Collected Essays Part 13

So I declare, as plainly as I can, that I am unable to show cause why these transferable devils should not exist; nor can I deny that, not merely the whole Roman Church, but many Wacean "infidels" of no mean repute, do honestly and firmly believe that the activity of such like demonic beings is in full swing in this year of grace 1889.

Nevertheless, as good Bishop Butler says, "probability is the guide of life;" and it seems to me that this is just one of the cases in which the canon of credibility and testimony, which I have ventured to lay down, has full force. So that, with the most entire respect for many (by no means for all) of our witnesses for the truth of demonology, ancient and modern, I conceive their evidence on this particular matter to be ridiculously insufficient to warrant their conclusion.[59]

After what has been said I do not think that any sensible man, unless he happen to be angry, will accuse me of "contradicting the Lord and His Apostles" if I reiterate my total disbelief in the whole Gadarene story. But, if that story is discredited, all the other stories of demoniac possession fall under suspicion. And if the belief in demons and demoniac possession, which forms the sombre background of the whole picture of primitive Christianity, presented to us in the New Testament, is shaken, what is to be said, in any case, of the uncorroborated testimony of the Gospels with respect to "the unseen world"?

I am not aware that I have been influenced by any more bias in regard to the Gadarene story than I have been in dealing with other cases of like kind the investigation of which has interested me. I was brought up in the strictest school of evangelical orthodoxy; and when I was old enough to think for myself, I started upon my journey of inquiry with little doubt about the general truth of what I had been taught; and with that feeling of the unpleasantness of being called an "infidel" which, we are told, is so right and proper. Near my journey's end, I find myself in a condition of something more than mere doubt about these matters.

In the course of other inquiries, I have had to do with fossil remains which looked quite plain at a distance, and became more and more indistinct as I tried to define their outline by close inspection.

There was something there--something which, if I could win a.s.surance about it, might mark a new epoch in the history of the earth; but, study as long as I might, certainty eluded my grasp. So had it been with me in my efforts to define the grand figure of Jesus as it lies in the primary strata of Christian literature. Is he the kindly, peaceful Christ depicted in the Catacombs? Or is he the stern Judge who frowns upon the altar of SS. Cosmas and Damia.n.u.s? Or can he be rightly represented by the bleeding ascetic, broken down by physical pain, of too many mediaeval pictures? Are we to accept the Jesus of the second, or the Jesus of the fourth Gospel, as the true Jesus? What did he really say and do; and how much that is attributed to him, in speech and action, is the embroidery of the various parties into which his followers tended to split themselves within twenty years of his death, when even the threefold tradition was only nascent?

If any one will answer these questions for me with something more to the point than feeble talk about the "cowardice of agnosticism," I shall be deeply his debtor. Unless and until they are satisfactorily answered, I say of agnosticism in this matter, "_J'y suis, et j'y reste_."

But, as we have seen, it is a.s.serted that I have no business to call myself an agnostic; that, if I am not a Christian I am an infidel; and that I ought to call myself by that name of "unpleasant significance."

Well, I do not care much what I am called by other people, and if I had at my side all those who, since the Christian era, have been called infidels by other folks, I could not desire better company. If these are my ancestors, I prefer, with the old Frank, to be with them wherever they are. But there are several points in Dr. Wace's contention which must be elucidated before I can even think of undertaking to carry out his wishes. I must, for instance, know what a Christian is. Now what is a Christian? By whose authority is the signification of that term defined? Is there any doubt that the immediate followers of Jesus, the "sect of the Nazarenes," were strictly orthodox Jews differing from other Jews not more than the Sadducees, the Pharisees, and the Essenes differed from one another; in fact, only in the belief that the Messiah, for whom the rest of their nation waited, had come? Was not their chief, "James, the brother of the Lord," reverenced alike by Sadducee, Pharisee, and Nazarene? At the famous conference which, according to the Acts, took place at Jerusalem, does not James declare that "myriads" of Jews, who, by that time, had become Nazarenes, were "all zealous for the Law"? Was not the name of "Christian" first used to denote the converts to the doctrine promulgated by Paul and Barnabas at Antioch?

