A less common plea on behalf of Agnosticism, but one on which a word must be said, is that the agnostic att.i.tude is more "reverential" than that of atheism. But why in the name of all that is reasonable should one profess reverence towards something of which one knows nothing?

Reverence, to be intelligible, must be directed towards an intelligent object, and we must have grounds for believing it to be worthy of reverence. Reverence towards our fellow creatures is a reasonable enough sentiment, but what is there reasonable in an expression of reverence towards something that can only be thought of--and even this is unwarranted--as a force? The truth is that this expression of reverence is no more than the flickering survival of religion. Numbers have reached the stage at which they can perceive the unreasonable nature of religious beliefs, but they have not yet managed to achieve liberation from the traditional emotional att.i.tude towards these beliefs. In other words, the development of the emotional and the intellectual sides of their nature have been unequal, and for these the "Unknowable" has simply served as a peg on which to hang religious feelings that have been robbed of all intellectual support. The semi-religious Agnostic thus represents a transition form, interesting enough to all who observe how curiously decaying types strive to perpetuate themselves, but which is bound to disappear in the process of intellectual evolution.

Finally, one would like from the Agnostic some authoritative announcement as to his position in relation to what is known concerning the origin of the G.o.d-idea. So far as professed theists are concerned one expects this to be ignored. On the part of non-theists one expects a more logical att.i.tude. In this case it is common ground with the Atheist and the Agnostic that the idea of G.o.d owes its beginnings to the ignorance of primitive man. We know the facts on which this idea was based, and we know that all these are now differently explained. The belief that there is a G.o.d governing nature is just one of those blunders made by primitive man, and is on all fours with the numerous other blunders he makes concerning himself and the world around him.

Knowing this, and accepting this, believing that "G.o.d" springs from the same set of conditions that gave rise to fairies and spirits of various kinds, one would like to know on what ground the Agnostic definitely rejects the grounds on which the idea of G.o.d is based, while professing a state of suspended judgment about the existence of the object created by this primitive blunder. It is certainly surprising to find those who accept the natural origin of the G.o.d-idea, when they come to deal with current religion talk as though it were merely a question of the inconclusiveness of religious arguments. It is nothing of the kind. The final reply to the arguments set forth on behalf of Theism is, not that they are inconclusive, but that they are absolutely irrelevant to the question at issue. We cannot remain undecided because there is nothing to remain undecided about. We know that the idea of G.o.d is pure myth, and was never anything but myth. A belief that began in error, and which has no other basis than error, cannot by any possible argument be converted into a truth. The old question was, "Can man by searching find out G.o.d?" The modern answer is an emphatic affirmative. Substantially we have by searching found out G.o.d. We know the origin and history of one of the greatest delusions that ever possessed the human mind. G.o.d has been found out. a.n.a.lytically and synthetically we understand the G.o.d-idea as previous generations could not understand it. It has been explained; and the logical consequence of the explanation is--Atheism.

Ultimately, then, we come to this: (1) The Agnosticism that concerns itself with a confession of ignorance concerning the nature of "existence," has no necessary connection with religion, and is only made to have such by a confusion of two distinct things. (2) The plea of a suspended judgment is invalid, since there is nothing about which one can suspend a decision. (3) The Agnosticism that professes a semi-religious feeling of reverence towards the "Unknowable" is fundamentally upon all fours with the religious feelings of the ordinary believer. Worshipping the Unknowable is more ridiculous than worshipping Huxley's "wilderness of apes." The apes _might_ take some intelligent interest in the antics of their devotees; but to print our hypostatised ignorance in capital letters and then profess a feeling of veneration for it is as ridiculous a proceeding as the world has seen. After all, an absurdity is never quite so grotesque as when it is tricked out in scientific phrases and paraded as the outcome of profound philosophic thinking. (4) The only Agnosticism that seems capable of justifying itself is an Agnosticism that is indistinguishable from Atheism. To again cite Professor Flint, Atheist "means one who does not believe in G.o.d, and it means neither more nor less." The Agnostic is also one who is without belief in a G.o.d, every argument he uses to justify his position is and has been used as a justification of Atheism. Atheist is really "a thoroughly honest, unambiguous term," it admits of no paltering and of no evasion, and the need of the world, now as ever, is for clear-cut issues and unambiguous speech.

