AgnosticismSermonsPreachedinStPetersCranleyGardens18834 10000282

AG N O S TI C I S M
Sa nta na ia r t a rb ch in fit fl a w s Qtr a nlt g i a w ms , , 1 88 3 4;
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P R O FE SS O R O F L OG I C A N D M ETA P H Y SI C S
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LLI AM BLA C K W O O D AND S ONS
E D I N BURG H A ND LOND ON
M D CCCXC I
Al l R ig h ts r eser ved
C ON TEN TS .
P AR T I .
D I S BEL IE F I N G OD : AS E XE MPL F I IED BY
M OD ER N T HI N KE RS .
TH E EXI S T E N CE O F TH E S O UL ,
TH E E XI S T E N CE O F TH E S O UL (c on tin ued ) ,
TH E S O UL S K N OWL E D G E O F I T S E L F
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I MM O R T A L I T Y
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E VO LUT I O N O F S P E CI E S ,
E VO LUT I O N O F TH E A N I MAL AN D VE G E T ABL E

K I N G D O MS
,
E VO LUT I O N O F LI FE ,
EVO LU T I O N O F WO RL D S ,
C O N S C I O U S N E SS
,
P UR P O S E VERS US C HA N G E ,
TH E I NFI N I TE MI N D ,
A gn ost ic ism .
EX I S TEN CE O F THE S OU L .
LA R G E modern th in k er s tell us
c l a ss of
that we have not and cannot have any , ,
knowledge o f God L et us e xamine this doc

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trin e o f Agnosticism If it be true faith is a

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,
mistake ; prayer is a mockery ; to hope f or

immortality is as unreasonable as to hope f or
wings . N othing worth calling a religion as we ,
1
saw last Advent can ever be founded upon
,
an agnostic bas is An d as for C hristi a nity well

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—if the agnostics are right— no o n e was ever

the victim o f more serious delusions than Jesus
C hrist o f N azareth .
Th e word agnostic
“
was invented about
1
lg ’
S e e m y Ba s is o f Re i io n , pa ssi m , a n d tw o s er m o n s o n
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gh I l h g
O ur r i t t o m m or ta i t , in m y Pr ea c i n a n d H ea r i n
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y g
h
a n d ot er S e r m on s
’
.
4 A gn os t ic is m .
twenty years ago by Pro fe ssor Huxl ey and means ,
— on e who do es not know It is t h e exact Op .
p o s it e Of gnostic t h e prefix a in Greek

,
having a .
n egative signification In the first few c e nturi es .
o f the C hristian era ther e wer e various sects O f
ph ilosophers who w e nt under t h e general nam e

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of gnostics and who all agreed in ass erting that

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th ey kne w a gr e at deal about the mysteries Of

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existence and in particular about the nature o f

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God and the method o f C reation For instance .

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th ere was the system Of t h e Basilidians I n .
this syste m the Deity is said to be connected

with the visible and material world by a long
series o f emanations From the divine essence .
w ere evolved beings called M ind R eason Intel , ,
lect Wisdom Pow e r Justic e and Peac e ; and

, , , ,
they together with the divine e ssenc e consti

, ,
t ut ed t h e first scale o f existenc e and inh e rited
the high est heaven These primary emanations .
o f the D e ity produced oth er l e ss e ther e al e mana
tions which in their turn again produced others

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still less e ther e al Altogether th er e w er e thr ee

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hundred and Sixty fiv e emanations and e ach O f -

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them had a realm or sphere in which it r eigned

supreme Th e lowest of thes e Spheres t h e
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three hundred and sixty fif th bordered o n the -

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realm of matter ; and it was the chief archon

T/ze E xzkte n ee f
o M e S o ul .
5
or uler o f this lowest intellectual sphere who

r ,
reduced the original chaos o f matter to order ,
a n d so be c am e the C reator o f what we call the
world All this is worked o ut in th e system

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o f t h e Basilidi ans with as much minuteness Of

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detail as if the description w ere t h e work o f

an eyewitness N o w it is as I said , the ex
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trem e opposite o f such gnosticism which is

signified by the term agnosticism An agnostic .
is on e who declares that he knows nothing

absolutely nothing— O f t h e nature o f God or
o f any kindred subject There may be a G o d
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f or anythi ng that agnosticism has to say t o the

contrary It Simply asserts that we cannot
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from the very n a ture o f o ur faculties ever hope ,
to know whether there be a God o r not .
Th e spread of agn osticism in the present day

is I suppose a fact which has been recognised
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by all o f you While t h e lower classes are in

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c l in e d to atheism the mor e cultivated members Of

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t h e community are in larg e numbers declaring

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themselves agnostics N o o n e o f course but a

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, ,
v ery ignorant and stupid person could ev e r be

a dogmatic atheist Th e man who d en ies the
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existenc e o f God virtually asserts hi s ow n divin

ity ; f or h e implies that he has been e verywhere
and seen everythin g and that nothing can exist
,
’ ’
6 A g n os l zezs m .
in an I nfinite univers e which h e has failed to

det e ct Agnosticism o n t h e other hand at first
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, ,
sight seems to b e but the natural outcome o f that

humble s ens e Of ignoranc e which ever incr e ases
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with the increase o f knowledg e It is the cr e ed .
o f a larg e n umber of illustrious scientists such ,
as Tyndall and Huxl ey It seems to have .
been at tim es the creed o f the late C harl es

Darwin I daresay most o f you saw in the
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papers som e tim e ago a copy of an int er e sting

l ett er sent by Darwin to a M r Fordyc e who had ,
de fend e d th e philosoph er from the charg e of a th e

ism and had writt e n to ask if h e was right in s o
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doing . It s e ems to m e absurd to doubt wrote ,
Darwin that a man may be an ard e nt theist

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and an evolutionist What my own vi e ws

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may b e is a question o f no consequenc e to any

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one e xc ept myself But as you ask I may state

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that my j udgment often fluctuat e s In my .
most e xtrem e fluctuations I have never be en an

ath eist in the s ens e Of denying t h e exist enc e of
,
a G o d I think that generally a n d more and

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mor e as I grow old er but not always an agnostic

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would be t h e most corr e ct d escription o f my

stat e o f mind And agnosticism is not only
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t h e cr e ed of some o f t h e most brilliant scientific
teach ers ; it is being adopt e d by many of the

T/ze Exis te n c e o f [ic e S o u l .
7
m ost promising learners Th e teachers o f science

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do not always confine themsel ves as Darwin ,
did to their o w n proper subj ects ; they some

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times go o ut o f their way to discuss meta

physical questions upon which— being non ex
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perts — they have no authoritativ e voice Their .
disciples often fail to perceive this distinction .
They Oft e n fail to recognise the simpl e fact that

a good scientist may be a bad metaphysician .
And so alo n g with the excellent sci e nce o f the

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agnostics the student frequently adopts almost

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as a matter o f course their wretched metaphysics

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and becomes an agnostic himself It is in this .
way that agnosticism is spreading among persons

of average or more than average intell e ct
, ,
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O f course there is a large number o f persons

who are n ot influ e nced by agnosticism There .
a r e a great many people in o ur o w n and other
C hurches who never read with the e xception o f

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third rate n ovels and the newspap e r ; who n ever

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think except as t o how th ey can make o r Spend

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money ; who never even hear what is going o n

in the world o f thought They have inh e rited
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th e ir cr eed j ust like their e state from their

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anc e stors ; a n d t h e former has in their e yes

—
this great advantage over the latt er it do e s not
require any looki ng aft er As for investigating
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it or testing it in the l ight o f modern thought

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th e y would as soon think of examining their own

brains Thes e persons are sav e d from t h e risk
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o f going wrong by n e ver making any att e mpt
to go right Th e y avoid e rror by n ot s e eking

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truth Th e y are un in fl uen c e d by agnosticism

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Simply because they n e v er e nt er into the int el

l e ctu a l region wh er e agnosticism is to b e found .
But there is a still larger number o f p ersons ,
and th e number is continually increasing who ,
do read and think ; who are det ermined s o far ,
as in th em lies to beli e ve only what is true ;

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a n d who a r e convinced that a th e ological cr e ed
can b e of no value unless it harmonises with

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the ascertained facts o f sci e nce It is such per .
sons as th e se who are adopting o r are in dang e r,
Of adopting the agnostic creed Those o f them

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upon whom the lessons o f childhood made the

deepest impression may still cling— agnostic ism
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notwithstanding cling with the very energy o f
despair to their early faith But they a r e e v ery
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now and then pain e d e mbarrass e d staggere d

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by the f act that S O many o f their intellectual

superiors consider their faith to be absurd Th e .
Spirit O f agnosticism is in the air Th e reviews

are full o f it Popular lecturers are everywh ere
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insisting upon it W e meet it in novels and

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Tfie Exis te n c e f
o t/ze S o n ] .
9
even in poetry At the universities it is the

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predo m inant cre ed among t h e undergraduat e s

and the young e r dons And w orst o f all we .
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hear it some times in drawing rooms from women s -
li ps— from women strange to s a y w h o are young

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and fair who are o r Should be happy It will

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b e worth o ur whil e then to examine this creed

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and s ee if it really deserves the wide and ready

acceptance it has receive d .
Pro fe ssor Huxley in a passage which is often

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quoted gives rather a misleading account o f the

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doctrine .Agnosticism he says
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is o f the , ,
“
e ss e nc e of science wheth e r anci e nt o r mod e rn

, .
It simply means that a man shall not s a y he

knows or believes what he has no scientific
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ground for professing to know or b e lieve N ow .
that is a definition Of honesty In that sense .
we ought all to be agnostics .
But agnosticism in point o f fact goes o n to

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specify certain obj ects regarding which it asserts

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that we n ever c a n hav e any scientific ground for

beli e f O ne o f these obj e cts is the Deity
. Of .
the D eity the agnostic asserts not merely that ,
he knows nothing but that nothi ng can be ,
known . And it is n o t o f G o d alone that the

agnostics maintain we must necessarily be ign o
rant They base the inabil ity to know God upon
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I O A gn os t ic is m .
a mor e general inabili ty— t h e inability nam ely , ,
to know anything but ph en om en a Th e word .
ph e nomenon in scientific discussions does not

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mean as in common parlance something r emark

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able o r uncommon E tymological ly it signifi e s

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that which app e ars ; and its scientific S ig n ific a

tion is in keeping with its etymology It stands .
in science for anything that appears in consci

o u sn e s s e ith e r as s e nsation o r as thought
,
N ow .
the agnostics tell u s— oi n cl th is is th e essen c e of

a g n os tic ism — that consciousness is entir ely re
solvable into phenomena o r appearances ; that it
is not hi ng more than a series o f sensations and
thoughts M y consciousness at any moment
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th ey say is just the sensation o r the thought

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which I happ e n to be at that moment exper ien c

in g . My consciousness consid ered as a whole
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is th e e ntire numb er o f sensations and thoughts

which I experience during my lifetime I exist .
o n e instant as a state of sensation another in ,
stant as a state o f thought ; now I am a feeling

Of pleasur e and anon a feeling of pain : at this
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mom ent I am thinking of o r am the thought Of , ,
o n e Object ; a littl e whil e a g o I was thinking of ,
or was t h e thought o f another obj ect Taking

,
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my whol e life into account I am j ust the sum ,
total of th ese sensations and thoughts the entire ,

Th e Exis te n c e o f th e S on ] . I I
series of my vari e d experiences Th ere is nothing .
underlying my sensations and thoughts which ,
remains identical while they change and pass

awa y I am not mysel f but my experiences
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In other words I have no soul Y o u will bear
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in mind Of course that a genuine agnostic does

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not dogmatically deny the existence of th e soul ,
but o n l y t h e possibility o f knowing it H e would

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sa y ,
I may have a soul ; I may have dozens o f
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souls for anything I know to the contrary But

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what he insists upon is this that the soul is ,
n e ither give n nor implied in o ur experience ;

that sensations and thoughts which are ever ,
changing and passing away make up the whole ,
o f our conscious lif e — co nstitute s o far as w e ,
kno w our entire being

, .
N ow if it can be shown that the agnostics are

wrong about the soul it will follow that th ey ,
are wrong in their general principles If we .
can be sure o f the existence o f th e soul it will ,
follow that knowledge is not confined to pheno

m ena For th e soul if a soul there b e is neither
.
, ,
a passing sensation nor a passing thought nor is ,
it a collection o f passing sensations and thoughts .
1
For t h e sa k e of th e n on -
p hil os op hi l ca r ea d er ,I h d b tt a e er
m en ti on tha t th e t er m s eg o , se lf
,
sou l , m in d , a n d p l ity
er so n a
a re s y n on ym s.
I 2 A gn os tic is m .
It is a S ingle perman e nt something und e rlying

, ,
and outlasting these transitory phenomena .
That the agnostics a r e wrong it is not at all ,
di fficult to Show It is the v ery irony o f fate

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that persons holding such a profoundly absurd

doctrine as the non existence of a soul should
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hav e been induced to call th emselv e s exact “
”
thinkers . If by chance there is any o ne her e
this afternoon who has n e ver com e across books
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lik e thos e o f James M ill or John S tuart M ill , ,
o r Tyndall or Huxley he will probably imagi ne

, ,
I am wasting my time in combating a theory ,
which men in their sob er s ens e s never could

have held And y et in point o f fact this theory
.
, ,
is adopted at the pre sent moment by not a few

o f the v e ry abl e st scientists It behoves us .
ther e fore as I hav e said to examine t h e doctrine

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wi t h car e .
And in this examination I am happy to be

able to follow the advic e o f —
my opponents the
so call e d e xact thinkers
- Th e y are always warn
.
ing us to b e ware o f the misleading influence o f

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lang uag e They r emind us o f Hobb es s maxim
.
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that words are the coins o f wise m en but t h e ,
mone y of fools They tell us that w e and other

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foolish persons like ourselv e s who b eli e ve in God ,
and the soul have a stupid way o f fancying that

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Th e Exis te n c e o
f th e S o u l . I 3
existence must agree with langu age that words ,
n e cessarily imply actual Objects corresponding

to them : wh er e as languag e if translated into ,
thought is Oft e n found to be inaccurat e ; and

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thought if compar e d with actual exist ence fr e

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qu ently turns out to be untrue Th eir advice is .
good . For a l l purposes o f e xact thinkin g it is ,
necessary to translate language into thought and ,
t o compare thought with existence .
L et us now bearing this in mind do a littl e

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piece of exact thinking o n o ur o w n account .
L et us analyse car e fully t h e mean ing o f the words

ph enom enon appearance sensation thought If
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we do so we shall find that it is o ur Opponents

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— th e agnostics — who have been misl e d by lan

guage and who have been guilty o f hasty care
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l ess inaccurat e t hin king They have assumed

,
.
that because in each case the word is single the ,
corresponding Obj ect in existence must b e li ke

wise single But a very little reflection may
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suffic e to Show that these single words stand for

double facts Appearances thoughts feelings
.
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cannot exist by themselves They can exist .
only in a mind or soul An appearance in .

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order that it may be an appearance must appear ,
to some one A feeling in order that it may be

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,
a feeling must be felt by some on e A thought

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I 4 A gn os t ic is m .
in order that it may be a thought must be ,
thought by some o n e Descartes said I think .

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therefore I am It is necessary that I who

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think Should be somewhat But we may go .
a st ep furth e r th a n Descartes W e may sa y .

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— I feel therefore I am It is nece ssary that

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.
I who f eel Should be somewhat If I have a .
feeli ng I must exist to have it

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It is as true .
o f sensation as o f thought that it involves the ,
exist ence of what in philosophical language is

termed the ego of what is popularly call e d the
,
soul Just as a thought means something thought

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by some on e s o a feeling means som ething felt

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by some o n e Without the some o n e to thi nk

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the somethi ng could not be thought Without .
the some one to feel the something could not be ,
felt .S ince then without a soul there could be

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no feelings it is absurd to deny o r to ignore the

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exist e nc e o f the soul because it cannot itself be

felt Y o u might as reasonably maintain that
.
sensations do not exist because they are not souls ,
as that souls do not exist because they are not

sensations Th e exist e nce o f the soul is involved
.
in the existence o f the sensation ; and if you can

be sure o f the reality o f the on e you can be ,
equally sure of the reality o f the oth er .
Perhaps the agnostic when hard pressed in ,

Th e Exis te n c e f
o th e S o u l . I 5
this way may fe el himself obliged to admit that

,
the Single word sensation does really s t and f o r

something double ; and he may even allow us if ,
”
w e pleas e to apply the term
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soul to o n e Of
the el e ments in this complex fact But n ow .
he will in sist upon it that this soul is not per

manent that it is no more permanent than the
,
feelings and the thoughts with which it correlates .
Granting he wil l s a y that the phenomenon in

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volv e s two el em e nts both elements pass away

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toge ther Allowing that the soul exists there is

.
,
no proof that it p er sis ts I S h

t ere not ?. L et us
do another little piece o f exact thinking L et us .
analys e th e meaning o f the word rem embrance .
Just a s sensation involv e s t h e fee ling felt and

t h e mind o r soul which feels S O a remembrance ,
involves the f act remembered and the mind or

soul which remembers But a thi rd element is .
also involved in ev e ry act o f remembrance

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nam ely the soul s consciousness or recognition
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o f its permanence L et us take an illustration

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.
I remember that some years ago many o f my

Opinions were changed by the reading o f a
certain book N ow this impli es ( 1 ) Th e obj ect
.
,
—
or fact remembered namely the change o f my ,
Opi n ions by the perusal o f the book ( 2) M y .
soul or mind which remembers the fact or which

, , ,
as we sometim e s Say has the rem embrance , .
And ( 3 ) a consciousn e ss O f p erso n al identity ;

that is to say a conviction that the mind or soul
,
which is now experiencing t h e r emembranc e O f

th e fact is t h e s e lf same mind or soul which for
,
-
h —
merly exp erie nced t e fact its elf that it is in ,
oth er words m y mind ,

Th e identity O f which
.
I am conscious is certainly not an identity of

,
body for during the y ears which have elapsed my

,
body has lost its identity N or is the identity

.
an identity o f ph e nomena for t h e remembranc e ,
o f t h e fact is som e thing e ssentially di ffer e nt from
the fact its elf Th e id e ntity of which I am con

.
scious is an identity of soul I am sur e I know .

, ,
that I who am now remembering a c e rtain change

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o f opinions onc e actually e xperi e nc e d the change ;

,
and that in t h e meantim e I o n e and the self ,
Same subj ect a singl e indivisibl e p e rmanent

, , ,
being have be e n appr e h e nding sensations and

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thinking thoughts and remembering e vents and

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gathering up thes e varied e xperi e nces into t h e

unity o f a personal life Without a permanent
.
o r persistent soul th e r e could be no m e mory ; for
it is j ust the recogni tion of this p erman ence ,
which is t h e characteristic feature o f e very act

o f remembrance This y o u will s e e more clearly
.
,
perhaps by contrasting r emembrance with ima

,
o th e S o n ] . 1 7
g in a t io n I may imagine my opinions being

.
change d in certain ways some y e ars hence But .
here no knowledg e o f persistenc e is involved ;

b e cause I am not sure that my opinions will be
so chang e d : in other words I am not sure that ,
I shall e ver exist in t h e particular stat e I am

imagining But in remembranc e I perceive that
.
I who am now recollecting did actually exist in

, ,
a di ff er ent state o f which the present remem

,
brance is only a representation In o ther words .

,
in every act o f remembrance I know that I

have e xisted in at least t w o different states and ,
1
that therefor e I have per sisted between them .
Thus y o u s ee by a little careful analysis

th e e xact
“
thinkers ”
notwithstanding — it is
possibl e to demonstrate the e xistence o f a soul .
Exact thinkers Why I tell you in the whole , ,
hi story of human thought there are no grosser ,
instances of Slipshod reasonings and pat ent fal

lacies than those by which the S O called e xact
,
-
thinkers have sought t o rid us o f o ur souls

1
O f c o ur se th i s a r gum en t a pp li l
es a so to t h e l o w er a n i m a ls
Th e diff e r en c e b e t w e en m en b t ly
.
a nd r u es is on a d i ff er en c e o f
fa c ul ty o r d ev el o pm en t .
A gn ost ic ism .
II .
EX I S TE N CE O F THE S OU L —C on tin ued .
C OO RD I N O to the fundamental assumption

o f the agnostics as w e have seen all know
, ,
ledge is restrict e d to phenomena—that is to s a y ,
to th e transitory sensations and thoughts which

are constantly appearing in consciousn ess and ,
as constantly passing away We ourselv e s a r e

.
mer ely a series o f such passing phenomena ,
merely th e sum t ot a l of o ur conscious exper i

en c es
. There is in us no per m a n en t per sis t en t
, ,
mind underlying and outlasting o ur changing

,
states ; in other words we have no souls

,
N ow .
we s a w that thi s theory o f consciousness was

thoroughly and absurdly incorr e ct W e sa w
.
that the exis tence of the so ul was impli e d in

the very meanin g o f the term sensation which ,
o th e S o ul . 1 9
single word stands for a double fact signifying ,
something f elt by som e o n e S ince there can .
be no such thing as an unfelt fe eling and since , ,
without t h e soul to feel the feeling would be ,
unfelt it follows that th e existenc e o f the soul

,
is the essential condition o f the existence o f s en

sation And the permanence o r persistence Of
.
this soul a s distinguished from the transitori

,
ness o f phenom ena is prov e d to us as I pointed

, ,
o ut
,
in every act o f r e membrance S inc e the .
fact and the remembrance Of the fact are sep

, ,
a r a t e d from each other by a certain interval o f
time and S ince in r e collection we are conscious

, , ,
o f having been present to both it fo ll ows that w e ,
must have retained o ur identity in the mean

while ; it follows in other words that while our
, ,
se n sations and thoughts merely exis t we o ur ,
selve s p er sis t .
During the week I received a letter which ,
may very probably give expression t o thoughts

’
that existed in other minds besides the writer s .
M y correspondent s ays : With reference to your “
sermon yesterday afternoon may I be excused ,
for writing to s a y that the argum e nts y ou then

,
used to prove the e xistence of the soul did not

ffi n —
seem to me su c e t fo r this reason : By the
i ,
’
word soul I understand something which not
20
wra ppings have dis s olved . And you ,

to my
ca r ry th e ar gum ent on this point f urth er , I and

,
”
woul d be extr e mel y obliged .
t im e th an I ha d origina lly inte nde d to do in, dis
is SO v ery fun da menta l and th ere is

,
so much
woul d be un w is e to hurry ov er it . lI a n , kn ow
s o ul we c a n neve r be sur e Of th e existe n c e o f G od

, .
U nl ess we c a n know so mething of the na tur e o f
na t ur e of God . A n d,
co nvers el y a co mplet e ,
knowl edge o f the s oul w ould b e a co mpl et e

knowle dg e of G o d —
a s co mpl ete a t l ea s t a s w a s
, ,
”
h im sel t k n ow s G o d . S o tha t if w e spen d o ur
Th e Exis t en c e f
o t h e S o ul . 2 I
time this Adv e nt in trying to asc ertain what may

be known about the soul we shall be in a better
,
position for ascertaining o n a future occasion

what may be known about God .
M y correspond e nt is quite right in saying

that I did not last S unday prove th e e xist e nce
, ,
of the soul in h is sens e o f the word ; I did n o t

prove t h e e xistence o f an immortal soul I pur .
o s el y omitt e d all r e fer e nce to immortality in

p ,
tending to refer to it in a sent en ce or two later

on. In consequence o f this letter howev er I , ,
shall devote an entir e s e r mon to the subj ect .
Th e qu e stions as to t h e existenc e of th e soul and

t h e immortality of the soul a r e totally distinct ;
th ey must be argu e d o n compl e t ely diff erent

grounds ; and it is most important that we
Should ke e p them care fully separated in o ur
thoughts M y correspond e nt s definition o f t h e
.
’
word soul is an arbitrary definition t elling us ,
what h e m e ans by t h e term but not what is

,
gen erally or necessarily meant by it N O doubt .
to a C hristian the word soul sugg e sts t h e idea o f

immortali ty ; but it did n o t do s o to a J e w it ,
does not do so to a Buddhist Th e Jews w e re .
pre emin e ntly b elievers in the soul ; they re

-
garded it as the v e ry breath o f Jehovah And .
y e t ,with few and rare exc eptions th e y thought,

that li fe ended with th e grav e To go h e nce .
”
meant with them to b e no more “
Th e n e xt
”
world was to them the land of forg etfulness
“
.
Th e Buddhists too believe in a soul— in a soul

, ,
which persists in spite of death through a large

, ,
number of transmigrations : and yet it is not ,
they think destined to b e immortal ; the ultimate

,
—
end o f it is N irvana or unconsciousness that is
to s a y e xtinction
,
S O that you see t h e idea of
.
the soul does not necessarily involve the idea of

imm ortality Th e existenc e o f the soul is one
.
thing ; its duration is manife stly another TO dis .
cuss t h e immortality O f the soul without having ,
settled its existe nce would be lik e attempting

,
to describe the inhabitants Of the planet M ars ,
befor e we wer e quite sur e that there w er e any .
Th e positive b e aring of the remarks which I

mad e last S unday on the doctrine o f immortality ,
I shall point out b y and b y Th e ir negativ e

- -
.
bearing must be already evident U nless what .
I then said were true immortality would be im

,
possible for the simple reason that there is in

, ,
that case nothing to be immortal A thing

, .
must e xist in order to possess any given quality .
Th e e xistence o f the soul in my sens e— in t h e

general sense o f the word— is the sin e gn d
’
to its existence in my correspondent s sense If .
Th e Exis ten c e o
f th e S o u l . 23
I b e resolvable into sensations and thoughts if ,
I be indistingu ishabl e from my passing e xper i

e n c e s then I
, ,
in t h e proper sense o f t h e word ,
do not exist at a ll ; and n ot existing now I ,
c annot o f course contin u e to exist for ever .
I must b eg l e ave to differ from my c orr e spon

dent when h e says t h e persistence o f th e soul ,
which I attempted last S unday to prov e is a ,
persistence which agnostics would not think it

worth while to r e fut e For in the first plac e
.
they do in point Of fact refute o r en deavour to ,
refute it And in the second place there is a

.
very plain reason why they Should look upon its

refutation as important Tru e th e soul of whi ch
.
,
I then spoke n e ed n o t necessarily be immortal .
True t h e persistence I then tried to demonstrate

,
w a s only the persistence whic h is i m pli ed in
memory ; and memory for anything I have yet

,
s a i d may cease at death But the soul with

,
.
which I have been so far concerned though n ot ,
p r i m a f a c i e immortal
,
is t o say the least n ou m en a l ,
and therefore contradicts the fundamental doctrine

o f the agnostic philosophy— the doctrine namely , ,
th at knowledge is restr icted t o phenomena Th e .
word noumenon is the technical term in phil

osophy for that which underl ies and outlasts
phenomena That which persists is cal l e d a
.
noumenon to indicate that it is not a ppr eh en

,
Sible by the sens es but only by th e reason ( 0 8 9)

, V .
W e hav e seen th at t h e proc ess o f recollection

involves in addition to sensations and thoughts
,
w hich pass away the existence of som ething

,
which r emains N ow the something that re

.
mains if it r emain but for an hour is a

, ,
noumenal e xistenc e no l e ss than if it r e mained

,
for e v er It is not on t h e ground of its per

.
sisting for a long e r o r Shorter time that t h e soul

is d e nied by t h e agnostics but o n th e ground o f ,
its persisting at all O ur knowledge th ey tell

.
,
us is n e c essarily confin e d to sensations and

,
‘
thoughts which do n ot persist If th e n it can be .

