its state of inertia of mere potency, and to raise it to individual self-possession. But such self-possession
:
the
union of nature
with
its
environment
or
of the finite
finite,
The
result
species, the
But
it
harmony God
God, and the
will
know
Pythias.
infinite is
And
the assimilation
?
with
a never-ending process
Damon. Yes, so long as it means progress too, and a more and more determinate and individual
possession of
all into
life
by each
spirit
344
MATTER AND
a purpose.
If,
SPIRIT.
[Chap. V.
become spiritual, this cannot imply that they will some day sink to be material again. Phenomena are avowedly the means and not the end. Self-conof
is
the end
nor can
we
conceive
it
a consciousness, wherein
The
final
it,
stage of progress, so
we
can discern
beings,
must be a society
morally,
of
immortal
and intellectually perfect, united in the immanent Cause of their existence and action, who is revealed to them as such by the changes they have undergone.
physically,
Pythias.
summed
wings."
it
up
I
''
:
Shall
We
shocking
if
prospect
much charm me
aime
la vie,
I
le
mais
neant ne
laisse
pas d'avoir
du bon." Damon.
^'
My
The nature
or
my
fond wishes."
then, should
and
what they
will be.
Why,
we
Pythias That
is
we make
sufficient
Chap. V.]
345
Let
me
hear you
you will be so kind. There are two points which you must touch upon before
however,
if
your theory
of evil
will
be
properly rounded
the bearing of the
off
the
problem
Damon. Physical science indicates that matter proceeds from the invisible and returns thither, developing in the intermediate cycles an ever
larger and higher capacity for the expression of
which
spirit
manifests
itself
and
of
this unstable
synthesis dissolves in the partial analysis of vital action and in the total analysis
death.
But
and that there are invisible material energies by which the spirit can act after These energies make up the orw/xa TTvevfxadeath.
only
the
visible, TLKov, to use St. Paul's phrase, the spiritual
body,
which may be subject to endless transformations, raising it higher and higher until the spirit attains
the vastest powers of acting in and through space.
There
is
no reason
why
suspended, annihilated, or
soul's perfection
;
made unnecessary
to the
A
If
now embodies
it
itself in flesh
and blood.
Here-
may
star.
UG
MATTER AND
SPIRIT.
[Chap. V.
spirit,
may
be,
must
and
may
is
Nay, more,
it
by
the
a true
word
soul
in
Lord Beaconsfield's
immortality are
creates
a world around
and embodies a
is
What
reason
there
why
come
to
if
death be
them
Then
gress
relative,
as to evil.
It is
commonly held
good, and that
that proit is
must change
evil to
only
unattained.
free-will
ness.
we must admit
of conscious-
man
submits to
the law
may
do
by choosing and
delivered from
all evil.
But
if
under those which degrade, And as he would cease stupefy, and materialise. actti vel potentia to be man had he no free-will
choice,
it
seems
Chap. V.]
347
lower
life
he will not
clioose to
break
away from
not of moral condition, what warrant have we for affirming that the process of degradation will not
continue indefinitely
?
And
an eternal abiding in that from which the soul was meant to pass onward and upward? By what name,
then,
shall
realised,
of
perfection not
the consciousness
of
life
knowledge
wide and high as the universe, now expended fruitlessly and thwarted by an evil will? You know the name, which so lightly comes to men's lips, given by all religions to this sphere of darkness. I do
not see that science can erase
it
from the
portal.
ment and
around
all this
it
this
with
itself,
an
evil soul
must have
an environment of horror.
I admit that
the
reality of
concerning which
we must
men
of
those to whom good and evil have appeared the supreme realities of life, and the struggle between them the supreme struggle for existence. It was a
fine
"
348
MATTER AXD
SPIRIT.
,
[Chap. V.
when one
my doctorno
is
saint,
;
but
if
He
just in time
of
for
you go on
I shall perhaps
have to say
you
as
is
in
a different
^'
me
If
Damon. Would
my own
old lines
testimony
it
in the
Plurima
quaesivi
Nee quidquam
inveni melius
quam
credei'e Christo.
FINIS.
INDEX.
