I think it may without offence be said that if he means by "Primitive Christianity" the teachings of Christ, he is mistaken, and has something to learn as to what those teachings really were. If he means the times of persecution under the Roman empire, he could hardly expect much concentration on artistic pursuits or much enjoyment of terrestrial existence when it was liable to be violently extinguished at any moment: sufficient that the early Church survived its struggle for existence. But if he is referring to mediaeval Christianity, of any other than a debased kind,--common knowledge concerning mediaeval art and architecture sufficiently rebuts the indictment. So much so, that one may almost wonder if by chance he happened to be thinking of "Mohammedanism" rather than of Christianity.

But he continues, in a more practical and observant vein:--

"Christianity has no place for that well-known love of animals, that sympathy with the nearly-related and friendly mammals (dogs, horses, cattle, etc.) which is urged in the ethical teaching of many of the older religions, especially Buddhism. (Unfortunately, Descartes gave some support to the error in teaching that man only has a sensitive soul, not the animal.) Whoever has spent much time in the south of Europe must have often witnessed those frightful sufferings of animals which fill us friends of animals with the deepest sympathy and indignation. And when one expostulates with these brutal 'Christians' on their cruelty, the only answer is, with a laugh: 'But the beasts are not Christians'" (p. 126).

This, if true, and I have heard it from other sources, does const.i.tute rather a serious indictment against the form of practical Christianity understood by the ignorant cla.s.ses among the Latin races.

To return, however, to the concluding paragraph of the extract quoted above (on page 81) from his page 119:--

No one can have any objection to raise against the dignity and worthiness of the three great attributes which excite Professor Haeckel's, as they excited Goethe's, worship and admiration, viz., the three "G.o.ddesses," as he calls them: Truth, Goodness, and Beauty; but there is no necessary compet.i.tion or antagonism between these and the other three great conceptions which aroused the veneration of Kant: G.o.d, Freedom, and Immortality; nor does the upholding of the one triad mean the overthrow of the other: they may be all co-eternal together and co-equal. Nor are either of these triplets inconsistent with some reasonable view of what may be meant by the Christian Trinity. The total possibility of existence is so vast that no simple formula, nor indeed any form of words, however complex, is likely to be able to sum it up and express its essence to the exclusion of all other modes of expression. It is a pity, therefore, that Professor Haeckel should think it necessary to decry one set of ideas in order to support another set. There is room for all in this large universe--room for everything, except downright lies and falseness.

Concerning Truth there is no need to speak: it cannot but be the breath of the nostrils of every genuine scientific man; but his ideas of truth should be large enough to take into account possibilities far beyond anything of which he is at present sure, and he should be careful to be undogmatic and docile in regions of which at present he has not the key.

The meaning of Goodness, the whole domain of ethics, and the higher possibilities of sainthood of which the human spirit has shown itself capable, are at present outside his domain; and if a man of science seeks to dogmatise concerning the emotions and the will, and a.s.serts that he can reduce them to atomic forces and motions, because he has learnt to recognise the undoubted truth that atomic forces and motions must accompany them and const.i.tute the machinery of their manifestation here and now,--he is exhibiting the smallness of his conceptions and gibbeting himself as a laughing-stock to future generations.

The atmosphere and full meaning of Beauty also he can only dimly grasp.

If he seeks to explain it in terms of s.e.xual selection, or any other small conception which he has recently been able to form in connection with vital procedure on this planet, he is explaining nothing: he is merely showing how the perception of beauty may operate in certain cases; but the inner nature of beauty and the faculty by which it is perceived are utterly beyond him. He cannot but feel that the unconscious and un.o.btrusive beauty of field and hedgerow must have originated in obedience to some primal instinct or in fulfilment of some immanent desire, some lofty need quite other than anything he recognises as human.

And if a poet witnessing the colours of a sunset, for instance, or the profusion of beauty with which snow mountains seem to fling themselves to the heavens in districts unpeopled and in epochs long before human consciousness awoke upon the earth: if such a seer feels the revelation weigh upon his spirit with an almost sickening pressure, and is constrained to ascribe this wealth and prodigality of beauty to the joy of the Eternal Being in His own existence, to an antic.i.p.ation as it were of the developments which lie before the universe in which He is at work, and which He is slowly tending towards an unimaginable perfection--it behooves the man of science to put his hand upon his mouth, lest in his efforts to be true, in the absence of knowledge, he find himself uttering, in his ignorance, words of lamentable folly or blasphemy.

