The Destiny of the Soul Part 1

The Destiny of the Soul.

by William Rounseville Alger.

PREFACE.

WHO follows truth carries his star in his brain. Even so bold a thought is no inappropriate motto for an intellectual workman, if his heart be filled with loyalty to G.o.d, the Author of truth and the Maker of stars. In this double spirit of independence and submission it has been my desire to perform the arduous task now finished and offered to the charitable judgment of the reader. One may be courageous to handle both the traditions and the novelties of men, and yet be modest before the solemn mysteries of fate and nature. He may place no veil before his eyes and no finger on his lips in presence of popular dogmas, and yet shrink from the conceit of esteeming his mind a mirror of the universe. Ideas, like coins, bear the stamp of the age and brain they were struck in. Many a phantom which ought to have vanished at the first c.o.c.k crowing of reason still holds its seat on the oppressed heart of faith before the terror stricken eyes of the mult.i.tude. Every thoughtful scholar who loves his fellow men must feel it an obligation to do what he can to remove painful superst.i.tions, and to spread the peace of a cheerful faith and the wholesome light of truth. The theories in theological systems being but philosophy, why should they not be freely subjected to philosophical criticism? I have endeavored, without virulence, arrogance, or irreverence towards any thing sacred, to investigate the various doctrines pertaining to the great subject treated in these pages.

Many persons, of course, will find statements from which they dissent, sentiments disagreeable to them. But, where thought and discussion are so free and the press so accessible as with us, no one but a bigot will esteem this a ground of complaint. May all such pa.s.sages be charitably perused, fairly weighed, and, if unsound, honorably refuted! If the work be not animated with a mean or false spirit, but be catholic and kindly, if it be not superficial and pretentious, but be marked by patience and thoroughness, is it too much to hope that no critic will a.s.sail it with wholesale condemnation simply because in some parts of it there are opinions which he dislikes? One dispa.s.sionate argument is more valuable than a shower of missile names. The most vehement revulsion from a doctrine is not inconsistent, in a Christian mind, with the sweetest kindness of feeling towards the persons who hold that doctrine. Earnest theological debate may be carried on without the slightest touch of ungenerous personality. Who but must feel the pathos and admire the charity of these eloquent words of Henry Giles?

"Every deep and reflective nature looking intently 'before and after,' looking above, around, beneath, and finding silence and mystery to all his questionings of the Infinite, cannot but conceive of existence as a boundless problem, perhaps an inevitable darkness between the limitations of man and the incomprehensibility of G.o.d. A nature that so reflects, that carries into this sublime and boundless obscurity 'the large discourse of Reason,' will not narrow its concern in the solution of the problem to its own petty safety, but will brood over it with an anxiety which throbs for the whole of humanity. Such a nature must needs be serious; but never will it be arrogant: it will regard all men with an embracing pity. Strange it should ever be otherwise in respect to inquiries which belong to infinite relations, that mean enmities, bitter hatreds, should come into play in these fathomless searchings of the soul! Bring what solution we may to this problem of measureless alternatives, whether by Reason, Scripture, or the Church, faith will never stand for fact, nor the firmest confidence for actual consciousness. The man of great and thoughtful nature, therefore, who grapples in real earnest with this problem, however satisfied he may be with his own solution of it, however implicit may be his trust, however a.s.sured his convictions, will yet often bow down before the awful veil that shrouds the endless future, put his finger on his lips, and weep in silence."

The present work is in a sense, an epitome of the thought of mankind on the destiny of man. I have striven to add value to it by comprehensiveness of plan, not confining myself, as most of my predecessors have confined themselves, to one province or a few narrow provinces of the subject, but including the entire subject in one volume; by carefulness of arrangement, not piling the material together or presenting it in a chaos of facts and dreams, but grouping it all in its proper relations; by clearness of explanation, not leaving the curious problems presented wholly in the dark with a mere statement of them, but as far as possible tracing the phenomena to their origin and unveiling their purport; by poetic life of treatment, not handling the different topics dryly and coldly, but infusing warmth and color into them; by copiousness of information, not leaving the reader to hunt up every thing for himself, but referring him to the best sources for the facts, reasonings, and hints which he may wish; and by persevering patience of toil, not hastily skimming here and there and hurrying the task off, but searching and researching in every available direction, examining and re examining each mooted point, by the devotion of twelve years of anxious labor. How far my efforts in these particulars have been successful is submitted to the public.