CHAPTER XIV.

ATHEISM AND MORALS.

Looking at the world as it is one cannot forbear a mild wonder at the fears expressed at the probable consequences to morals of a general acceptance of Atheism. One would have thought that the world would not run a very great danger of becoming worse on that account, and that, seeing the way in which all forms of rascality have flourished, and still maintain themselves, without in the least disturbing people's religious convictions, one might even feel inclined to risk a change in the hopes of improvement. Mainly, indeed, one might say that those who are affected by religious belief are such as can very well do without it, while those who stand in urgent need of moral improvement seldom show that their religious belief has any very beneficial effect on their conduct.

Yet nothing is more common than to find the theist, when driven off all other grounds of defence, protesting against a deliberate propaganda of Atheism on the ground of its probable harmful consequences to morals.

This, not because those who have publicly professed Atheism are open to the charge of loose living, but on account of those who at present believe in religion, and whose loss of belief would possibly upset their moral equilibrium. It is a curious position for a theist to take up, since it implies that while the Atheist as we know him shows no deterioration of character in consequence of his loss of belief, we cannot be so certain of the present believers in deity. They are formed of poorer clay, and once convinced that there is no G.o.d with whom they have to reckon, there is no telling what will happen. So we are urged to let well alone, and leave believers with their illusions lest their loss should present us with a very unpleasant reality.

This fear is expressed in various ways, but in one way or another it is tolerably common. The following which reached me from a well known man of letters probably puts the argument as fairly and as temperately as it can be put, and therefore in dealing with that I cannot be accused of taking the theist at an unfair advantage. His conclusions are summarised in the following paragraphs. (The summary is the author's, not mine.)

(1) The decentish code of morals which prevails in this twentieth century is the outcome of all the human ages. From the very first, everywhere and all the time, it has, and continues to be, inextricably intertwined and influenced by Theistic beliefs, even when and where such beliefs have been the crudest and most debased form of polytheism.

(2) The ethical atmosphere in which we now live, after having had such an origin and history, remains strongly and frankly pervaded by religion of a Theistic type. Atheist, Agnostic, and Theist alike have to live in this atmosphere, and consciously or unconsciously, are subject to its influence.

(3) Even if we could set up a wholly secular code of morals, derived entirely from the exigencies of, tribal, communal, and national life, I take it that such a code would be inadequate to form the type of individual character we most admire, and which acts under a sense of "ought" rather than of "must." The latter is often the mere demand of gregarious or individual comfort and convenience; the former may be quite opposed to the inclinations of the individual, and yet bring into play irksome but enn.o.bling springs of action which a purely secular code cannot touch.

Now these statements put the case for the theist as moderately and as well as it can be put, and I think that they are worthy of a little careful examination. It may be observed that there is no insinuation that Atheists are actually worse than other people, only the fear that in the absence of some form of theism the higher ethical motive cannot be roused, and that therefore character will suffer. Well, we are none of us free from the contagion of our environment, and the most powerful influences are often enough those that it would be difficult to specify in any given instance. It is not only that the influence of the higher members of society affect the lower. The lower is not without its influence on the higher. But the question here is not really whether we are all exposed to the general influence of the group to which we belong, that, I think, is undeniable, the real question at issue is whether the determining influence on conduct is theistic or not. And I think it will be found that while the one thing is a.s.serted it is the other that is proven.

So far as the first proposition is concerned it may be taken for granted that our present state is the product of all past evolution, and that in the course of that evolution theistic beliefs have been closely--not inextricably--connected with morals. But this is not alone true of morality, it is true of every branch of human thought and of every aspect of human life. Art, science, literature, have all been closely connected with religious beliefs. Necessarily so. Early human history is spent under the shadow of superst.i.tion, and its dominating influence affects the form of every aspect of life. But as the course of development has been to separate the essential from the non-essential and to place most of each department of life on a self-supporting basis, it would not seem an unreasonable conclusion that ethics will follow the same lines. In fact, it is following the same lines. There are few educated people nowadays who would claim that morality cannot exist apart from religion, they are content to say, as my correspondent does, that in the absence of religion belief the higher aspects of morality will suffer.

