Essays Upon Some Controverted Questions Part 4

The antagonism between science and religion, about which we hear so much, appears to me to be purely fact.i.tious--fabricated, on the one hand, by short-sighted religious people who confound a certain branch of science, theology, with religion; and, on the other, by equally short-sighted scientific people who forget that science takes for its province only that which is susceptible of clear intellectual comprehension; and that, outside the boundaries of that province, they must be content with imagination, with hope, and with ignorance.

It seems to me that the moral and intellectual life of the civilised nations of Europe is the product of that interaction, sometimes in the way of antagonism, sometimes in that of profitable interchange, of the Semitic and the Aryan races, which commenced with the dawn of history, when Greek and Phoenician came in contact, and has been continued by Carthaginian and Roman, by Jew and Gentile, down to the present day. Our art (except, perhaps, music) and our science are the contributions of the Aryan; but the essence of our religion is derived from the Semite. In the eighth century B.C., in the heart of a world of idolatrous polytheists, the Hebrew prophets put forth a conception of religion which appears to me to be as wonderful an inspiration of genius as the art of Pheidias or the science of Aristotle.

"And what doth the Lord require of thee, but to {96} do justly, and to love mercy, and to walk humbly with thy G.o.d?"

If any so-called religion takes away from this great saying of Micah, I think it wantonly mutilates, while, if it adds thereto, I think it obscures, the perfect ideal of religion.

But what extent of knowledge, what acuteness of scientific criticism, can touch this, if any one possessed of knowledge, or acuteness, could be absurd enough to make the attempt? Will the progress of research prove that justice is worthless and mercy hateful; will it ever soften the bitter contrast between our actions and our aspirations; or show us the bounds of the universe, and bid us say, Go to, now we comprehend the infinite? A faculty of wrath lay in those ancient Israelites, and surely the prophet's staff would have made swift acquaintance with the head of the scholar who had asked Micah whether, peradventure, the Lord further required of him an implicit belief in the accuracy of the cosmogony of Genesis!

What we are usually pleased to call religion nowadays is, for the most part, h.e.l.lenised Judaism; and, not unfrequently, the h.e.l.lenic element carries with it a mighty remnant of old-world paganism and a great infusion of the worst and weakest products of Greek scientific speculation; while fragments of Persian and Babylonian, or rather Accadian, mythology burden the Judaic contribution to the common stock.

The antagonism of science is not to religion, but to the heathen survivals and the bad philosophy under which religion herself is often wellnigh crushed. {97} And, for my part, I trust that this antagonism will never cease; but that, to the end of time, true science will continue to fulfil one of her most beneficent functions, that of relieving men from the burden of false science which is imposed upon them in the name of religion.

This is the work that M. Reville and men such as he are doing for us; this is the work which his opponents are endeavouring, consciously or unconsciously, to hinder.

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III

MR. GLADSTONE AND GENESIS

In controversy, as in courtship, the good old rule to be off with the old before one is on with the new, greatly commends itself to my sense of expediency. And, therefore, it appears to me desirable that I should preface such observations as I may have to offer upon the cloud of arguments (the relevancy of which to the issue which I had ventured to raise is not always obvious) put forth by Mr. Gladstone in the January number of this Review,[14] by an endeavour to make clear to such of our readers as have not had the advantage of a forensic education the present net result of the discussion.

I am quite aware that, in undertaking this task, I run all the risks to which the man who presumes to deal judicially with his own cause is liable.

But it is exactly because I do not shun that risk, but, rather, earnestly desire to be judged by him who cometh after me, provided that he has the knowledge and impartiality appropriate to a judge, that I adopt my present course.

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In the article on "The Dawn of Creation and Worship," it will be remembered that Mr. Gladstone unreservedly commits himself to three propositions. The first is that, according to the writer of the Pentateuch, the "water-population," the "air-population," and the "land-population" of the globe were created successively, in the order named. In the second place, Mr. Gladstone authoritatively a.s.serts that this (as part of his "fourfold order") has been "so affirmed in our time by natural science, that it may be taken as a demonstrated conclusion and established fact." In the third place, Mr. Gladstone argues that the fact of this coincidence of the pentateuchal story with the results of modern investigation makes it "impossible to avoid the conclusion, first, that either this writer was gifted with faculties pa.s.sing all human experience, or else his knowledge was divine." And having settled to his own satisfaction that the first "branch of the alternative is truly nominal and unreal," Mr. Gladstone continues, "So stands the plea for a revelation of truth from G.o.d, a plea only to be met by questioning its possibility" (p. 697).