To avoid the appearance of pedantry in the multiplication of foot notes, I have inserted many authorities incidentally in the text itself, and have omitted all except such as I thought would be desired by the reader. Every scholar knows how easy it is to increase the number of references almost indefinitely, and also how deceptive such an ostensible evidence of wide reading may be.

When the printing of this volume was nearly completed, and I had in some instances made more references than may now seem needful, the thought occurred to me that a full list of the books published up to the present time on the subject of a future life, arranged according to their definite topics and in chronological order, would greatly enrich the work and could not fail often to be of vast service. Accordingly, upon solicitation, a valued friend Mr.

Ezra Abbot, Jr., a gentleman remarkable for his varied and accurate scholarship undertook that laborious task for me; and he has accomplished it in the most admirable manner. No reader, however learned, but may find much important information in the bibliographical appendix which I am thus enabled to add to this volume. Every student who henceforth wishes to investigate any branch of the historical or philosophical doctrine of the immortality of the soul, or of a future life in general, may thank Mr. Abbot for an invaluable aid.

As I now close this long labor and send forth the result, the oppressive sense of responsibility which fills me is relieved by the consciousness that I have herein written nothing as a bigoted partisan, nothing in a petty spirit of opinionativeness, but have intended every thought for the furtherance of truth, the honor of G.o.d, the good of man.

The majestic theme of our immortality allures yet baffles us. No fleshly implement of logic or cunning tact of brain can reach to the solution. That secret lies in a tissueless realm whereof no nerve can report beforehand. We must wait a little. Soon we shall grope and guess no more, but grasp and know. Meanwhile, shall we not be magnanimous to forgive and help, diligent to study and achieve, trustful and content to abide the invisible issue? In some happier age, when the human race shall have forgotten, in philanthropic ministries and spiritual worship, the bigotries and dissensions of sentiment and thought, they may recover, in its all embracing unity, that garment of truth which G.o.d made originally "seamless as the firmament," now for so long a time torn in shreds by hating schismatics. Oh, when shall we learn that a loving pity, a filial faith, a patient modesty, best become us and fit our state? The pedantic sciolist, prating of his clear explanations of the mysteries of life, is as far from feeling the truth of the case as an ape, seated on the starry summit of the dome of night, chattering with glee over the awful prospect of infinitude. What ordinary tongue shall dare to vociferate egotistic dogmatisms where an inspired apostle whispers, with reverential reserve, "We see through a gla.s.s darkly"? There are three things, said an old monkish chronicler, which often make me sad. First, that I know I must die; second, that I know not when; third, that I am ignorant where I shall then be.

"Est primum durum quod scio me moriturum: Secundum, timeo quia hoc nescio quando: Hine tertium, flebo quod nescio ubi manebo."

Man is the lonely and sublime Columbus of the creation, who, wandering on this cloudy strand of time, sees drifted waifs and strange portents borne far from an unknown somewhere, causing him to believe in another world. Comes not death as a means to bear him thither? Accordingly as hope rests in heaven, fear shudders at h.e.l.l, or doubt faces the dark transition, the future life is a sweet reliance, a terrible certainty, or a pathetic perhaps. But living in the present in the humble and loving discharge of its duties, our souls harmonized with its conditions though aspiring beyond them, why should we ever despair or be troubled overmuch?

Have we not eternity in our thought, infinitude in our view, and G.o.d for our guide?

PART FIRST.

HISTORICAL AND CRITICAL INTRODUCTORY VIEWS.

CHAPTER I.

THEORIES OF THE SOUL'S ORIGIN.

PAUSING, in a thoughtful hour, on that mount of observation whence the whole prospect of life is visible, what a solemn vision greets us! We see the vast procession of existence flitting across the landscape, from the shrouded ocean of birth, over the illuminated continent of experience, to the shrouded ocean of death. Who can linger there and listen, unmoved, to the sublime lament of things that die? Although the great exhibition below endures, yet it is made up of changes, and the spectators shift as often. Each rank of the host, as it advances from the mists of its commencing career, wears a smile caught from the morning light of hope, but, as it draws near to the fatal bourne, takes on a mournful cast from the shadows of the unknown realm. The places we occupy were not vacant before we came, and will not be deserted when we go, but are forever filling and emptying afresh.