Absolute, the, Hegel on,
14:2
Anselm,
St.,
his
argument
for the
human
explanation of
Abu
the word, 33
Ackerman, on
Antiquity of the
human
252
race, 105
enjoyment,
Schopen-
Anthony,
St.,
of Padua, preaches
hauer on, 18
y?Jternl Patris,
to the fishes,
the
Encyclical,
AjJologia pro
289
Agnosticism, 24o
Newman's, referred
74, 89, 92, 98
48
Ahmed,
Prince, 169
128, 129, 308
Ahuramazda,
Aquinas,
1
St.
Thomas, his
definition
26
of religion, 206
his
our far
oflF,
325
Cardinal
of,
Anglican
Difficulties,
Newman's, influence
referred to, 70, 91
86
his treatise
73,
Pe
Pco, 232
101
Anglo-Catholicism, Cardinal
New-
man's
trial of,
69-71
consciousness of personal
identity, 314
Argumcntum ad
325
rertigitum, an,
350
INDEX.
on Creationism and Traducianism, 328
'Arif, 179
Aristotle,
on
^uertf
and vovq, 34
Avesta.
See Zend-Avesta.
on poetic inspiration, 63
Arnold, Mr. Edwin, his Light of
Asia, 22
Avyakta, 145
193
79
PunariJiava,
Aryan
32
126
Ass, the shadow of an, 335
it
is
consistent
on the
effects of superstition,
284
phenomena,
taken by themselves, 99
of the
26, 28,
Bhamviapada
35
quoted,
new
difficulties of,
246
his
224
Attributes, the Divine, 234
Berkleyism, what
339, 340
Augustine,
St.
on practical results
Bhagavat-GUa,
account
of,
of Manicheism, 21
139
Bhikkhus, 151
Bible, the, anthropomorphism in,
256, 267
on the use
to be
made of
Verities
in Paganism, 192
256
on the
Law
Eternal, 228
concerning,
274
the
"higher
criticism"
on,
275-279
the creation of the Church, 101,
on the
test of goodness,
280
275
INDEX.
Bigandet, Bishop,
his
351
Life
or
33
Legend of Gaudavia, 22
referred to, 25, 150
his system
penhauer's, 35
corner-stone of his teaching, 35
his
Blot,
words holy, 35
Birth
Mara, 149
160
quoted, 160, 161, 253
his
Bishops, Anglican,
how regarded
by the Tractarians, 67
his Last
his
teaching
the
lower
animals, 253
his
Blanc,
M. Louis, on
21
source of
its
moral excellence, 27
Boscovitch, his
theory of
matter
a Reformation, 31
\\s point
d'appui, 32
truest parts, 33
Brain, the,
its
developments corre-
and
sensibility,
317
sanctions, 157
it,
Brama,
Brancata, Cardinal
Laurence, on
its
159
root idea, 160
269
Biichner, on conscious identity, 314
his
is it
162
cessation of its missionary activity,
riality of the
162
Buddhists, number of in the world,
316
Buddha, Gotama,
sketch of his
the precursor of
his greatness, 23
104
life,
23
Greater, 24
Bunsen, Baron
von, on
date of
One
Zoroaster, 127
352
INDEX.
scientific
and of the
study of
inclusive
as well as
exclusive,
Buddhism, 147
Butler, Bishop, Cardinal
293
Newman's
see Catholic
Church
obligations
to,
55
Moral
23-i
Government of
Reason, 242
God,
Chateaubriand, his
fame, 59
best
title
to
on the
office of
work done by
his
Oenie
du
Christlanisme, 81
Choregus
poets, 3
modern Pessimistic
his standard of the
eighteenth century, 50
whole duty of
and non
Christian
Religions,
man, 11
a witness to the intellectual ten-
188-193, 293
his
VlMon of Judgment
332
Natural, 237
to,
doomed,
if irrational,
242
transfigures
human
life,
262
facts
corresponds with
the
of
Edw., his
Philosophy
to,
human
of
life,
nature,
and of human
327-334
Kant, referred
248
its
297-307
after-life,
and the
mical, 335
sophy," 37
number of
in the world,
on " Kantism." 59
Caro, M., on
105
in
Will
Schopen-
a,
87
true
hauer's sj'stem, 17
Church,
the
Catholic,
the
on the practical on
results of Scho-
home
influence
penhauerism, 21
the
73, 189
negative
tendency
of
of
Tractarianism
in,
modern thought, 43
Catechism,
Catholicity,
81-83
position of, in
Buddhist, 162
Medieval,
its
England
in 1829,
con-
82
Cardinal
structive tendency, 38
Newman's
action
in,
85, 90-94
INDEX.