Our morality, we are told, is the outcome of all the human ages. I go further than that and a.s.sert that it is the outcome of all the human and of all the animal ages. There is no break in nature, and to the evolutionist the development of the human from the animal is plain. And it should scarcely need pointing out nowadays that nearly every one of the fundamental qualities of man can be seen in germ in the animal world. I only emphasise the point here because it is so often forgotten that morality is fundamentally the expression of those conditions under which a.s.sociated life is found possible and profitable, and that so far as any quality is declared to be moral its justification and meaning must be found in that direction. The question of incentive we will come to later; for the moment it is enough to insist upon the fact that morality is fashioned, in its fundamentals, with reference to facts, not with reference to speculative beliefs. Beliefs may influence morality for awhile, but the persistent operation of social selection secures a general conformity between conduct and the conditions upon which life depends. That is the fundamental fact to be remembered in all discussions of morality, although it is the fact that is most often ignored. Ultimately life determines moral teaching, it is not moral teaching that determines life.

Life not alone determines morality, but it determines religion as well.

What else is the meaning of all those discarded forms of religious belief, those bodies of dead G.o.ds, that meet the student of history as the remains of extinct animals meet the geologist in his unravelment of the story of the earth's vicissitudes? They are the result of a lack of adaptation to new conditions to which they could not accommodate themselves. Once the G.o.ds lorded it over man as the gigantic dinosaur lorded it in his day over lesser animals. And in the one case, as in the other, a change in the environment brought about their doom. Natural selection determines the survival of religions as of animal forms, and a religion to survive must become increasingly utilitarian in character, certainly there is a point beyond which the opposite tendency cannot be carried.

a.s.sume, for example, that a religion existed of a grossly anti-social character, one that teaches doctrines that are subversive of the general social well-being. One of two things must result. If the religion is strong enough to enforce its teaching the society it dominates will disappear, and the religion will die out with it. If, on the other hand, it cannot enforce its teaching, or can get it accepted only in a modified form, then either the religion disappears in its original form, or it is modified to get itself established. To live, religion must establish some sort of harmony between its teachings and the conditions of life. It may r.e.t.a.r.d the development of life, but it must not r.e.t.a.r.d to the point of destruction. This is all that is really involved in what is called the purification of religious teaching. In reality there is no such thing. The purification is a modification, and it is modified in order that it may become acceptable to the society in which it is existing. The ascetic epidemic, the various disgusting sects that have sprung into existence from time to time during the course of Christian history, have all died out from this cause. As with the individual, so with society, the forces of which we are conscious generally move upon the surface. Of the underlying ones we are mostly unaware.

The truth is, then, that behind all our consciously elaborated theories of life there are operative the unconscious or sub-conscious forces of evolution. There is, of course, a certain area of conduct in which speculative opinions play their part, and where actions may be arbitrarily cla.s.sed as good or bad. But this area is, of necessity, limited, and for the reasons that have been given above. Properly understood morality is not something very abstract, but something that is very concrete. The underlying reason for morality is always the same, and we are compelled to hark back to it for justification. And no rejection of religion can alter the basis upon which morality rests.

The proposition that Atheist, Agnostic, and Theist breathe the same atmosphere and are affected by the same influences is, therefore, one that is two-edged. If our intellectual atmosphere is saturated with religious influences, it is also saturated with social influences of a much more fundamental character, and which have been perpetually correcting religious extravagances. And it is at least open to the Atheist to retort that we have to thank this circ.u.mstance that religious beliefs have not been more injurious than has been actually the case.