"Still to every draught of vital breath Renew'd throughout the bounds of earth and ocean, The melancholy gates of death Respond with sympathetic motion."

We appear, there is a short flutter of joys and pains, a bright glimmer of smiles and tears, and we are gone. But whence did we come? And whither do we go? Can human thought divine the answer?

It adds no little solemnity and pathos to these reflections to remember that every considerate person in the unnumbered successions that have preceded us, has, in his turn, confronted the same facts, engaged in the same inquiry, and been swept from his attempts at a theoretic solution of the problem into the real solution itself, while the constant refrain in the song of existence sounded behind him, "One generation pa.s.seth away, and another generation cometh; but the earth abideth forever." The evanescent phenomena, the tragic plot and scenery of human birth, action, and death, conceived on the scale of reality, clothed in

"The sober coloring taken from an eye That hath kept watch o'er man's mortality,"

and viewed in a susceptible spirit, are, indeed, overwhelmingly impressive. They invoke the intellect to its most piercing thoughts. They swell the heart to its utmost capacity of emotion.

They bring us upon the bended knees of wonder and prayer.

"Between two worlds life hovers, like a star'

Twixt night and morn upon the horizon's verge.

How little do we know that which we are!

How less what we may be! The eternal surge Of time and tide rolls on, and bears afar Our bubbles: as the old burst, new emerge, Lash'd from the foam of ages: while the graves Of empires heave but like some pa.s.sing waves."

Widely regarding the history of human life from the beginning, what a visionary spectacle it is! How miraculously permanent in the whole! how sorrowfully ephemeral in the parts! What pathetic sentiments it awakens! Amidst what awful mysteries it hangs! The subject of the derivation of the soul has been copiously discussed by hundreds of philosophers, physicians, and poets, from Vyasa to Des Cartes, from Galen to Ennemoser, from Orpheus to Henry More, from Aristotle to Frohschammer. German literature during the last hundred years has teemed with works treating of this question from various points of view. The present chapter will present a sketch of these various speculations concerning the commencement and fortunes of man ere his appearance on the stage of this world.

The first theory to account for the origin of souls is that of emanation. This is the a.n.a.logical theory, constructed from the results of sensible observation. There is, it says, one infinite Being, and all finite spirits are portions of his substance, existing a while as separate individuals, and then rea.s.similated into the general soul. This form of faith, a.s.serting the efflux of all subordinate existence out of one Supreme Being, seems sometimes to rest on an intuitive idea. It is spontaneously suggested whenever man confronts the phenomena of creation with reflective observation, and ponders the eternal round of birth and death. Accordingly, we find traces of this belief all over the world; from the ancient Hindu metaphysics whose fundamental postulate is that the necessary life of G.o.d is one constant process of radiation and resorption, "letting out and drawing in,"

to that modern English poetry which apostrophizes the glad and winsome child as

"A silver stream Breaking with laughter from the lake Divine Whence all things flow."

The conception that souls are emanations from G.o.d is the most obvious way of accounting for the prominent facts that salute our inquiries. It plausibly answers some natural questions, and boldly eludes others. For instance, to the early student demanding the cause of the mysterious distinctions between mind and body, it says, the one belongs to the system of pa.s.sive matter, the other comes from the living Fashioner of the Universe. Again: this theory relieves us from the burden that perplexes the finite mind when it seeks to understand how the course of nature, the succession of lives, can be absolutely eternal without involving an alternating or circular movement. The doctrine of emanation has, moreover, been supported by the supposed a.n.a.lytic similarity of the soul to G.o.d. Its freedom, consciousness, intelligence, love, correspond with what we regard as the attributes and essence of Deity. The inference, however unsound, is immediate, that souls are consubstantial with G.o.d, dissevered fragments of Him, sent into bodies. But, in actual effect, the chief recommendation of this view has probably been the variety of a.n.a.logies and images under which it admits of presentation. The annual developments of vegetable life from the bosom of the earth, drops taken from a fountain and retaining its properties in their removal, the separation of the air into distinct breaths, the soil into individual atoms, the utterance of a tone gradually dying away in reverberated echoes, the radiation of beams from a central light, the exhalation of particles of moisture from the ocean, the evolution of numbers out of an original unity, these are among the ill.u.s.trations by which an exhaustless ingenuity has supported the notion of the emanation of souls from G.o.d. That "something cannot come out of nothing" is an axiom resting on the ground of our rational instincts. And seeing all things within our comprehension held in the chain of causes and effects, one thing always evolving from another, we leap to the conclusion that it is precisely the same with things beyond our comprehension, and that G.o.d is the aboriginal reservoir of being from which all the rills of finite existence are emitted.