Does the subsequent history of Christianity leave any doubt that, from this time forth, the "little rift within the lute" caused by the new teaching, developed, if not inaugurated, at Antioch, grew wider and wider, until the two types of doctrines irreconcilably diverged? Did not the primitive Nazarenism, or Ebionism, develop into the Nazarenism, and Ebionism, and Elkasaitism of later ages, and finally die out in obscurity and condemnation, as d.a.m.nable heresy; while the younger doctrine throve and pushed out its shoots into that endless variety of sects, of which the three strongest survivors are the Roman and Greek Churches and modern Protestantism?

Singular state of things! If I were to profess the doctrine which was held by "James, the brother of the Lord," and by every one of the "myriads" of his followers and co-religionists in Jerusalem up to twenty or thirty years after the Crucifixion (and one knows not how much later at Pella), I should be condemned, with unanimity, as an ebionising heretic by the Roman, Greek, and Protestant Churches! And, probably, this hearty and unanimous condemnation of the creed, held by those who were in the closest personal relation with their Lord, is almost the only point upon which they would be cordially of one mind.

On the other hand, though I hardly dare imagine such a thing, I very much fear that the "pillars" of the primitive Hierosolymitan Church would have considered Dr. Wace an infidel. No one can read the famous second chapter of Galatians and the book of Revelation without seeing how narrow was even Paul's escape from a similar fate. And, if ecclesiastical history is to be trusted, the thirty-nine articles, be they right or wrong, diverge from the primitive doctrine of the Nazarenes vastly more than even Pauline Christianity did.

But, further than this, I have great difficulty in a.s.suring myself that even James, "the brother of the Lord," and his "myriads" of Nazarenes, properly represented the doctrines of their Master. For it is constantly a.s.serted by our modern "pillars" that one of the chief features of the work of Jesus was the instauration of Religion by the abolition of what our sticklers for articles and liturgies, with, unconscious humour, call the narrow restrictions of the Law. Yet, if James knew this, how could the bitter controversy with Paul have arisen; and why did not one or the other side quote any of the various sayings of Jesus, recorded in the Gospels, which directly bear on the question--sometimes, apparently, in opposite directions?

So, if I am asked to call myself an "infidel," I reply: To what doctrine do you ask me to be faithful? Is it that contained in the Nicene and the Athanasian Creeds? My firm belief is that the Nazarenes, say of the year 40, headed by James, would have stopped their ears and thought worthy of stoning the audacious man who propounded it to them. Is it contained in the so-called Apostle's Creed? I am pretty sure that even that would have created a recalcitrant commotion at Pella in the year 70, among the Nazarenes of Jerusalem, who had fled from the soldiers of t.i.tus. And yet, if the unadulterated tradition of the teachings of "the Nazarene" were to be found anywhere, it surely should have been amidst those not very aged disciples who may have heard them as they were delivered.

Therefore, however sorry I may be to be unable to demonstrate that, if necessary, I should not be afraid to call myself an "infidel," I cannot do it. "Infidel" is a term of reproach, which Christians and Mahommedans, in their modesty, agree to apply to those who differ from them. If he had only thought of it, Dr. Wace might have used the term "miscreant," which, with the same etymological signification, has the advantage of being still more "unpleasant" to the persons to whom it is applied. But why should a man be expected to call himself a "miscreant" or an "infidel"? That St. Patrick "had two birthdays because he was a twin" is a reasonable and intelligible utterance beside that of the man who should declare himself to be an infidel on the ground of denying his own belief. It may be logically, if not ethically, defensible that a Christian should call a Mahommedan an infidel and _vice versa_; but, on Dr. Wace's principles, both ought to call themselves infidels, because each applies the term to the other.

Now I am afraid that all the Mahommedan world would agree in reciprocating that appellation to Dr. Wace himself. I once visited the Hazar Mosque, the great University of Mohammedanism, in Cairo, in ignorance of the fact that I was unprovided with proper authority. A swarm of angry undergraduates, as I suppose I ought to call them, came buzzing about me and my guide; and if I had known Arabic, I suspect that "dog of an infidel" would have been by no means the most "unpleasant" of the epithets showered upon me, before I could explain and apologise for the mistake. If I had had the pleasure of Dr. Wace's company on that occasion, the undiscriminative followers of the Prophet would, I am afraid, have made no difference between us; not even if they had known that he was the head of an orthodox Christian seminary. And I have not the smallest doubt that even one of the learned mollahs, if his grave courtesy would have permitted him to say anything offensive to men of another mode of belief, would have told us that he wondered we did not find it "very unpleasant" to disbelieve in the Prophet of Islam.