, ,
Shown that w e know something o f a soul which

does persist no matter how ephem e rally the very
, ,
foundation o f agnosticism is destroy e d .
N ow what I want e d to make plain to you

last S unday was this U sing the term soul not
.
,
in the C hristian s e nse o f an immortal b eing but ,
in th e ge neral and philosophical s e nse o f a b eing

which p ersists and r emains identical while its
sensations chang e —using the term soul in this
,
s ense the agnostic doctrine o f its non e xistence

,
-
is untenabl e and absurd .
Th e f a l lacies by which it is support e d would

scarcely have convinced any o n e but for their ,
Th e Exis ten c e f
o t h e S o ul . 2 5
b ein g broach e d by e minent and i l lustrious m en .
A gr e at name is constantly mistak e n for a gr eat

argument Her e w e have a Simple e xplanation
.
Of t h e fa ct that the agnostic doctrin e s are being

so readily and wid ely r e ceive d That the .
authors of these fallacies Should have been

thems elves imposed o n is rath er mor e di fficult
,
to understand W e may fe el bett e r satisfied

.
,
perhaps in di fferin g from th em if w e s e e what

, ,
it is that has led them wrong O n this point .
I will O ff er two remarks .
First th ere is no doubt a bias against the

,
ology in the minds o f a gr e at many scientists ;

and for thi s theology is very mai nl y responsible .
C e ntury after century it did its best to discour

a g e scientific pursuits and when it failed in this
despicabl e purpose it avenged itself by the most
,
cruel not to s a y fiendi sh persecutions

, ,
If y ou .
think o f C opernicus Galileo Bruno ; if y ou read

, ,
the long ghastly story Of the tr e atment which

,
for ages scientists rec eiv e d at t h e hands o f theo

l og ia n s ; if you rem e mb e r that many o f the opin
ions which w ere onc e defend e d by torture and
by murder a r e now known to be absurdly er r on e
,
o us,
— you will understand why thos e who d evote
th e ir lives to the pursuit o f physical science ,
sho ul d have conceiv e d a dislike for everything

26 Agn ost ic is m .
that has ever been connected with theology not ,
excluding e ven the ideas o f the soul and o f God ,
—ideas whi ch theology has so grossly caricatur e d

and abused .
But secondly exclusive attention to any pur

, ,
’
suit has a t e ndency to narrow a man s sym
t h i es and mak e hi m int e llectually incapabl e
p a ,
Of dealing with matters outside his accustomed

sphere o f thought Bacon said A little natural
.
,
philosophy and the first entrance into it doth

, ,
dispose th e opinion to ath eism but much nat

ural ph ilosophy and wading deep into it will
, ,
’ ”
brin g about men s minds to r eligion N ow .
,
j udging by the modern scientists this is not ,
true . M e n lik e Tyndall and Huxl ey are no

tyros in natural philosophy ; th ey have waded
”
deep into it ; and yet their minds are not
brought about to religion O ne caus e Of this
.
,
I think may be found in the fact Of their ex

,
c l usiv e o r almost exclusive devotion t o physical

, ,
stu di es M en who Spend their entire lives in

.
investigating the properties O f matter are very ,
apt to forget that ther e is anything else and ,
at last they may become absol utely incapable

Of conceiving the possibility o f immaterial
existence .
S cientists seem in the present day to be in

Th e Exis ten c e o
f th e S on ] . 2 7
t o xic a te d ,
so t o Speak by the magnificence o f,
their triumphs in the study O f matter And at .
this we can hardly be surprised Their spectro .
scopes hav e revealed the constituent elements

of sun and stars Their geological surveys
.
have shown writt e n clearly on the rocks the

, ,
history Of li fe from the eozoon up t o m a n .
Their telescopes hav e detected in t h e M ilky ,
Way planets in the very process Of creation

,
.
Their mi croscopes have brought the invisible

within the range o f visio n They have gon e
abroad throughout the physical universe weigh ,
ing m easuring analysing foretelli ng ; and they

, , ,
b egin t o fe el as if nothi ng could b e hid from

their instruments o f research I have swept .
“
the heavens with my telescope said L alande , ,
”
“
and have not found a God We have ex .
”
a m i n e d the brain with o u r m is c r o sc opes say ,
”
the physiologists and have not found a soul
,
“
.
”
“
Th e progress o f science in a ll ages says Pr o ,
f essor Huxley has meant the extension o f the

,
“
province o f what we call matter and causation ,
and the concomitant gradual banishment from ,
a l l regions o f human thought o f what we call ,
spirit and spontan eity .
S o much the worse f or science & Th e r e is

such a thing as spirit for this is merely a ,
28 A g n os t ic i sm .
synonym for soul ; and as we have seen t h e , ,
exist e nce o f the soul can be demonstrated .
Th e r e i s such a thing as spontaneity for this ,
is m er ely a synonym for our power o f self

adj ustment and o ur power of adj usting the
environment which Huxley hims elf all ows that
,
w e poss ess .If the progress of science has

m e ant — and I am afraid it has — th e banish
ment from o ur thoughts of Spirit and Spon
t a n e ity it has m e ant the ignoring of c e rtain
,
very important f a c ts An d Since the busin e ss

.
o f sci e nc e is to recognise facts to ignore th e m ,
is u n sci entific I tell you whoev er d e nies or

.
,
ignores th e existence o f t h e soul proves con ,
c l u siv el y by so doing that his cultur e howev er ,
gre at is o n e Sided and incompl ete ; that there

,
-
has b een som ething unscientific even about his

scientific training .
N ow pleas e understand me
, ,
N othing could .
'
b e f ur t h er from my int ention than to speak o f ,
the gre at masters in physical science without

becoming r e spect I hav e the high est possible
.
admiration for them I n th er e ow n sp h er e th ey

.
w ell d e serv e the title o f e xact thinkers I only .
wish that we in ours wer e always abl e to imi

, ,
tate th eir splendid example I know o f nothing .
nobl er for exampl e than the conduct o f Pro

, ,
o t h e S ou l . 29
fes sor Tyndall in regard to the theory o f spon

ta n e o us g eneration He himself hoped that it
.
would turn out true ; and yet it was by his ,
o w n laborious e fforts that the experiments pre ,
v io u sl y supposed t o have established it were ,
proved unsatis factory .
But with all respect to the physicists what I ,
would most earnestly insist upon is this — the ,
greatn e ss Of their achievements in physics does ,
not giv e any authority whatsoever to their V ie w s

upon other subj ects N 0 o n e can b e an exp ert
.
in everything TO adopt the opinion o f Pro

.
f es s or Huxl e y o n questions r e lating to the soul ,
is lik e going to consult the s enior wrangler when

o ut of h e alth or seeking the advice o f a book
,
worm in t h e purchase o f a horse Th e wrangl er .
may have amused himself at o d d moments by

dabbling a little in m e dicine ; the bookworm
may hav e bestridd e n a horse or t w o in his day ;
still we might b e e xcused for feeling a little
hesitation in accepting their judgm e nt as in f a l
li b l e
. S imilarly the physicist h a s a mission in
,
the world which cannot be fulfilled by th e meta

physical philosopher ; and the metaphysical
phi losopher has a mission which cannot be ful
fille d by the physicist This was on c e recognised
.
by Professor Tyndal l In the eloqu e nt con

.
3 0 A gn os t ic is m .
e lusion to th e Belfast addre ss he says : Th e ,

“
world embraces not only a N ewton but a S hake

spear e not only a Boyle but a R aphael not o nl y
, ,
a K ant but a Beethov en not only a Darwin ,
but a C arlyl e N ot in each o f these but in all

.
, ,
is human natur e whole Th ey a r e not opposed .

,
but suppl em e ntary ; not mutually exclusive but ,
”
r e concilable That is true though the a g
.
,
n o st ic s Tyndall h imself among the number are

, ,
constantly forg etting it Th ey se em to imagine .
that human natur e will be explained S O far as ,
explanation is possibl e by physical investigators ,
alone But th ere are other experts in other

.
,
d epartments o f human experience and o n what ,
ground can we r e fus e to list e n to th e m ? I g

n o r in g the arguments of the m ental ph il os o
pher is as on e Sid e d and unj ustifiable as closing
-
,
’
one s e ars against the teachings Of t h e physical
sci e ntist Finely has Walt Whitman said
.
,
“
W e wil l j oyfully acc e pt modern sci e nce and ,
loyal l y follow it ; but there r emains a still

higher flight a higher fact — the eternal soul Of
, ,
man . To m e t h e crown o f scien tism wil l

be to op en the way for a more sple ndid theolog y
, ,
”
for ampl e r and diviner songs .
Th e ampler songs of which Whitman Speaks

may not come in your day or mine O ur race .
o th e S o n ] .
3 1
a s yet is in its babyhood Th e agnostics are not

.
alone in their o n e sid e dness All men a r e one

-
.
sided more or less O ur V ision is blurred o ur

.
,
aims are petty o ur sympathi e s a r e contracted

, .
But it need n ot always be s o It will not .
always be so There come t o some Of us n o w

.
and again moments o f prophetic inspiration ,
wh e n the things o f th e present are as though

they were not when we liv e in the fa r o ff
,
-
future. In a moment such as that I hear an

anthem of surpassing indescribable b e auty ; and
,
I can distinguish th e voices o f scientists as they ,
mingle harmoniously with the voices o f poets ,
philosophers and saints Th e anth e m a scends

, .
t o the eternal throne It is the o ff ering o f

.
pe rfected humanity to God &

A gn osticism .
III .
S OU L S
’
K NO W L ED G E OF IT S E LF.
G N O S TI C I S Mwhich denies the possibility

,
o f a knowledge o f God r e sts as I have

, ,
already e xplained to you upon the fundamental

,
assumption that we can nev e r know anything

but phenomena — that cognisance is restricted by ,
the very constitution o f o ur minds to transitory ,
s ensations and thoughts If it were s o restricted

.
,
knowledg e o f t h e soul would b e j ust as im

possible as the knowl e dge O f God That it is .
not s o restricted appears from the fact that the

,
existence of the soul is demonstrabl e When .
we carefully examine o ur conscious exp eri e nc e ,
it is found to involve something which as it ,
remains identical must be distinguished from

,
sensations and thoughts that change and pass

’
Th e S o n t s Kn ow l edge of [ts etfi 33
away In other words o ur c onscious experience

.
,
implies and necessitat es a soul N ow the recog .
n it io n o f this soul is the recognition o f some
thing that is not phenomenal ; and therefore the

fundamental assumption o f agnosticism is false .
Let us n ow pass on from the consideration o f

,
th e e xi ste nce o f t h e soul t o discuss the question

,
’
as to th e soul s knowledge o f itself And let .
us b egin by examining the doctrine o f Herbert

S pencer . In regard to our supposed ignorance
of the soul ,he takes a somewhat diff erent V iew
from m Ost o f the agnostics Instead o f main
.
taining that there is no reason why w e Sho ul d

believe in a soul he m a i ntains o n the contrary
, , ,
that the laws o f thought compel us to believe

in it But though we are obliged to b eli eve in
.
it we can never according to Herbert S pencer

,
k n ow it .
First let us see what h e says t o Show that

we are bound to believe in it How can con .
s c io usn es s be wholly resolved into impressions
—
and ideas that is into sensations and thoughts
,
.
when an impression necessarily implies some

-
thing impressed ? O r again how can the s e ep ,
tic who h a s d e composed his consciousness into

,
impressions and ideas explain the fact that he

,
co n siders them a s h is ? O r once more if he ,
0
admits (as he must) that he has an impression

o f his personal existence what warrant can he
,
show for rejecting this impression as unreal ,
while he accepts all his oth er impressions as

real ? U nl ess he can give satisfactory answers
to these questions Which he cannot he must
, ,
abandon his conclusions and must admit the

,
”
reality of the individual mind .
But having thus Shown that we must believe

in the soul he proceeds to argue that we can
,
never know it .U navoidable as is this belief

“
in the existence o f the individual soul ] estab

[ ,
lish e d though it is not only by the assent o f

mankind at large endorsed by diverse ph il oso
,
h r s and by the suicide o f the s ceptical argu

p e
ment it is yet a belief admitting of no j usti

,
fic a tion by reason ; nay it is a belief which

,
r e ason when pressed for a di stinct answer r e

, ,
j e c.t s Th e fundamental condition o f a ll con

”
sc iou sn e s s is the antithesis o f subj ect and obj ect .
[ I had better here perhaps

, stop to explain
,
for ,
the sake Of those who are not accustomed to

philosophical term inology that the word subj e ct
,
stands for the mind which perc e ives a thing and ,
the word obj ect for the thing which is perc eived .
For example when I look at this book my mind

, ,
which apprehends it is the subject and the book ,

Th e 5 0 t s Kn ow l edg e of f tsetf .
35
itself is the object S imilarly if I think o f

.
,
some abstract qual ity a s for instance Of justice

, ,
my mind is the subj e ct as before and the idea or ,
thought of justice is the object In all conscious

.
ness in all knowledge— as S pencer says — there

,
must necessarily be this union Of subj ect and

”
objec t ] But he continues what is the corol
, ,
lary of this doctrin e as bearing on the conscious

,
ness o f self ? Th e mental act in which self is

known implies like e very other mental act a
, ,
perc eiving subject and an obj ect perceived If .

,
then the Obj e ct perceiv e d is self what is the

, ,
subject that perceives ? O r if it be the true

self which thinks what other self can be thought
,
Of C learly the true cognisance of self implies

a state in which the knowing and the known
,
are o n e in which subject and Obj ect are iden ti

,
fie d ; and this is the annihilation o f both So .
that the personality o f which each is conscious ,
and o f which the existence is to each a fact

b eyond all others most certain is yet a thing ,
which cannot be known at all ; knowl e dge o f it

”
is forbidden by the very n ature o f thought .
There is a c e rtain law o f thought then a c ,
cording to Herbert S pencer which prevents us

,
from knowing ours elves N ow this law l e t me

.
,
a sk you carefully to notice he virtuall y gives us

,
in the passage I have already quoted under t w o ,
different forms First thus : all knowledg e in

.
,
volves the relation o f subj ect and Obj ect S econd .

,
thus : the Object must always be something dif

f er e n t from the subj ect .
N ow these t w o modes o f statement are not ,
as he imagines diff erent ways o f expressing the

,
same law ; th ey are totally diff erent laws Th e .
o n e is a law o f nature the other is only a law

,
o f hi s o w n To s a y that knowledg e involves

.
the relation o f subj ect and obj ect is mer ely to ,
s a y that the term knowledge just like t h e term ,
sensation is a single word standing for a doubl e

,
fact and means something known by some o n e

, .
There can be no knowledg e wh ere ther e is no

on e to know ; and contrariwise no o n e can ,
know and at the same time know nothing

, .
This is Of course a self evid e nt truth involved-

,
in the very nature o f thought But to say that .
the obj ect must a l ways be something diff erent

from the subject in other words that th e sub
,
j e c t can never become an obj e ct to itself is to ,
make a totally di ff erent assertion — a n assertion ,
which so far from being self evid ently true is

,
-
,
evidently if not self evidently fa lse

,
It is , .
false becaus e S penc er himself being witness

,
it is contradicted by experience .
’
Th e S o u l s Kn ow l edge of I t self .
37
I daresay you have h e ard a story which is

told at the exp e nse o f the philosopher Z eno .
He w a s one day lecturing to his class o n the

impossibili ty Of motion when the students b e , ,
coming rather weary and seeing a s th e y thought

,
a good opportunity for practically refuting their

m a ster got up and walked o ut l eaving hi m to
, ,
finish his lecture to deserted benches If he .
had r eally meant what th ey thought he meant ,
this reply would no doubt have been conclusive .
N o w there is a method o f answering objectio n s ,
to which thi s story has given a technical nam e ,
Th e m e thod is called solc i tur a m b ul a n d o : the

Objection is answered the problem is solved by , ,
w a l ki n g —that is by doing what is alleged to be

,
impossible .
This meth od may be applied to Herbert

’
S pencer s argument He says we cannot know
.
ourselves I reply that even o n his o w n

.
,
”
showing we do , Personality he says is a
.
“
, ,
“
”
fact o f whi ch each on e is conscious N ow .
since consciousness is merely another name for

k nowledge and personality is but another name
,
for s elf in saying we are conscious of person

,
ali ty he virtually ass e rts that we know o ur

s elv e s
. N o r is there any vagueness and indis
t in c tn ess about this knowledge Personal ity he .
,
says again is the fact beyond all others the

, , ,
”
most certain N o w the things Of which we are
.
most certain are o f course the things which , ,
we m a y most certainly be said t o know And .
y e t the fact which stands first in the ord e r Of
certainty S p encer will not allow to stand even

,
last in the ord e r o f knowledge but declar e s that ,
in regard to it we are and must ever remain , ,
completely ignorant It follows then you s ee .

, ,
’
from S pencer s S O called law o f thought that -
,
w e are sure o f what is somewhat doubtful but ,
are not sure o f that in regard to which th e re

can be no doubt ; we may be said to know
thin gs o f whi c h we are comparatively ignorant ,
but must be declared ignorant Of that which

emphatically we know ; all facts a r e knowable
e xcept the most c e rtain fact of all and that is ,
altog ether unknowable ; in a word ignorance is

knowledg e and knowledge is ignorance Hence .
’
it must be inferred that S pencer s supposed law ,
o f thought is mer e ly an imagination o f his o w n ;
for the r e al b on d fid e laws o f thought nev er land

1
u s in absurdity
1
Mr S pen c er
’
s f d
c o n u se in t er pr e t a
ti on of th e d t oc r in e of
re al tiv ity a nd h is i
c ur o us id en ti fic a ti on of th e s ou l wi th
b l Ih li f i
,
“
th e A so u e, t ”
a v e d i s c ussed in m y ‘
Be e n G o d, pp
’
.
44-49 .
’
The S o ul Kn ow l edge of [ts e tf
'
s 39
’
Perh aps a parody o f S p e ncer s reasoning may
make its fallaciousness more ev ident Just as .
he tries t o Show the impossibi lity o f self know -
l edge let us try to Show the impossibility o f

,
self love
- We might sa y
. Th e fundamental
condition o f all love is the antithesis o f subject
and obj ect If then the Obj ect l oved be self
.
,
what is the subject that loves ? or if it be the

tru e self that loves what other sel f can it be
,
that is loved ? S elf love implies the identity o f

-
subj ect and obj ect ; but by hypothesis they must

, ,
always be di ff erent : therefore no man can love

”
himself . N ow Since in point of fact most
persons d o love themselves there is manifestly ,
something wrong about thi s argument Th e .
flaw lies in the hypothesis It is an arbitrary

.
and false assumption that the obj ect must always

b e di ff erent from the subject Th e fallacy is a
.
—
case o f peti ti o pr in c ipi i the assumption contain
ing by impl ication t h e point to be proved It .
may be obj ected that a man does not love hi mself

exactly in the same way as h e loves another .
But this is n o argument f or restricting the word

“
love t o the l atter case O n the contrary since
”
.
,
the chi e f di ff erence Often lies in th e certainty

and intensity of self love and the feebleness o r
-
,
doubtfulness o f love for others it might be urged , ,

and indeed has been by R och e foucauld and others ,
that men never really love except when th ey love

themselves Th e doctrine o f R ou c h e fo uc a ul d may
.
be open to grave question and I f or o n e do not, , ,
beli eve it to b e true But if his V iew were

.
’
really confirmed by experience if men s love ,
for others w ere found to b e universally fe eble in

comparison with their love for themselv e s it ,
would follow when we us ed the t erm in its full e st

,
and strictest sense we Should have to say that

,
men loved themselves alone And s o if per .