a great objective fact, 89
353
and
men, 286;
the
Catholicity, 239
definition
of,
Concupiscence,
all
in
all
things to
Catholic theology, 29
Condillac, 320, 337
degradation
century, 288
is
of,
in
18th
Confucianism, account
of,
110-121
278
the soul of, 292
requires assent to nothing false
110
Conscience, Schopenhauer on, 16
Cardinal
Newman
on, 96
or unreasonable, 296
Church of England,
53
297
first
Consciousness, the
of, 67,
fact about
Tractarian view
69
us,
313
South upon, 71
Cardinal Newman's loyalty
to,
314
75
parties in, 76
346
excellence and
winningness
of,
88
seen from without, 89
does
not
possess
dogmatic
Newman's
Controversy,
action in, 87
character, 90
among
Catholics,
of,
Cardinal
93
Newman
upon, 92,
W.
J.,
upon the
of
Cardinal
New-
Paganism, 189,
293
Coleridge,
Samuel Taylor,
his
work
by
and
Aryan mind, 30
interpreted
ad
j}(ij)ulum,
Wordsworth, 61
on sensation, 312
327
not of faith
354
INDEX.
Pure Reason,
the, 39is
07-iUque of
a change of
state,
not of moral
41,44
condition, 347
122
his translations
his
Avesta, 125
Development
of
Doc-
Newman's
to,
251
48, 73,
269
quoted, 91
Davids, T.
W.
Rhys, on Trans-
migration, 27
his religious statistics, 104
Dhammakaklmjjpavattana - Sntta,
the, 149-156
on
the
discovery
of
Early
Dhu-'n-Nun, 170
Discourses
tions,
Buddhism, 146
on the Buddha's real teaching,
148
to
Mixed Congrega-
on the
DhammahaliTiap'pavat-
tana-Smtta, 149
Divination,
means
of, in
Ancient
China, 119
Doubt, an age
of, 1
96
imperative
of,
Bhagavat-
Dvayatanupassana
158
Sutta,
the,
GUa, 143-146
Davy, Sir Humphry, his experience
after taking nitrous oxide, 318
of,
198
Dawlatshah
of
Samarcand,
on
no deliverance from
Nachiketas on, 310
is
life,
26
may
remain
indefinitely
un-
conscious, 341
ascension
325
342
El-Eflaki, his
Plan, 116
INDEX.
England, the Church
of England.
of, see
355
Church
primary,
unless
cannot
it
exert
itself
be
self-determined,
Essays,
Critical
and
Historical,
227
Francis of Assisi,
St.,
Cardinal
58, 62,
Newman's, quoted,
his preaching
87
party,
the,
Evangelical
in
the
Free
will,
Schopenhauer on, 16
and work,
53, 64
Eve and
280
how
Evidence, the
of
its
Law
of, desirability
332
without
it
study, 283
man would
cease to be
man, 346
physicists not authorities regard-
the
existence
of,
ing
the
it,
347
the,
the
Six Extreme, in
French Revolution,
was, 57
what
it
has declared
itself Atheistic,
202
Fudhayl
Abu
its
upon
immortality,
Gall, right in his
337-345
Exclusive
of,
main
position,
salvation, the
doctrine
316
Gaubil, Pere, on the Great Plan,
291
116
Facts,
an
arbitrarily
of,
restricted
125,
range
247
le,
quoted,
difference
in-
Buddha, 160
the principle of, 294 Faqirs, 184
ment upon
102
on
will
main
difficulty,
99
cause
of,
226
a2
356
INDEX.
Grote, George, on religious beliefs,
of,
188
human
Hal, 179
Happiness, the
five
nature, 297
sources of in
is
Beus abSt.