Against this doctrine the current objections are these two. First, the a.n.a.logies adduced are not applicable. The things of spirit and those of matter have two distinct sets of predicates and categories. It is, for example, wholly illogical to argue that because the circuit of the waters is from the sea, through the clouds, over the land, back to the sea again, therefore the derivation and course of souls from G.o.d, through life, back to G.o.d, must be similar. There are mysteries in connection with the soul that baffle the most lynx eyed investigation, and on which no known facts of the physical world can throw light. Secondly, the scheme of emanation depends on a vulgar error, belonging to the infancy of philosophic thought, and inconsistent with some necessary truths. It implies that G.o.d is separable into parts, and therefore both corporeal and finite. Divisible substance is incompatible with the first predicates of Deity, namely, immateriality and infinity. Before the conception of the illimitable, spiritual unity of G.o.d, the doctrine of the emanation of souls from Him fades away, as the mere figment of a dreaming mind brooding over the suggestions of phenomena and apparent correspondences.

The second explanation of the origin of souls is that which says they come from a previous existence. This is the theory of imagination, framed in the free and seductive realm of poetic thought. It is evident that this idea does not propose any solution of the absolute origination of the soul, but only offers to account for its appearance on earth. The pre existence of souls has been most widely affirmed. Nearly the whole world of Oriental thinkers have always taught it. Many of the Greek philosophers held it. No small proportion of the early Church Fathers believed it.1 And it is not without able advocates among the scholars and thinkers

1 Keil, Opuscula; Be Pre existentia Animarum. Beausobre, Hist. du Manicheisme, lib. vii. cap. iv.

of our own age. There are two princ.i.p.al forms of this doctrine; one a.s.serting an ascent of souls from a previous existence below the rank of man, the other a descent of souls from a higher sphere. Generation is the true Jacob's ladder, on which souls are ever ascending or descending. The former statement is virtually that of the modern theory of development, which argues that the souls known to us, obtaining their first organic being out of the ground life of nature, have climbed up through a graduated series of births, from the merest elementary existence, to the plane of human nature. A gifted author, Dr. Hedge, has said concerning pre existence in these two methods of conceiving it, writing in a half humorous, half serious, vein, "It is to be considered as expressing rather an exceptional than a universal fact. If here and there some pure liver, or n.o.ble doer, or prophet voice, suggests the idea of a revenant who, moved with pity for human kind, and charged with celestial ministries, has condescended to

'Soil his pure ambrosial weeds With the rank vapors of this sin worn mould,'

or if, on the other hand, the 'superfluity of naughtiness'

displayed by some abnormal felon seems to warrant the supposition of a visit from the Pit, the greater portion of mankind, we submit, are much too green for any plausible a.s.sumption of a foregone training in good or evil. This planet is not their missionary station, nor their Botany Bay, but their native soil.

Or, if we suppose they pre existed at all, we must rather believe they pre existed as brutes, and have travelled into humanity by the fish fowl quadruped road with a good deal of the habitudes and dust of that tramp still sticking to them." The theory of development, deriving human souls by an ascension from the lower stages of rudimentary being, considered as a fanciful hypothesis or speculative toy, is interesting, and not dest.i.tute of plausible aspects. But, when investigated as a severe thesis, it is found devoid of proof. It is enough here to say that the most authoritative voices in science reject it, declaring that, though there is a development of progress in the plan of nature, from the more general to the more specific, yet there is no advance from one type or race to another, no hint that the same individual ever crosses the guarded boundaries of genus from one rank and kingdom to another. Whatever progress there may be in the upward process of natural creation or the stages of life, yet to suppose that the life powers of insects and brutes survive the dissolution of their bodies, and, in successive crossings of the death gulf, ascend to humanity, is a bare a.s.sumption. It befits the delirious lips of Beddoes, who says,

"Had I been born a four legg'd child, methinks I might have found the steps from dog to man And crept into his nature. Are there not Those that fall down out of humanity Into the story where the four legg'd dwell?"