_Man and Nature._

Consider our own position--it is surely worth considering. We are a part of this planet; on one side certainly and distinctly a part of this material world, a part which has become self-conscious. At first we were a part which had become alive; a tremendous step that--introducing a number of powers and privileges which previously had been impossible, but that step introduced no responsibility; we were no longer, indeed, urged by mere pressure from behind, we were guided by our instincts and appet.i.tes, but we still obeyed the strongest external motive, almost like electro-magnetic automata. Now, however, we have become conscious, able to look before and after, to learn consciously from the past, to strive strenuously towards the future; we have acquired a knowledge of good and evil, we can choose the one and reject the other, and are thus burdened with a sense of responsibility for our acts. We still obey the strongest motive doubtless, but there is something in ourselves which makes it a motive and regulates its strength. We _can_ drift like other animals, and often do; but we can also obey our own volition.

I would not deny the rudiments of self-consciousness, and some of what it implies, to certain domestic animals, notably the dog; but domestication itself is a result of humanity, and undoubtedly the attributes we are discussing are chiefly and almost solely human, they can hardly be detected in wild nature. No other animal can have a full perception of its own individuality and personality as separate from the rest of existence. Such ideas do not occur in the early periods of even human infancy: they are a later growth. Self-consciousness must have become prominent at a certain stage in the evolutionary process.

How it all arose is a legitimate problem for genetic psychology, but to the plain man it is a puzzle; our ancestors invented legends to account for it--legends of apples and serpents and the like; but the fact is there, however it be accounted for. The truth embedded in that old Genesis legend is deep; it is the legend of man's awakening from a merely animal life to consciousness of good and evil, no longer obeying his primal instincts in a state of thoughtlessness and innocency--a state in which deliberate vice was impossible and therefore higher and purposed goodness also impossible,--it was the introduction of a new sense into the world, the sense of conscience, the power of deliberate choice; the power also of conscious guidance, the management of things and people external to himself, for preconceived ends. Man was beginning to cease to be merely a pa.s.senger on the planet, controlled by outside forces; it is as if the reins were then for the first time being placed in his hands, as if he was allowed to begin to steer, to govern his own fate and destiny, and to take over some considerable part of the management of the world.

The process of handing over the reins to us is still going on. The education of the human race is a long process, and we are not yet fit to be fully trusted with the steering gear; but the words of the old serpent were true enough: once open our eyes to the perception and discrimination of good and evil, once become conscious of freedom of choice, and sooner or later we must inevitably acquire some of the power and responsibility of G.o.ds. A fall it might seem, just as a vicious man sometimes seems degraded below the beasts, but in promise and potency a rise it really was.

The oneness between ourselves and Nature is not a thing to be deplored; it is a thing to rejoice at, when properly conceived. It awakens a kind of religious enthusiasm even in Haeckel, who clearly perceives but a limited aspect of it; yet the perception is vivid enough to cause him, this so-called Atheist, to close his _Confession of Faith_ with words such as these:--

"Now, at last, it is given to the mightily advancing human mind to have its eyes opened; it is given to it to show that a true knowledge of nature affords full satisfaction and inexhaustible nourishment not only for its searching understanding, but also for its yearning spirit.

"Knowledge of the true, training for the good, pursuit of the beautiful: these are the three great departments of our monism; by the harmonious and consistent cultivation of these we effect at last the truly beatific union of religion and science, so painfully longed after by so many to-day. The True, the Beautiful, and the Good, these are the three august Divine Ones before which we bow the knee in adoration....

"In the hope that free research and free teaching may always continue, I conclude my monistic _Confession of Faith_ with the words: 'May G.o.d, the Spirit of the Good, the Beautiful, and the True, be with us.'"