If, for example, the ascetic epidemic of the early Christian centuries had increased in force and had continued operative, European society would have disappeared. That this was not the case was due to the strength of the s.e.xual and social instincts, against which religion was unable to maintain its hold. In the change of opinion over the better way to spend Sunday, or in the decay of the doctrine of eternal d.a.m.nation, we have the same point ill.u.s.trated. Right through history it has been the social instincts that have acted as a corrective to religious extravagance. And it is worth noting that with the exception of a little gain from the practice of casuistry, religions have contributed nothing towards the building up of a science of ethics. On the contrary it has been a very potent cause of confusion and obstruction. Fict.i.tious vices and virtues have been created and the real moral problem lost sight of. It gave the world the morality of the prison cell, instead of the tonic of the rational life. And it was indeed fortunate for the race that conduct was not ultimately dependent upon a ma.s.s of teachings that had their origin in the brains of savages, and were brought to maturity during the darkest period of European civilisation.

In dealing with the two first propositions I have, by implication, answered the third--namely, that a wholly secular authentic code of morals would be inadequate to form the highest type of character; it might supply a "must," but it could not supply an "ought."

The first and obvious reply to an objection of this kind is that our working code of morals is secular already. In life, if we observe without prejudice, it is not difficult to see that one's neighbours, friends, social cla.s.s, etc., have far more force in shaping conduct than speculative theories. In its widest sense natural selection determines what actions shall be declared to be moral. Of this we may take the universal feeling against homicide. This is but an expression of the truth that social life would be impossible were it otherwise. And when we pa.s.s from the general to the special we meet with much the same principle operating in society. The average burglar pursues his calling with no special sense of its wrongness, although he may have a keen sense of its dangers. But while burgling with a fairly easy conscience, he does flinch at breaking the code of honour set up by his fellow-burglars. And at the other extreme we have the "gentleman" with his code of honour which forbids him not to pay a gambling debt, but takes no count of keeping a poor tradesman out of his money. In each of these cases the determining factor is not theory but fact, and the fact here is a.s.sociation with our fellow countrymen or with a special social cla.s.s. Morality, in short, is social or nothing. Moral laws are meaningless apart from social life. Every moral command implies the existence of a social medium, and it is no more than a study in history to see how this social medium has been continuously shaping and reshaping human nature. The determination here is not conscious, but it is real, however much disguised it may be by various forms or theories.

And when we realise this, it is no more than a truism to say that a change in religious belief can no more destroy morality than a change in government can destroy society.

But in saying that the essence of morality is unreasoning I do not mean that it is unreasonable. All I mean is that it can receive a reasonable justification, and that no matter how lofty the development it has its basis in the fundamental conditions of a.s.sociated animal and human life.

We may surround the subject with a vague and attractive idealistic verbalism, but we come back to this as a starting point. The love of family, with all its attendant values, rests upon the fact of crude s.e.xual desire, refined, of course, during the pa.s.sing of many generations, but dependent upon it all the same. Remove the s.e.xual desire and the family feelings are inexplicable. Thus, the _reason_ for the existence of the s.e.xual instinct is race preservation, but the end has been achieved in a quite unreasoning manner. In the animal world at large there is certainly no conscious desire for the production of offspring, nor is there with the ma.s.s of human beings. There is the desire to gratify an impulse, and very little more. And for the strengthening of an instinct there need not be, nor is there, any consciousness of its social value. All that is necessary is that it shall be useful. Natural selection attends to the rest.

This will, I think, supply an answer to the contention that secular ethics can supply a "must," but not an "ought"; that is, it may show that an individual should act in accordance with his inclinations, but in cases where these clash with the social well being, it can supply no reason why the former should give way to the latter.

The argument rests upon a dual confusion. First, the moral "ought" is no more than an organised and conscious form of "must," and not something distinct from it. One may test the matter by taking a case. A man says, I ought so to work as to promote the general welfare of society. If we seek to find the source of this feeling we come ultimately upon the feeling of tribal solidarity in virtue of which certain tribes survive in the struggle for existence. It is gregariousness struggling into consciousness. The moral "ought" is an idealised form of the primitive tribal "must." And the "must" of primitive life is encouraged and developed because it is one of the conditions of survival.