Augustine on, 46
God,
the, of
God,
the, of the
Buddhism quoted,
151, 153
''
pists,
217
eter-
Hartmann, Von,
sin,
his Philosophy of
on the sense of
on the
297
the Unconscious, 6
his balance of pains
sures, 19
on Christianity, 299
soul's transcendence of its
and
plea-
his
on immortality, 324
Gospel, a Stygian, 263
the Materialist, 303
progress, 19
his
way
Dr.,
of salvation, 20
Gotama,
see
Buddha Gotama
of,
Haug,
on Zoroastrianism, 127-
130
sages, divinely
illuminated, 190
42
241
quoted, 95, 96, 97, 98, 100, 101,
on punishment, 264
Heine, the singer of the world-woe,
3
the,
333
Great Plan,
Green,
the, 115-121
299
Professor,
on
Kant and
Hell, the
Paduma
described, 265
Coleridge, 59
dilemma caused
334
Hindus, number
by, 333
220
St.,
on God's
of,
104
INDEX.
Holbach, 39
Hosan-el-Hallaj
,
357
171
306
M.
Ibnu-'s-Semmak, 168
Justice, retributive, 97, 264, 333
Ideality
of
the
world,
Schopen-
18
practical influence of
25
rine, 41
his doc-
from
its activity,
324
for
see Soul.
320
330
of,
Kantism, signification
59
91,92
Karma,
Keble,
157, 159
John,
his
judgment
of
pression of certain, 66
Intellect, the,
Wordsworth, 62
his Christian Tear, 62-65 his Sc7'mon on National Apogsenses,
Schopenhauer on, 35
tacy, 65
of
Khd
KM plant, 119
Kingdom
of Righteousness, founded
Jataha
Tales, see
Bvddhist Birth
Stories
358
INDEX.
Schopenhauer on, 17-19
Cardinal Newman's view
Pope's description of, 256
of,
97
Newman's
on, 302
sympathy with, 92
Laotze, his system, 113-115
Law, Eternal,
160, 308
identified
St.
311
by
St.
Augustine and
the
with our
fingers,
315
Law,
264
no correlation between
organic forces, 322
it
and
in-
Law
what we
337-341
call
inorganic matter,
259
Linga, 144-332
Littre,
M. on
miracles, 270
on eighteenth cen-
lA King,
the,
112
on the Yt King,
Liberalism,
111
Love, Schopenhauer on, 14-15
means by, 66
its
Eng-
land, 89
and Liberty, 92
Liberty, political, destroyed by
terialism, 303
Magi, religion of
the, 121
Ma-
38
Manas, 311
Manicheism, analogy
between
it
of, 1,
and Schopenhauerism, 21
rjavTevfjid ri,
Leopardi's view
319
INDEX.
Mantiqu-H-Tayr,
the, 178-180
359
substance
exerting resistance
Marco Polo,
judgment of the
Buddha, 23
Mary, the Glories of. Cardinal Newman's Sermon on, 91
Materialism, issues in Pig Philoso-
and
spirit cracking,
340
spi-
its
potentiality to
become
ritualized,
340
spirit
as distinct
tion,
from
an abstrac-
343
and
political,
201-203
fatal to morality
liberty,
and
to political
302-303
Memorabilien,
quoted, 12
Schopenhauer's
superstitions
an outrage
to
Mesneviyi Shertf,
the,
186
reason, 324
John
century, 51
really
know, 312
on human
tions,
life
its
302
imperishable, 322
it,
323
if it
233
M.
337
Professor Bain's account of
it,
337
163
Christian, their true line of conduct, 192
may
to space, 339
360
INDEX.
St.
Mivart, Mr.
