Essays Upon Some Controverted Questions Part 17

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 {356} 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 {357} 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.[91]

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 {358} 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 feel 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 otherworldliness of logical Christianity; to the ruler, by {359} 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 {360} 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: hupostasis] and [Greek: elenchos], 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 {361} 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 {362} 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 {363} 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. {364} 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"?[92] I would that it were not my business to say anything, for I am afraid that 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 the papal flavour which is wont to hang about the utterances of the pontiffs of the Church of Comte. 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 {365} 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"? {366}

"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).

I can but marvel that such sentences as this, and those already quoted, should have proceeded from Mr. Harrison's pen. Does he really mean to suggest that agnostics have a logic peculiar to themselves? Will he kindly help me out of my bewilderment when I try to think of "logic" being anything else than the canon (which, I believe, means rule) of thought? As to agnosticism being a distinctive faith, I have already shown that it cannot possibly be anything of the kind, unless perfect faith in logic is distinctive of agnostics; which, after all, it may be.

Agnosticism as a religious philosophy _per se_ rests on an almost total ignoring of history and social evolution (p. 152).

But neither _per se_ nor _per aliud_ has agnosticism (if I know anything about it) the least pretension to be a religious philosophy; so far from resting on {367} ignorance of history, and that social evolution of which history is the account, it is and has been the inevitable result of the strict adherence to scientific methods by historical investigators. Our forefathers were quite confident about the existence of Romulus and Remus, of King Arthur, and of Hengist and Horsa. Most of us have become agnostics in regard to the reality of these worthies. It is a matter of notoriety of which Mr. Harrison, who accuses us all so freely of ignoring history, should not be ignorant, that the critical process which has shattered the foundations of orthodox Christian doctrine owes its origin, not to the devotees of physical science, but, before all, to Richard Simon, the learned French Oratorian, just two hundred years ago. I cannot find evidence that either Simon, or any one of the great scholars and critics of the eighteenth and nineteenth centuries who have continued Simon's work, had any particular acquaintance with physical science. I have already pointed out that Hume was independent of it. And certainly one of the most potent influences in the same direction, upon history in the present century, that of Grote, did not come from the physical side. Physical science, in fact, has had nothing directly to do with the criticism of the Gospels; it is wholly incompetent to furnish demonstrative evidence that any statement made in these histories is untrue. Indeed, modern physiology can find parallels in nature for events of apparently the most eminently supernatural kind recounted in some of those histories. {368}

It is a comfort to hear, upon Mr. Harrison's authority, that the laws of physical nature show no signs of becoming "less definite, less consistent, or less popular as time goes on" (p. 154). How a law of nature is to become indefinite, or "inconsistent," pa.s.ses my poor powers of imagination. But with universal suffrage and the coach-dog theory of premiership in full view; the theory, I mean, that the whole duty of a political chief is to look sharp for the way the social coach is driving, and then run in front and bark loud--as if being the leading noise-maker and guiding were the same things--it is truly satisfactory to me to know that the laws of nature are increasing in popularity. Looking at recent developments of the policy which is said to express the great heart of the people, I have had my doubts of the fact; and my love for my fellow-countrymen has led me to reflect with dread on what will happen to them if any of the laws of nature ever become so unpopular in their eyes as to be voted down by the transcendent authority of universal suffrage. If the legion of demons, before they set out on their journey in the swine, had had time to hold a meeting and to resolve unanimously "That the law of gravitation is oppressive and ought to be repealed," I am afraid it would have made no sort of difference to the result, when their two thousand unwilling porters were once launched down the steep slopes of the fatal sh.o.r.e of Gennesaret.

The question of the place of religion as an element of human nature, as a force of human society, its origin, a.n.a.lysis, and {369} functions, has never been considered at all from an agnostic point of view (p.

152).

I doubt not that Mr. Harrison knows vastly more about history than I do; in fact, he tells the public that some of my friends and I have had no opportunity of occupying ourselves with that subject. I do not like to contradict any statement which Mr. Harrison makes on his own authority; only, if I may be true to my agnostic principles, I humbly ask how he has obtained a.s.surance on this head. I do not profess to know anything about the range of Mr. Harrison's studies; but as he has thought it fitting to start the subject, I may venture to point out that, on evidence adduced, it might be equally permissible to draw the conclusion that Mr. Harrison's absorbing labours as the _pontifex maximus_ of the positivist religion have not allowed him to acquire that acquaintance with the methods and results of physical science, or with the history of philosophy, or of philological and historical criticism, which is essential to any one who desires to obtain a right understanding of agnosticism. Incompetence in philosophy, and in all branches of science except mathematics, is the well-known mental characteristic of the founder of positivism. Faithfulness in disciples is an admirable quality in itself; the pity is that it not unfrequently leads to the imitation of the weaknesses as well as of the strength of the master. It is only such overfaithfulness which can account for a "strong mind really saturated with the historical sense" (p. 153) exhibiting the extraordinary forgetfulness of the {370} historical fact of the existence of David Hume implied by the a.s.sertion that

it would be difficult to name a single known agnostic who has given to history anything like the amount of thought and study which he brings to a knowledge of the physical world (p. 153).