The second point of confusion is based upon a supposed opposition between individual inclinations and an ideal conception of duty. That the two are often, as a matter of fact, in conflict, must be admitted.

And the cause is that while our inclinations represent a heritage from the past, our ideals are a projection into the future. But the contention is based upon their supposed permanent hostility, and that need not be taken for granted. For the whole course of social evolution tends to bring about a substantial identification of personal and social well-being. More and more as the race develops it is being recognised that there is no real individual life apart from social life, of which it is the creation and the expression. Such antagonism as exists is the inevitable result of a conflict between an organism and its adaptation to a changing environment. And from this point of view the whole growth of man is in the nature of an expansion of his sympathies and sense of duty over an ever-widening area. The primitive egoism of the tribal individual is extended to the nation, that of the nation to the empire, and thence to the whole of humanity. There is no destruction or denial of self in such cases, it is a development of the sense of self over an enlarging area.

Finally, if a secular code of morals will not suffice, it is sheer rhetoric to say that religion is powerful enough to operate where naturalism fails. On the contrary, in a civilised community religious appeals tend to become secular appeals in disguise. On the admission of Christian advocates the two most powerful appeals that can be made are on the one hand, in the name of the fatherhood of G.o.d, and on the other, the conception of the Mother and the Child. And what are these but appeals to the secular and social feelings of man in the name of religion? It may be granted that Atheism in its appeals to mankind often fails, but in this respect is it any worse off than religion? Why, one of the standing complaints of religious preachers in all ages is that their message falls so frequently on deaf ears. There is no more certainty that the religious appeal will meet with success, than there is that any other appeal will be successful. And there is the unquestionable fact that morality has become stronger as the power of religion has weakened. The higher qualities have a.s.serted themselves during a period of religious disintegration, and the student of morals sees in this a promise of a further development in the future.

And to all prophecies as to the effects of Atheism on the morality of the future there is the apt reply that they are prophecies and nothing else. And in this respect it is dangerous for the Christian theist to appeal to history. For while the consequences of Atheism can be no more than a forecast, which may or may not be justified, the record of Christianity is before the world. And we know that the period during which the influence of Christian theism was strongest, was the period when the intellectual life of civilised man was at its lowest, morality at its weakest, and the general outlook most hopeless. Religious control gave us heresy hunts, and Jew hunts, burnings for witchcraft, and magic in the place of medicine. It gave us the Inquisition and the _auto da fe_, the fires of Smithfield and the night of St. Bartholomew. It gave us the war of sects and it helped powerfully to establish the sect of war. It gave us life without happiness, and death cloaked with terror.

The Christian record is before us, and it is such that every Church blames the others for its existence. Quite as certainly we cannot point to a society that has been dominated by Freethinking ideas, but we can point to their existence in all ages, and can show that all progress is due to their presence. We can show that progressive ideas have originated with the least, and have been opposed by the most religious sections of society. What religion has done for the world we know; what freethought will do we can only guess. But we are confident that as honesty is possible without the falsity of religion, as duty may be done with no other incentive than its visible consequences on the people around us, so life may be lived in honour and closed in peace with no other inspiration than comes from the contemplation of the human stream from which we emerge and into which we finally go.

CHAPTER XV.

ATHEISM INEVITABLE.

Between Theism and Atheism the logical mind may halt, but it cannot rest for long, and in the end the logic of fact works its way. Compromise, while it may delay the end without preventing its inevitability, is quite out of place in matters of the intellect. In the world of practice compromise is often unavoidable, but in that of ideas the sole concern should be for truth. When Whately said that the man who commenced by loving Christianity more than truth would continue by loving his own sect more than any other, and end by loving himself more than all, he placed his finger on the great moral danger of compromise where opinion is concerned. It begins, ostensibly, by considering the respect due to an opponent's case, it continues by sacrificing the respect that is due one's own, and it ends by giving a new sense of value to the very opinion it aims at destroying. "No quarter" is the only sound rule in intellectual warfare, where to take prisoners is only one degree less dishonouring than to be taken captive oneself. And the value of an opinion is never wholly in the opinion itself. No small part of its worth is derived from the way in which it is held, and the importance which is placed upon it.