,
s on a lity be as S pencer says

, a fact above all ,
”
others the most certain and if we are going ,
to be very strict in o ur use of the word know

ledge — S o strict as to apply it only to that
which is pre eminently worthy of th e name
-
we must sa y that men never know anything

but themselves .
O f course th ere is a sense in which it may be

truly said that we know nothing ; for all things
affe ct and are in turn affected by all
,
S ince ,
.
then w e do not know everything we canno t ,
completely know anything But there is a .
curious tend e ncy in the pre sent day to O ver

estimate o ur knowledge o f matter and to under ,
estimate Our knowl e dge of mind S ome one .
wrote the other day I Observed to the e ditor

, ,
Th e S o ul
’
s Kn ow l edge of I ts e lf .
4 1
’
of K n owledge asking him for an answ er to the
,
”
question What is the soul ?
,
“
Th e editor re
”
plied N o soul can s a y
,
“
N o w supposi ng he .
,
had been asked What is a rose or a pebble ? I

,
do not know what he would have said ; but

the same an swer would hav e been no less
applicable .
For consider Th e physicists di ffer among

.
themselves as to what matter really is They are .
not agreed as to wh e ther it is hard or soft ; ex

tended or unext e nd e d ; altogether antith etical t o
mind or in t h e last resort altogether m ental
,
.
Th e resistanc e which matter Offers to pressur e

was formerly supposed to be produced by th e
hardn e ss o f its particl e s But S ir William .
Thomson o n the contrary thinks it probable that

, ,
thi s resistance is mer ely the r e sult o f a v e ry

rapid motion in som ething that is infinit ely soft
and yielding It us e d to be thought that th e
.
ultimate atoms o f matter were small impene ,
tr a b l e bodies possessing a certain size

, that ,
-
is occupying a certain amount of spac e

,
But .
Bo sc ov it c h and others have d e emed it more

lik ely that these atoms have no Size what ever
that th e y a r e unextended centres or points Of
force through which other forc e s may penetrat e
,
indefinitely General ly speak ing again m atter

.
, ,
is supposed to be the very antithesis and n ega

tion o f mind But the late Pro fessor C li fford
.
endeavoured to prove that every molecule o f

matt e r in th e universe possessed a small piece “
”
o f m ind stu ff
-
and that consciousness was merely
,
th e result o f certain complicated combinatio n s o f

th e se elementary molecules And the eminent .
evolutionist M r Wallace suggest e d in his C on ,
’
t r ib u tio n s to N atural S election that material ,
forc es might be the direct outcome Of the Divine

Will— might b e ind e ed that Will its elf in action
, , .
This disagreement among the physicists proves ,
Of course that there is no scientific certainty

,
about the ultimate nature o f m atter .
And what is true o f matter in g eneral is tru e ,
o f any given material Obj e ct in particular How .
ever much we may know about it behind o ur ,
k n owledge there lies a background o f ignoranc e .
I have often quoted before and I daresay I shall ,
’
Oft e n quote again a v e rse o f Tennyson s which
, ,
is an exquisite embodiment o f a profound meta

physical truth
l
F o w er in t h e i d
c ra n n e wa ll ,
I pl uc k y ou o ut o f th e c r a n n es, i
H ol d y ou t h er e r o o t a n d a l l in m y h a n d ,
L ittl e flow er ; b ut if I c oul d un der s ta n d

, ,
Wh a t y ou a r e r o ot a n d a l l a n d a l l in a ll
, , ,
I sh oul d kn ow w ha t G od a n d m a n is ”
.
’
Th e S on t s Kn ow l edge of [ts e tfi 43
All that we know about the flower is that it ,
possess es certain qualities — such as size w eight , ,
colour Odour a particular arrangement o f l e aves

, , ,
and so f orth But qualities must be the qualities

.
o f som e thing O r as this mode o f statement

.
,
would be obj ected to by the Positivists who think ,
that qualities may be the qualities o f nothing

l e t me put it thus There must be something .
which brings the separate qualities into the unity

o f an organism somethi n g which makes and keeps
,
the combination o f qualiti e s which we call a ,
flower diff erent from the combination which we

,
call a we ed This something has never been seen

.
,
and cannot e ven be imagined Y e t flowers and .
weeds are n o t therefore declared to b e unknow

able We a r e actually said to have a science
.
,
not knowl edge merely but science w hich is , ,
clas sified systematised knowledge - w e a r e said

, ,
to have a science o f botany although th e re is ,
something in every meanest weed o f which we

are and may be for ever ignorant By common
, , .
consent th e n we are considered t o know things

, , ,
when in point Of fact we only know th eir

quali ties .
N ow in regard to the problem o f knowledge

, ,
the faculties o f the soul correspond exactly t o

the qualities o f material obj ec ts Just a s the .
44 Agn os t ic is m .
word flower means t h e something which com

bines c ertain qualiti e s into t h e unity o f a Singl e
organism S O t h e word soul m e ans t h e som ething
,
which unites c e rtain faculti e s into a Singl e per

s o n a l ity
. It is absurd th e n to assert as is ,
som etimes don e that w e are nec e ssarily ignorant

,
o f t h e soul because we can never know any

,
thi ng but its faculties To know it by its .
faculti e s is to know it in a manner precis e ly

sim ilar to that in which the Obj ects of the
material world are known .
And as a matt e r Of fact it is not true that

, ,
we only know the soul by its faculties It is in .
this way we know the souls of others Their .
words and d e eds a r e the e vidence of faculties ,
working together more or less harmoniously ,
and involving there fore some bond o f union ,
such as is expressed by the word personality .
It is by a process o f inference that w e know the

souls of our n e ighbours But each of us has a
.
soul o f his o w n ; and her e o ur knowledg e is

intuitiv e and direct O ur soul is given us in
.
consciousness as part o f that consciousness itself

,
.
And it is f or this reason that the soul is s o pre

eminently S O emphatically knowable In r egard
,
.
to the Obj ects o f th e material world the under ,
lying something which makes them to be what

,
’
Th e S o n t s Kn o w l edge of [t s etfi 45
they are can only be surmised and guessed at

, .
But along with o ur mental experience there is ,
g i v en u s the underlying something which makes

that experience possible and gathers it up into ,
t h e unity o f a personal li fe C onsciousness is .
n either more nor l e ss than the recognised union

of th e noum enal with the phenom enal In s en .
sation I am aware not only that there is some

,
thing being felt but that it is I who feel it

, .
In thought I perc e ive not only that there is

,
somethi n g being thought but that it is I who ,
think it In volition I apprehend n ot only that

.
,
th er e is something being willed but that it is I ,
who wil l it In remembrance I know not only

.
,
that certain facts have actually h a ppened but ,
that I m yself have b e en personally related to

them And of the two elements in conscious
.
ness the personal element is not less c ertain but

, ,
infinitely more certain than the impersonal I

, .
may be mistaken about s e nsations ; for exampl e ,
I m a y fa n cy I s ee blue when in r e ali ty what I

,
see is green I may be mistaken about thoughts ;

.
I may fancy I am thi n king o f holiness when I ,
am only thinking o f narrow mindedness I may -

.
be m istaken about volitions I may im a gine I

am determinin g to give myself pleasure when if , ,
I only knew it I am really determining to gi ve

,
myself pain M y recollection t o o may some

.
times play me false and my seeming r e mem

,
branc e o f ev e nts may not be altog e ther correct .
But so far as the personal element in conscious

ness is concerned there is no possibility o f
,
confusion. I never mistake my ow n soul for

’ ’
any o n e els e s nor any on e else s soul for my
,
ow n . O f course I cannot picture my soul in

imagination It would not be a soul if I could :
.
it is only material quali ties that are picturable .
O f course I cannot define my soul For to de .
fine a thing is to explain it in terms o f some ,
thing that is better known than itself ; but there

is nothing which I know better than the soul .
Th e obj ects o f the material world are not always

with me to be investigated M y knowledge o f .
them is derived from a merely occasional a o

quaintance Even my own body I S m c on sta n t
.
,
and hands me over every few years to the

companionship of another M y soul alone is
.
always with me given in consciousness along

,
with the feelings and thoughts o f which it is

the necessary condition and recognised as re
,
maining persistently itself while they are for

ever changing and passing away S o far from .
being unknowable the soul is the most know

,
able existence which the universe contains .

A gn o s t i c i s m .
IV .
IMM O RTAL ITY .
W I S H to speak to y ou to day about the im

-
mortality o i t h e soul In e n tering o n this

.
task I am r eminded of a story told by E merson .
Tw o members o f the U nited S tates S enate were

in the habit o f finding in the midst o f their
,
poli ti c al engagements as many opport unities as

,
possible for discussing together speculative sub

j ec t
.s Their favourite topic was the immortality
o f the soul
. But they could never discover any
satis factory grounds for believing in it At last .
o n e of them retired from C ongress and went to ,
li ve in a distant place. They did not meet again

till twenty fiv e years afterwards and then it was
-
,
’
in a crowded reception at the President s house .
They had some di fficulty in making their way

to o n e another through the brilliant company .
When th ey met th ey Shook hands long and

,
cordiall y but for som e time did not utt er a

,
word At last o n e o f them said Any light

.
,
“
,
” ”
Alb ert ? “
N one he repli e d Afte r a paus e
, .
the oth er inquired Any light L ewis ? and

,
” “
,
”
the answ e r again was N on e They look e d
“
.
’
S ilently into each other s eyes gave o n e mor e ,
grasp each to th e hand he held and then parte d ,
for t h e last time .
Th e sol e mn problem over which the two ,
senators had puzzl e d S O many years in vain ,
has b e en grappl e d with by the greatest minds

Of every age ; but no o n e has e ver given a c om
p l e t el y Satisfactory solution It seems to me .
that as yet the subject has never ev e n be e n

, ,
looke d at from the best point Of view A .
favourite argument for immortality used to be

derived from t h e immateriality o f the soul But .
since matter S O f a r as we know is in destr uc t

, ,
’
ibl e the soul s unlikeness to matter if it prov e d
, ,
anything in this connection would prov e its ,
d e structibility Th e fact is however neither

.
, ,
materiality nor immateriality h a s anythin g to

do with duration Again th e argument from.
,
the fact that happin e ss and p erfection are un

attainabl e on earth only app e als to us if we ,
I m m or ta l ity .
49
alr eady bel ieve in a b en efic en t C reator who will ,
sooner or la ter gratify o ur desires S imilarly .
the argument that apart from immortality G o d

, ,
would be Unj ust has no force except with those

,
who are firmly persuaded o f His j ustice But .
I think if we follow the l ine Of thought w h ich

,
we have been pursuing f or the l ast three S un

days the belief in immortality will be found to
,
rest upon much more unassail able ground Th e .
best proof o f a future life is to be derived from

a careful analysis o f o ur present consciousness .
We have seen that the soul is not only a

di fferent existence from the sensation which it
feels but a di fferent kind o f existence Th e one
,
.
is transitory ; the other is permanent Th e .
sensation passes away ; the soul rem a ins per

sist e n tl y beh ind. Thi s is proved by memory ,
beyond the possibility of deni al E very time .
I am engaged in an act o f remembrance I am ,
conscious that it is not a new self j ust come ,
into existence which is s o engaged but the self

, ,
previously occupied in the manner o f which the

remembrance is an image In the complex pr o
.
cess of recollection I am as certain o f the per

,
siste nt identity o f the on e factor a s I am o f the

,
actual existence o f the other Th e identification

.
Of the soul then with its ow n sensations is th e

, , ,
D
5 o A gn os t ic i sm .
result o f an incorrect analysis o f consciousness .
It comes not o f exact but Of inexact thinking

, ,
.
Th e whole o f the materialists and many Of ,
the agnostics fall into a mistak e which is even

,
more inexcusable Th ey actually identify s en

.
s a t io n s with the physical processes in the brain
that prec e de or accompany them But there are .
reall y no two things in the universe more dis

tinct than a sensation and a neural process .
That they are di fferent is proved by my per

c eiv in g the o n e and not perc e iving the other .
If neural processes were sensations we sho ul d ,
fe el them But we nev e r do unless through

.
,
disease somethi n g has gone wrong with them ;

and then we fe el not th e sensations to which
,
the n eural processes ought to have given ris e ,
but totally di ff erent sensations which should ,
never have come into consciousness at all .
And not o nl y is the sensation different from

a molecular change in the substance Of the
brain but it belongs to a diffe rent order Of
,
—
existences so much s o that though we believe
,
the two things to be connected we are totally ,
unable to conc e ive how th ey can be This is .
admitted by Professor Tyndall In his address

.
to the Physical S ection Of the British Associa

tion in 1 8 6 8 Tyndall said : Th e passage from
,
“
I m m o r ta l ity .
5 I
the physics Of the brain to the c or r es pon di n

facts of consciousness is unthinkable Granted .
that a d e fi ni te thought and a definite molecul ar

action occur in the brain simultaneously we do ,
n o t possess the inte l lectual organ nor apparently ,
any rudiment o f the organ which would enable

,
us t o pass by a process o f reasoning from t h e
o n e phenomenon to the other They appear .
together but we do not know w h y Were our

,
.
mi nds and senses s o expanded strengthened , ,
and illuminated as t o enable us to see and feel

,
the very molecules o f the brain ; were we cap

able O f following all their motions all their
‘
groupings a l l their electric discharges if such

, ,
there be ; and were we intimately acquaint e d

with the corresponding states o f thought and
fe e lin g
— w e should be as far as ever from the
solution o f th e problem— How are these phys

ical processes conn ected with the facts o f con
s c io usn es s ? Th e chasm between the t w o classes
o f phenomena would still remain intellectually
impassable N o w manifestly two thi n gs can

.
not possibly be identical when there is an im

,
passable chasm between them But this dis .
tinction which Tynd a ll recognised so clearly

, ,
th e agnostics very frequently al together fail to

perceiv e .
O nce
more the physical organs Of perception
,
are often confused with the mental faculties .
It is sometimes imagined that Sights and sounds

are full y explained by a description o f the eye
a n d the ear But an organ o f sense is merely as
.
the word itself signifies an instrument—a n in

,
strument through which the soul receives impres

sions AS Aristotle a n d Plato expl a i ned long ago
.
,
it is not our eyes which see nor o ur c a r s which ,
hear ; it is we who see and hear by means o f

’
them If y ou take away a man s eye you
.
,
deprive him o f a certain kind o f vision j ust as ,
would do by taking away his magnifying

‘
y o u
glass But there is no reason why there should

.
not be other instruments Of vision in the uni

’
verse as superior to the eye a s an astronomer s
,
’
tel escope is superior to a child s Th e possi .
b ility o f perceiving with di ff erent organs o f

perception is faintly ill ustrat e d perhaps by , ,
the proverbial readiness with which when on e ,
o f o ur senses is lost its place is supplied by ,
others Blindness as every o n e knows is to

.
, ,
some extent atoned for by the increas e d acute ,
1
ness of hearing a n d o f touch And what is .
true Of o n e s ense is tru e o f all It is not even .
probable that the mind has any kind of relation

1
C o m pa r e a l so th e a ll g d hyp
e e no t ic pow er o f r ea d i g t hr ough
n
th e f h d
or e ea .
53
to the body which it might not have to any

,
other foreign matter formed into instruments o f

”
perception In point o f fact since the body
.
,
is constantly changing we know by experienc e ,
that the soul is r elated successively to different

instruments o f perception Th e body then .
, ,
being merely a mechanical contrivance through ,
whi ch the soul receives its experiences and per

forms its work— to confuse the body with the
soul is like mistaking a fish in g net for a fisher -
man or supposing that a ham mer and anvil

,
will constitute a blacksmith &

M ore frequently however the soul instead o f ,
being identified with the entire body is iden ,
t ified with t h e brain But that my brain is

.
not myself may be proved to demonstration in

two ways First if I were my brain and m y
.
,
brain were I in bein g conscious of myself I

,
sho ul d be conscious o f my brain ; and with the ,
continual change in its component particles I ,
should be aware o f a correspon ding ch ange in

my o w n identity I should feel that I was
.
b eing constantly converted into some on e else .
But I am not conscious o f any change in my

brain I am not conscious of my brain at all
. .
I should not know I had a brain unless the

physiologists had kindly informed me o f the
fact S econdly the brain is composed o f par
.
,
t ic l e s,each o f which is unconscious But a .
nu m b er Of atoms unconscious of their diversity

, ,
cannot conceivably be combined into a Singl e

1
being conscious Of its unity If anybody thinks
they can he is capable of arguing that a hun
,
dred idiots may be worked up into o n e wise man ,
o r that the President o f the R oyal Academy is a
m ere evolution from a paint pot & -
There is then no reason in the nature o f ,
thi ngs why the soul Should be destroyed by

,
death . If I were merely a collection Of mate

rial part icl es the breaking up o f the collection
,
-
would be the annihilation o f me If I wer e .
merely a collection o f sensations and thoughts ,
the destruction o f the organism o n which th ey

depend would practically amount to my ow n
,
destruction But I am a diff erent existence a

. ,
di fferent kind Of e xistence altog ether both from ,
my body on the o n e hand and from my e xper i

e n c e s o n the other ; and therefore my extinction
would not necessarily follow either the dissolu

tion o f the body or th e cessation of those e xper i
,
e n c e s for which the body is the v e hicle S hould .
my soul at death cease to be thi s would not be ,
a case of cause and e ffe ct ; it would be a pur e

c oi n c iden c e .
1
S ee Be li f i
e n G o d , p 29
’
. .
55
S o far you will Observe

,
I hav e spoken as ,
though we were the mere passive recipients o f

impressio n s and ideas But if there is such a
.
thing a s w i ll th e belief in immortality can be

,
placed o n a foundation that is even yet more

s e cure Let us carry o ur analysis o f conscious
.
n ess on e step furth e r and inquire into the nature

,
o f what is called volition .
N ow in order to avoid a mbiguity let us dis ,
card th e misleading expression fr e e wil l It is .
tautologi c al and absurd Will must be free for .

,
it means the power of choi c e and c h oice cannot ,
be necessitated We cannot be compelled to

.
choose o n e thing while at the same time we are

,
free to choose either o f two things Th e ques .
tion th e n is not whether o ur will is free but

, ,
whether we have a w ill at all .
O f course it is said w e have not by thos e who ,
deny the existence o f the soul And naturally .

,
for if there is no soul there is nothing to be free

, ,
nothing which can have a will Th e brain has .
no power o f choice nor have sensations and

,
thoughts either individual ly or collectively And

, .
it is quite conceivable o f cours e that the soul , ,
might exist and b e capable of rec e ivin g impres

,
sions and ideas and yet be in capable o f any

,
spontaneous action Of its o w n We can imagine .

,
f or example a watch that is conscious but not

,
free S uppose there is in it a sentient principle

.
which co ul d hear the ticking and Observe t h e ,
motion of th e wheel s and desire a regular kind

,
o f existence It might be able to perceive dust

.
accumulating in its interior and it might r e ,
member from it s past experience the periodical

, ,
cleanings which the dust rendered necessary .
S uch a watch might kno w and even foreknow a , ,
good deal about its o w n condition but it could ,
in no respect alter it Whether it went faster .
or slower got dirty sooner o r later was cleaned

, ,
Often or seldom might be t o it matters of inter

,
est or anxiety ; but that would be a l l It could .
not take itself to be cleaned and it could not ,
in any way mo di fy its circumstances o r surround

ings Is this a picture o f your life and mine ?
.
If S O we are not fre e

,
.
M ost o f you will sa y that this is a gross carica

ture Of human life and that consciousness informs
,
y o u unmistakably as to the fact of your freedom .
But then the agnostics will tell y ou in reply , ,
that y ou have misund erstood and misinterpreted

your consciousness Y our f ancied freedom they
.
,
assert is a fancy only In such matters as these

, .
the agnostics do n ot take much trouble about

proof They have a curious way o f assum i ng
.
I m m or ta l ity 57
that their o w n Opinion must be right and that ,
they th emselves a r e the only authoritative inter

r e te r s o f consciousness
p .
Very well suppose they are ,

We can argue .
the matter fr om premi ses which the agnostics

have supplied I will stake the w h ole question
.
o f human freedom upon two sent e nces o f Pro

’
f e ssor Huxley s in fact o n e of th e m would be ,
su fficient for my purpose His general opinion .
is — as o f course you know— that we are not

, ,
free age n ts that w e are mere machin e s work e d

by vit a l forces And yet he says without seeing
.
,
the in c on Sist en c y A human bein g though a ,

“
,
machine is capable within certain limits of

, , ,
self adjustment
-
”
And again : O ur volition
.
counts for something as a condition o f the ,
c ourse o f events That a man o f his eno r mous

.
ability should n ot see the inconsistency is a

—
,
striking illustration o f the helpl e ssness the

almost childish helplessness — of the physicists ,
when th e y wander from th eir pr Oper sphere

Of thought S ince a machine is incapable o f
.
1
self adjustment to sa y that I am capable o f it
-
, ,
1
I n ee d sc a r c e ly sa y t h a t th e so -c a ll e d s el f dj u t i g
-a s n
ma c hi n es w o r k , l ik e a ll o t h er ma c hi
n es , in a c c or da nce it h w
th e in te n tion Of th e ma k er , a nd n ot in a c c or da ncew it h
their ow n .
is to sa y that I am not a machin e S ince the .
desire o f a being under absolute restraint do e s

not count for anything as a condition o f the
course of events to sa y that mine does is to
, ,
s a y that I am so far free I may take it then

.
,
Professor Huxley b eing witness that I have a ,
will .
L et us proceed to inquire what is will ?

Th e characteristic o f a volition is this — y o u do
not r eceive it you make it
,
It does not come
.
t o y o u it proceeds from you

,
It does not arise .
spontaneously like sensations or thoughts o r

,
desires ; but on the contrary y ou crea te it

,
For, .
example under circumstances of provocation a

,
desire may Spring up in your mind to revenge

yoursel f by a spiteful remark But you may .
determine to pause and to reflect ; finally y o u ,
may think better o f it and hold your tongue .
Th e tendency o f the desire was at onc e to hurry
y o u into speaking bitterly ; and had you been

—
merely a conscious machine a n Object capabl e
o f receiving desires but incapable o f resisting
,
them—y ou would have yielded to the impulse

o f passion But by a Sheer e ff ort of will you
.
arrested the desire in its impetuous progress ;

y o u refused to be driven by it ; you checked ,
curbed crushed it Th e soul therefore by its

, .
,
59
faculty o f volition regulates the expenditure of,
energy in the tissues o f the body so that it ,
may survive n ot only the physical organism but

, ,
t h e entire physical universe .
If the soul were one Of the energies o f nature

it would expend itself in doing work it would ,
so to sp e ak be constantly running down getting ,
changed into less available forms According .
to the law of C onservation energy always re

mains constant in quantity but according to the ,
law o f Dissipation it is always passing into a

lower quality In the history of the physical
.
univers e there must come a period of equally

diff used heat when no more transformation wil l
,
be possibl e and therefore no more life or de

,
v el o pm e n t o r chang e o f any kind whatsoever .
But the soul the director o f energy does n o t

, ,
1
come under the sway of this un iversal law .
1
On e of my r eview er s s a y t h t th i
s a s a r gum en t t h ough v a l i d
l g lp l
,
a s re g d
a r s th e sur viv a of a n in t e ra a r t of th e s ou
”
viz .
,
i ll h a s n oth i n g t o d o w i t h per son a l im m or ta l it y I h a d

,
w ,
be tt er per ha ps expl a in t h er efor e tha t th e w il l is n ot a n ia

.
teg r a l pa r t o f t h e s o ul b ut t h e s o ul i t s e l f in a c ti on
, ,
Th e m i n d s
’
.
,
fa c ul ti es a r e n ot so m a n y pa r t s of its el f b ut so m a n y w a ys in
w h i c h it exer c is es or m a n i fe s t s i t s el f
,
Th e c on tin u e d exi st en c e
o f t h e s ou l s —
.
p
’
o w e r o f c h o i c e s i n c e w e c a n n o t i m a gi n e O or
n oth in g c h oos i n g i m pl i es a n d n ec ess it a t es th e c on tin ue d ex

-
is ten c e o f t h e so ul it se lf An y a r g um en t t h er efor e in fa vour

.
, ,
Well then it is proved if not that we Shall ,
be immortal at any rate that according to the

, ,
asc ertained laws of nature w e ought to be I , .
b eliev e that after what is call e d my death my ,
soul will continue to exist for the same reason ,
w hi ch leads me to expect that the sun will con

t in ue to rise While nature remains u ni form
.
,
death will no more put out the soul than it will

put o ut the sun All the talk of which we hear
.
,
s o much in the present day about there bein g ,
no soul or no soul but brain or no soul that is

, ,
—
likely to surviv e t h e death o f the body all this
is pure nonsense illogical and unscientific to the
,
last degree It is certain demonstrable beyond

.
,
the possibility Of doubt that we have a

soul ( 2) that the so ul r emains persistently iden
tical while its body and experiences change ; ( 3 )
,
that there is no reason why death should put an

end to the soul ; (4) that, on the contrary th e re ,
is the strongest reason —namely th e uniformity ,
o f nature — why it should not Th e lessons o f .
o ur childhood then though mingled no doubt

,
with error had a firm foundation in fact And

,
.
Wordsworth s O de to Immortality which is per

’
,
of th e i m m or t a l ity o f t h e w i ll c a n b e n e ith er m or e n or
,
l ess
t h a n a n a r gum en t in f a v our o f t h e im m or t a l ity o f t h e soul ,

i . e
.
,
o f per son a l im m or t a l ity .

I m m o r ta l ity . 6 I
haps the most spiritual poem in any language ,
is no creation o f a diseased brain ; it is the out

come of a strictly scientific use of the imagin a
tion
Th e s ou l th a t r is es w i th us —our l if ’
t
e s s a r
H a th ha d l h
e sew er e it s se tti n g ,
An d c om e th fr om a f a r,
H en c e in a s ea son o f c a lm w ea t h er ,
Th ugh i l d f
o n a nb a r we e,
Ou ul h v
r so s i gh t f t h t i m m t l
a e s o a or a s ea
W hi h b ugh t u h it h
c ro s er
C i
a n m m
n a tt l th it h
o en r a ve er
A d
n th
see h ild p t p
e c th
r en sh or u on e s or e,
A d h
n t h m i gh ty w t
ea r e ll i g a er s r o n ev e r m o r e .
A gn ost i cism .
V .
E VO LU TI O N O F S PE C I E S .
ET us take a brief survey of the ground over

which we have already travelled Th e .
fundam e ntal principle o f agnosticism is that ,
knowledge is n e cessarily restricted to what are

technically called phenome n a— that is to those ,
things which are capable o f being apprehended

by the senses What cannot become a sensation
.
must the agnosti c s tell us for e ver remain un

, ,
known N ow we saw that this general principle

.
o f theirs was fals e ; for the soul though it can

,
never b e apprehended by the s enses is knowable ,
and known Th e existence o f a soul is a n e c es

.
sary condition for the existence of sensations .
Th e very meaning o f the word sensation is some

thing felt by some one — that is to say by a soul , .
E n ota t ion o f Sp ec ies . 63
Further when we investigated the faculty o f

,
memory we discovered that the soul w a s dis

,
t in guish ed from transitory and changing pheno

m e na by its permanence and identity Th e .
very meaning O f the word remembrance is that ,
on e and the self sa m e soul has existed in two

-
—
diff e rent states viz in its present state of
.
,
recollection and also in the previous state o f

,
which thi s recollection is a copy Th e s oul .