This is clearly the utterance of a man to whose type I unconsciously referred in an article written two years ago (_Hibbert Journal_, January 1903), from which I now make the following appropriate extract:--

Looking at the loom of nature, the feeling not of despair, but of what has been called atheism, one ingredient of atheism, has arisen: atheism never fully realised, and wrongly so called--recently it has been called severe Theism, indeed; for it is joyful sometimes, interested and placid always, exultant at the strange splendour of the spectacle which its intellect has laid bare to contemplation, satisfied with the perfection of the mechanism, content to be a part of the self-generated organism, and endeavouring to think that the feelings of duty, of earnest effort, and of faithful service, which conspicuously persist in spite of all discouragement, are on this view intelligible as well as instinctive, and sure that nothing less than unrepining unfaltering unswerving acquiescence is worthy of our dignity as man.

The above 'Confession of Faith,' then, is very well; for the man himself very well indeed, but it is not enough for the race. Other parts of Haeckel's writings show that it is not enough, and that his conception of what he means by G.o.dhead is narrow and limited to an extent at which instinct, reason, and experience alike rebel. No one can be satisfied with conceptions below the highest which to him are possible: I doubt if it is given to man to think out a clear and consistent system higher and n.o.bler than the real truth. Our highest thoughts are likely to be nearest to reality: they must be stages in the direction of truth, else they could not have come to us and been recognised as highest. So, also, with our longings and aspirations towards ultimate perfection, those desires which we recognise as our n.o.blest and best: surely they must have some correspondence with the facts of existence, else had they been unattainable by us. Reality is not to be surpa.s.sed, except locally and temporarily, by the ideals of knowledge and goodness invented by a fraction of itself; and if we could grasp the entire scheme of things, so far from wishing to

"shatter it to bits and then Remould it nearer to the heart's desire,"

we should hail it as better and more satisfying than any of our random imaginings. The universe is in no way limited to our conceptions: it has a reality apart from them; nevertheless, they themselves const.i.tute a part of it, and can only take a clear and consistent character in so far as they correspond with something true and real. Whatever we can clearly and consistently conceive, that is _ipso facto_ in a sense already existent in the universe as a whole; and that, or something better, we shall find to be a dim foreshadowing of a higher reality.

EXPLANATORY NOTE ON CONSTRUCTIVE THOUGHT AND OPTIMISM.

(_Partly reprinted from "Mind."_)

It may be worth while to explain how it is that, to a physicist unsmitten with any taint of solipsism, a well-elaborated scheme which is consistent with already known facts necessarily seems to correspond, or have close affinity, with the truth. It is the result of experience of a mathematical theorem concerning unique distributions. For instance, it can be shown that in an electric field, however complicated, any distribution of potential which satisfies boundary conditions, and one or two other essential criteria, must be the actual distribution; for it has been rigorously proved that there cannot be two or more distributions which satisfy those conditions, hence if one is arrived at theoretically, or intuitively, or by any means, it must be the correct one; and no further proof is required.

So, also, in connection with a.n.a.logies and working models: although they must necessarily be imperfect, so long as they are only a.n.a.logies, yet the making or imagining of models (not necessarily or usually a material model, but a conceptual model) is a recognised way of arriving at an understanding of recondite and ultra-sensual processes, occurring say in the ether or elsewhere. As an addition to evidence derived from such experiments as have been found possible, and as a supplement to the experience out of which, as out of a nucleus, every conception must grow, the mind is set to design and invent a self-coherent scheme which shall imitate as far as possible the results exhibited by nature. By then using this as a working hypothesis, and pressing it into extremes, it can be gradually amended until it shows no sign of discordance or failure anywhere, and even serves as a guide to new and previously unsuspected phenomena. When that stage is reached, it is provisionally accepted and tentatively held as a step in the direction of the truth; though the mind is always kept ready to improve and modify and enlarge it, in accordance with the needs of more thorough investigation and fresh discovery. It was so, for instance, with Maxwell's electromagnetic theory of light; and there are a mult.i.tude of other instances.

In the transcendental or ultra-mundane or supersensual region there is the further difficulty to be encountered, that we are not acquainted with anything like all the 'boundary conditions,' so to speak; we only know our little bit of the boundary, and we may err egregiously in inferring or attempting to infer the remainder. We may even make a mistake as to the form of function adapted to the case. Nevertheless there is no better clue, and the human mind is impelled to do the best it can with the confessedly imperfect data which it finds at its disposal. The result, therefore, in this region, is no system of definite and certain truth, as in Physics, but is either suspense of judgment altogether, or else a tentative scheme or working hypothesis, to be held undogmatically, in an att.i.tude of constant receptiveness for further light, and in full readiness for modification in the direction of the truth.