I am a simple-minded person, wholly devoid of subtlety of intellect, so that I willingly admit that there may be depths of alternative meaning in these propositions out of all soundings attainable by my poor plummet.

Still there are a good many people who suffer under a like intellectual limitation; and, for once in my life, I feel that I have the chance of attaining that position of a representative of average opinion which appears to be the modern ideal of a {100} leader of men, when I make free confession that, after turning the matter over in my mind, with all the aid derived from a careful consideration of Mr. Gladstone's reply, I cannot get away from my original conviction that, if Mr. Gladstone's second proposition can be shown to be not merely inaccurate, but directly contradictory of facts known to every one who is acquainted with the elements of natural science, the third proposition collapses of itself.

And it was this conviction which led me to enter upon the present discussion. I fancied that if my respected clients, the people of average opinion and capacity, could once be got distinctly to conceive that Mr.

Gladstone's views as to the proper method of dealing with grave and difficult scientific and religious problems had permitted him to base a solemn "plea for a revelation of truth from G.o.d" upon an error as to a matter of fact, from which the intelligent perusal of a manual of palaeontology would have saved him, I need not trouble myself to occupy their time and attention with further comments upon his contribution to apologetic literature. It is for others to judge whether I have efficiently carried out my project or not. It certainly does not count for much that I should be unable to find any flaw in my own case, but I think it counts for a good deal that Mr. Gladstone appears to have been equally unable to do so. He does, indeed, make a great parade of authorities, and I have the greatest respect for those authorities whom Mr. Gladstone mentions. If he will get them to sign a joint memorial to the effect that our present {101} palaeontological evidence proves that birds appeared before the "land-population" of terrestrial reptiles, I shall think it my duty to reconsider my position--but not till then.

It will be observed that I have cautiously used the word "appears" in referring to what seems to me to be absence of any real answer to my criticisms in Mr. Gladstone's reply. For I must honestly confess that, notwithstanding long and painful strivings after clear insight, I am still uncertain whether Mr. Gladstone's "Defence" means that the great "plea for a revelation from G.o.d" is to be left to perish in the dialectic desert; or whether it is to be withdrawn under the protection of such skirmishers as are available for covering retreat.

In particular, the remarkable disquisition which covers pages 11 to 14 of Mr. Gladstone's last contribution has greatly exercised my mind. Socrates is reported to have said of the works of Herac.l.i.tus that he who attempted to comprehend them should be a "Delian swimmer," but that, for his part, what he could understand was so good that he was disposed to believe in the excellence of that which he found unintelligible. In endeavouring to make myself master of Mr. Gladstone's meaning in these pages, I have often been overcome by a feeling a.n.a.logous to that of Socrates, but not quite the same. That which I do understand, in fact, has appeared to me so very much the reverse of good, that I have sometimes permitted myself to doubt the value of that which I do not understand. {102}

In this part of Mr. Gladstone's reply, in fact, I find nothing of which the bearing upon my arguments is clear to me, except that which relates to the question whether reptiles, so far as they are represented by tortoises and the great majority of lizards and snakes, which are land animals, are creeping things in the sense of the pentateuchal writer or not.