,
having thus e xisted in successive states must ,
beyond question have persisted between them .
We s a w that there was no reason to suppose

this persistence would cease with death ; but
that o n the c ontrary there was every reason
, ,
to suppose it wo ul d not Waiving h owever

'
’
the question Of the soul s persistence in another
life we to ok o ur stand upon the undeniable fact
,
o f its persistence in thi s and we saw that its ,
persistent and non phenomenal character so fa r

-
,
from making it unknowable rendered it on the ,
contrary pre eminently knowable

-
There is .
nothing in the universe we know s o well for ,
the simple reason that it is present and identical

in all o ur experiences whil e those experiences
,
themselves are for ever changing and passing

away Th e only plausible reasons for supposing
.
the soul t o be un known are that we cannot

picture it ; and ( 2) that we cannot define it .
Th e answer to the first Obj ection is this : only

what is material is picturable ; t h e soul being
immaterial is there fore necessarily unpicturable ;
,
anything that could be pictured woul d not be a

soul And as regards the second Objection
.
.
,
l n —
viz its un defi a b e e ss the answer is that we
n ,
can only define a thi ng by referring it to some

thing better known than itsel f Th e soul there .
fore is from the very nature Of th e case unde

, ,
fin a b l e because it is itself the best known

, .
N o w let us pass o n from the knowledge o f ,
the soul to the knowledge Of G o d

,
If the .
agnostics had been right in assert ing that only

phenomena could be kn own it would follow ,
necessarily that God if a God there were n o t, ,
being a phenomenon must from His very nature

,
b e unknowable But conversely as the soul

.
, ,
is knowable it follows that knowledge is not

,
restricted to phenomena ; and hence f or any ,
thi ng o ur experience tells uS to the contrary ,
God m a y b e kn own We have thus g o t rid

.
Of an Obj e ction that barred the way to all

further inquiry Th e demons tration o f the
.
kno w ableness o f the soul is a demonstration

that all knowledge is not phenomenal In .
other words there is nothing in the nature of

,
En o ta t io n f
o Spec ies . 6 5
things o r in th e constitution o f o ur faculti e s

, ,
which would r end e r the knowl edg e o f God an

a p r i or i impossibility L et us now proc ee d to
.
inquire into its actuality Having discovered .
that w e may know God l e t us a sk D O we in , ,
reality know Him ?

Th e agnostics though not dogmatically deny
,
ing the existence o f G o d very frequently main ,
tain that o ur e xperience — so far as it goes

seems to imply His non e xistence o r at any rate
-
,
His utter separation from the prese n t system o f

things Th e ologians hav e always att empted to
.
e xplain nature by the hypothesis o f d e sign or
purpose They have maintained that th e order

.
,
harmony and adaptation which w e see around

,
us nec e ssarily involve t h e existenc e of a Being

, ,
pe rsonal conscious and int ellig ent by whose

, , ,
volition this order and adaptation hav e been

produc e d But now the agnostics will have it
.
,
that th e theori e s O f evolution and natural s elec

tion giv e a full and sufficient e xplanation o f the
univers e without any referenc e to sup e rnatural
,
d esign or purpose ; and indeed they som e times

go so far as to assert that these th e ories a r e
,
quite incompatible with the supposition that ,
God h a s had anything whatev e r to do with

th e world in which we find ours e lv e s .
E
N ow I want you to inv e stigate this matter .
It is too lat e in the day to d e fe nd r eligion by

ass erting that th e theories in qu e stion a r e
false for to som e e xt ent th ey a r e d emonstrably
,
and und en iably true But let us carefully

discuss th eir r e al b e aring upon the e xistenc e
and knowablen e ss Of G o d I think we shall
.
discov er that taken by th e ms elv e s th ey do not

, ,
give a compl ete and final explanation o f natural

phenom en a ; and that so far from being in c om
,
patibl e with a supernatural purpose they dis ,
t in c t l y imply and n e c e ssitat e it .
In o n e s e ns e it must be admitted that design

has be e n for ever disprov e d Th e kind Of
.
design which Paley suppos e d himself to have

discov ered in nature is not to b e found th er e
,
.
H e fanci e d that e v e ry organism and e very part ,
of ev ery organism had b e en individually adapt e d

,
and contrive d by th e C reator for t h e accomplish

ment of a d efinite end j ust as each portion o f a
,
watch is th e result o f a particular act Of con

t r iv a n c e o n th e part of the man who mad e it
,
.
Th e God of Paley was mer ely a gr e at M echan

ic ia n — sp elt with a capital M it is tru e but
, ,
employing means and m ethods for th e a ecom

l is h m e n t Of His purpos e s mor e or l e ss similar to
p ,
thos e which would b e us e d by a human workman .

Ev ol ut io n o
f Spec ies . 6 7
This vi e w in addition to its a p r ior i im pr o

,
hability has been disprov e d by facts esp ecially

, ,
by thos e facts with which we hav e become

acquainte d in the study of comparative anatomy .
W e fre qu ently find in animals what are call e d

rudimentary or abortiv e organs which a r e mani ,
festl y not adapted to any end which n e ver can ,
b e O f any us e and whose pr e senc e in t h e organ

,
is m is sometim e s positiv ely inj urious For e x .
ampl e ther e are snakes that hav e small rudi

,
m entary legs — so r udim e ntary that they cannot

walk upon th em Th e c o w fish has th e rudi
.
ments o f an arm and hand highly d evelop e d ,
and yet perfectly us el e ss Th e bones of this .
organ exactly corre spond to thos e which a r e

found in a human b e ing : th ere are the five
fingers with every j oint distinct ; but th ey are
,
enclosed in a stiff infl e xibl e skin s o that not

, ,
a joint can ev e r mov e S imilarly there a r e

.
,
insects that have wi n gs with which th ey can

n ev er fly — wings that are tightly fast ened down
and enclosed in sheaths A gain an unborn mol e
.
,
poss e sses eyes ; but though th e y a r e perfect in

themselv e s at that early stag e Of his existence ,
th ey dry up b e fore h e has t h e chanc e o f s e eing

with th em M an himself has aborted organs In
. .
th e O S coccyx th e re a r e from thre e to five verte

68 A g n os t ic is m .
bra e of a tail
And what is call e d th e a ppen d ix
.
v er m i or m i s
f corr e sponds
,
e xactly to an organ
which is us eful e nough in birds a n d marsupials ,
but in t h e hum an body it is n o t only us eless

but dangerous If a hard substanc e such as an
.
,
orange pip lodg e s in it t h e result may som e

-
, ,
tim e s b e inflammation and d eath ; and in oth e r

indir e ct ways it is not unfrequ e ntly a source o f
mischi e f S uch facts as these — and the in
.
stanc e s might be multipli e d in defin it el y — a r e

p erfe ctly intelligibl e on th e theory o f evolution ,
’
but a r e absolute ly inconsist e nt with Pa l ey s theory
of d e sign It is inconc eivabl e that organs which
.
nev e r do any good still more that organs which

,
som etim e s do a gre at deal o f harm should hav e ,
b e en specially d e signed and contrived by God .
And furth er not only a r e th er e pa r ts of organ

,
isms which w e cannot b elieve to hav e be e n in

dividually designed but w e also find in natur e ,
en tir e organisms — whol e S e ci e s o f animals — s o

p
in e xpr e ssibly horrible and loath some that if they ,
wer e dire ctly and for their o w n sakes creat e d by

any on e it must hav e b ee n by a b eing who pre
,
f err e d hid e ousn e ss to b eauty Think o f creatur e s .
lik e th e squid which you s a w a f ew years ago in

,
t h e Fish e ri e s E xhibition or t h e octopus whos e

, ,
d e t e stablen e ss has b ee n immortalis e d b y Victor

Evo l u t ion f
o Sp ec ies . 69
’
Hugo in th e Toil ers of t h e S e a S uch monst e rs
.
may hav e be e n in e vitably produced during t h e

natural cours e of e volution but if th e y cam e into
e xist e nc e by a speci a l cr e ativ e fiat that fiat must ,
hav e proce e d e d from a Being in all r e spects

opposite to H im whom we call God .
I will not insist much how ev e r upon this

, ,
point as it may b e considered a matter o f taste

,
rather than o f reason I take my stand upon

.
t h e exist e nce of abortiv e organs and I sa y that ,
fact alon e is suffici e nt to prov e conclusively that ,
the m ethod of the C reator is not the m e thod of

a hu ma n m e chanician . N o machinist e v e r ham
p er e d o r disfigured his machin e by utterly useless
adj uncts ; still less would h e purpos ely put into
it anything which was likely to int erfere with
its successful working or to lead to its ultimat e
,
d estruction Th e m ethod o f creation th e n what

.
,
’
e v e r i t may b e is c e rtainly not P a l ey s method
, .
S o far as I am awar e no o n e who is capabl e o f

,
forming an opinion on t h e subj ect no e ducat e d ,
p erson in the pres ent day any long e r believes in

,
Pa l e y s theory W e may re gard it as finally and

’
.
fo r e v e r exploded .
Th e doctrin e which h a s tak e n it s plac e which ,
to som e e xtent and t o a great e r or l e ss d e gree all
intellig e nt p e rsons hav e acc e pt e d is t h e doctrin e

,
of evolution —the doctrine viz that species hav e,

.
,
b e en produced not by distinct cre ative acts but

, ,
by transmutation a n d descent from o n e or at any ,
rat e a comparative ly fe w primordial typ e s , .
It m ight hav e b e en exp e ct e d that compara

tiv e anatomy alone would hav e be en suffi cient
to e stablish t h e th e ory o f e volution ; for this
th e ory is the only one wh ich will account
for t h e facts which the study of comparative
anatomy has brought to light Th e us e l e ss .
rudiments of organs in o n e sp e ci e s a r e easily

explained by e volution as having been trans
,
m itt ed from anoth e r Speci e s to which in their ,
fully dev elop e d and useful forms they properly ,
belong e d . C uvi e r L inn a eus and oth ers how

, ,
e v e r still h eld anatomy notwithstanding to the

, , ,
o ld vi e w that each sp e cies of animals had b e e n

,
s eparately created and that it was absolutely

,
immutabl e altogether incapabl e o f giving ris e

,
to a di ffe r ent speci e s no matt e r what the pr e s

,
sur e O f circumstances no matt er what t h e laps e

,
of time But sinc e t h e days o f C uvi e r o ur

.
,
knowledge has e normously incr e as e d and t h e ,
e vid e nce that the o l d V i e w is unt enable has

becom e ov erwhelming .
In t h e first plac e the division o f animals

,
into sp e ci e s is an altog eth e r arbitrary division .

Ev ol ut io n f
o Sp ec ies .
7 1
Though speci e s w e re thought to b e immutable ,
varieti e s w e re known to b e mu table ; but b e

twe en sp e cies and vari e ties it is impossibl e to
draw any defini te distinction Fe w w e ll .
~
“
marked and w ell known vari eties says Darwin

-
, ,
“
can be named which have not b e en ranked as
,
”
species by at least some competent j udg e s .
Th e di fference ther e fore between speci e s and

, ,
varietie s is only o n e o f d egre e ; and there is

,
nothing in the nature of the form e r to prevent

a transmutation similar to that which actually
,
takes plac e in the latter And Sinc e w e know

.
,
from our exp erience with domesticat e d animals ,
that o n e vari ety may b e transmuted into anoth er

vari e ty we are compelled to beli ev e that given
, ,
th e greater lengt h o f time demanded by the
greater amount o f div e rgence o n e sp e ci e s may ,
b e similarly transmuted into another species .
And in the second place this a pr ior i possi ,
b il ity confirm e d as we hav e seen it to be by

, , ,
the teaching of anatomy may n o w b e consider e d

,
a d e monstrated fact thanks to the additional

,
light which has b ee n thrown upon the s ub

j e c t by geology pal a eontology and e m bryology
, .
These sci e nces hav e put the blood r elationship -
of sp e cies b e yond a doubt Th e e mbryos of .
e xisting animals are found again and again to , ,

bear the closest resemblanc e to extinct species ,
though in the adult form the r e semblanc e is

obscur ed In som e cases w e have discover e d
.
in g e ological strata t h e int erme di at e links ,
through which o n e speci e s has ascend ed S O to ,
speak into anoth er Th e s eries o f gradations

, .
could not have been mor e palpabl e had w e ,
actually witn e ssed the transformation In the .
arch a eopteryx at the British M useum we s e e a ,
bird emerging from th e r eptile stat e o f existe nc e .
It h a s th e fin g e r like claws of a reptile ; and it

-
’
has a r eptil e s tail with t h e addition of som e
,
feathers . S imilarly in t h e iguanodon w e hav e

an instance of a cre ature going up as it w ere in , ,
the scale o f b eing It was more a r eptile than

.
anything els e ; yet it walked o n its hind l egs ,
and had a snout prolong e d like a beak But o f

all instanc e s o f v erifi e d gradation that aff orded ,
by th e hors e is t h e most compl e t e and striki n g .
Betwe e n our existing speci e s and th e orohippus

o f the E ocene period four interm e diate fossil
,
sp e cies have b e en discov ered m aking Six in all

, .
Th e first o f thes e the orohippus has four to e s ;

, ,
next to him com e s an equine a n imal with t hr ee ,
to e s and a larg e Splint as it is call ed r eplacing

, ,
the aborted fourth t oe then an animal with thre e

to e s and a very small Splint ; then thr e e to es
Ev o l ut ion of Sp ec ies .
73
without a splint ; then o n e t o e and two splints ;

and lastly w e hav e o u r on e toed hors e in which
,
-
,
th e two splints of t h e sp e cies that pr e ceded him

have almost disapp e are d And when w e l e arn
.
that th e se fossil animals were found in different

geological strata that the o n e which diff ers
,
most from our o w n horse was discovered in the

lowest o r first deposit e d stratum and the o n e ,
which di ff e rs least in the highest o r last de

posited stratum— in other w ords that these Six ,
e quine speci e s inhabited the e arth in the order
of time corr e sponding exactly to the order of

gradation— w e have no alternativ e but to con
olud e that the last is a lin e al descendant o f t h e
first .
It is impossible then for those who have t h e

, ,
slightest respect for truth to ignore th e theory ,
o f evolution Its expounders di ff er as we shall

.
,
pr esently s e e in the scop e which th ey ascribe to

,
it ; but though ther e are diffe re nces of opinion as

to the rang e o f th e law the fact o f its being a
,
law a fundamental law o f nature is no longer

, , ,
a matt e r that c a n b e d enied o r even doubt ed .
Th e knowableness of God if it is to be prov e d ,
at all must be proved u pon the understanding

,
that e volution is t h e m ethod o r at a n y rate ,
o n e o f t h e m e thods by which natur e works

,
.
Any theologian who d e nies o r ignores this ,
plac e s hims elf by so doing beyond th e pal e o f

controv e rsy Fa lsum in u n o f a lsum in om n i
.
bu s . If you b egin to argu e from a fals ehood you ,
can only r e ach a fals ehood in th e conclusion ; o r

if your conclusion Should happ e n to be true ,
your reasoning must have b e en bad your seem ,
ing argument can have no coherence— it is only

a piece o f nons e ns e .
M any good p ersons dislike the doctrine of

evolution b e cause th e y find it often h eld in com
,
bination with t h e theories of agnosticism mat e ,
r ia lis m o r ath e ism

,
I shall hope to Show y o u
.
that there is no n e cessary conn e ction between

e volution and any o f these disheart ening doc
trin e s ; and that o n th e co n trary the infe renc e
, ,
from the on e to th e other is illogical In t h e .
m eantim e I would sugg e st for your consideration

,
the thought that evolution is mainly if not en

, ,
t ir el y concerned with t h e superficial chang e s and

,
d evelopm ents that we can see and touch But .
t h e dw elling place of th e Al mighty is not upon

-
the surface of things If we a r e ev er to find .
God we must look far below the region with

,
which the evolutionist is busi e d d e ep down into ,
that inn er nature o f things concerning which ,
our ey e s and hands can bring u S n o r eport Th e .

Evo l ut io n of S pec ies .
75
work o f evolution is discover e d by the s e nses .
But th e divinest work o f God is only to be de

tec t e d by t h e mind and t h e spirit To s ee the .
on e and not t h e oth e r is to miss t h e b e auty o f ,
t h e fairest half o f t h e univ e rse .
Th e w or k s of i r for n ough t
G od a re fa
U n l es s o ur e y es in s e e i n g
,
, ,
S ee h i dd e n in t h e t h i n g th e t h o ugh t
Tha t a n i m a t es it s be i n g .
Th e ou w a r t df or m is n ot th e w hl o e,
But l
c ea r ly h a s b een m ou ld d e
To i m a g e for t h a n in w a r d l
so u ,
Th t d i m ly i
a s un o f ld d e .
Th e Sh d p ai c t uow
r e d i n t h e l a k e
By e v e r y t r ee t h a t t r e m bl es ,
I s c a s t f o r m o r e t h a n j us t t h e s a k e
O f t h a t w h i c h it r e sem bl es .
Th e d ew f ll l i gh tly
a s , n ot a l on e
B ec a us e t h e m ea d o w s n ee d it ,
But h th a a n er r a n d of it s ow n
T h um
o a n so u s l th t h a ee d it .
Th e t
s a rs a re l i gh t e di n th e s k es i
y f th i h i i g
N o t m e r el or e r s n n
But l i k t h l i gh t f l v i g y
,
, e e o o n e es,
H v m a i g w t h d iv i i g
e ea n n s or n n .
Th e v es t h a t m o a n a l o n g t h e sh or e
wa
Th e w i n d s t h a t S i gh in bl o w i n g
,
Ar e se n t t o t ea c h a m y s ti c l or e
,
W h i c h m e n a r e w i s e in k n o w i n g .
Agn os t i c i s m .
Th e l d
c o u s a r oun d th e m o un ta in -
pea k,
Th e iv er s in t h e i r w i n din g
r ,
H a v e s ec r et s w h i c h t o a l l w h o
,
s ee k
Ar e pr ec i o u s in t h e fin d i n g .
Thu t ur e d w el l s w it h i n o ur r ea c h ;
s na
B ut t h o ugh w e s t a n d s o n ea r h er
W e s ti ll i n t er pr e t h a l f h er spe ec h
,
W it h ea r s t o o d ull t o h ea r h er .
W h o ever a t th e c o a r se s t so un d
S ti ll l i t s en s f o r t h e fin es t ,
S h ll h
a ea r th e no si y w or l d g o r o un d
To m us i c t h e d iv i n es t .
W h o e v er y ea r n s to s ee a r i gh t ,
h ti t d
Be c a u se h is ea r s en er ,
Sh lla t h gl i m p f h v
ca c a se o ea en l y l i gh t
I v yn ethl y pl d u
er ea r s en o r .
So i
s nce t h e un i v er s e bg e a n
ti l l it sh a ll b e e n de d
,
An d
s o ul o f n a t ur e so ul o f m a n
,
Th e ,
An d s ou l of G od a re bl en de d .
A gn ost ic is m .
VI .
E VO LU TI ON O F THE AN MALI AND T

VE G E ABL E
K IN G D O MS .
E ngage d in consid e ring the knowle dg e

a re e
o f God N o w by God we m e an among

.
,
oth e r things t h e B e ing from whom this world

,
h a s com e th e B ei n g o f whos e mind a n d w ill

,
n atur e is the expression But it is e vident that

.
if nature is in any sense connected with God ,
our knowl e dge o f th e t w o must harmonis e G o d .
cannot b e what natur e plainly d e clares H e is

n ot. And though He may b e a great d e al more ,
H e must b e at l e ast what nature plainly d eclares

, ,
that H e is Th e knowledge o f nature is thus

.
o n e o f th e first steps to t h e knowledg e o f God .
That is not first which is spiritual but that

“
,
which is natural and afterward that which is

,
Spiritual . U nle ss w e know nature which we

hav e s e en how can w e know G o d whom w e

,
hav e not s ee n Th e Divin e Being has p erhaps , ,
other and what may seem to us high er

m ethods of working than thos e which natur e
suggests But H e c ertainly do e s n ot work by
.
m e thods which natur e plainly contradicts An .
investigation o f our knowl edg e of nature th er e ,
fore is a n essential preliminary to anythi n g lik e

,
an adequate discussion o f o ur knowledge o f G o d .
What w e c a n know o f God will depend to some

ext ent upon what w e d o know o f nature I .
admit that th e re a r e other and better ways

of knowing H im than through t h e in s tr um en
tality o f mat e rial ph e nomena But the phil
.
o so ph ic mind can only be satisfied when it ,
sees that t h e in formation which comes from

t h e superior sourc e s o f knowl e dg e is not o ut ,
o f harmony with that which is imparted by t h e
inferior .
W e have seen that th ere a r e two competing

theori e s which profess to explain th e phenomena
of natur e— namely P a l ey s and Darwin s Ao
,
’ ’
.
cording to the first every a n imal or vegetabl e

,
speci e s e v ery individual organism and e very

,
portion o f e v ery organism a r e suppos e d to h ave

,
be en directly and specially d e sign e d and created

by God But this th e ory as I pointed out was
.
, ,
A n im a l a nd Vege t a b l e Kingdo m s .
79
completely disproved by facts and in particular ,
by the existence o f rudim e ntary and abortive

organs which s o far from answ ering any definit e
, ,
purpos e a r e at th e best us el ess and n ot u n fr e

, ,
qu e ntly injurious But these and oth e r circum

.
stan ces with which the first th e ory are in fl a

,
grant contradiction a r e compl etely account e d for

,
by the second Th e latter theory is variously

.
term e d the theory o f evolution descent fil ia t io n , , ,
or transmutation ; and is s o call e d b e caus e it
asserts that all sp e cies o f animals and all species

o f plants which have ev e r e xist e d or which still
,
e xist o n the e arth a r e deriv e d from o n e

, or a ,
few Simple forms This theory had been brought

,
.
forward a n d d e fe nded in the b e ginning o f th e

pre sent century by s everal eminent naturalists ,
e sp e cially by L amarck and Go e the ; but it r e
c eiv e d its compl e te demo n stration mainly through
the e ff orts o f Darwin a n d is therefore called th e

,
Darwini a n theory It is now accept e d to som e

.
e x tent by all sci e ntific e xperts .
x —
N e t comes the question I n what manner
has evolution b ee n e ffected ? What is its im
m ediat e physical caus e ? What is ther e in the
n atur e o f sp e cies o r th eir surroundings which
leads to their transmutation into oth e r speci e s
Lamarck and th e e arlier apostles o f e volution
e nd e avour e d to a ccount for it by supposing an

inh er e nt tend ency in e v e ry organism to s elf im -
e e —
prov m nt a n inherent tend e ncy to adapt its elf
more and more to its e nvironment Th e l e ngth .
’
o f a gira ffe s neck according to this theory would
, ,
b e d ue to t h e fact that its anc e stors in remote

g e nerations had found their own n e cks in c on
v e n ie n t l y short and had th erefore mad e con
,
t in ua l and in time successful e fforts to str e tch

, ,
th em . But against this th eory o f L amarck s ’
it is urg e d among oth er obj e ctions that e v e n

, ,
supposing it to e xist there a r e many m o dific a

,
tions s er ving to fit organisms to th eir e nviron

,
m e nt for which it will not account For instanc e

,
.
,
”
“
by no proc e ss o f dir e ct adjustment says H er ,
b ert S penc er could an egg Shell com e to have

,
-
the requir e d t hickn e ss If t h e Sh ells wer e t o o

.
w e ak the e ggs which a bird laid would be broken

,
or crack e d But thes e breakag e s or crackings

.
could not react o n t h e mat ernal organism could ,
not lead to th e production of thicker Sh ells un ,
l ess w e suppos e that the bird understood t h e

caus e o f t h e evil and was abl e by its own will
,
”
to control t h e thickness of t h e sh ell .
Th e principl e which is now suppos e d to a o

count fo r all organic d e velopm ent and whi ch ,
undoubtedly does account for t h e great majority

’
A n im a l a na Veg e ta hl e Kingdo m s . 8 1
of them is the p r inciple o f natural s election It

,
.
w a s discov e r e d as you know al most Simultan e

, ,
o usl y by Darwin and M r Wallac e L et me give .
it you in Darwin s words : A S many more indi

’
v idua l s of each sp e cies are born than can possibly
survive and as consequ ently there is a frequ e ntly

,
recurring struggle for exist e nce it follows that ,
any b eing if it vary however slightly in a

,
manner profitable to itself und e r the complex

conditions o f life will have a better chance o f
,
surviving and thus be naturally sel e cted And

, .
afterwards fro m t h e strong principle o f in h er i

,
tance any s elected variety will tend t o propagate

,
”
its new and modi fie d fo r m That is to s a y ,
there is an inherent tend ency in all species to

vary ind e finit ely from the original type ; and
any variation which is profitabl e to its posses
sor is seiz ed upon by n atur e and perp e tuated .
O rganic developme nt is thus no longer attrib

’
ut a b l e to an animal s voluntary e ff orts but is ,
thought to be t h e direct work o f nature irr e ,
s pe c t iv e of the animal s wishes and will

’
Th e .
giraff e says Mr Wallac e did not lengthen its

,
”
,
n e ck by stretching it ; but among its Shorter

n eck e d ance stors som e would have necks a little
longer than the r e st and this e nabled them o n
, ,
t h e first scarcity o f food to secure a fr e sh rang e

,
F
of pastur e and s o to outliv e their less fortunat e

,
” ’
comrad es This theory justifi e s itself by a c

counting for a great many facts which L amarck s ’
supposition fail e d to cover For exampl e to .