So far concerning the ascertainment of truth alone, in intangible regions of inquiry. The further hypothesis that such truth when found will be most satisfactory, or in other words higher and better than any alternative plan,--the conviction that faith in the exceeding grandeur of reality shall not be confounded,--requires further justification; and its grounds are not so easy to formulate. Perhaps the feeling is merely human and instinctive; but it is existent and customary I believe among physicists, possibly among men of Science in general, though I cannot speak for all; and it must be based upon familiarity with a ma.s.s of experience in which, after long groping and guess-work, the truth has ultimately been discovered, and been recognised as 'very good.' It is ill.u.s.trated, for instance, by the words in which Tyndall closes the first edition of his book on Sound, wherein, after explaining Helmholtz's brilliant theory of Corti's organ and the musical mechanism of the ear,--a theory which, amid the difficulties of actual observation, was necessarily at first saturated with hypothesis, and is not even yet fully verified,--he says:--

"Within the ears of men, and without their knowledge or contrivance, this lute of 3000 strings has existed for ages, accepting the music of the outer world, and rendering it fit for reception by the brain.... I do not ask you to consider these views as established, but only as probable. They present the phenomena in a connected and intelligible form; and should they be doomed to displacement by a more correct or comprehensive theory, it will a.s.suredly be found that the wonder is not diminished by the subst.i.tution of the truth."

CHAPTER VI

MIND AND MATTER

What, then, is the probable essence of truth in Professor Haeckel's philosophy? for it is not to be supposed that the speculations of an eminent man are baseless, or that he has been led to his view of what he conceives to be the truth by some wholly erroneous path; his intuitive convictions are to be respected, for they are based on a far wider experience and knowledge of fact than is given to the average man; and for the average man to consider it likely that there is no foundation whatever for the life convictions of a great specialist is as foolish as to suppose it probable that they are certain and infallible, or that they are uncritically to be accepted even in regions beyond those over which his jurisdiction extends.

First as to the "law of substance," by which he sets so much store; the fact which he is really, though indistinctly, trying to emphasise, is what I have preferred to formulate as "the persistence of the really existent," see page 34; and, with that modification, we can agree with Haeckel, or with what I take to be his inner meaning, to some extent.

We may all fairly agree, I think, that whatever really and fundamentally _exists_ must, so far as bare existence is concerned, be independent of time. It may go through many changes, and thus have a history; that is to say, must have definite time-relations, so far as its changes are concerned; but it can hardly be thought of as either going out of existence, or as coming into existence, at any given period, though it may completely change its form and accidents; everything basal must have a past and a future of some kind or other, though any special concatenation or arrangement may have a date of origin and of destruction.

A crowd, for instance, is of this fugitive character: it a.s.sembles and it disperses, its existence as a crowd is over, but its const.i.tuent elements persist; and the same can be said of a planet or a sun. Yet for some "soul" or underlying reality even in these temporary accretions there is permanence of a sort:--Tyndall's "streak of morning cloud," though it may have "melted into infinite azure," has not thereby become non-existent, although as a visible object it has disappeared from our ken and become a memory only. It is true that it was a mere aggregate or accidental agglomeration--it had developed no self-consciousness, nothing that could be called personality or ident.i.ty characterised it,--and so no individual persistence is to be expected for it; yet even it--low down in the scale of being as it is--even it has rejoined the general body of aqueous vapour whence, through the incarnating influence of night, it arose. The thing that _is_, both _was_ and _shall be_, and whatever does not satisfy this condition must be an accidental or fugitive or essentially temporary conglomeration or a.s.semblage, and not one of the fundamental ent.i.ties of the universe. It is interesting to remember that this was one of the opinions strongly held by the late Professor Tait, who considered that persistence or conservation was the test or criterion of real existence.