From what precedes, I think it becomes sufficiently clear that Dr.

Wace's account of the origin of the name of "Agnostic" is quite wrong.

Indeed, I am bound to add that very slight effort to discover the truth would have convinced him that, as a matter of fact, the term arose otherwise. I am loath to go over an old story once more; but more than one object which I have in view will be served by telling it a little more fully than it has yet been told.

Looking back nearly fifty years, I see myself as a boy, whose education has been interrupted, and who, intellectually, was left, for some years, altogether to his own devices. At that time, I was a voracious and omnivorous reader; a dreamer and speculator of the first water, well endowed with that splendid courage in attacking any and every subject, which is the blessed compensation of youth and inexperience. Among the books and essays, on all sorts of topics from metaphysics to heraldry, which I read at this time, two left indelible impressions on my mind. One was Guizot's "History of Civilization,"

the other was Sir William Hamilton's essay "On the Philosophy of the Unconditioned," which I came upon, by chance, in an odd volume of the "Edinburgh Review." The latter was certainly strange reading for a boy, and I could not possibly have understood a great deal of it;[60]

nevertheless, I devoured it with avidity, and it stamped upon my mind the strong conviction that, on even the most solemn and important of questions, men are apt to take cunning phrases for answers; and that the limitation of our faculties, in a great number of cases, renders real answers to such questions, not merely actually impossible, but theoretically inconceivable.

Philosophy and history having laid hold of me in this eccentric fashion, have never loosened their grip. I have no pretension to be an expert in either subject; but the turn for philosophical and historical reading, which rendered Hamilton and Guizot attractive to me, has not only filled many lawful leisure hours, and still more sleepless ones, with the repose of changed mental occupation, but has not unfrequently disputed my proper work-time with my liege lady, Natural Science. In this way I have found it possible to cover a good deal of ground in the territory of philosophy; and all the more easily that I have never cared much about A's or B's opinions, but have rather sought to know what answer he had to give to the questions I had to put to him--that of the limitation of possible knowledge being the chief. The ordinary examiner, with his "State the views of So-and-so," would have floored me at any time. If he had said what do _you_ think about any given problem, I might have got on fairly well.

The reader who has had the patience to follow the enforced, but unwilling, egotism of this veritable history (especially if his studies have led him in the same direction), will now see why my mind steadily gravitated towards the conclusions of Hume and Kant, so well stated by the latter in a sentence, which I have quoted elsewhere.

"The greatest and perhaps the sole use of all philosophy of pure reason is, after all, merely negative, since it serves not as an organon for the enlargement [of knowledge], but as a discipline for its delimitation; and, instead of discovering truth, has only the modest merit of preventing error."[61]

When I reached intellectual maturity and began to ask myself whether I was an atheist, a theist, or a pantheist; a materialist or an idealist; a Christian or a freethinker; I found that the more I learned and reflected, the less ready was the answer; until, at last, I came to the conclusion that I had neither art nor part with any of these denominations, except the last. The one thing in which most of these good people were agreed was the one thing in which I differed from them. They were quite sure they had attained a certain "gnosis,"--had, more or less successfully, solved the problem of existence; while I was quite sure I had not, and had a pretty strong conviction that the problem was insoluble. And, with Hume and Kant on my side, I could not think myself presumptuous in holding fast by that opinion. Like Dante,

Nel mezzo del cammin di nostra vita Mi ritrovai per una selva oscura,

but, unlike Dante, I cannot add,

Che la diritta via era smarrita.

On the contrary, I had, and have, the firmest conviction that I never left the "verace via"--the straight road; and that this road led nowhere else but into the dark depths of a wild and tangled forest.

And though I have found leopards and lions in the path; though I have made abundant acquaintance with the hungry wolf, that "with privy paw devours apace and nothing said," as another great poet says of the ravening beast; and though no friendly spectre has even yet offered his guidance, I was, and am, minded to go straight on, until I either come out on the other side of the wood, or find there is no other side to it, at least, none attainable by me.