,
tak e the case o f t h e e g g sh ell — only wh en th e

-
,
Sh ell was strong enough not to crack would a ,
bird b e produce d from it ; and this peculiarity ,
to which th e bird would o w e h er o w n life sh e ,
must by the laws o f her e dity transmit S trong

, , .
sh e ll e d e ggs would therefor e be perp etuated b e ,
cause only stro n g Sh ell e d e ggs could surviv e

-
.
That this principl e o f natural sel e ction is at least

one of the m ethods by which evolution has b e en
e ffe ct e d is no long e r doubt e d by any o n e whose
,
opinion is worth b eing discussed .
Y o u see then the chang e d pos ition o f th e

, ,
argum ent from d e sign W e can no longer s a y .
that ev e ry individual organism o r every di stinct ,
species of organism implies a distinct creative

,
act O n t h e contrary all th e evid e nce we hav e

.
t e nds to the conclusion that sp e cies as they now ,
e xist have b ee n e volved from mor e o r l e ss dif

,
fer e a t sp e ci e s and that this process of e volution

,
is t h e r esult of a v ery Simpl e natural caus e : in

the struggl e for e xist e nce t h e w e ak e st have died
o ut and the strongest o r fitt est have survi ved .
Th e characteristics in which existing animals

A n im a l a n d Vege ta b l e Kingdom s . 83
and v egetabl e s diff e r from th eir r emote ancestors ,
a r e the v e ry characteristics which rend e r th e m
b ette r adapt e d than those anc e stors could hav e

b een to t h e present e nvironment .
U p to this point all comp et ent critics are

a greed . N o w comes t h e qu e stion How far will ,
th e principle Of e vo l ution carry us ? I hav e

spoken almost exclusively of the transmutation
o f animal speci e s ; but o f course m u ta ti s m a ,
ta n d is ,
t h e same r e marks will apply to the
tra n smutation o f v egetabl e species O n e species .
of v egetabl e is e volved from anoth er speci e s O f

vegetabl e in a m ann er precisely analogous to
,
that in which one sp e cies of animal is e volved

from another sp e ci e s o f animal And here we .
a r e confront e d with the question M ay both the ,
animal and v egetab l e kingdoms h ave had a

common origin ? o r is ther e an impassabl e gulf
between them ? L et us just s ee how matters
stand E ach kingdom may be classifi e d under
.
six great divisions .Th e animal kingdom is

commonly divid e d into v e rt e brate animals ar ,
t ic ul a t ed ( subdivid e d into t h e arthropoda and
vermes ) molluscs and radiated animals (sub

, ,
divid ed into t h e e chinod ermata and zoophyte s ) .
Th e veg e tabl e kingdom is commonly divid e d

into flow ering plants ferns mosses lichens
, , , ,
fungi and wate r w eeds N ow th e animals in

,
-
.
cluded in e ach o f t h e S ix anim a l trib e s th e ,
vegetables includ e d in e ach of t h e s ix vegetable

tribes notwithstanding gr e at vari ety in e xternal
,
form and int ernal structure possess nev erth eless ,
such num erous and important characteristics in

common that there can b e no doubt o f th eir
,
having Sprung from a common ancestry .
It is at this point I want you specially to

,
notic e that d em on str a ted e volutionism may b e

,
’
said to end Darwin s assertion was that all
.
,
species w ere desc e nded from on e or a f e w “

, ,
’
primordial types It has been prov e d beyond
.
dispute that they hav e not com e from many .
But in passing o n to inquir e wh ether th e w h ol e

or g a n i c w or l d has h a d a s i ng l e origin we a r e ,
going from th e r egion of fact into that of

supposition . S till th er e a r e reasons — strong ,
though not amounting to demonstration — for

b eli eving that the six animal tribes a r e con
n ec t e d at th e ir roots and that t h e S ix v e getabl e
,
tribes are conn e ct e d at th eirs ; in oth e r words ,
that all animals hav e d ev elop e d out of o n e

primordial anc e stor and that all vegetabl e s hav e
,
done t h e same . N ay a furth er inv e stigation

,
makes it not improbabl e that t h e two gr e at

kingdoms a r e th ems elv e s ultimately conn e ct e d .
A n im a l a nd Vegeta b l e Kingdo m s . 85
and that animal s and plants hav e be e n alik e

derived from some primary living cr e ature .
Th e grounds for this supposition a r e t h e fol

lowing It is impossible to draw any absolute
.
line o f demarcation b etw e en th e animal and

vegetable worlds Th e higher animals and
.
plants it is true are readily distinguished from

, ,
on e another because th e former (the higher

,
animals) possess a nervous system and the

power o f locomotion while the latter (the higher
,
plants ) do not But these distinctions do not

.
hold good as regards the lower and less organ

ised memb ers o f t h e t w o kingdoms M any .
animal s hav e no nervous system and many ,
plants have the power of locomotion It us e d .
to b e consider e d that animals could always be

distinguished from plants by the natur e of their
foo d As a general rul e th ey can ; for plants
.
’
are almost always endow e d with a power of

which animals gen erally speaking a r e destitut e
, ,
—the power v iz of converting inorganic matter

, .
,
into organic Th e food of plants consists o f

.
inorganic compounds such as carbonic aci d , ,
ammo n ia and mineral salts

, O ut o f thes e .
simple el em e nts they manufactur e that v e ry

complex substanc e called protoplasm which is ,
found without e xc e ption in e v e ry living organ

86 A gn os t ic i sm .
ism and which has th ere fore been consid ered

,
t h e physical basis of lif e But th er e a r e

“
.
certain plants of the fungi class which are ia

, ,
capabl e O f manufacturing their o w n protoplasm ,
which can only be nourished by compounds that

are already organis e d and already therefore
contain protoplasm S o that the l ast distin o
.
tion which was supposed to r epres ent an im

passable barrie r b etween the anim a l and v eg e
— —
table worlds the distinction o f food may n o w
be consid er e d to hav e broken down .
And furth e r since t h e d evelopment o f the

,
microscope there hav e been discovered an enor

,
mous number o f obj ects called by Haeck el ,
Protista o r primary creatur e s possessing such ,
a remarkable mixture of animal and v eg etable

properties that naturalists have been quite u n
,
able to agree as to which kingdom they really

belonged . M any o f them as Haeckel amus ,
in gl y puts it botanists defined as animals and

, ,
zoologists as plants ; neither o f th e two would

ow n them O thers again w ere declared by
.
botanists to be plants and by zoologists to b e

,
ani m als ; e ach wanted to claim th e m Ha e ck el .
himself proposes to compris e these Protista in a

third organic kingdom standing midway betwe en
,
t h e other two which he calls t h e R eg n u m pr o

,
A n im a l a nd Vege ta b l e Kingdom s . 87
tis ti c um .And a s they poss e ss t h e qualiti e s both

o f animals and v e g e tabl e s they would app ear to ,
bridg e ov e r t h e gulf that was formerly supposed

to be impassable .
There s e e ms nothing then to contradict but ,
o n t h e oth e r hand a good d e al to confirm t h e ,
supposition that plants and animals may have

had th e sam e origin ; that they may both hav e
Sprung from one primary sourc e ; that in a ll
their multitudinous v arieties they may hav e been
evolved from a singl e living creature This has .
not been prov e d as Ha e ck e l hims elf admits ; but

,
it may be proved pr e s ently ; and it is safer for

the theologian I think to assume that it will b e
, , ,
if he wishes to put theology upon a basis that

can n ev e r be mov e d .
N ow if for t h e sake of argument we mak e

, ,
this assumption the next question that sugg e sts

,
itself f o r our consideration is this — Whenc e ca m e

that first livin g creature from whi ch the animal ,
and veg etabl e worlds have been evolv e d Do e s

it necessarily dema n d for its explanation a special
cr e ative act ? or may life its e lf b e an evolution
U pon this subject b e for e proceeding furth e r I
, ,
must s a y a few words next we ek .
—
But som e o n e says to me S ir you hav e ,
g o t m e t o c h urch und e r fals e pretences I cam e .

to hear a s ermon upon r eligion and I hav e only,
h e ard a lectur e upon sci enc e S uch conduct.
would b e scarcely pardonabl e i n a cl ergyman

during t h e week but o n S unday in a pulpit it
,
is sacrilegious . And another critic less s ev er e ,
but equally Shocked asks m e more in sorrow

, ,
than in anger if I really think I am fulfilling

,
my ordination vows — if I really think that I

am pr e aching the Gospel ? Yes my fri end I , ,
do I hav e n e v e r preached anything but th e

.
Gospel and I n ev e r Shall What is the Gosp el ?

,
.
What is it but the glad tidings that we hav e a

Father in h e av e n whom Jesus C hrist came to
,
reveal ? And what is preaching the Gospel but

bringing this truth I n all its many Sid e dness
,
-
,
to bear upon modern life 7 N ow the most

striking characteristics o f our age are ou t h e ,
'
o n e hand the progress o f sci ence and o n th e ,
other the wid espread b elief that this progr ess

will result in t h e d estruction o f rel igion Of .
course there are many persons who know nothing

about the progress of scienc e ; and th er e are
others who wilfully blind th eir e yes to it as to ,
an unpl e asant subj ect which it is best for th e m

to ignore But such per sons as one can s ee at
.
,
a glance a r e scarc ely if at all repres e nted in

, , ,
the congregation b e fore me ; a n d a t a n y rate it is

A n im a l a nd Veget a b l e Kingdo m s . 89
n eedle ss t o s a y that to such p e rsons th e s e s ermons

a r e not addre ss e d S ome of you I know a r e
.
, ,
e xp erts in scienc e ; many o f y o u follow with th e
k e enest intere st the cours e o f scientific t hought ;

and most o f you I beli e v e a r e honest e nough to
, ,
fe el that n o t e ven to win heaven itself— w ere it

conceivable that heaven could be so won would —
you profe ss to believe that the truth o f scienc e
is a lie But keen as is your interest in science
.
,
your interest in r eligion is k e ener still And in .
these days o f rampant agnosticism y o u some

times tremble for the Ark O f God It is my .
Object then in this series o f sermons —it is m y

obj e ct for your benefit and for my o w n to tak e
, ,
a brief but cal m surv e y o f t h e discov e ries and

theori e s which a r e frequently supposed to hav e
destroyed th e very possibility o f religion ; and
then after having looked them boldly in the
,
fa c e to inquire what is th e ir actual bearing

,
upon our knowledge o f God It is t h e great .
probl em o f the age ; and h e who says the Gospel

has nothing to do with it virtual ly asserts that
,
Christianity is an antiquated and worn out creed -
virtually represents C hrist its author as an

, ,
obj e ct for the scorn or at any rate the pity of

, ,
a l l educat e d m en .
A gn osticis m .
VI I .
E VO LU TI O N OF L I FE .
are engag e d in consid ering to what ext ent ,
and in what manner our knowl e dge o f

,
God is affe cted by the discoveries and th eori e s

o f mod ern science . In tak ing a bri e f preliminary
survey o f thes e discoveri e s and theori es w e have ,
s een it must now b e consider e d proved that th e ,
di fferent Speci e s o f plants and animals inst ead ,
of b eing s eparately cr e ated were d erive d

,
partly at any rate under the influence o f

natur a l sel e ction — from a few primordial forms .
And furth er we have seen ther e are reasons

,
strong though not perhaps amounti n g to d emon

,
st a t
r io n — for supposing that th e e ntire animal
and vegetabl e world has been develop e d from a
Single primary living Object No w th e questio n
.
Evol ut io n f
o L if e .
9 I
aris e s Was that first living obj e ct a direct crea

,
tion ? o r may life itself b e an evolution from

non living matter ?
-
Darwin a ssum ed that the primordial form or ,
forms had been directly called in to existence by

,
t h e C reator But his follow ers hav e not been

.
content to stop here They have endeavoured

.
to push the doctrine o f evolution farther and ,
to m ake it account f or the origin of li fe itself .
An ingenious theory was started some time ago

by S ir Wil liam Thomson t o the e ffe ct th at the
,
germs o f life had been brought to our planet

upon the m eteoric stones which came from ,
distant parts o f space It is manifest how .

,
e v er
,
that this theory only postpones the dif
fic ul ty .S ooner or later we must face the
question Whence came the first life
,
And
b efor e we can answer it we must inquire ,
whether there is any distinctive diff erenc e

and if so what — between animate and inani
,
mate objects .
Till quite recently it would have been said

that they di ff er e d unmistakably from each
oth er by the presence or abs e nce O f organisation
, , .
An imate bodies it would hav e b ee n said a r e

, ,
always composite in their structure consisting ,
o f dissimilar h et e roge neous parts which serve

, ,
a s organs o r instruments and work tog ether for

,
t h e discharg e of a variety o f functions O n th e .
other hand th e most perf e ct anorgana—viz

crystals —consist entirely o f homogeneous matt e r
, .
,
and their structure is not composite but simpl e .
But this distinction h a s broken down since

’
Haeckel s dis cov ery o f monera Y o u rem ember
.
I pointed out to you that the gulf betw e en the

,
animal and vegetabl e worlds seemed to have been

bridged over by the Protista— living creatures
that possess the essential charact eristics o f both
worlds Among thes e Protista Haeckel has dis
.
,
cov ere d some obj ects which he calls mon era and ,
which would seem in a similar mann er to bridge

, ,
over the gulf between th e organic world and the

inorganic For these monera are as he says
.
, ,
“
org a nisms without organs They are without
.
organs inasmuch as their whole body consists

,
only of a singl e perfectly homogeneous lump

,
o f protoplasmic slime in w h ich the strongest

,
microscop e can detect no distinction of structure .
And y et th ey a r e organisms inasmuch as th ey

,
go through all t h e functions o f life Th e y .
wriggle about in th e sprightli e st manner They .
proj e ct and withdraw littl e filame nts lik e arms

and legs Th ey fe ed upon atoms which acci
.
dentally b e com e imb e dd e d in th eir surfac e And .

Evo l ut io n f
o L if e .
93
when they have outgrown th e ir normal Size ,
th ey reproduc e themselv e s by splitting up into

tw o . Th e possession then o f what are properly
calle d organs would n o longer s e em t o b e
,
e ssential to li fe .
And n ot only are we unabl e to distinguish by

i n ter n a l o r g a n ism the living world from the n on
living ; we are e qually incapabl e o f dis tinguishing
it by its exter n a l f or m Th e forms o f crystals it
.
,
is true are mathematica lly determinable limited

, ,
by plan e surfa ces which me e t in straight lines

at c ertain m e asurable angles Veg etable and .
animal forms o n th e contrary do not as a rule

, , , ,
admit o f such geometrical d e te rmination Th e y .
are fo r the most part limited by curved su r faces

, ,
a n d crooked lines me e ting at variable angles .
But re cently among the low e r organisms large

, ,
numbers o f l ivin g creatures have be e n discovered ,
whos e forms are bounded just like those o f ,
crystals by definit e geometric a l ly d e termin e d

, ,
planes and angl e s And ther e are also per

.
fec t l y amorphous organisms — viz t h e monera a n d

.
,
a m ce b ae — which change their forms every m o
me nt and in which w e a r e as little able to point

,
o ut the d e finite fundam ental form a s in t h e

, ,
case o f stones o r d e posits o f mud W e cannot

th e n find any e ssenti a l di ff ere nc e either in t h e ,
94 A g n os t ic is m .
ext ernal form o r in the internal structure o f ,
animate and inanimate bodi es .
But it may be said notwithstanding th is ,
fact that the functions and processes o f life

,
a re in finitely more myst e rious and wonder

ful than anything which tak e s place in the
inorganic world and must be attributed to some
,
n on mat erial principle (call it vital forc e or ,
what you pl eas e) a principl e quite distinct

from any of the chemical forces which it tak e s
into its servi ce But a r e organic ph enomena
.
s o much mor e mysterious and wonderful than
inorganic ? Wh e n we compare the growth of

a crystal with the growth of a living creature ,
w e fin d a remarkabl e similarity b etw ee n t h e

two proc esses If saltp e tre is dissolved in boil
.
in g water and t h e water allowed to cool afte r ,
a tim e little bodi e s like d elicat e ne edles are

, ,
observed darting about in all dir e ctions and ,
gradually j oining o n e anoth er in c ertain d e finite

and r egular ways By dissolving the saltp etre
.
,
we have divid e d it into minut e invisible particl e s .
But as t h e wat e r cools th eir mutual attraction

,
draws them togeth e r and th ey unit e not into

, ,
m e re Shap el e ss lumps but e ach littl e molecul e

, ,
as it joins the rest plac e s its elf in the prop er

,
position to h elp in building up t h e beautiful sym

E v o l ut io n o f L if e .
95
metrical rods which we call sal tp etre crystals

,
-
.
If w e r ep e at the same e xperiment with a variety

o f substances we Shall find th e m assumi n g dif
,
f er e n t characteristic forms Gold and copp er .
crystallise in a cubical form bismuth and anti ,
mony h e xagonally iodine and sulphur rhombi

,
cally There s e ems ther e for e good groun d for

.
’
Ha eck e l s ass ertion that crystall isation is just
,
as myst erious as t h e dev elopm e nt o f th e most

1
p erfect living organism Th e growth o f the .
crystal arises from th e fact that new particl e s ,
continually pass over from the fluid s tate into

t h e solid and d e posit th ems elv e s in certain
,
positions according to certain laws In like .
mann er th e growth o f organisms tak e s plac e

,
by the accession o f fresh particles But while .
th e crystals add the new substance externally ,
organisms absorb it internally ; the on e grows

by addition the other by intussusception
, .
Th e only di ffe r e nce th e n b e tw e e n the ani

mate and inanimate world wh ich s e ems to have ,
survive d Sci e ntific investigation is that living ,
bodies a b sor b new matt er and n on living bodies ,

-
only a dd it to th eir surfac e It remains to in .
quir e what is t h e caus e o f this differenc e ?

,
At first w e should b e inclin e d to think it

1 Cf . Rusk i n
’
s
‘
E th i c s of t h e D us t .
’
was due to th e di ffe r e nt nature of the mat erials ,
o f which t h e animate and inanimat e bodi e s a r e
composed And th er e is a substance— namely

.
,
protoplasm — which is univ ersally abs ent from

t h e latter and universally pr e sent in the for
,
m er . From the gr e e n scum in a stagnant pool

up to th e most p er fe ct animal organism and ,
through all the vari ety of animated b eings

which lie betw e en them wher e ver th ere is
li fe th er e is protoplasm But o n further
.
inv e stigation this protoplasm which is t h e in ,
variabl e concomitant or basis o f life is f ound ,
to be nothing more than a combination of

c ertain i n or g a n i c e lements such as carbon , ,
nitroge n phosphorus and iron

, ,
S ince then .
living bodi e s cannot be distinguish e d from non

living bodi e s by t h e el em en ts o f which th ey
a re compos e d it follows that th e di fferenc e
,
must lie in t h e charact er o f the composition

itself— that is to say in t h e mann er in which
,
thes e elements have been combin e d I n what .
then let us ask does protoplasm diffe r from

, ,
oth er compounds ? It diffe rs in two ways :

it is v e ry compl e x ; and ( 2) it is s e mi fl uid
( )
1 -
.
All inorganic non living compounds a r e com

,
-
a r a tiv el y Simpl e substanc es ; b ut protoplasm

p
is highly complicated containing many el e ,
Evo l ut io n f
o L if e .
97
m ents unite d tog eth er in d e finit e b ut peculiar , ,
proportions And again all inorganic n on liv

.
, ,
-
in g compounds exist e ith e r in a solid fl uid o r , ,
gas eous stat e ; and th e s e states as th ey depend ,
upo n and c a n b e alt ered by temperature may

, , ,
b e considere d thre e p h as e s o f o n e and the same

state Protoplasm e xists in a fourth co n dition ;
.
it is semi fl uid It is n either solid like stone

-
.
,
nor liquid l ik e wat er but in a medium condi ,
tion ; its particl e s a r e in a soft state o f a g

g r eg a t io n .
Th e diff erence in th e stat e o f aggregation

will account Haeckel thinks for the di fferent
, ,
m ethod o f growth fo l low e d by an organism o n

the o n e hand and by a crystal o n t h e other
, .
Th e s emi fl uid condition o f protoplasm e nabl e s

-
the organism which contains it to a b sor b new

particl e s ; wh ereas the crystals which a r e desti ,
tute o f protoplasm can only tak e on the par ,
t ic l es exter n a l ly Ha e ckel fur ther supposes that

.
t h e semi fl uid state of d e nsity peculiar to pr o

-
t o pl a sm may be ultimately traced to t h e physi

,
cal and chemical properti e s of carbon which is ,
its most important constituent and in particular ,
to th e e xtraordinary combining powers of that

el e m ent Th e myst e ry of life th e refor e is t h e
.
, ,
myst ery o f carbon .

9 8 A g n os t ic is m .
T hes e considerations would seem to hav e

established the theory o f sponta n eous g enera
tion By spontan e ous generation is meant th e
.
non parental origin o f a n organism — the ris e

-
o f an organism not from a previous organism

, ,
but from purely inorganic materials S ince .
pr e cisely t h e same elements are f ound in both

living and non living matter and Since the
-
,
only distinction b etween the two lies in the

manner in which those elements are combined ,
th er e se ems no reason for asserting that the

more complicated organic compounds could not
have arisen naturally and spontan e ously under ,
the in fl uence o f chemical laws just lik e th e ,
Simpl e r inorganic compounds In oth er words .