The doctrine that souls have descended from an anterior life on high may be exhibited in three forms, each animated by a different motive. The first is the view of some of the Manichean teachers, that spirits were embodied by a hostile violence and cunning, the force and fraud of the apostatized Devil. Adam and Eve were angels sent to observe the doings of Lucifer, the rebel king of matter.

He seized these heavenly spies and encased them in fleshly prisons. And then, in order to preserve a permanent union of these celestial natures with matter, he contrived that their race should be propagated by the s.e.xes. Whenever by the procreative act the germ body is prepared, a fiend hies from bale, or an angel stoops from bliss, or a demon darts from his hovering in the air, to inhabit and rule his growing clay house for a term of earthly life. The spasm of impregnation thrills in fatal summons to h.e.l.l or heaven, and resistlessly drags a spirit into the appointed receptacle. Shakspeare, whose genius seems to have touched every shape of thought with adorning phrase, makes Juliet, distracted with the momentary fancy that Romeo is a murderous villain, cry,

"O Nature! what hadst thou to do in h.e.l.l When thou didst bower the spirit of a fiend In mortal paradise of such sweet flesh?"

The second method of explaining the descent of souls into this life is by the supposition that the stable bliss, the uncontrasted peace and sameness, of the heavenly experience, at last wearies the people of Paradise, until they seek relief in a fall. The perfect sweetness of heaven cloys, the utter routine and safety tire, the salient spirits, till they long for the edge and hazard of earthly exposure, and wander down to dwell in fleshly bodies and breast the tempest of sin, strife, and sorrow, so as to give a fresh charm once more to the repose and exempted joys of the celestial realm. In this way, by a series of recurring lives below and above, novelty and change with larger experience and more vivid contentment are secured, the tedium and satiety of fixed happiness and protection are modified by the relishing opposition of varied trials of hardship and pain, the insufferable monotony of immortality broken up and interpolated by epochs of surprise and tingling dangers of probation.

"Mortals, behold! the very angels quit Their mansions unsusceptible of change, Amid your dangerous bowers to sit And through your sharp vicissitudes to range!"

Thus round and round we run through an eternity of lives and deaths. Surfeited with the unqualified pleasures of heaven, we "straggle down to this terrene nativity:" When, amid the sour exposures and cruel storms of the world, we have renewed our appet.i.te for the divine ambrosia of peace and sweetness, we forsake the body and ascend to heaven; this constant recurrence ill.u.s.trating the great truths, that alternation is the law of destiny, and that variety is the spice of life.

But the most common derivation of the present from a previous life is that which explains the descent as a punishment for sin. In that earlier and loftier state, souls abused their freedom, and were doomed to expiate their offences by a banished, imprisoned, and burdensome life on the earth. "The soul," Plutarch writes, "has removed, not from Athens to Sardis, or from Corinth to Lemnos, but from heaven to earth; and here, ill at ease, and troubled in this new and strange place, she hangs her head like a decaying plant."

Hundreds of pa.s.sages to the same purport might easily be cited from as many ancient writers. Sometimes this fall of souls from their original estate was represented as a simultaneous event: a part of the heavenly army, under an apostate leader, having rebelled, were defeated, and sentenced to a chained bodily life.

Our whole race were transported at once from their native sh.o.r.es in the sky to the convict land of this world. Sometimes the descent was attributed to the fresh fault of each individual, and was thought to be constantly happening. A soul tainted with impure desire, drawn downwards by corrupt material gravitation, hovering over the fumes of matter, inhaling the effluvia of vice, grew infected with carnal longings and contagions, became fouled and clogged with gross vapors and steams, and finally fell into a body and pursued the life fitted to it below. A clear human child is a shining seraph from heaven sunk thus low. Men are degraded cherubim.