This was my situation when I had the good fortune to find a place among the members of that remarkable confraternity of antagonists, long since deceased, but of green and pious memory, the Metaphysical Society. Every variety of philosophical and theological opinion was represented there, and expressed itself with entire openness; most of my colleagues were _-ists_ of one sort or another; and, however kind and friendly they might be, I, the man without a rag of a label to cover himself with, could not fail to have some of the uneasy feelings which must have beset the historical fox when, after leaving the trap in which his tail remained, he presented himself to his normally elongated companions. So I took thought, and invented what I conceived to be the appropriate t.i.tle of "agnostic." It came into my head as suggestively ant.i.thetic to the "gnostic" of Church history, who professed to know so much about the very things of which I was ignorant; and I took the earliest opportunity of parading it at our Society, to show that I, too, had a tail, like the other foxes. To my great satisfaction, the term took; and when the _Spectator_ had stood G.o.dfather to it, any suspicion in the minds of respectable people, that a knowledge of its parentage might have awakened was, of course, completely lulled.

That is the history of the origin of the terms "agnostic" and "agnosticism"; and it will be observed that it does not quite agree with the confident a.s.sertion of the reverend Princ.i.p.al of King's College, that "the adoption of the term agnostic is only an attempt to shift the issue, and that it involves a mere evasion" in relation to the Church and Christianity.[62]

The last objection (I rejoice as much as my readers must do, that it is the last) which I have to take to Dr. Wace's deliverance before the Church Congress arises, I am sorry to say, on a question of morality.

"It is, and it ought to be," authoritatively declares this official representative of Christian ethics, "an unpleasant thing for a man to have to say plainly that he does not believe in Jesus Christ" (_l.c._ p. 254).

Whether it is so depends, I imagine, a good deal on whether the man was brought up in a Christian household or not. I do not see why it should be "unpleasant" for a Mahommedan or Buddhist to say so. But that "it ought to be" unpleasant for any man to say anything which he sincerely, and after due deliberation, believes, is, to my mind, a proposition of the most profoundly immoral character. I verily believe that the great good which has been effected in the world by Christianity has been largely counteracted by the pestilent doctrine on which all the Churches have insisted, that honest disbelief in their more or less astonishing creeds is a moral offence, indeed a sin of the deepest dye, deserving and involving the same future retribution as murder and robbery. If we could only see, in one view, the torrents of hypocrisy and cruelty, the lies, the slaughter, the violations of every obligation of humanity, which have flowed from this source along the course of the history of Christian nations, our worst imaginations of h.e.l.l would pale beside the vision.

A thousand times, no! It ought _not_ to be unpleasant to say that which one honestly believes or disbelieves. That it so constantly is painful to do so, is quite enough obstacle to the progress of mankind in that most valuable of all qualities, honesty of word or of deed, without erecting a sad concomitant of human weakness into something to be admired and cherished. The bravest of soldiers often, and very naturally, "feel it unpleasant" to go into action; but a court-martial which did its duty would make short work of the officer who promulgated the doctrine that his men _ought_ to fell their duty unpleasant.

I am very well aware, as I suppose most thoughtful people are in these times, that the process of breaking away from old beliefs is extremely unpleasant; and I am much disposed to think that the encouragement, the consolation, and the peace afforded to earnest believers in even the worst forms of Christianity are of great practical advantage to them. What deductions must be made from this gain on the score of the harm done to the citizen by the ascetic other-worldliness of logical Christianity; to the ruler, by the hatred, malice, and all uncharitableness of sectarian bigotry; to the legislator, by the spirit of exclusiveness and domination of those that count themselves pillars of orthodoxy; to the philosopher, by the restraints on the freedom of learning and teaching which every Church exercises, when it is strong enough; to the conscientious soul, by the introspective hunting after sins of the mint and c.u.mmin type, the fear of theological error, and the overpowering terror of possible d.a.m.nation, which have accompanied the Churches like their shadow, I need not now consider; but they are a.s.suredly not small. If agnostics lose heavily on the one side, they gain a good deal on the other. People who talk about the comforts of belief appear to forget its discomforts; they ignore the fact that the Christianity of the Churches is something more than faith in the ideal personality of Jesus, which they create for themselves, _plus_ so much as can be carried into practice, without disorganising civil society, of the maxims of the Sermon on the Mount. Trip in morals or in doctrine (especially in doctrine), without due repentance or retractation, or fail to get properly baptized before you die, and a _plebiscite_ of the Christians of Europe, if they were true to their creeds, would affirm your everlasting d.a.m.nation by an immense majority.