251
98
life
of,
38
human
of
and Ancient
Mohammed,
cism
in,
237
167
Laws
264
163
Mohammedans, number
life,
of,
104
crucified
Newman,
65
Monophysite heresy,
Via Media, 70
a veritable
human
credulity,
on immateriality of ethical
323
facts,
sympathy with, 92
Morality, a true independent, 293
legend
concerning
his
amendOxford
ments to Report of
Bible Society, 56
his
224
Miiller, Professor
Max, on higher
ties
with
the
Evangelical
knowledge, 20
party severed, 56
his first friends at Oriel, 57
literary influ
Books of the
ences, 58-62
East. 106-108
Year
upon, 65
begins the Tracts for the Times,
on non-Christian
religions, 191
65
the fundamental principle of his
religion, 66
Mumbo Jumbo,
his treatise
INDEX.
on Anglican Bishops, 71 on superstition, 285
epis-
361
mon, 73
accused of treachery, 75
his secession a proof of his good
faith, 75-78
bSoQ
dviii,
304
Buddhist CatC'
Sermons, 80
chism, 162
in the
influence
in
the
Catholic
Church, 83-85
his life as a Catholic, 84
significance of his later writings,
first to
ap-
85,86
his controversial method, 87 his consistency
preciate Schopenhauer, 6
his exposition of Will in Scho-
from
first
to last,
penhauer's system, 13
88,90
on the Church of England seen from without, 89
his trials as a Catholic, 91-93
of,
67
New-
and Papal
his
Infallibility, 91
48
influence, 80
and
and Lacordaire, 92
his disapproval of the violence
Newman's
referred to, 85
quoted, 99
of, 189,
W.
G., his
paper on
Asceticism
among
Moham-
632
INDEX.
judgPolitical opinions of Schopenhauer,
Pantheism, Schopenhauer's
ment
of,
15
10
infallibility,
91
inter-
183
how
and
Christianity, 238
Parting of Friends,
the, Cardinal
European, 258
Poverty, what
it
Newman's Sermon
on, 73
means
to the
Mus-
Prayer of a French
Priests of
actress,
330
ferocity,
254
to
Pend-Nama,
the, 174-177
Koyal, in the
93
118
Personal Matters, the Five, in the
Protoplasm, 250
formulated by Schopenhauer,
11-20
the last
5,
of,
32
word
of
modern thought,
37-44
the besetting difficulty of Natural
Religion, 220
Qtiail,
160
Quinet, Edgar, on Confucianism,
of,
109
34
on Religion, 194
Pig Philosophy, 37
Pitakas, the, 146, 148
Plato, on vital truth, 25 his parable of the prisoners, 40
on the higher
Qti'rdn,
the.
criticism,
276
Palmer's
Professor
the
transcript
of
its
author's
mind, 167
quoted, 168, 175
Sufite
view
of,
183
in,
266
INDEX.
Hajendralala Mitra, his Buddhist
363
269-282
147
the
his
Essay
282
Du Liberalismc
Cleri-
Upan-
cal,
Rattana Sutta,
quoted, 30
the
body,
the,
Reveillere-Lepeanx,
le,
some
ac-
count
of,
217-220
296
an universal
gift,
189
how
by
defined by
Cardinal
New-
man, 96
St.
by Kant, 207
the internal teacher of, 96 the substance of humanity, 194
God, 41
Ruskin, Mr., on originality, 221
Religion, Natural,
main
truths of,
98
Christianity,
its
truest comple-
111,
112, 115,
ment, 101
see Natural Religion
148,
266
Sainte-Beuve, on
M. Louis
Veuillot,
288
on
Christianity, 293
judgment of
the
Buddha, 23
and the lower animals,
Saints, the,
253
the true teachers in religion, 347
Saints, the, of Islam, 165-187
364
INDEX.
way
of,
Salvation, pessimistic
19
Buddhist way
of,
29
302
Science, Sufite, 177
Army,
the,
305
Samkhards,
Samsdra, 32
the,
30
Scott,
Sir
Walter,
his
eupeptic
cheerfulness troubled, 3
influence of his prose fictions, 58
Sell,
163
Sensation,
on Sainte-Beuve, 280
what
it is,
312
Sankya System,
the, 144
the Science of
to,
Language
referred
125
Shih King,
the. 111
the. 111
Shuh King,
259
102
a fruitful, 244
Scherer,
M. on Dr. Arnold, 78
human
nature, 297
account of his
life,
7-11
summary
of
his philosophical
256
system, 11-20
practical issue
Karma
takes
its
place
in
the
21,36
his doctrine
Buddhist system, 27
Buddha's, 32-37
significance
concerning, 144
of
his philosophy,
the existence
of,
an hypothesis,
37-45
311
religion,
found out hy
46
substance? 316-319
death fatal to
it ?