Whoso calls to mind what I may venture to term the bright side of Christianity--that ideal of manhood, with its strength and its patience, its justice and its pity for human frailty, its helpfulness to the extremity of self-sacrifice, its ethical purity and n.o.bility, which apostles have pictured, in which armies of martyrs have placed their unshakable faith, and whence obscure men and women, like Catherine of Sienna and John Knox, have derived the courage to rebuke popes and kings--is not likely to underrate the importance of the Christian faith as a factor in human history, or to doubt that if that faith should prove to be incompatible with our knowledge, or necessary want of knowledge, some other hypostasis of men's hopes, genuine enough and worthy enough to replace it, will arise. But that the incongruous mixture of bad science with eviscerated papistry, out of which Comte manufactured the positivist religion, will be the heir of the Christian ages, I have too much respect for the humanity of the future to believe. Charles the Second told his brother, "They will not kill me, James, to make you king." And if critical science is remorselessly destroying the historical foundations of the n.o.blest ideal of humanity which mankind have yet {371} worshipped, it is little likely to permit the pitiful reality to climb into the vacant shrine.

That a man should determine to devote himself to the service of humanity--including intellectual and moral self-culture under that name; that this should be, in the proper sense of the word, his religion--is not only an intelligible, but, I think, a laudable resolution. And I am greatly disposed to believe that it is the only religion which will prove itself to be una.s.sailably acceptable so long as the human race endures. But when the positivist asks me to worship "Humanity"--that is to say, to adore the generalised conception of men as they ever have been and probably ever will be--I must reply that I could just as soon bow down and worship the generalised conception of a "wilderness of apes." Surely we are not going back to the days of Paganism, when individual men were deified, and the hard good sense of a dying Vespasian could prompt the bitter jest, "Ut puto Deus fio." No divinity doth hedge a modern man, be he even a sovereign ruler. Nor is there any one, except a munic.i.p.al magistrate, who is officially declared worshipful. But if there is no spark of worship-worthy divinity in the individual twigs of humanity, whence comes that G.o.dlike splendour which the Moses of Positivism fondly imagines to pervade the whole bush.

I know no study which is so unutterably saddening as that of the evolution of humanity, as it is set forth in the annals of history. Out of the darkness of prehistoric ages man emerges with the marks of {372} his lowly origin strong upon him. He is a brute, only more intelligent than the other brutes, a blind prey to impulses, which as often as not lead him to destruction; a victim to endless illusions, which make his mental existence a terror and a burden, and fill his physical life with barren toil and battle. He attains a certain degree of physical comfort, and develops a more or less workable theory of life, in such favourable situations as the plains of Mesopotamia or of Egypt, and then, for thousands and thousands of years, struggles, with varying fortunes, attended by infinite wickedness, bloodshed, and misery, to maintain himself at this point against the greed and the ambition of his fellow-men. He makes a point of killing and otherwise persecuting all those who first try to get him to move on; and when he has moved on a step, foolishly confers post-mortem deification on his victims. He exactly repeats the process with all who want to move a step yet farther. And the best men of the best epochs are simply those who make the fewest blunders and commit the fewest sins.

That one should rejoice in the good man, forgive the bad man, and pity and help all men to the best of one's ability, is surely indisputable. It is the glory of Judaism and of Christianity to have proclaimed this truth, through all their aberrations. But the worship of a G.o.d who needs forgiveness and help, and deserves pity every hour of his existence, is no better than that of any other voluntarily selected fetish. The Emperor Julian's project was hopeful in {373} comparison with the prospects of the new Anthropolatry.

When the historian of religion in the twentieth century is writing about the nineteenth, I foresee he will say something of this kind:

The most curious and instructive events in the religious history of the preceding century are the rise and progress of two new sects called Mormons and Positivists. To the student who has carefully considered these remarkable phenomena nothing in the records of religious self-delusion can appear improbable.