The question, How many fundamental ent.i.ties in this sense there are, and what they are, is a difficult one. Many people, including such opposite thinkers as Tait and Haeckel, would say "matter" and "energy"; though Haeckel chooses, on his own account, to add that these two are one. (Perhaps Professor Ostwald would agree with him there; though to me the meaning is vague.) Physical science, pushed to the last resort, would probably reply that, within its sphere of knowledge at the present stage, the fundamental ent.i.ties are _ether_ and _motion_; and that of other things at present it knows next to nothing. If physical science is interrogated as to the probable persistence, _i.e._, the fundamental existence, of "life" or of "mind," it ought to reply that it does not know; if asked about "personality," or "souls," or "G.o.d,"--about all of which Professor Haeckel has fully-fledged opinions--it would have to ask for a definition of the terms, and would speak either not at all or with bated breath concerning them.

The possibility that "life" may be a real and basal form of existence, and therefore persistent, is a possibility to be borne in mind. It may at least serve as a clue to investigation, and some day may bear fruit; at present it is no better than a working hypothesis. It is one that on the whole commends itself to me; for I conceive that though we only know of it as a function of terrestrial matter, yet that it has another aspect too, and I say this because I see it arriving and leaving--animating matter for a time and then quitting it, just as I see dew appearing and disappearing on a plate. Apart from a solid surface, dew cannot exist as such; and to a savage it might seem to spring into and to go out of existence--to be an exudation from the solid, and dependent wholly upon it; but we happen to know more about it: we know that it has a permanent and continuous existence in an imperceptible, intangible, supersensual form, though its visible manifestation in the form of mist or dew is temporary and evanescent.

Perhaps it is permissible to trace in that elementary phenomenon some superficial a.n.a.logy to an incarnation.

The fact concerning life which lies at the root of Professor Haeckel's doctrine about its origin, is that living beings have undoubtedly made their appearance on this planet, where at one time they cannot be suspected of having existed. Consequently that whatever life may be, it is something which can begin to interact with the atoms of terrestrial matter, at some period, or state of aggregation, or other condition of elaboration,--a condition which may perhaps be rather definite, if only we were aware of what it was. But that undoubted fact is quite consistent with any view as to the nature of "life," and even with any view as to the mode of its terrestrial commencement; there is nothing in that to say that it is a function of matter alone, any more than the wind is a function of the leaves which dance under its influence; there is nothing even to contradict the notion that it sprang into existence suddenly at a literal word of command. The improbability or absurdity of such a conception as this last, except in the symbolism of poetry, is extreme, and it is unthinkable by any educated person; but its improbability depends upon other considerations than biologic ones, and it is as repugnant to an enlightened Theology as to any other science.

The mode in which biological speculation as to the probable development of living out of dead matter, and the general relation of protoplasm to physics and chemistry, can be surmised or provisionally granted, without thereby concurring in any destructive criticism of other facts and experiences, is explained in Chapter X. on "Life," further on: and there I emphasise my agreement with parts of the speculative contentions of Professor Haeckel on the positive side.

_Soul and Body._

Let us consider what are the facts scientifically known concerning the interaction between mind and matter. Fundamentally they amount to this: that a complex piece of matter, called the brain, is the organ or instrument of mind and consciousness; that if it be stimulated mental activity results; that if it be injured or destroyed no manifestation of mental activity is possible. Moreover, it is a.s.sumed, and need not be doubted, that a portion of brain substance is consumed, oxidised let us say, in every act of mentation: using that term in the vaguest and most general sense, and including in it unconscious as well as conscious operations.

Suppose we grant all this, what then? We have granted that brain is the means whereby mind is made manifest on this material plane, it is the instrument through which alone we know it, but we have not granted that mind is _limited_ to its material manifestation; nor can we maintain that without matter the things we call mind, intelligence, consciousness, have no sort of existence. Mind may be incorporate or incarnate in matter, but it may also transcend it; it is through the region of ideas and the intervention of mind that we have become aware of the existence of matter. It is injudicious to discard our primary and fundamental _awareness_ for what is after all an instinctive inference or interpretation of certain sensations.

The realities underlying those sensations are only known to us by inference, but they have an independent existence: in their inmost nature they may be quite other than what they seem, and are in no way dependent upon our perception of them. So, also, our actual personality may be something considerably unlike that conception of it which is based on our present terrestrial consciousness--a form of consciousness suited to, and developed by, our temporary existence here, but not necessarily more than a fraction of our total self.