I have every respect for the singer of the Song of the Three Children (whoever he may have been); I desire to cast no shadow of doubt upon, but, on the contrary, marvel at, the exactness of Mr. Gladstone's information as to the considerations which "affected the method of the Mosaic writer"; nor do I venture to doubt that the inconvenient intrusion of these contemptible reptiles--"a family fallen from greatness" (p. 14), a miserable decayed aristocracy reduced to mere "skulkers about the earth" (_ibid._)--in consequence, apparently, of difficulties about the occupation of land arising out of the earth-hunger of their former serfs, the mammals--into an apologetic argument, which otherwise would run quite smoothly, is in every way to be deprecated. Still, the wretched creatures stand there, importunately demanding notice; and, however different may be the practice in that contentious atmosphere with which Mr. Gladstone expresses and laments his familiarity, in the atmosphere of science it really is of no avail whatever to shut one's eyes to facts, or to try to bury them out of sight under a tumulus of rhetoric. That is my experience of "the Elysian regions of Science," wherein it is a pleasure to me to think that a man of Mr. Gladstone's {103} intimate knowledge of English life, during the last quarter of a century, believes my philosophic existence to have been rounded off in unbroken equanimity.

However reprehensible, and indeed contemptible, terrestrial reptiles may be, the only question which appears to me to be relevant to my argument is whether these creatures are or are not comprised under the denomination of "everything that creepeth upon the ground."

Mr. Gladstone speaks of the author of the first chapter of Genesis as "the Mosaic writer"; I suppose, therefore, that he will admit that it is equally proper to speak of the author of Leviticus as the "Mosaic writer." Whether such a phrase would be used by any one who had an adequate conception of the a.s.sured results of modern Biblical criticism is another matter; but, at any rate, it cannot be denied that Leviticus has as much claim to Mosaic authorship as Genesis. Therefore, if one wants to know the sense of a phrase used in Genesis, it will be well to see what Leviticus has to say on the matter. Hence, I commend the following extract from the eleventh chapter of Leviticus to Mr. Gladstone's serious attention:--

And these are they which are unclean unto you among the creeping things that creep upon the earth: the weasel, and the mouse, and the great lizard after its kind, and the gecko, and the land-crocodile, and the sand-lizard, and the chameleon. These are they which are unclean to you among all that creep (v. 29-31).

The merest Sunday-school exegesis therefore suffices {104} to prove that when the "Mosaic writer" in Genesis i. 24 speaks of "creeping things," he means to include lizards among them.

This being so, it is agreed, on all hands, that terrestrial lizards, and other reptiles allied to lizards, occur in the Permian strata. It is further agreed that the Tria.s.sic strata were deposited after these.

Moreover, it is well known that, even if certain footprints are to be taken as unquestionable evidence of the existence of birds, they are not known to occur in rocks earlier than the Trias, while indubitable remains of birds are to be met with only much later. Hence it follows that natural science does not "affirm" the statement that birds were made on the fifth day, and "everything that creepeth on the ground" on the sixth, on which Mr.

Gladstone rests his order; for, as is shown by Leviticus, the "Mosaic writer" includes lizards among his "creeping things."

Perhaps I have given myself superfluous trouble in the preceding argument, for I find that Mr. Gladstone is willing to a.s.sume (he does not say to admit) that the statement in the text of Genesis as to reptiles cannot "in all points be sustained" (p. 16). But my position is that it cannot be sustained in any point, so that, after all, it has perhaps been as well to go over the evidence again. And then Mr. Gladstone proceeds as if nothing had happened to tell us that--

There remain great unshaken facts to be weighed. First, the fact that such a record should have been made at all.

As most peoples have their cosmogonies, this "fact" does not strike me as having much value. {105}

Secondly, the fact that, instead of dwelling in generalities, it has placed itself under the severe conditions of a chronological order reaching from the first _nisus_ of chaotic matter to the consummated production of a fair and goodly, a furnished and a peopled world.

This "fact" can be regarded as of value only by ignoring the fact demonstrated in my previous paper, that natural science does not confirm the order a.s.serted so far as living things are concerned; and by upsetting a fact to be brought to light presently, to wit, that, in regard to the rest of the pentateuchal cosmogony, prudent science has very little to say one way or the other.

Thirdly, the fact that its cosmogony seems, in the light of the nineteenth century, to draw more and more of countenance from the best natural philosophy.

I have already questioned the accuracy of this statement, and I do not observe that mere repet.i.tion adds to its value.

And, fourthly, that it has described the successive origins of the five great categories of present life with which human experience was and is conversant, in that order which geological authority confirms.