The Mormons arose in the midst of the great Republic, which, though comparatively insignificant, at that time, in territory as in the number of its citizens, was (as we know from the fragments of the speeches of its orators which have come down to us) no less remarkable for the native intelligence of its population than for the wide extent of their information, owing to the activity of their publishers in diffusing all that they could invent, beg, borrow, or steal. Nor were they less noted for their perfect freedom from all restraints in thought, or speech, or deed; except, to be sure, the beneficent and wise influence of the majority, exerted, in case of need, through an inst.i.tution known as "tarring and feathering," the exact nature of which is now disputed.

There is a complete consensus of testimony that the founder of Mormonism, one Joseph Smith, was a low-minded, ignorant scamp, and that he stole the {374} "Scriptures" which he propounded; not being clever enough to forge even such contemptible stuff as they contain. Nevertheless he must have been a man of some force of character, for a considerable number of disciples soon gathered about him. In spite of repeated outbursts of popular hatred and violence--during one of which persecutions Smith was brutally murdered--the Mormon body steadily increased, and became a flourishing community. But the Mormon practices being objectionable to the majority, they were, more than once, without any pretence of law, but by force of riot, arson, and murder, driven away from the land they had occupied. Harried by these persecutions, the Mormon body eventually committed itself to the tender mercies of a desert as barren as that of Sinai; and after terrible sufferings and privations, reached the Oasis of Utah. Here it grew and flourished, sending out missionaries to, and receiving converts from, all parts of Europe, sometimes to the number of 10,000 in a year; until in 1880 the rich and flourishing community numbered 110,000 souls in Utah alone, while there were probably 30,000 or 40,000 scattered abroad elsewhere. In the whole history of religions there is no more remarkable example of the power of faith; and, in this case, the founder of that faith was indubitably a most despicable creature. It is interesting to observe that the course taken by the great Republic and its citizens runs exactly parallel with that taken by the Roman Empire and its citizens towards the early Christians, except that the Romans had a certain legal excuse for {375} their acts of violence, inasmuch as the Christian "sodalitia" were not licensed, and consequently were, _ipso facto_, illegal a.s.semblages. Until, in the latter part of the nineteenth century, the United States legislature decreed the illegality of polygamy, the Mormons were wholly within the law.

Nothing can present a greater contrast to all this than the history of the Positivists. This sect arose much about the same time as that of the Mormons, in the upper and most instructed stratum of the quick-witted, sceptical population of Paris. The founder, Auguste Comte, was a teacher of mathematics, but of no eminence in that department of knowledge, and with nothing but an amateur's acquaintance with physical, chemical, and biological science. His works are repulsive on account of the dull diffuseness of their style, and a certain air, as of a superior person, which characterises them; but nevertheless they contain good things here and there. It would take too much s.p.a.ce to reproduce in detail a system which proposes to regulate all human life by the promulgation of a Gentile Leviticus. Suffice it to say, that M. Comte may be described as a syncretic, who, like the Gnostics of early Church history, attempted to combine the substance of imperfectly comprehended contemporary science with the form of Roman Christianity. It may be that this is the reason why his disciples were so very angry with some obscure people called Agnostics, whose views, if we may judge by the account left in the works of a great Positivist controversial writer, were very absurd. {376}

To put the matter briefly, M. Comte, finding Christianity and Science at daggers drawn, seems to have said to Science, "You find Christianity rotten at the core, do you? Well, I will scoop out the inside of it." And to Romanism: "You find Science mere dry light--cold and bare. Well, I will put your sh.e.l.l over it, and so, as schoolboys make a spectre out of a turnip and a tallow candle, behold the new religion of Humanity complete!"

Unfortunately neither the Romanists nor the people who were something more than amateurs in science, could be got to worship M. Comte's new idol properly. In the native country of Positivism, one distinguished man of letters and one of science, for a time, helped to make up a roomful of the faithful, but their love soon grew cold. In England, on the other hand, there appears to be little doubt that, in the ninth decade of the century, the mult.i.tude of disciples reached the grand total of several score. They had the advantage of the advocacy of one or two most eloquent and learned apostles, and, at any rate, the sympathy of several persons of light and leading--and, if they were not seen, they were heard all over the world. On the other hand, as a sect, they laboured under the prodigious disadvantage of being refined, estimable people, living in the midst of the worn-out civilisation of the old world; where any one who had tried to persecute them, as the Mormons were persecuted, would have been instantly hanged. But the majority never dreamed of persecuting them; on the contrary, they were rather {377} given to scold and otherwise try the patience of the majority.

The history of these sects in the closing years of the century is highly instructive. Mormonism ...

But I find I have suddenly slipped off Mr. Harrison's tripod, which I had borrowed for the occasion. The fact is, I am not equal to the prophetical business, and ought not to have undertaken it.