,
th ere is no argument which can be l egitimately

,
urg e d a pr ior i against the possibility of spon

,
ta n eo u s generation It must be admitted that

.
,
we have never yet succeeded in bringing it

about by o ur o w n experiments But a s Haeckel .
truly says e ach e xperiment with a negative re

,
sult m erely proves that spontan e ous g eneration

,
is impossible und er the very artificial conditions

which w e hav e suppli e d In remot e tim e s there
.
may hav e e xisted ind e ed there must have ex

,
ist e d conditions very di ffer e nt from those which

, ,
obtain at present For exampl e the carbon

.
,
Evo l ut io n f
o L if e .
99
now deposited in coal mines was onc e prob

o ur -
ably to b e found in th e atmospher e th e density ,
and electric prop e rti e s o f which would under ,
those circumstanc e s hav e been v ery different

, .
It is conceivabl e how e ver that ev e ntually th e

, ,
necessary con di tions for th e production of pro

to pl a s m may b e hit upon and spontaneous ,
generation may then be proved experimentally

to be a fact For contrary to gen e ral e xpecta
.
,
tion m any complicat e d combinations o f carbon

, ,
which chemists long despair e d of m a n ufa c tur

ing a r e now produced artificiall y Why not
,
.
ther e for e asks Haeck el the most complicated

, ,
o f all ?
O f course it is only claimed by thos e who

,
hold this vi e w that the simpl es t organisms hav e

,
arisen through Sponta n eous generation Th e .
sol e organ isms which co uld arise in this way ,
must b e as perfectly undi ff erentiated and homo

e ou s a s a c r y s t a l f These simpl e organisms
g e n ,
Hae ck el thinks began to appear w h en proto

,
plasm first came into exist e nc e Protoplasm .
res ult e d sol ely from the chemical co m bination

of inorganic elements ; and th is combination
probably took place originally at t h e bottom o f
th e sea . Th e first living obj e cts were monera ,
from which it is now asserted with considerable

I oo A gn os t ic is m .
confidence that all organic li fe is but a dev elop

ment Th e moneron you r emember is a per
.
, ,
f e c tl y simpl e and structur el e ss lump o f pro

t o pl a sm .Th e first step in its development
would be t h e formation of a kernel or nucleus ;
and this may hav e tak e n plac e in a pur ely
physical manner through cond en sation By this
,
.
proc ess the moneron becomes what in physio ,
logical languag e is called a cell ; and t h e most

,
p e rfe ct the most complicated vegetabl e o r animal

,
organism is mer ely a coll e ction o r commu n ity o f

,
such c ells Th e c el ls assum e di fferent forms and

.
charact ers according to circumstances — accord

ing for example as th e y b elong to th e n ervo us
, ,
or to th e muscular tissu e ; but th ey a r e e ss e n

t ia l l y n e ith e r more nor l e ss than littl e nucleated
lumps of protoplasm .
I shall point o ut to you hereafter that if t h e ,
e xistenc e o f a divin e mind and purpos e b e d e
ni e d this th e ory of d evelopment becom e s in

,
volved in contradictions and absurdities But .
there se ems nothing unr e asonabl e about it if t h e ,
exist e nce o f such mind and purpos e b e admitted .
It is no more obj e ctionabl e to t h e pious than to

the scientific mind To deny spontan e ous gen
.
cration is virtually to assert that o n e o f t h e,

Evol ut ion o
f L if e . 10 1
many compounds o f carbon and o n e alone has , ,
been miraculously produced And it does s e e m.
anteced ently improbable that at this Single point, ,
the C r e ator should have arbitrarily interfered

with the unity Of nature and the u n ity o f h er
laws o f d e velopm ent At any rate it is easy to
.
,
see which is the safer position for the theologian

to adopt Th e C hurch used always to assum e
.
that scientific doctrin e s would turn out to be

w rong . But history t e aches us that these doc
trines have for the most part turned o ut to be
, ,
right Theologians hav e had to reconcile them

.
selves and their theology to the movement o f the

earth and to many other doctrines which th ey
,
once look e d upon as pre emin e ntly irreligious

-
,
but the truth o f which it is no longer possible

t o doubt .Th e scientists were correct in their
astronomy ; why should they not be correct in
their biology ? We had better assume that
th ey a r e if we wish to place our religion upon
,
an absolutely immovable foundation I h ope to .
show you b y and b y that although the doctrine

- -
,
of evolution be v a l id valid even up to the point

,
of spontaneous g e neration the grand ol d words

,
a r e as true to d ay as b e for e the birth o f scienc e
“
In Him we live and move and have o ur b eing
, , .
It is becaus e He is always with us that we are ,
sometim e s apt to imagin e He is nowhere to b e

found .
Oh wh i th
er e s e s ea i d
2 t h e fis h es c r e
e c r y s ta l c l e a r n ess t hr ough
,
AS e th y
sw a m th
v h df m
W e e e a r r o o f ol d O f t h e o c e a n s ti d e
’ ’
,
An w e o n d l gt l
o o o k on t h e w a t e rs bl ue
Th e w is e on es spea k o f a n i n fin it e s e a ;
O h w h o c a n t ell us if s uc h th er e b e
Th e l a rk fl ew u p in t h e m o r n in g b igh t
r
bl
,
An d su n g a nd a a u c e d on s un n y wi n g s,
An d t h is was i ts so n g 1 s ee th e l i ght
Il ook on a w or ld f b o ea u tiful t h i n gs
But fl yi g
n a n d s in gi g n e ve r yw h er e ,
I n va in ha ve I s ea r c h e dt o fin d t h e a ir .
A gn ostic ism
V III .
EVO LU TION O F W O RLD S .
have been engaged in taking a brief s ur

v ey of the modern doctrine o f evolution
,
in order that we m a y be in a position to answer

the question whether this doctrine is in c om
,
patible with the existence or knowableness o f

G od. In the course O f o ur survey we have seen
,
that there is no impassable barrier between species,
but that the transmutation o f on e species into a n

other and the development o f all existing species
,
from a few primordial forms may now be con

,
s id er e d establi shed facts

. We have seen that
there is no impassable barrier between plants and
a n im d s : for many obj ects have been discove ed
r
possessing the charac teristic features o f both ;
a nd therefore it is conceivabl e n ot to s a y
,
I 0 4 A gn os t ic is m .
probable th a t t h e e ntire vegetable and animal

,
worlds may hav e b ee n evolved from some singl e

primary livin g cr eatur e And lastly w e have .
,
seen that there is no impassable barri er b etw e en

living and n on living matter : for protoplasm
-
,
the basis o f l if e is m er ely a peculiar combina

,
tion o f non l i v i n g elem e nts ; and many inorganic

-
obj e cts for e x a mpl e crystals present ph enom ena

, ,
v e ry simil a r to and certainly n ot l ess mysterious

,
th a izr the g r owth o f organic bodi e s

,
Th e first .
li ving cre a ture there for e from which t h e animal

, ,
and veg etable worlds a r e supposed to have come ,
may itself have been an evolution from n o n

living matter W e have yet o n e further step to
.
take in order to reach the beginning of the

,
present system o f things .
I men tioned that protoplasm was probably

first formed at t h e bottom o f the sea At any .
rate wate r o f some kind is an essential part o f

its composition It is because protoplasm con
.
tains a cons iderab l e proportion of wat er that it ,
is in th e peculiar semi fl uid stat e which we s a w

,
-
,
to be the necessary condition o f orga n ic growth .
Whenc e then ca m e wat er ? Th e compl et e

answer to this q u estion would be a compl et e
history o f the univ erse L et us s ee now the .
way in which th e ev ol utionists endeavour to

Ev o l u t io n f
o W o r l ds . 10 5
e xplain the origin o f water upon the earth the

, ,
origin of that earth itself t h e origin o f the solar

,
syst em the origin o f t h e st ellar universe

,
.
There was a time th e y s a y when o ur plan e t

, ,
w a s destitute o f water ; at least the only water
it contained existed in the atmosphere in th e

form o f ste am M illions o f y e ars ago the earth
.
was merely a confused mass o f fi e ry vapour .
But through the continual radiation o f its heat

into spac e the temperature o f this mass at last
,
fell sufficiently fo r the fiery vapour to b e r e duced

to the condition o f a molten fluid ; and b y and -
b y after mor e radiation the surface o f this

molten fluid cooled down into a solid crust .
Then the steam i n the atmosphere would be

condensed and would fall as rain .
Th e e vidence fo r this theory amounts almost

to demonstration and I suppose is more or l e ss
,
familiar to y o u all Th e temperature of the

.
’
e arth s crust is found to increase as we descend ,
o n e degree for every sixty feet A few m iles .
down therefore if the rate o f increase continu e s

, ,
the heat would be sufficient to keep all known

substances in a fluid state S prings which
.
ris e from a consid erable depth always poss e ss

a high temperature In volcanic ph e no
.
m e na w e hav e the e ru ption o f larg e m asses o f

10 6 A g n os i iois m‘
.
matter in a fi ery fluid condition From all .
this it would se em to follow that the e arth

is still in a molt e n stat e with the exception ,
o f a comparatively thin crust This crust as , ,
I said was formed by the radiation of heat

, ,
from th e original ly incandescent surface into ,
t h e cold space o f the universe And the .
radiating process is still going o n E ven after .
’
the ris e of life the t emperature o f th e e arth s
,
surface was far hotter than at present Th e .
te mperate and frigid zones were onc e as h ot

as the torrid For in th e geological strata o f
.
t h e first and second periods we find equal ly dis ,
tributed over a ll zones foss il remains o f plants

,
and animals which can n o w only live n ear th e

equator In other words the diminution o f
.
,
temperature wh ich l e d t o a distinction o f zones

and to a corresponding distinction in the habitat
o f organisms only occurred in the tertiary period
,
o f geological development .
How cam e the earth to be so hot ? Th e

nebular hypothesis is an atte mpt to a ccount
for this phenomenon This hypothesis was
.
first put forward by Kant in 1 7 5 5 o n mathe ,
m a t ic a l and astronomical grounds and was ,

'
afterwards supported in a som e what modified

,
form by L aplac e
,
.
E v ol ut io n f
o W o r l ds . 10 7
Kant as sumed that t h e entire physical uni

ve rse w a s originally a gaseous chaos He w a s .
led to this conclusion chiefly b y the followi n g

considerations . When w e examine the solar
sys t em w e find that all the planets and sat ellites
,
move round the s un not only in t h e same dir ec

,
tion in which the sun revolve s on his axis but ,
very nearly in th e same plane This common .
feature in the motion o f so many diff erent bodies ,
must res ult from some common caus e which ,
e ither acts upon them now o r formerly did act

,
upon th e m At present there is no common

.
cause which could comp e l the plan e ts to take

up the same d irection o f motion for the inte r ,
v e n in spaces are mpty in other words th y

g e ; e ,
a r e disconnected bodies But let us i m agine

that t h e planets themselves originally existed in
such a diff used gaseous conditio n as to fill the ,
whole space now included within the widest

plan e tary orbit and then we have an explana
,
tion o f their common motion in t h e fact that ,
they once formed part o f a single body Th e .
manner in which they now move separately ,
would be the result o f the manner in which

they once moved together K ant then pro
.
c e e de d to argue back from o ur o w n solar system
to o ther and old er sys t ems Th e whole mate rial

.
u n iverse h e thought was once so much gas e x

, , ,
ist in g in a state o f very rare nebulosity— s o rare

that mil lions o f cubic miles o f it would only
weigh a single grain He assumed that this .
nebulous mass was in rotatory motion and that ,
its particles w ere under the influence o f gravity

—that is to s a y that they mutually attracted
,
on e another O wing to this attraction the

.
,
gaseous ato m s congregated into gaseous groups ,
and thes e again into larger and l arg er groups ,
until at length the di ff used nebul a e became split

f —
up into a numb er o smaller ebul a e relatively
n ,
small er that is to s a y but still of enormous

, ,
volume These masses were all in a state o f

.
intense heat from t h e pr evious shock of their

atoms E v ery such mass was the beg i nn i ng o f
.
a solar syst em Let us consid er o ur o w n by

.
way of illustration When it first becam e a

.
distinct body the planets as such had no exist

, , ,
ence There was but a single mass o f di ff used

.
vapour and from this planets were afterwards

,
form e d by the process of condensation S ome .
par ts of th e mass would be more d ens e than

others and would therefore attract to thems elves
,
the rarer matter which surro unded them Th e .
large masses thus form e d would similarly attract

smaller masses and this process would continu e
, ,
E vol ut ion o
f W o r l ds . 10 9
t il l a fe w immens e bodi e s had tak e n t h e plac e of

the original cloud o f gas .
H erschel was l ed to the same view by e xam

ining e xisting n ebul a e which he r egards as worlds
,
in the proc e ss of creation M any of them se e m

.
to b e composed o f vast masses o f phosphor escent

vapour and b e conc e ived t hat thes e mass e s were
,
gradually condensing e ach around his o w n centre

,
or around those parts which were most dense ,
and that the final result of this condensation

would in most cases b e the creation o f a star .
In different nebul a e he thought h e co uld discover

diff er e nt stages of the process by which worlds
a r e evolved .
Laplac e s th e ory was much th e sam e as

’
’
Kant s only h e found himself obliged to start
,
with a ready made sun -

He said it was m ath e
.
m a tic a ll y certain that if the s u n had originally

,
co n sisted of perfectly homog e n e ous matter e x ,
tending o ut uniformly t o th e orbit o f M e rcury ,
it w ould not have condensed into a glob e but ,
into a flat almost l e ns sh a ped body

,
- L aplac e .
does n o t therefore att e mpt to go back to a pur ely

nebulous mass ; he starts with t h e sun at a tim e
when h e had an imm ens e fiery atmosphere filling ,
t h e whol e spac e now occupi e d by the planets .
Th e s un with its atmosph e re he conc e ive d to

, ,
r I o A gn os t ic is m .
have b e en in a stat e o f rotation As it cool e d .

,
it woul d contr act towards the centre This con .
traction o f the c entral portion would by o n e o f ,
the fundamental laws o f m e chanics r e sult in a ,
faster rat e of rotatio n And owing to this fast er

.
rat e o f rotation o n t h e part o f t h e central mass

.
,
the e xterior parts would b e come d etached and ,
wo ul d be l e ft behind in t h e form o f a ring o r

zon e o f v a pour Th e same thing would happen
.
again as t h e inner portion continu e d to contract ,
and thus a second ring would be flung o ff S o .
at last inste a d o f having a continuous atmo

,
Sph ere th e sun would b e surrounded by a series

,
of concentric rings E ach of th e se rings woul d

.
be t h e b eginning o f a planet As a rule some .
portions of t h e ring would be d e ns er than others ,
and would gradual ly attract som e of th e rarer

portions s o that at last a nucleus would be
,
form e d round which th e most rare and l east

,
attracted atoms would form an atmosph ere o f

fi e ry vapour This planetary atmosph er e would
.
behav e j ust lik e t h e solar atmosph ere ; ext erior

rings would becom e d etach e d and would e vent ,
u a l l y cond e ns e into sat e llites If th e ring was

.
perfe ctly uniform howev er— that is if all parts

~
—
w er e e qually d e nse no aggregat e would b e pos
sible and the ring would remain a ring as is t h e
, ,
Ev o l ut io n f
o W o r l ds . I 1 I
case in the system o f S aturn O r w e might

.
have an intermediat e case Th e r e might b e

.
little mas ses o f denser matter all over t h e ring ,
each of which would attract some o f the vapor

o us matter to its e lf ; and so the ring would be
brok e n up into a group o f small planets lik e ,
that which w e see b etwe en M ars and Jupiter .
And such o f the materials of the solar atmo

sphere as w e re so rare and volatil e as to b e in
capable o f uniting t o form either rings or planets ,
would continue to revolve around t h e s un pre ,
senting an appearance lik e that o f t h e zodiacal

light.
S ir William Thomson gives a somewhat modi

fie d form o f t h e th e ory . He starts with a chaos
o f stones and dust and gaseous matter under ,
the influenc e o f gravitation S uns and planets

.
were alike form ed h e conceives by th e falling

, ,
togeth er from enorm ous distances o f portions o f

this déb m s E ach of th e larg e bodi e s thus pro
'
duc e d would be originally in an incandescent

state S ome faint idea o f t h e amount of heat
.
caused by the concussion may b e formed by r e

fl ec t in g o n H e lmholtz s calculation that if o ur
’
earth w ere brought to a stands t ill by a sudd en

coll ision with anoth e r body it would b e imm e
,
d ia t el y fus e d and r e duced to vapour Accord .

ing to th e th eory o f S ir William Thomson it ,
is e asy to see w h y th e s un is hott er than the

planets In th e first place t h e parts which
.
,
form e d it rushed together for th at purpos e from

gre ater distanc e s and consequently g enerated
,
more heat And in the s e cond plac e the larg er

.
,
a body is the long er it take s to cool ; s o that

,
th e sun though lavishly sp e nding h e at from t h e

,
’
b eginning wil l not b e reduced to the e arth s
,
t emperature f or millions o f y e ars to come S imi .
l a r l y in every other system of planets the gravi ,
tating central body b eing t h e largest is also th e

, ,
disp ens er o f light and heat to its attendant

worlds .
N ow I think it is important you should notic e ,
’
that Kant s is the only form o f t h e nebular
hypothesis which in th e strict e st s ens e is a
, ,
theory o f evolution Th e problem of evolution is

.
to show how the complex t h e di ff e r e ntiated the , ,
heterog en e ous has com e from th e simpl e th e

, ,
undiff erentiated and the homog en e ous L aplace

, .
with his s un and atmosphere Sir William Thom ,
so n with his stones and dust and gas start ,
from t h e heterogeneous and do n o t there fore ,
attempt a complete solution o f th e problem .
Kant o n th e oth er hand did assum e a p erfe ctly

, ,
homogen e ous diff usion of gas throughout the

E vol ut io n o
f W o r l ds . I I 3
space of the universe But L aplace decid e d o n

.
,
mathematical grounds that if the sun had been

,
evolved from matte r in such a state o f diff usion ,
it could not have had its present shape .
’
If you look at Herb ert S pencer s First Prin
’
ciples ( chap xix o n Th e Instability o f the
. .
,
“
Homogeneous you will see that the greatest

authority o n evolution only feels himself o n safe
ground when lik e L aplace he has got a com
, ,
a r a t iv el y heterogeneous state of things — viz a

p .
,
central sun and an outsid e atmospheric envelope .
He admits that the theory o f e volution cannot

giv e any definite account o f the general strue
ture of the universe .Th e stars a r e di stributed
with a three fold irregularity Th ere is first a .
, ,
mark e d contrast between the plane o f the M ilky

Way and the other parts o f the heavens in r e ,
spect to the quantity o f stars within the sam e

visual ar eas Ther e are secondly contrasts o f
.
, ,
like kind in the M ilky Way itself wh ich h a s its ,
thick and thin places as well as throughout t h e

,
c el e stial spac e in g en eral— t h e stars b eing much

more thickly scatter e d in some regions than in
others An d th ere is a third order o f contrasts
.
,
prod uc ed by t h e aggregation of stars into small

clus ters . Besid es this h e terogeneity of dist r ib u
tion a furth er het e roge neity is discovered when
,
H
1 1 4 Agn os t ic is m .
they are classified according to their diff e rences

o f colour which doubtl e ss answer to di ffe rences
,
in physical constitution While the yellow stars .
a r e found in all parts o f t h e heavens the red ,
and blu e stars are not There are regions in .
which the red occur in consid e rable numbers ;

others in which the b l ue are co m paratively
abundant ; and others again in which both red
, ,
and blue stars are rare And on e more ir r egu .
l a r ity of lik e significance is presented by the

nebul a e which are not disp ersed with any thing
,
like uniformity but are abundant around the

,
poles of the galactic circle and rare in the neigh ,
” ”
b our h o od o f its plane N o on e will expect “
.
,
says Herbert S pencer that anything like a

,
definite interpretation o f this structure can be

given on the hypothesis of evolution or o n any
,
other hypothesis Th e most that can be looked

.
for is som e reason f or thinking that ir r eg ul a r i

ties not improbably o f thes e kinds would occur
, ,
in t h e course of evolution supposing it really to ,
”
have taken place Th e reason he assigns is
what he calls the instability o f the homog ene
“
o us Any finite mass o f matter he says h ow , ,
ever diffused and although perfe ctly homog en e

,
ous ,
m ust inevitably lapse into h e terog e n e ity .
For setting external agencies aside and suppos

, ,
Ev o l u t ion of W o r l ds . 1 1 5
in g it to be the only matter in the univers e each ,
unit o f the homogeneous whol e would be dif

f er e n t l y affe cted from any o f th e rest by t h e
action of the r est upon it Fo r example t o put
.
,
it roughly a molecul e at the surface o f th e mass

,
would be very di ff er e ntly circumstanced and ,
und er th e influ e nc e o f a v e ry di ff ere nt set o f

forc es from a molecule in the interior M otion
,
.
there fore and cons e qu e nt chang e o f distribution

, ,
must in evitably tak e place among the particl e s

o f the original mass In matt er o f such extreme
.
t enuity and f eeble coh e sion there would certainly

,
b e motion towards local centres o f gravity as ,
well as towards th e general centr e just as par ,
t ic l es o f a precipitat e aggr e gat e into fl o c c uli at ,
the same time that th ey sink towards the earth .
Th e s e small e st and earli e st local aggr egations

would b e sure to split up into groups which ,
ag a in would split up into other groups each ,
concentrating to its own c e ntre o f gravity In .
conformity with the law that motion once ,
s et up in any direction becom e s itself the cause

,
of subs e quent motion in th e sam e direction ,
we may infer that t h e h e t e rogeneities thus

se t up would tend e v e r to becom e more pro
n o un c e d
. And so even the most sing ular ph e
n om en a of all which the h e av ens pres ent
1 I6 A gn os t ic is m .
viz .
, their patchiness — might be e xpected a
pn om .
This is a bold ingenious and perhaps n ot

, ,
altogether unsucc e ssful attempt to j ustify th e ,
hypothesis o f Kant Th e mathematical diffi .
culty however as to the present shap e o f t h e

.
s un remains unanswered
,
And Herbert S p e nc e r .
hims elf says that instead of committing our

,
“
s elves to such far reaching speculations it will

-
,
b e better to descend to the more limited form

o f the nebular hypothesis which was enunciated
by L aplace and which assum e s for the starting

,
point a sun the nucleus o f which is already

,
”
globular i n shape N ow to start with c e rtain
.
,
definite materials arranged in c ertain definite

w ays is really to admit the pre existenc e o f
,
-
purpose and design For out of these original .
materials ther e have b een e volved (on h ypoth esi)

a world o f order and progress ; and o ur exper i
e nce teaches us that order and progress do not
re sult from accidental but only from purposeful , ,
arrangements .
But n o t to lay stre ss on this point l et us ,
assum e that th e doctrin e o f e volution has be en

e stablished up to t h e extr e m e limit of perf e ct
,
original homogen eity L et us not at this mo .
m ent stop to inquir e whence cam e th e first

Evo l u t io n f
o W o r l ds . I I7
n ebulous matter L e t us a ssum e that it was

.
th e re ; and l et us without d e mur make the

, ,
e volutionists a present of the law of gravitation .
What then ? After we have admitted e very

thing we have been asked to admit there r e ,
mains j u s t o e
n h a lf f
o t h e u n i v er s e — viz the .
,
mental half in r egard to which evolution has

,
n o t a syllable t o say If there was once a time

.
when nothing existed but gas and gravitation ,
it is conceivable that th ere may h ave come

into e xistence suns and plan ets protoplasm and ,
plants animal organisms and creatures possess

,
ing the external semblanc e of ourselves ; but

out of g a s and gravitation consciousness could
never hav e been evolved It shows the extra .
ordinary on e sidedn e ss o f the physicists that so

-
,
many o f them should set up the theory of

e volution as a complete explanation o f the uni
verse wh en in regard to the whole o f its most

, ,
interesting and striking phenom ena that theory ,
must for ever remain dumb C onsciousness th ey .
s eem to look upon as a little detail in the de

v el o m e n t of things — a littl e troubl e som e in e x
p , ,
pli cabl e unscientific detail — with which it is

,
not worth th eir while to conc e rn th emselv e s .
Th e world th e y hav e e xplained to us is a

, ,
world in which evolution rolls on its sil ent way ,

I I8 A gn os t ic is m .
t rnally unseen and unnoticed Its most mar

e e .
vellons results e xcite no attention for th ere is,
no o n e to att e nd Th er e are cr eatures every

.
where p erforming the functions o f life but they ,
do not know that th ey liv e ; not o n e o f them

has ever felt a pleasure o r a pain ; not o n e o f
th e m is capable of thought o r im a gination ; not
o n e o f them has ever had a wish o r e xperienc e d
an emotion They a r e all as unconscious as the

.
ground upon which th ey walk That is the

.
only kind o f world o f which e volution giv e s a

compl ete account God save us from t h e s t u
.
p id it y o f mistaking it for o ur own &

A gn o s t i c is m .
I X .
CO NS CI O US NE S S .
have seen th at the theory of evolution

may be considered within certain limits ,
at any rat e to be an es tablished fact ; and tha t

,
there are some reasons f or supposing it to be

true even up to the extreme point o f perfect
,
original homogeneity It may be that t h e

.
whol e mat erial world has been e volved from

a primordial cloud o f gas Th e wh ole m a ter ia l .
world y o u will observe But this leaves n u

,
.
accounted for j ust o n e half o f the universe

v iz
. the mental half In regard t o conscious
,
.
ness a s I said evolution h a s n o t a syllable o f

, ,
expla nation to o ffer I must proceed to make

.
this statement good .
Just thin k Y o u can conceive the develop

.
ment o f complicat e d material structures from

Simpler forms o f matter Y ou can conceive
.
,
for example that the original cloud of fi ery gas

,
may have been split up under t h e influenc e of

gravitation into several distinct masses o f n eb
ulcus matter and that each o f thes e separate
,
masses may have become a solar syst em by ,
throwing o ff rings o f vapour which eventually

condensed into pl a nets Y o u can conc eiv e that
.
protopl a sm may have been formed by the union ,
under chemical influences of certain inorganic

,
elements ; that f rom protoplasm cam e first ,
monera and th e n c ells ; that th e se cells m ul