By comparison with a sentence on page 14, in which a fivefold order is subst.i.tuted for the "fourfold order," on which the "plea for revelation"

was originally founded, it appears that these five categories are "plants, fishes, birds, mammals, and man," which, Mr. Gladstone affirms, "are given to us in Genesis in the order of succession in which they are also given by the latest geological authorities." {106}

I must venture to demur to this statement. I showed, in my previous paper, that there is no reason to doubt that the term "great sea monster" (used in Gen. i. 21) includes the most conspicuous of great sea animals--namely, whales, dolphins, porpoises, manatees, and dugongs;[15] and, as these are indubitable mammals, it is impossible to affirm that mammals come after birds, which are said to have been created on the same day. Moreover, I pointed out that as these Cetacea and Sirenia are certainly modified land animals, their existence implies the antecedent existence of land mammals.

Furthermore, I have to remark that the term "fishes," as used, technically, in zoology, by no means covers all the moving creatures that have life, which are bidden to "fill the waters in the seas" (Gen. i. 20-22). Marine mollusks and crustacea, echinoderms, corals, and foraminifera are not technically fishes. But they are abundant in the palaeozoic rocks, ages upon ages older than those in which the first evidences of true fishes appear.

And if, in a geological book, Mr. Gladstone finds the quite true statement that plants appeared before fishes, it is only by a complete misunderstanding that he can be led to imagine it serves his purpose. As a matter of fact, at the present moment, it is a question whether, on the bare evidence afforded by fossils, the marine creeping thing or the marine plant has the seniority. {107} No cautious palaeontologist would express a decided opinion on the matter. But, if we are to read the pentateuchal statement as a scientific doc.u.ment (and, in spite of all protests to the contrary, those who bring it into comparison with science do seek to make a scientific doc.u.ment of it), then, as it is quite clear that only terrestrial plants of high organisation are spoken of in verses 11 and 12, no palaeontologist would hesitate to say that, at present, the records of sea animal life are vastly older than those of any land plant describable as "gra.s.s, herb yielding seed, or fruit-tree."

Thus, although, in Mr. Gladstone's "Defence," the "old order pa.s.seth into new," his case is not improved. The fivefold order is no more "affirmed in our time by natural science" to be "a demonstrated conclusion and established fact" than the fourfold order was. Natural science appears to me to decline to have anything to do with either; they are as wrong in detail as they are mistaken in principle.

There is another change of position, the value of which is not so apparent to me, as it may well seem to be to those who are unfamiliar with the subject under discussion. Mr. Gladstone discards his three groups of "water-population," "air-population," and "land-population," and subst.i.tutes for them (1) fishes, (2) birds, (3) mammals, (4) man. Moreover, it is a.s.sumed, in a note, that "the higher or ordinary mammals" alone were known to the "Mosaic writer" (p. 6). No doubt it looks, at first, as if something {108} were gained by this alteration; for, as I have just pointed out, the word "fishes" can be used in two senses, one of which has a deceptive appearance of adjustability to the "Mosaic" account. Then the inconvenient reptiles are banished out of sight; and, finally, the question of the exact meaning of "higher" and "ordinary" in the case of mammals opens up the prospect of a hopeful logomachy. But what is the good of it all in the face of Leviticus on the one hand and of palaeontology on the other?

As, in my apprehension, there is not a shadow of justification for the suggestion that when the pentateuchal writer says "fowl" he excludes bats (which, as we shall see directly, are expressly included under "fowl" in Leviticus), and as I have already shown that he demonstrably includes reptiles, as well as mammals, among the creeping things of the land, I may be permitted to spare my readers further discussion of the "fivefold order." On the whole, it is seen to be rather more inconsistent with Genesis than its fourfold predecessor.

But I have yet a fresh order to face. Mr. Gladstone (p. 11) understands "the main statements of Genesis in successive order of time, but without any measurement of its divisions, to be as follows:--

1. A period of land, anterior to all life (v. 9, 10).

2. A period of vegetable life, anterior to animal life (v. 11, 12).

3. A period of animal life, in the order of fishes (v. 20).

4. Another stage of animal life, in the order of birds.

5. Another, in the order of beasts (v. 24, 25).

6. Last of all, man (v. 26, 27)."

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