When Professor Tylor said that the deepest of all divisions in the history of human thought was that which divided Animism from Materialism, he was saying what I have been endeavouring to say, in another manner, in the foregoing pages. Atheism and supernaturalism are fundamental divisions in human thought, and divisions that connote an irreconcilable antagonism. The terms not only mark a division, they are the badges of a movement, the indication of a pilgrimage. Dr. Tylor's own work and the work of his fellow labourers tell the story in detail, and although no one is in a position to write "finis" to it, there is no doubt as to what its end will be. And the manner of the pilgrimage is quite plain. The starting point is the creation by the befogged ignorance of primitive man of that welter of ghosts and G.o.ds which make so much of early existence a veritable nightmare. The journey commences in a world in which the "supernatural" is omnipresent, in which man's chief endeavours is given to win the good will or avert the anger of the ghosts and G.o.ds to whom he has himself given being. And the end, the last stage of the pilgrimage, is a world in which mechanical operations take the place of disembodied intelligences, or of supernatural powers.

From a world in which the G.o.ds are everything and do everything to a world in which the G.o.ds are nothing and do nothing. The story of that transition is the record of one of the greatest revolutions that has happened in the history of mankind. Its real greatness and far-reaching significance is not always adequately recognised, even by those who welcome it gladly. Indeed, the narrower interests that suffer from this revolution are more keenly alive to its importance than are those who benefit from its consummation. That is, perhaps, what one ought to expect from the known course of human history. For history would not be what it is, nor would reforms be so difficult of accomplishment were it not possible to persuade the slave that his servitude guards him from the very evils it perpetuates.

Incidentally the nature of that revolution has been indicated in the preceding pages. But a more connected view will form a fitting close to this work. Nothing more than the barest of outlines can be attempted, but such as it is it may serve to ill.u.s.trate the truth that Atheism is more than the speculative philosophy of a few, that it is in sober truth the logical outcome of mental growth. So far as any phase of human life can be called inevitable Atheism may lay claim to being inescapable. All mental growth can be seen leading to it, just as we can see one stage of social development giving a logical starting point for another stage, and which could have been foretold had our knowledge of all the forces in operation been precise enough. Atheism is, so to speak, implicit in the growth of knowledge; its complete expression is the consummation of a process that began with the first questionings of religion. And the completion of the process means the death of supernaturalism in all its forms.

Religion, it has already been said, is something that is acquired, and although that sounds little better than a commonplace, yet reflection proves it to contain an important truth. For it is in the nature of the acquisition that its significance lies. Whatever be the earliest stages of religion it is at all events clear that its earliest form is in the nature of a hypothesis, even though only of the semi-conscious kind that exists when man is brought into touch with some new and overpowering experience. Religious ideas are put forth in explanation of something.

But all explanation whether by savage or civilised man, must be in terms of existing knowledge. No other method is possible. We must explain the unknown in terms of the known, and our explanation will be the more elaborate and the nearer the truth as our knowledge of the nature of the forces are the more exact and extensive. A knowledge of the laws of condensation and evaporation enables a modern to give an explanation of the meaning of a shower of rain that is simply impossible to man in an earlier stage of culture. In every case the facts are the same, and in each case the explanation given depends upon the knowledge acquired.

Now one radical distinction between an early and a modern explanation of the world is that whereas the former moves from within outward, the latter moves from without inward. Uncivilised man explains the world by himself; civilised man explains himself by the world. The savage describes the world in terms of his own feelings and pa.s.sions, the scientist regards human qualities as resulting from the relation which man holds to the forces around him. The process, while presenting a radical difference in form, is yet fundamentally one in essence.

Ignorant of all that we connote by such an expression as "natural forces," whatever explanation is offered by the savage is necessarily in terms of the only force with which he is acquainted. But it happens that the only forces which he then fancies he understands are those represented by his own organisation. What he is conscious of doing is prompted by his own will and intelligence. He hurts when he is angry, he rewards when he is pleased, and he makes the same a.s.sumption regarding the things around him. So far as he explains nature he vitalises it.