,
t iplie d by subdivision and afterwards united

,
to gether f or th e building up of complex v eg e

table or animal organisms ; and that organisms
have gone o n developing into more and more
complicated and perfect forms But you can .
n ot conceiv e that from any combinati on o f ma

,
t er ia l atoms immaterial consciousness has been

,
e volved. A being conscious of his unity can n ot

possibly b e formed o ut o f a number o f atoms
unconscious o f their diversity Any one who .
thinks this possibl e is capabl e o f ass erting

—
to r epeat my former illustration that half a -
doz en fools might b e compounded into a Singl e

wise man . N ot e ven a single isol ated se n sation
,
Co n s c io us n es s . 1 2 1
can b e conc eived o f as a mere evolution from

m atter .
This is sometim e s admitted by the acutest o f

the agnostics C all to mind o g som e r e marks
.
,
. .
,
’
of Tyndall s which I have already quoted
“
Th e passage from the physics o f the brain to
the correspon di ng facts o f consciousness is n u
thinkable Grant e d that a definite thought and
.
a d e finite molecular action in the brain occur

simultaneously we do not possess the in t ell ec
,
tual organ n or apparently the ru di ments o f an

,
orga n which would e nable us to pass by a

, ,
process o f reasoning from the o n e to the oth e r

,
.
They appear together but we d o not know ,
why Were our minds and senses so e xpanded

.
,
strengthened and illuminated as to enable us

,
to s ee and feel the very molecules o f the brain ;

w ere w e capable of following all their motions ,
all their groupings all their electric discharges

, ,
if such ther e be ; and were we intimately

acquaint e d with the corresponding state s o f
thought and fe el ing we should be as far as ,
ever from the solution o f the problem— H o w

a r e thes e physical processes connected with the
”
facts o f consciousness ? This paragraph is
quot e d with approval by John S tuart M ill .
S inc e then th e passage from th e brain to

I22 A gn os t ic is m .
consciousness is unthinkable it has not been ,
thought by e volutionists S ince th e conn e ction

.
b e tw e en physical processes and sensations is an

insoluble probl em it h a s not been solv e d by the
,
evolutionists . Th e y themselves being j udg e s ,
consciousn e ss is something which l ies altog ether

outside t h e sphere o f evolution .
E vid ently th e n thos e who assert that modern

physical scienc e accounts for th e whol e universe ,
say what is not true Th e insu ffi ciency o f the

.
theory of evolution is curiously illustrat e d by

s everal r e cent attempts to intel lectualise matter .
It is now o ften maintained by physi c ists in a ,
vague indefinite way that everything material

, ,
has a mental sid e At the close o f his essay

.
on S cientific M at e rialism Tynd a l l gives us an

,
e loqu e nt d e scription o f his musings o n the sum
mit of the M att erhorn : Hacked and hurt by

“
ti m e the asp e ct o f t h e mountain from its high e r

, ,
crags sadd en e d m e Hitherto the impression it

,
.
mad e was that o f savage str ength ; here we had

in e xorable decay . But this n otion o f decay
implied a refer enc e to a p eriod when th e M atter
horn was in the full str ength o f m o un t a in h oo d .
Thought naturally ran back to its remot e r origin

and sculpture N or did thought halt there but
.
,
wandered o n through mol ten worlds to that

Co n sc iou s n ess . 1 23
nebulous haz e which philosoph ers hav e regard e d

,
as th e sourc e o f all material things I tri e d t o .
look at this universal cloud as containing within

itself the prediction o f all that has since c c
curred I tried to imagine it as the seat o f
.
those f orces whose action was to issue in solar

,
and stellar systems and all that they involve .
Did that formless fog contain potentially the

sadness with which I r egarded the M atterhorn ?
Did the thought which now ran back to it ,
simply return to its primeval home ? If so ,
had we n ot better recast o ur definitions o f

matter and force ? For if lif e and thought h e
the very flower o f both any definition whi ch
,
omits life and thought must be inadequate if ,
’
not untrue . There is a similar and more fr e
.
,
qu ently quoted passage at the close o f the Bel

,
fast Address Th e Professor cites with approval

.
’
Bruno s saying M atter is n o t the m e re empty
capacity which philosophers have pictured her
to be but the universal mother who brings
, ,
”
forth all things a s the fruit of h er o w n womb .
”
“
And continues Tyndall
,
b el l ev m g as I do
,
in the con tinuity o f nature I cannot stop ,
abruptly wh en o ur microsco pes c e ase to b e o f

use Here the vision of the m ind a uth or it a
.
t ivel y supplements the vision o f th e eye By .

a necessity e ng e ndered and j ustifi e d by science

, ,
I cross the boundary of exp erim e ntal e videnc e ,
and disc ern in that matter— which w e in o ur

ignoranc e of its latent pow ers and n ot w ith sta n d
,
ing our professed reverenc e for its C re ator have ,
—
hith e rto cov e red with opprobrium the promise
and pot ency o f all t err estrial life .
Ha e ck el also talks very much in th e sam e

, ,
’
way in the preface to his History o f C reation .
He too q uotes a saying o f Bruno to the e ffect

, , ,
that a spirit exists in all things and no body

“
,
is so small but it contains a part o f the divine

substanc e within itself by which it is animated
, .
’
Haeckel also quotes Goethe s remark that mat
”
t e r can never e xist and b e activ e without mind .
And h e adds Al l bodies are e qually animated ;

wherever there is corporeal substance there is ,
also m e ntal power .
S imilarly the late Professor C liff ord in an ,
inge nious but highly illogical essay upon the

nature of things in themselv e s proceeding ,
upon the double fallacy which I hav e before

e xpos e d—t h e fallacy viz o f maintaining that
,
.
,
feelings can e xist without some o n e to f e el them ,
and that a numb er of such impossibl e f eelings ,
link e d together in a certain complicated mann er ,
will give ris e to a self conscious p ersonality

-
Co n s c io us n ess . I 25
Cliff ord ass e rts that th e

mol e cules o f matter ,
though d e void of mind poss e ss a small pi e c e,

“
”
o f mind stuff -
In oth er words every molecul e
.
,
is an unfelt fe e ling ; and consciousness is just

a combination o f mol e cules which are indi
vidually unconscious .
N ow the point to which I would call your

particular attention is this From the quotations .
I hav e just given y ou will s ee it is admitted by

,
many o f the acutest agnostics that the ev ol u ,
tion o f m atter— in the ordinary sense o f the

term matter— would n e ver hav e given rise t o
consciousness They ther e fore tell us pa r en th et
.
,
ic a l l y and incidentall y that when we talk of ,
matter we must remember somethi n g mental

,
always goes along with it It follows then on .

,
th eir o w n showing that the univ e rse as we

, ,
know it has not come from gas and gravitation

,
alon e — using those words in their ordinary Sig

,
n ific a t io n — but from gas

,
and gravitation plus
som ething mental V ery well That som ething
. .
mental I will not at pr e sent s a y m ust but at ,
any rat e m a y have designed and controll e d the

,
e volutionary d e velopm e nt o f t h e gravitating gas .
But it is constantly assumed by mat erialists

that the proof o f e volution is th e disproof of
God And agnostics suppos e that if th e th e ory
.
has not actually disproved the Divine existence ,
it has at l east d estroyed all positiv e e vidence in

favour o f it L et me Sho w you how they argu e
. .
’
Th e title o f Haeckel s great work is Th e ,
‘
H istory o f C reation ; or Th e Developm ent o f,
th e E arth and its Inhabitants by the Action of
N atural C aus e s —
in oth e r words words which
h e uses in the first chapter— the book is ih
t end e d as a non miraculous non supernatural
-
,
-
H e distinguish e s betw e en
’
history o f cre ation .
t h e cr e ation o f matter and th e creation of mate
rial forms H e says : If w e und erstand crea

.
“
tion to m ean t h e coming into e xistenc e of a body

by creative pow er o r force we m a y then think ,
o f the coming into exist e nce either o f its sub
stanc e or o f its form C reation in the first s e ns e

.
,
— th e coming into e xisten ce o f matter— does not

concern us here at all This process if ind ee d
.
,
it ev er took place is compl etely beyond human

,
comprehension and can nev e r form the subj ect

,
o f scientific inquiry A naturalist looks upon

.
t h e existing quantity o f matter in the universe

as a given fact If any p erson feels the n e c es
.
s it y o f conc e iving t h e coming into e xistence o f
this matt er as the work of a sup ernatural cr e a

,
—
tive pow e r o f th e cr e ative force o f something
outsid e o f matt e r— w e have nothing to s a y against
Co n s c io u s n ess . 1 2 7
it But such a conc eption is an articl e o f faith

.
,
and h a s nothi n g whatever to do with hu m an

sci ence. Th e scientific history o f cr e ation is
concerned only with creation in its secondary
—
meaning viz the comin g into being o f th e
.
,
s o f material bodi e s In this way geo l o y

f or m .
g ,
which tri e s t o investigate t h e origin o f the s ur

face o f the earth as it now appears and t h e ,
changes through which it s crust has gon e may ,
be calle d the history o f the cr e ation o f t h e earth .
In lik e manner the his tory o f th e dev elopment

o f plants and animals which investigat e s the
,
origin and chang e s o f livi n g forms m a y b e ,
termed the histo ry o f the cr e ation o f organisms .
As however in the idea o f creation although ,
us e d in this s e nse the unsci e ntific id e a o f a

,
C reator e xisting outside o f matter and cha n ging

it m a y easily creep in it will perhaps b e b e tte r
, , ,
in future to substitute for it th e more accurat e

,
”
t erm development As to the much talked
“
.
-
”
o f purpos e in natur e Haeck e l continues I “
, ,
”
maintain it has no e xistence Instead o f the
.
t eleological vi e w o f the univ ers e he tells us h e ,
adopts the m e chanical o r causal vi e w O rganic .
and inorganic bodi e s h e says are t h e nec e ssary

, ,
products of natural forc e s W e do n o t s e e in

.
“
e very individual Speci e s o f animal and plant t h e

embodi e d thought o f a perso n al C r ea tor ; but

th e e xpression for th e time being of the
, ,
natural development o f matter the expr e ssion ,
o f a mechanical cause Th e whole view o f

.
Ha e ck el may be summed up in a s e ntence from

L ucretius : N ature is se e n to do all things
spontaneously of herself without t h e meddling
,
”
o f the gods .
N ow my answer to Haeck e l and to th e a g ,
n o s t ic s generally is this,
Th e y fai l to distinguish
.
betw e en two kinds o f purpose —one chang e abl e ,
the other uncha n geable With t h e latter the

.
—
—
unchangeable purpose as I shall hereafter point
o ut to you ,
evolution is not incompatible O n .
th e contrary that doctrin e inevitably leads up

,
to a Being who is the same yesterday to day

, ,
-
,
and for ever It is changeabl e purpose alone

.
with which evolution is inconsistent Ev ol u .
t io n ist s have taught us that the pres e nt system

of things cannot be due t o a purpose which con
t in u a l l y contradicts itself They have s h own us
.
that the dev elopment o f nature is not interfe r e d

with by a capricious and changeable mind And .
upon this important subj e ct the world stood

much in ne e d of their teaching .
M en hav e too often mad e gods aft e r th eir own

image E ven civilised nations have frequently
.
Co n s c io us n es s . 1 29
believed in a deity who was but a man writ

larg e — a f
very indif e rent sixth rate kind o f
-
,
man at best Thi nk for e xample o f the o l d

.
, ,
view o f creation which owing to t h e authority

, ,
o f C uvier and Agassiz was long received as the

,
orthodox doctrin e Accor di ng t o this theory

.
,
ther e were a series o f quite distinct periods

of creation and each period had its peculiar
,
flora and fauna These periods were separated

.
from one anoth er by revolutions o f an unknown

kind call e d cataclysms o r catastrophes ; and
,
each revolution r e s ulted in the utter extinction

of the e xisting animals and plants Afterwards .
a completely new set of organisms was created ;

and these remain e d o n the gl ob e for thousands
o f years till they in their turn perished suddenly
,
’
in the crash o f a new revolution Haeckel s .
caustic remarks upon this doctrine cannot be

consider e d unjust According to this view
.
,
h e says ,
the C reator is nothing but a mighty
“
man who pl a gued with en n u i amuses Himself

, , ,
with planning and constructing varied toys in ,
t h e Shap e o f organic species After having .
diverte d Himself with these fo r thousands o f

yea r s they b e come tiresome to Him and He
, ,
destroys them by a gen eral r e volution o f t h e

’
e arth s surface Then in o r der to whil e away
.
,
r30 A gn os t ic is m .
His time H e calls a n e w organic world into

,
existe nc e At the end o f thousands o f millions

.
o f years H e is struck with the happy thought

,
o f cr e ating something like Himself and man ,
appears upon the scene who gi ves the C reator,
s o much to do that He is weari e d no longer ,
and therefor e need not undertake any new

” ’
cre ation . But perhaps men s thoughts o f
God never reached a lower point than in the ,
grotesque attempts which were made during the ,
middle ages to account for the existence of

,
fossils It was for example seriously ass erted

.
, ,
that they were the rough mod els which t h e ,
C r e ator had first made o ut o f mineral sub

stances — models which he afterwards copied in
th e living organisms o f animals and plants &
And much later than t h e middle ag e s down ,
even to th e present century the r elation of the ,
C reator to natur e was oft e n conceiv e d o f in a ,
way that was nothing short o f blasphemous .
N ature was thought to b e so imperfect a pro

duction that the Deity could o nl y make it
,
answ er His purpose by constant intervention and

readjustment He had not foreseen the en d
.
from t h e beginning C ircumstances wer e always

.
a r i s m g for which no provision had been mad e .
H e was everlastingly changing the course o f

Co n sc io us n ess . r 3 1
nature ; and sa d to say He usually changed it

, ,
fo r th e worse H e was always seen in what

.
was terrible and appalling He had nothing to .
do with the beauty o f an autumn evening or the ,
stillness o f a moonlight night ; with the merri

ment o f youth or the happiness o f manhood o r
, ,
the peacefulness o f o ld age In such cases .
th ings w ere but taking their normal course .
But in agony disaster horror men always

, , ,
recognised as they thought the finger o f God

, , .
These were the unmistakable tokens of His pres

e nce
. If the lightning struck a man dead it ,
w a s a sign that the Deity was angry If an .
earthquake or a pestilence occurred He was ,
b e side Himself with fury Any peculiarly .
loathsome disease was technically calle d a “
”
visitation from God If a mother lost h er
.
darling child it was because the Almighty w a s

,
j e alous that th e poor littl e creature should have

received so much of her love Th e temper o f .
this D eity however was fit ful

, ,
Y ou could .
n ev e r be c ertain what He would be at O cca .
sio n a ll y he forgot to be angry In His ungod .
like capriciousness He had favourites f or whose ,
sakes H e would som etimes work miracles o f

ben ediction But this ben e diction generally in
.
volve d di s a ster to those who wer e not His

r
favourites Th e many w ere plund ere d that th e

.
f ew might be e nriched And the favourites ,
having been s el e cted by caprice wer e almost ,
sure soon er o r later to be by caprice r ej ected .
H e would b y and b y rep e nt Him o f His choice

- - .
Al together His position in the universe was that

,
o f an et e rnal curse ' If He had but let th e

world alon e it might have b een a pleasant plac e
,
enough and men might have lived a happy life

,
.
But He would not l et things be He was .
always interfering and always doing harm ,

.
Where v er H e w e nt H e left ruin and misery in

,
His trail H e assumed many names but His

.
,
real nam e was Hate &

N ow that is th e kind o f Deity whose exist
e nc e has b e en disproved by t h e e volutionists .
Th e y hav e Shown onc e and for e ver that our

, ,
world is not governed or rather misgoverned by , ,
omnipotent caprice And for the e stablishment

.
o f this important truth rational theology will b e ,
for ev er ind ebted to them To beli e v e in ev o l u .
tion is to b e saved at least from t h e degradation

,
o f mi staking for God a pur e ly imaginary being ,
who if he really existe d would e xcite the hatre d

, ,
and the scorn of e very nobl e hearted man How -

.
was it that men who b eli eved in the o m n ipo

t ence of a fickle fi e nd such as I have d e scribed ,
Con s c io us n es s . 1 33
did not curs e him to his face ? It was beca use

th ey were cowards Th e falseness o f th e ir
.
religion had so corru pte d th eir moral sense that , ,
in order to keep o ut o f hell they were ready to

,
barter their v e ry souls But nev er again thanks

.
,
to the evolutionists wi l l this t errible dilemma

,
be r epeated . S ci e nce has vindicated — un c on

sc io usl y it may be but none t h e less r e ally
,
v indicated t h e character o f t h e Deity from the
aspersions which f or ages had been cast upon it .
And if now w e believe in God at all we find no,
di ffi culty in worshi p Th e fact that in Him w e

.
liv e and mov e and have our bein g is at once,
o ur deepest j oy and o ur highest glory .

A gn osticism .
X .
P U RP O S E VE R S U S CHANCE .
have seen that the theory o f ev ol u

tio n as commonly understood and ex
,
plained l e av e s the mental half o f the universe

,
entirely o ut o f account In order to remedy

.
this omission Ha e ckel tells us to remember that

,
matter always carries something mental along

with it ; and Tyndall suggests that we should
recast o ur definition o f matter in recognition ,
o f the mental element it invol ves We have .

,
then the authority of evolutionists fo r saying

,
that th e world has not been e volved from gas

and gravitation— in the ordinary vulgar a c c ep ,
t a t ion o f thos e t erms — but from gas and gravita

tion plus something mental And naturall y it .
occurs to us to inquire wh ether that something

,
P u rp os e v e r s us Cna nce . I 35
m ental had anything to do with the evolution

ary development o f the gravitating gas .
It may be urged that the original something

m ental was but the g em o f mind o ut of which ,
mi nd a s we know it has been evolved o r built

, ,
”
up : in other words that the m i nd stuff to
,
“
-
,
’
use C liff ord s phrase which originally existed
, ,
was o f such a l ow and undeveloped type a s to

be incapable o f purpose I have elsewhere en
.
d ea v our e d to Show the untenableness o f this

position .
But in the meantime let us take an a pos

ter ior i view o f the matter H e re is a world.
said to have been evolved from gravitating gas .
Is there any reason to think that this evolution

was a divinely directed process ? In other
words does nature give any evidence o f super
,
natural purpos e ?
Th e agnostics generally s a y N o ; and in jus ,
t ific a t ion o f this v e rdict they refer to the per

,
feet regularity o f nature S he bears no tra ces

.
of capricious interference Th e very changes .
which sh e undergoes take place according to

unchan ging laws S he cannot possibly there
.
,
for e be under the control o f a changeful pur

,
pos e o r a fickle wil l .
But purpose is not n ec essa r i ly fickl e Th e .

intentions o f a reasonable being just in pro ,
portion to his reasonableness will be steadfast ,
and fixed To prove that natur e bears no trace

.
of the o n e kind o f purpose is certainly not ,
equivalent to showing that s h e bears no trace

of t h e oth er Though sh e is n o t irr egularly
.
inter fered with sh e may be nevertheless regu

,
l a r l y controlled .
And there is another important oversight ,
whi ch y ou will gen erally find in the writings

o f evolutionists They fr e quently assume that
.
organisms have n ot been designed at all b e ,
caus e their various parts have not been separ

ately and individually designed It used to be .
thought for example that the eye in every

, , ,
Species o f animal possessing that organ had ,
been in each case directly manufactured by God .
Whereas we now know that any particul ar or

gan in o n e Species is merely an evolution from
,
a somewhat different kind of organ in another

species But the abs ence of pa r tic ul a r purpos e
.
is no evidence whateve r for the absence o f a

general and all embracing purpos e Though .
the eyes of animals have not been separat ely

cr e ated the possibility o f vision may still have
,
b e en intended to emerg e i n th e process of evo

l ution . Though t h e parts o f nature may not
P u rp os e v e r s us Cua nce . I37
indicate s everal purposes the whole o f nature,
may t estify to o n e .
Fo r this statement I am glad t o be abl e to

r e fe r to the authority o f Professor Huxley In .
t h e Acad e my for O ctober 1 8 6 9 he says : No

‘
,
doubt it is quite true that the doctrine of ev ol u

,
tion is th e most formidable Opponent o f all t h e

coarser forms of teleology [thos e forms viz ,
.
,
which suppose n ature to indicate isolated , in

te r m it t en t cha n ging or incongruous purposes ]
, ,
.
Th e teleology which imagines that the eye such ,
as w e fin d it in man or o n e Of the higher

animals was made with the precise structure
,
it exhibits for the purpos e Of enabling the

animal who possesses it to s ee h a s undoubtedly ,
received its death blow But it is nec e ssary to

-
.
remember that there is a wider teleology which ,
is not touched by the doctrine o f evolution but ,
is actually based upon the fundamental proposi

tion O f evolution That proposition is that the
.
,
whole world living and not living is the resul t

, ,
O f t h e mutual interaction accordin g to definite

,
laws Of the forces possessed by the molecules

,
o f which the primary nebulosity was composed .
From this it follows that t h e existing world lay

pote ntially in t h e cosmic vapour ; and that a
su ffici ent intellig ence could from a knowl edg e ,
Of the properties of the molecules of that vapour ,
hav e predict e d s a y the state Of the fauna Of

, ,
Britain in 1 8 6 9 with as much certainty as on e

,
can tell what will happen to th e vapour Of

’ ”
breath o n a cold winter s day C onsid er Hux .
,
l ey continues the kitchen clock whi ch ticks

,
loudly shows the hours minutes and seconds

, , , ,
’
strik es c r ies cuckoo and perhaps Shows the
, ,
phases of the moon When the clock is wound

.
up all the phenomena which it exhi bits are

,
pote ntially contained in its mechanism and a ,
clever clockmaker could after an examination Of ,
its structure predict all it will do If the ev o

, .
l ution theory is correct the molec ul ar structure ,
of the cosmic gas stands in the same relation to

the ph e nomena o f the world as the structure Of ,
the clock to its phenomena S O that the tele c .
logical and mechanical vi e ws o f nature are not

n e cessarily mutually exclusive O n the c on .
t r a r y the more purely a mechanist the spec u

,
lator is the more firmly does he assum e the

,
primordial mol e cular arrangement of which all ,
the phenomena of the univers e are the couse

q u e n c es and the mor e completely is he thereby
at the mercy Of the t eleologist who can always ,
d e fy him to prove that this primordial mol e cular

,
arrangement was not intended to evolve the

P u rpos e v e r s us C /za nce . r 39
ph enom ena o f the universe In other words .

,
the phenomena Of nature may be mecha n icall y

produced— produc ed that is to sa y without any
, ,
intervention o f will and y e t the mechanism

,
which produces them may have been expressly

design e d f or that purpos e .
V ery w e ll W e hav e it then o n the authority

.
, ,
Of Professor Huxley that the original gas and

,
gravitation m a y h a ve b een in ten d ul to produce

the present system o f things What reason .
have we for thinking that they actually w ere

so intended ?
Everywhere around us th ere are what seem

to be Signs of purpose ; and these appearances
are multiplied ten thousandfold by scientific in
v estig a t ion
. If you want to s ee how nature
t eems with contrivances adaptations e xpe di ents , , ,
mechanisms read the works Of Darwin

,
It is .
remarkable too that those w h o are loudest in

, ,
denyin g the exis tence o f purpose are constantly ,
using th e very word which they declar e to be

illegitimate Haeckel for example in the very
.
, ,
book in which he s a ys that the much talked O f - -
”
purpos e in nature has n o existe nce defines an ,
organic body as o n e in which th e various parts

work together for the purpose Of producing t h e
,
phenomena Of life And this is no slip O f the

.
pen as you will see from his description of th e

,
manner in which an organic body is built up .
Th e most complicated animal o r vegetable organ

ism he says is mer ely a combination of th e little
, ,
nucleated lumps O f protoplasm called cells Th e , .
building up o f an organism by th e s e cells he ,
compares to the formation Of a state Th e .
simple cells he says at first exist in an isolat ed

, ,
condition each performing the same kind O f

,
work and b eing satisfied with self preservation

,
-
,
nutrition and r eproduction

,
This condition Of
.
a ffairs corresponds to a community o f human

beings as yet uncivilised But at a later period
,
.
in th e history Of evolution th e isolated cells ,
gather themselves together into co m munities ,
and act lik e citizens who wish to form a state .
Groups of Simple c ells r emain together and b egin

to perform di fferent o ffices S om e take to o n e.
occupation som e to another and they all work

, ,
together for the good of the whole O ne s et O f .
cells devote themselves to the absorption o f food

others form themselv e s into protecting organs for
the littl e community ; some b e com e muscle cells -
,
others bon e c ells others blood cells others nerve

-
,
-
,
cells By this division Of labour it becomes pos

.
sibl e for the who l e stat e to accomplish under

takings which would hav e been impossible for
P u rp os e v e r s us Cfia nce . 1 4 1
th e singl e individual In short various class e s

.
,
o r caste s arise in the cell state following div e rs e

-
,
occupations and yet working tog e th er for a com

,
mon purpose In proportion as t h e division o f

.
labour progresses the many celled organism t h e

,
-
,
specialis e d cell community b e comes more perfect

-
,
o r civi lised But the vital phenom e na o f th e

.
most per fe ct organism d ep e nd entir ely on t h e

,
activities o f the cellular albuminous corpuscles .
According to Haeck el then ev ery cell in ev e ry , ,
organism gives distinct evid e nce O f purpose .
But it may be urg e d that when sci entifi c m e n

speak in this way it is becaus e Of th e poverty Of
,
language o r through an occasional aberration o f

,
intellect which leads them for the mom e nt to

,
adopt popular and erroneous views It may be .
said that th e conception Of purpos e is unscientific ,
and should be got rid o f altog ether But I reply .