322-326
God
may
require
for
its
perfection
345
creates a world
around
it
and
323
extension of the methods of, 201
346
INDEX.
may
it
365
itself
?
an
environment of horror
347
231
is it ?
Space,
what
339
whether
it
exists, the
question
238
239
on the derivation of
life,
337
all
better
known
to
us than
Catholic
and Pro-
matter, 312
testant, 283
its
spatial
evils,
285
Sankya
the, doctrine
philosophy, 144
Ulrici on, 331
250
Swift,
invisible
made up by
material
241
energies, 345
Newman
on, 93
Talleyrand, on Theophilanthropy,
219
the term
Tanha,
29, 153
Taoism, 113-115
Tdo-ti King, the, 112
Tassy,
M. Garcin
de,
on Sufism,
the
first,
1G7
183
Tathagata, 151
and
influence, 185
Moham-
Jeremy,
on
coercion
in
medan
world, 165
religion,
290
Tclang,
Kashiuath
Trimbak, on
Supernatural,
the,
put
aside
by
Bhagavat- Gita,
Natural
Confucius, 113
held to bo discredited by physical
science, 199
139
Tertullian,
speaks
of
Christianity, 238
366
INDEX.
Transmigration, Mr. Rhys Davids
on, 26
245
Wordsworth
144
Trinity, the,
on, 26
arguments
for,
247
development of
the
account
of,
13
Buddha, 160
necessary, 246
Noble, of
the
Thought, contagiousness
Time, the
of,
195
on Creationism, 327
145
true
Unity of
life, the,
Buddhist belief
what led
effect of
to
it,
57
in, 27,
157
Unity,
religious,
supreme
value
"Wordsworth on, 61
of
of 31
as
what
it
moral
evil,
condemned
goal of, 71
by the
Anglican
first
Bishops, 71, 72
136
Church
the
of England, 80, 81
practical
results
Max
of
in
Cardinal
Newman
its
most con-
the
310
Muslim
70
71
Tract
1,
130
its
arrangement
132, 133
and
doctrine,
INDEX.
Vedanta philosophy, the end of the
Veda, 138
367
13-15
account
of,
144
the,
Vcddntasara,
16
the deepest cause of suffering,
1
Vcndiddd,
the, 125
Verifications, in the
Great Plan,
120
Verses
of force, 226
upon
49
Various
Occasions,
Cardinal
to,
Newman's, referred
70
of,
ac-
Via Media,
185
Wordsworth, Pessimism
in,
cendent, 35
44
his influence, 61
on what we
live by,
207
supportable, 42
Yahveh, 267
his hatred of the Jews, 292
on the on
life
Yasna, the,
soul,
320
25
Vorstellungsarten, 183
Vyakta, 145
Yi Xing,
the, 111
Wajd, 179
Mr. A,, on Force, 226 Warburton, Bishop, on Mathe"Wallace,
Zahir-parast, 183
Zend-Avesta,
122
Anquetil Duperron's
of,
translation
maticians, 204
123
labours of
subsequent scholars
Vedas,
130
Whately,
Archbishop,
obligations
Cardinal
to,
Newman's
65
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It is profusely illustrated, not merely with representations of the actual remains preserved Museum, the Louvre, and elsewhere, but also with ingenious conjectur.il representations of the principal buildings from which those remains have been taken. To Englishmen familiar with the magnificent collection of Assyrian antiquities preserved in the British may further mention that an English Museum the volume should be especially welcome. translation by Mr. Walter Armstrong, with the numerous illustrations of the original, has Times. just been published by Messrs. Chapman and Hall."
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only dissatisfaction that we can feel in turning over the two beaiitifiil volumes in Perrot and Chipiez, is in the reflection, illustration of Chaldasan and Assyrian Art, by that in this, as in so many other publications of a similar scope and nature, it is a foreign name translation only which we can lay to our national credit. that we see on the title page, and a The predominance of really important works on Archaeology which have to be translated for the larger reading public of England, and the comparative scarcity of original English works of a similar calibre, is a reproach to us which we would fain see removed ... it is most frequently to French and German \vriters that we are indebted for the best light and the most interesting
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