Vital force becomes the symbol of all force. And this result expresses a mental law that is universally operative. The civilised mind differs from the savage mind not because the brain functions differently in the two cases, but solely in consequence of the wider and truer knowledge of the causes of natural phenomena which civilised man possesses. We arrive at different conclusions because we start from different premises.

Inevitably, therefore, the first attempt of man to deal with nature takes the form of a.s.suming the operation of a number of personal intelligences. Natural objects are alive, and everything that happens to man, from the cradle to the grave, is thought of as being either alive or controlled by living beings. The world is filled with a crowd of ghostly beings exercising more or less discordant functions. Against this riot of G.o.ds the conception of natural law developes but slowly.

Quite apart from the natural inertia of the human mind, the fact of questioning the power of these a.s.sumed beings involves to the primitive mind an element of grave danger. All sorts of things may happen if the G.o.ds are offended, and in self-defence the tribe feels bound to suppress the critic of religion and of religious ideas. But once the step is taken, the area over which the G.o.ds rule is to that extent restricted, and with that step Atheism may be said to be born.

What Lange said in the opening sentences of his cla.s.sic "History of Materialism," that "Materialism is as old as philosophy, but not older,"

may be said with equal truth of Atheism. That, too, is as old as philosophy, since it begins with man's attempts to break away from that primitive interpretation of nature which sees in all phenomena the action of personal intelligences. It is of no importance in which branch of knowledge the departure was made, whichever department one takes the process can be seen at work. Astronomy appears to have been the branch of knowledge in which the powers of the G.o.ds were earliest restricted, although it was not until the discoveries of Copernicus, Galileo, Newton, and Laplace were given to the world that "G.o.d" vanished altogether from that region. Geology follows with the teaching that chemical, thermal, and other known forces leave nothing for the G.o.ds to accomplish. Biology and sociology, dealing with more complex forces, are much later in the field, but they tread the same path. They provide a refuge for "G.o.d" for awhile, but it is evident that their complete dispossession is no more than a question of time. And even though the very complex character of the forces working in these latter departments should prevent us ever acquiring the same degree of prevision that exists in other cla.s.ses, no difference will be made to the general result. The principle will be fairly established and our ignorance of details will no longer be made the ground for a.s.sertions which, if made at all, should rest upon the most exact knowledge. "G.o.d" will be left with nothing to do, and man will not for ever go on worshipping a G.o.d whose sole recommendation is that he exists, nor will the common sense of civilised people hold on to a hypothesis when there is nothing left for that hypothesis to explain.

The single and outstanding characteristic of the conception of G.o.d at all times and under all conditions is that it is the equivalent of ignorance. In primitive times it is ignorance of the character of natural forces that leads to the a.s.sumption of the existence of G.o.ds, and in this respect the G.o.d-idea has remained true to itself throughout.

Even to-day whenever the principle of "G.o.d" is invoked a very slight examination is enough to show that the only reason for this being done is our ignorance of the subject before us. Why does anyone a.s.sume that we must believe in G.o.d in order to explain the beginnings of life? Why is "G.o.d" a.s.sumed to be responsible for the order of nature? Why must we a.s.sume "G.o.d" to explain mind? The answer to these and to all similar questions is that we do not know, in the sense that we know the cause of planetary motions, how these things came to be. It is not what we know about them that leads to the a.s.sumption of G.o.d, but what we do not know.

And the converse of that is that so soon as knowledge replaces ignorance "G.o.d" will be dispensed with. It is never a case of believing in G.o.d because of the actual knowledge we possess, but always the appeal to weakness and ignorance. From this point of view the colloquial "G.o.d only knows!" expresses the appeal to ignorance even more clearly than the elaborate argument of the sophisticated apologist.

This aspect of the matter was well put by Spinoza. Believers in the argument from design, he says, have a method of argument that is a reduction, not to the impossible, but to ignorance. Thus,