Preachers, orthodox and heterodox, din into our ears that the world cannot get on without faith of some sort. There is a sense in which that is as eminently as obviously true; there is another, in which, in my judgment, it is as eminently as obviously false, and it seems to me that the hortatory, or pulpit, mind is apt to oscillate between the false and the true meanings, without being aware of the fact.

It is quite true that the ground of every one of our actions, and the validity of all our reasonings, rest upon the great act of faith, which leads us to take the experience of the past as a safe guide in our dealings with the present and the future. From the nature of ratiocination, it is obvious that the axioms, on which it is based, cannot be demonstrated by ratiocination. It is also a trite observation that, in the business of life, we constantly take the most serious action upon evidence of an utterly insufficient character. But it is surely plain that faith is not necessarily ent.i.tled to dispense with ratiocination because ratiocination cannot dispense with faith as a starting-point; and that because we are often obliged, by the pressure of events, to act on very bad evidence, it does not follow that it is proper to act on such evidence when the pressure is absent.

The writer of the epistle to the Hebrews tells us that "faith is the a.s.surance of things hoped for, the proving of things not seen." In the authorised version, "substance" stands for "a.s.surance," and "evidence"

for "proving." The question of the exact meaning of the two words, [Greek: hypostasis] and [Greek: elegchos] affords a fine field of discussion for the scholar and the metaphysician. But I fancy we shall be not far from the mark if we take the writer to have had in his mind the profound psychological truth, that men constantly feel certain about things for which they strongly hope, but have no evidence, in the legal or logical sense of the word; and he calls this feeling "faith." I may have the most absolute faith that a friend has not committed the crime of which he is accused. In the early days of English history, if my friend could have obtained a few more compurgators of a like robust faith, he would have been acquitted. At the present day, if I tendered myself as a witness on that score, the judge would tell me to stand down, and the youngest barrister would smile at my simplicity. Miserable indeed is the man who has not such faith in some of his fellow-men--only less miserable than the man who allows himself to forget that such faith is not, strictly speaking, evidence; and when his faith is disappointed, as will happen now and again, turns Timon and blames the universe for his own blunders. And so, if a man can find a friend, the hypostasis of all his hopes, the mirror of his ethical ideal, in the Jesus of any, or all, of the Gospels, let him live by faith in that ideal. Who shall or can forbid him? But let him not delude himself with the notion that his faith is evidence of the objective reality of that in which he trusts. Such evidence is to be obtained only by the use of the methods of science, as applied to history and to literature, and it amounts at present to very little.

It appears that Mr. Gladstone some time ago asked Mr. Laing if he could draw up a short summary of the negative creed; a body of negative propositions, which have so far been adopted on the negative side as to be what the Apostles' and other accepted creeds are on the positive; and Mr. Laing at once kindly obliged Mr. Gladstone with the desired articles--eight of them.

If any one had preferred this request to me, I should have replied that, if he referred to agnostics, they have no creed; and, by the nature of the case, cannot have any. Agnosticism, in fact, is not a creed, but a method, the essence of which lies in the rigorous application of a single principle. That principle is of great antiquity; it is as old as Socrates; as old as the writer who said, "Try all things, hold fast by that which is good;" it is the foundation of the Reformation, which simply ill.u.s.trated the axiom that every man should be able to give a reason for the faith that is in him; it is the great principle of Descartes; it is the fundamental axiom of modern science. Positively the principle may be expressed: In matters of the intellect, follow your reason as far as it will take you, without regard to any other consideration. And negatively: In matters of the intellect do not pretend that conclusions are certain which are not demonstrated or demonstrable. That I take to be the agnostic faith, which if a man keep whole and undefiled, he shall not be ashamed to look the universe in the face, whatever the future may have in store for him.

The results of the working out of the agnostic principle will vary according to individual knowledge and capacity, and according to the general condition of science. That which is unproven to-day may be proven by the help of new discoveries to-morrow. The only negative fixed points will be those negations which flow from the demonstrable limitation of our faculties. And the only obligation accepted is to have the mind always open to conviction. Agnostics who never fail in carrying out their principles are, I am afraid, as rare as other people of whom the same consistency can be truthfully predicated. But, if you were to meet with such a phoenix and to tell him that you had discovered that two and two make five, he would patiently ask you to state your reasons for that conviction, and express his readiness to agree with you if he found them satisfactory. The apostolic injunction to "suffer fools gladly" should be the rule of life of a true agnostic. I am deeply conscious how far I myself fall short of this ideal, but it is my personal conception of what agnostics ought to be.

However, as I began by stating, I speak only for myself; and I do not dream of anathematizing and excommunicating Mr. Laing. But, when I consider his creed and compare it with the Athanasian, I think I have on the whole a clearer conception of the meaning of the latter.

"Polarity," in Article VIII, for example, is a word about which I heard a good deal in my youth, when "Naturphilosophie" was in fashion, and greatly did I suffer from it. For many years past, whenever I have met with "polarity" anywhere but in a discussion of some purely physical topic, such as magnetism, I have shut the book. Mr. Laing must excuse me if the force of habit was too much for me when I read his eighth article.

And now, what is to be said to Mr. Harrison's remarkable deliverance "On the future of agnosticism "?[63] I would that it were not my business to say anything, for I am afraid I can say nothing which shall manifest my great personal respect for this able writer, and for the zeal and energy with which he ever and anon galvanises the weakly frame of Positivism until it looks, more than ever, like John Bunyan's Pope and Pagan rolled into one. There is a story often repeated, and I am afraid none the less mythical on that account, of a valiant and loud-voiced corporal in command of two full privates who, falling in with a regiment of the enemy in the dark, orders it to surrender under pain of instant annihilation by his force; and the enemy surrenders accordingly. I am always reminded of this tale when I read the positivist commands to the forces of Christianity and of Science; only the enemy show no more signs of intending to obey now than they have done any time these forty years.

The allocution under consideration has a certain papal flavour. Mr.

Harrison speaks with authority and not as one of the common scribes of the period. He knows not only what agnosticism is and how it has come about, but what will become of it. The agnostic is to content himself with being the precursor of the positivist. In his place, as a sort of navvy levelling the ground and cleansing it of such poor stuff as Christianity, he is a useful creature who deserves patting on the back, on condition that he does not venture beyond his last. But let not these scientific Sanballats presume that they are good enough to take part in the building of the Temple--they are mere Samaritans, doomed to die out in proportion as the Religion of Humanity is accepted by mankind. Well, if that is their fate, they have time to be cheerful. But let us hear Mr. Harrison's p.r.o.nouncement of their doom.

"Agnosticism is a stage in the evolution of religion, an entirely negative stage, the point reached by physicists, a purely mental conclusion, with no relation to things social at all" (p. 154). I am quite dazed by this declaration. Are there, then, any "conclusions"

that are not "purely mental"? Is there "no relation to things social"

in "mental conclusions" which affect men's whole conception of life?

Was that prince of agnostics, David Hume, particularly imbued with physical science? Supposing physical science to be non-existent, would not the agnostic principle, applied by the philologist and the historian, lead to exactly the same results? Is the modern more or less complete suspension of judgment as to the facts of the history of regal Rome, or the real origin of the Homeric poems, anything but agnosticism in history and in literature? And if so, how can agnosticism be the "mere negation of the physicist"?

"Agnosticism is a stage in the evolution of religion." No two people agree as to what is meant by the term "religion"; but if it means, as I think it ought to mean, simply the reverence and love for the ethical ideal, and the desire to realise that ideal in life, which every man ought to feel--then I say agnosticism has no more to do with it than it has to do with music or painting. If, on the other hand, Mr. Harrison, like most people, means by "religion" theology, then, in my judgment, agnosticism can be said to be a stage in its evolution, only as death may be said to be the final stage in the evolution of life.

When agnostic logic is simply one of the canons of thought, agnosticism, as a distinctive faith, will have spontaneously disappeared (p. 155).