,
t h e conception is n o t unscientific Th e supposi .
tion that nature m ea n s som eth i n g by what sh e

does has not unfre quently led to important
,
scientific discov e ri e s It was in this way that

.
Harvey found out th e fact Of the circulation Of

t h e blood He took notic e O f the valv e s in th e
.
veins in many parts o f the body S O placed a s to ,
give fr ee passag e to the blood towards the heart ,
but Opposing its passage in the contrary directio n .

Then he bethought hims elf to use his own words , ,
“
that such a provident cause as nature had not
placed so many valves without a d e sign and the
design which seemed most probable was that the ,
blood instead Of being sent by these v eins to

,
the limbs should go first through the arteries

, ,
and r e turn through other veins whose valves did

Thus apart fro m t h e
”
not oppose its cours e .
,
supposition of purpose the greatest di scovery in ,
physiological science m ight never have been

mad e N o w when the theory o f evolution was
.
,
less firmly e stablish e d than at pr esent it was ,
constantly urged in favour of it that wh ether ,
true o r not it was a good working hypoth esis

, ,
and therefore scientifically valid Th e supposi .
tion Of purpose in natur e though it has not r e ,
c eiv e d seems to me to deserve at least as much

, ,
r espect .
At any rate if the world b e not due to pur

,
pos e it must b e the result Of chance It is Often

,
.
asserted I know that it is due to neither but is

, , ,
t h e outcome o f law But this is nons ens e A . .
law o f nature e xplains nothing for it is merely ,
a summary of the facts to b e e xplained— it is

mer ely a stat ement of the way in which things
happen Th e law Of g ravitation is th e f a c t that
.
all material bodies attract o n e anoth er with a ,

P u rp os e v e r s us C na nce . 1 43
forc e varyin g directly with th eir mass and in ,
v er sel y with the squar e o f their distance N ow .
t h e fact that bodies attract o n e anoth e r in thi s

way cannot be e xplained by the law ; for the
fact is t h e law and the law is the fact TO say
,
.
that the gravitation o f matter is accounted for

by the law Of gravitation is merely to sa y that ,
matte r gravitates because it gravitates And s o .
of the other laws o f nature ; which taken together , ,
are the expression in a s et o f convenient for

,
m ul a e Of all the facts of o ur experience

,
Th e .
laws Of nature are the facts O f nature summar

ised TO say then that nature is e xplained by
.
, ,
l a w is t o s a y that the facts are explain e d by

,
th emselves Th e qu e stion re m ains W h y a r e th e

.
,
facts what they are ? And t o this question w e

can only answer — though the alt ernative is
seldom re c ognised — either through purpose or
by chance .
In favour Of th e latt e r hypothesis it may b e

urged that th e appearances of purpose in natur e
have possibly been produced by chance Arrange .
me nt s which look int e ntional may occasionally

b e purely accidental Imagine some one s et to
.
t h e task Of drawing l e tters o f t h e alphab e t out Of
an infinit e bag into which th ey had b ee n origi

,
nally cast pell m ell E v ery now and then he

-
.
w ould g et consecutive l etters that would spell

an intelligible w ord O n rare occasions h e might
.
draw o ut an int elligible sentence o r paragraph .
And it is Often ass erted that given eternity to ,
work in along with an infinite number o f non

,
s ensical drawings he might e duce t h e poems o f

,
Homer or S hakespear e o r any other writer you ,
lik e to name S imilarly it is said our world

.
,
m a y hav e been evolved by t h e accidental combi
nation o f atoms In their haphazard collision

.
th e y had produc e d in past time and in far Off

,
-
space worlds which bore no Sign Of purpos e

, ,
worlds where e verything was irrational mon ,
strous useless and absurd

, ,
N ature does n o t .
know and nev er did know what sh e is about ;

, ,
n e ither do e s She care S h e has nev e r had the

.
faint e st conception O f what would or would not , ,
turn up E verything might j ust as likely h ave

.
b e en something else When lif e first app eared .

,
it was a pure accident lucky o r unlucky as w e , ,
choos e to r egard it Th e atoms once upon a time

.
chanced to come togeth er in such fashion that

protoplasm was the result Th e particles o f .
protoplasm k e pt on subdividing changing and , ,
combining during which proce ss some living

,
creatures becam e possessed o f a mouth whil e ,
oth ers obtained an e y e or an ear a n d so o n ,

.
P u rp os e v e r s us Ch a nce . 1 45
By a continuance Of good luck animals in cours e ,
Of time gr e w more and more richly endowed .
Th e y came into poss e ssion O f a variety Of organs

which a s it turned out were capable Of being
, ,
us e fully employ e d til l at last after a Splendid

, ,
series Of accidents man himself appeared upon

,
the scene According to the chance theory o ur

.
,
world is only o n e out o f an infinite number o f

possibl e ato mi c arrangements a ll o f which might ,
have been considered equally probable before

hand .
‘
C hance it is said may j ust a s easily

, ,
have produc e d purposeful as purposeless appear , ,
a n c es . S om eth i n g was bound to come Of the

play of atoms ; w h y not the particular world in
which we find ourselves
Why n ot ? I wil l tell you why n ot Th ose .
who ask the question forget that S O far as o ur ,
experience goes it is on ly w ithin n a r r ow l im i ts

,
that seemingly purpose ful arrang e ments are pr O

d uc ed by chance And therefore a s the signs o f
.
,
purpose increas e the presumption in favour o f

,
their accidental origin diminishes It is c o n .
c eiv a b l e that words and sentences might in ,
course o f time be drawn accidentally o ut Of

,
a bag o f letters And if any o n e goes s o far

.
as to s a y that the po e ms Of Homer w e re pr o

,
duc e d in this fa s hi on I am unable t o prov e

,
K
1 46 A gn os t i c is m .
that they wer e not S till I submit that this

.
th e ory is unsupported by exp erienc e S up .
posing it conceivable that a poem might b e

Shaken out o f a bag I have never s ee n or
,
heard O f o n e composed in this fashion And if .
the presumption against the accid e ntal origin o f

a purpos e ful arrangement o f l etters such as we ,
hav e in Homer be gr e at th e presumption agains t

, ,
’
such an origin for the whol e o f a country s lit
er a tur e is Of cours e much great e r still
, ,
What .
,
then must be the presumption against the chance

,
origin Of th e purpos e ful arrangement of thos e

mat erial atoms o f which the universe is com
posed In a national literature we have myriads
o f combinations which seem to t el l of design ;
but all the literature Of the whole world is but

a single item a tiny detail an infinit esimal
, ,
fraction in a universe which— in spite Of all

,
argum ents to the contrary— still appears to be

pervaded through and through with purpos e .
L et every human being now alive upon th e

earth spend th e r e st o f his days and nights
in writing down arithm etical figures ; let t h e
enormous numbers which th ese figures would
represent — each numb e r forming a library in
—
itself b e all added together ; l et this r e sult h e
squared cub ed multiplied by its elf ten thou
, ,
P u r p os e v e r s us Ch a nce . 1 47
sand tim e s ; a n d the final product would st ill

fall infinit ely Short o f expressin g the probabili
ties against the world having been evolv e d by
,
chance Whoev e r believes in its accidental

.
origin must have a singularly constituted

mind . In c omparison with su ch a supposi
tion the most e xtravagant vagari e s Of a theo
,
fanatic the wildest imaginings o f a

,
raving lunatic are calm and sober sense

,
.
A gn ost ic ism .
XI .
TH E I NFINI TE MIND .
have seen that the th e ory Of e volution ,
as g e nerally understood while it may ,
be a suffici ent summary o f material process es ,
leav e s t h e mental half o f the world altog ether

o ut o f account .Th e ordinary evolutionist seems
e ntir ely to forg e t that there is such a thing as
consciousness . S ome however Haeckel among ,
t h e number admit that matter always carries

,
with it a mental element ; and from this admis

sion it follows th at along with the original gas
,
and gravitation from which t h e material world

,
is said t o have be e n evolved th ere must have

,
existed som eth ing of th e n a tur e of m in d ; and

that therefore the process o f e volution may have
be e n designed and controlled by thought That .
Th e I fi
n n ite M in d . 1 49
it actually was so designed and controlled is ,
re nd e r e d all but certain : first by the fact that ,
the ablest scientists cannot help recognising

purpose in nature notwithstanding their occa
,
sioual assertions to the contrary ; and secondly ,
by the absurdities into w hi ch w e are led if we ,
adopt the theory that nature is the outcome o f

chance .
But s a y some purpose could not have existed

, ,
from the beginning It has arisen as have all

.
,
the other attributes Of a developed mind during , ,
a n d by m eans Of the process Of evolution

, Th e .
original mental something was the raw materi a l ,
o ut Of which consciousness has been evolved ,
just as the original gaseous vapour was the raw

material O f our present surroundings C l ifford .
tells us in his L ectures and E ssays that m i nd

, ,
’
h a s been so to speak built up ; that it is com

, ,
posed Of a number o f elementary mental atoms .
Every particle Of matter he says carries with it

, ,
a smal l piece of mind stuff When the material

-
.
particles are combined in complex ways the ,
little pieces o f mind -stuff that accompany them

become likewise similarly combined and the ,
result is feeling thought mind self-conscious

, , ,
ness p e rsonality
, .
N ow from what I have said to y o u o n pre

,
1 5 0 A gn os t ic is m .
vions occasions you w ill see that ther e is a fatal

,
flaw in this ingenious theory It fails t o recog .
nis e the unity o f consciousn ess Th e distin

u is h i peculiarity o f mind is to b e o n e and
g n
g
indivisible It remains persist e ntly itsel f whil e
.
,
its experienc e s chang e and vanish Th e par .
t ic l es o f the brain are constantly wasted by

u se ,
and they are as constantly replac e d by
other particles As they pass away they must
.
,
carry their pi e ces Of mind stu ff along with them

-
.
Henc e a p ersonality is no more to be m a n ufa c

t ur e d o ut Of little piec e s of mind stu ff than o ut -
,
Of little piec e s O f granite stu ff That which is .
on e and permanent manifestly cannot be a

,
plexus Of things which are many and transient .
A p ersonality cannot be compound e d o ut o f a

number o f impersonalities Had we been mad e
.
’
after C li ffor d s theory whatever we had been
,
conscious o f we should certainly not have be en

,
conscious O f o ur own identity .
’
In Opposition to C li fford s theory it may b e ,
Shown that a fully developed consciousn e ss must

hav e existed befor e the process Of evolution
,
could begin that in matter as we know it

,
-
, ,
there is necessarily impli e d the prior existence

o f an Infinit e M ind
1
And all the sciences con
.
Bel i e f in G o d , pp 6 9-7 5
’
1
S ee m y . .
Th e I fi
n n it e M in d . 1 5 1
tain th e sam e implicit r e fe rence S cience a c .

,
’
cording to Bacon s well known phrase is th e -
,
interpretation o f nature To interpret is to

.
explain ; and nothing can be explained which

is not in itself rational N ature is interpretable
.
because sh e has an intelligent constitution And .
to sa y that her constitution is intelligent is to ,
sa y that She is dominated and su ffused by

thought Thought can only grasp what is the
.
outcome Of thought Rea s on can only compre

.
hend what is reasonable Y ou cannot explain .
the conduct Of a fool Y ou cannot interpret

.
the actions o f a lunatic They are chaotic .

,
irregular contradictory meaningless absurd

, ,
It ,
.
’
is only in proportion to a man s intelligence ,
that his actions h ea r an intelligible relation to

o n e another S imil arly if nature were a mere
.
chaos an irrational system there would be no

, ,
possibility o f knowledge If the atoms were.
rushing aiml e ssly about we could never discover

,
w hat they were after we could never foresee

,
what would happen next E ven supposi ng they .
had by chance produced such a world as this ,
no reliance could be placed upon them At any .
moment they might do something which they

had never done before At any moment th e
.
earth might vanish from beneath o ur feet o r ,

in ten thousand other ways the prevailing ar

rangements might h e suddenly reversed There .
co uld be no cours e o f nature no laws Of ,
sequence no possibility o f sci entific prediction

, ,
in the case o f an irrational play o f atoms But .
as it is we know exactly how the forces o f

,
nature act and how they will continue to act

, .
We can express their mode o f working in the .
most precise mathematica l formula e All the .
parts of nature are bound together by in t ell ec

tual and there fore intelligible relations Pro
, ,
.
gress in knowl e dge consists in discovering the

order the law th e system in a word the reason
, , , ,
which und erli es material phenomena Inter .
p r et in
g nature is neither more nor less than
maki n g our o w n the thoughts which natur e
im plies S cientific hypothesis consists in guess
.
ing at these thoughts ; scientific v erification in ,
proving that w e have guessed aright When .

,
after many failur es Kepl e r at last hit upon t h e

,
laws o f planetary motion he exclaimed O God , , ,
I think again Th y thoughts after Thee Th e

“
discovery o f these thoughts it is evident is not , ,
the creation Of th em S cienc e is but a partial

.
Oopy o f an intellectual system which existed

long before th e birth o f man Truth is not that .
which you o r I may chance to bel ieve Devo .

Th e I n
fi
n ite M in d . 1 53
tion to truth is j ust the determination to give

up our own individual fanci e s and predilections ,
t o lay aside o ur own private and erroneous

views and to adopt the thoughts which a r e
,
higher than ours — the thoughts v iz Of the ,

.
,
Infinite Thinker .
O ne other question remains Is the Infinite .
Thinker God — that is is He good ? Expe ,
r ien c e answers Y es
,
For the Power whi ch is
.
not ourselves the Power which underli es o ur

,
selves and all finite things unmistakably makes ,
”
for righteousness Ther e is no other fact so
.
plain — no other fact in regard to which all in

tel lig en t m en are in such complet e accord On .
this matter H egel and C omte the Archbishop ,
Of C anterbury and the President Of the R oya l

S ociety M r M atthew Arnold and M r S purg e on
, ,
however di ff erently they may express themselves ,
are in reality agree d Th ey all beli eve that on ,
the whole and in the long run it is not well with -

,
the wick e d ; that Slowly but surely both in the ,
lives of in dividuals and Of nations good t r iumphs ,
over evil And this tend ency towards righteous

.
ness by which we find ourselves encompassed

,
and hedged in meets with a r eady response

,
in our o w n hearts We cannot help r e specting

.
g oodn e ss ; and we have inextinguishabl e yearn

1 54 A g n os tic is m .
ings for its personal attainment N o tw ith st a n d .
ing sore lets and hindranc e s notwithstanding ,
th e fierc e st temptations notwithstanding th e

,
most disastrous failur e s th e s e yearnings con

,
t in ua ll y r e ass ert th e ms elv e s W e feel we know

.
,
that we shall always be dissatisfied and unhappy ,
until th e t endency within us is brought into

p erfect unison with the tend e ncy without u s
until we ours elves also make for righteousness ,
steadily unremittingly and with our whole

, ,
heart What is this disquietude what are

.
,
these yearnings but th e S pirit of the universe

,
in communion with our spirits i nspi ri ng us , ,
impelling us all but forcing us to become c o

, ,
workers with Its elf ?

But I shall be told by the agnostics that this ,
aft er all is only a kind O f anthropomorphism ;

,
and by a n th r O pom o r ph is m is meant the degrada

tion O f the Almighty to our ow n level Here .
,
again we may see the want Of exactness in th e

,
S O called e xact thinkers

- Th ey cannot be brought
.
to distingui sh b etween two totally di ff erent kinds

Of anthropomorphism Th e o n e attributes to God
.
what is low e st in humanity and peculiar to it , .
Th e other attributes what is highest and what , ,
so far from being peculiar to ourselves is esse n ,
tial to a l l intelligent and moral beings M en .

Th e I fi
n n ite M in d . 1 55
have ofte n without doubt ; ascribed to th e

,
Al mighty th e ir o w n e vil passions their o w n ,
petty meann e sses ; and no words can b e too

strong for th e denunciation o f thi s kind of
blasph emy But th e a n th r O pom or ph ism which
.
attributes t o God such qualities as thought ,
purpose consciousness will personality is a

, , , ,
very di ff erent matter ; and yet the agnostics

seem equall y Opposed to it In his recent book .
o n the U nity Of N atur e th e Duke Of Argyll

‘
,
’
says : It is remarkable that the very men

“
who insist most strongly upon o ur b eing o n e

with everything beneath us tell us at the same ,
time that we are n o t on e with anything above

”
us .
Y ou remember the passag e I quoted from

Professor Huxley in which he says that the
, ,
original gaseous vapour may have been intended

and adapted for the production O f th e phenomena
o f evolution just as t h e mechanism o f a clock
,
has been arranged for the production o f the

phenomena o f striking Showing t h e time and , ,
so forth .But in th e same articl e he goes o n

to tell us that the question whether o r not the ,
process o f evolution h a s b een actually intend e d ,
is altoge ther beyond the reach of o ur faculties .
“
Let us suppos e he says a death watch living
”
, ,
-
,
in the clock case to be a learned and intellig ent

-
,
student of its works He might say I find .

,
‘
h er e nothing but matter and force and pure

m e chanism from beginning to end and h e -
would be quite right But if h e drew the .
conclusion that t h e clock was not contrived

for a purpose he would be quite wrong O n
,
.
the other hand imagine another death watch

,
-
with a di fferent turn o f mind He listening .

,
to the monotonous tick & tick & so exactly like

his o w n might arrive at th e conclusion that
,
the clock its elf was a monstrous kind Of death

w atch and that its final caus e and purpose was
,
to tick ; which of course it was not Thus the

, ,
.
,
teleological theorist would be as wrong as the

mechanical theorist among o ur death watches ; -
and probably th e only death watch w h o would -
be right would be the on e who should maintain

that the sole thing death watches could b e sure -
about was the nature o f the clock works and -
the way they move and that the purpose o f the

,
clock lay wholly beyond the purview o f beetle

”
faculties In other words in our examination
.
,
of the univers e we are like b e etles examining a

,
clock ; and all our attempts at int erpretation are

sure to be wrong But supposi n g that the beetle
.
’
was to use Huxley s words
,
a l e arned and ,
“
Th e I n
fi n ite M in d . 1 57
i nt e lligent student possessing sufficient in,

te l li
gen ce to d iscover that the clock was a mechanism ;
then although he might n o t unders ta nd a ll t h e
,
purpos e s it had be e n intended to fulfil and ,
although he might som etimes be mistaken as to

their relativ e importance he would surely be ,
j ustified in assuming that it had not been made

by chance that it had not been made fo r nothing
, ,
and that the intelligence Of the m e chan ist who

made it was at all events not in ferior to his o w n
, ,
1
b eetle faculties .
To s um up All knowledg e whether pra o

.
,
tical or s c ien tific — nay th e very e xistence O f ,
—
an ything to know is based upon and would b e ,
impossible without the existence Of an Infinite ,
M ind And th e te ndency towards righteous

.
n e ss which is S O unmistakably mani fested in

,
th e course of human history tog e ther with th e ,
respons e which this tendency awak ens in o ur

o w n hearts combin e t o prove that w e are t h e
,
chil dre n Of a G o d Further this doctrine though

.
, ,
it gl or ifie s man does not in the least dishonour

,
t h e Almighty Tho ugh it does not fully e xpress

.
His nature it is the most compl ete expression

,
w e a r e capabl e o f formulatin g Far r emoved .
a s it is from being an adequate r e pres e ntation
1
S ee a l so l f
Be ie in G o d , pp 8 0-8 2
’
. .
1 5 8 Agn os t ic is m .
of God e very other view is infinit ely farther

,
from th e truth .
And do not l et us forget th e practical im

portance o f th e subj e ct we have been s o long
.
e ngaged in studying Just as sci enc e consists

.
in t h e fre e surrend e r of th e mind so r eligion ,
consists in t h e free surrender o f the heart to ,
t h e Power which is not ourselv e s Just as it

.
is th e aim of t h e scientist to g et rid o f his own

e rron e o us opinions and to adopt th e thoughts
,
which a r e th e thoughts Of N atur e so y o u can ,
only b e r eligious by allowing your h e arts to be

poss e ssed and ruled by a L ov e that is purer by ,
a Will which is holier than your own Y ou

,
.
must give up all that is m e an and petty all ,
that is incompatibl e with the w elfare Of oth ers

and with t h e progress Of th e world Y o u must .
battle with your t end ency to e vil you must ,
ch erish your aspirations after goodness Th e .
burden of your prayer must b e this : Teach me

”
to c o op erate with Thee
-
You must lay down
.
your life— th e life which pertains to you as an

isolated individual— and tak e up in its stead
the infinite life o f God .
PAR T I I .
D I S B ELI EF I N I MM O RTAL I TY : AS EXEM PL I
FI ED BY THE AU TH OR OF EC C LES I AS TES

E c c l e s ia s tes .
I NTROD UCTORY .
HE R E is no book in the Bibl e which has

been so variously interpreted as the book
Of E cclesiast e s
. C ommentators hav e taken not
only di fferent views as to its purpose but ,
vi ews s o di ametrically opposed that on e can ,
hardly believe them to be discussing th e sam e

treatis e
. S ome for example have held that
, ,
it was writt en by S olomon in hi s ol d age to

, ,
prov e his p enitence ; others that h e wrot e it

,
when h e w a s irreligious and sceptical during ,
his amours and idolatry and int end e d it as a

,
justification Of his wick e dn ess It has b ee n

.
thought o n th e o n e hand that the M e ssiah

, ,
Hims elf sp e cially inspir e d the author for the ,
instruction O f H is el e ct ; and o n th e other hand

, ,
the book has been regarded as th e production Of

L
1 6 2 E c c l es ia s tes : I n tr o duc tor y .
a pr oflig a t e who in order to diss eminate his

, ,
infamous sentiments tried to palm them O ff on

,
’
mankind as S olomon s According to som e th e
.
,
author O f E cclesiastes teach e s that pleasure is

worthless and inculcates the practice of asceti
,
c ism ; whil e accordi ng to others h e asserts that

, ,
pleasur e is t h e chief good and exhorts men ,
systematically to pursu e it Thos e who take the .
latter vi ew are again divided among thems elves ;

some o f them maintaining that the author re
commends a S t S imonian lic ence in the pursuit
o f pleasur e others that he is in favour o f a
,
prudent self control O ne set o f comm entato rs

-
.
have r egarded the book as a philosophical

treatise possessing a definite unity o f purpose ;
,
a s e cond s et have discov e red in it a dialogu e

or controversy between several sp e ak e rs though ,
they cannot agree as to which Of thes e hypo

th etical persons is intend e d to repr es ent t h e
Opinions of th e author ; while a third set Of
commentators see in E cclesiastes only a m e dl ey
of detached and heterogeneous fragm e nts c ulled ,
from di fferent writers and di ffer ent ag es Th e .
book t e aches t h e doctrine Of Provid en c e s a y ,
’
some and d escribes th e beautiful ord er of God s
,
moral government proving that all thi ngs work

,
together for good to them that lov e Him It .

Ec c l es ia s tes I n tr o duc to r y . 1 63
teaches th e doctrine Of fatalism s a y oth ers , ,
proving that all is confusion and disorder and ,
that the world is the sport of chanc e It h a s .
been regarded as a disquisition on the sum m um

b on um ,
a s a manual o f advic e addressed to
aspirants for political fame as a history o f th e ,
K ings O f the hous e of David as a pasquinade ,
upon the career O f H erod the Great It has .
been h eld on the on e hand to assert the

, ,
immortality o f the soul and to urge o n men ,
the importance Of s etting their a ffections upon

things that are above ; and o n the other hand ,
it has been thought to d e ny the immortality Of

t h e soul and to urge on men the importanc e
,
O f setting th e ir aff e ctions upon things that a r e
below It is d e signed according to some to

.
, ,
comfort th e unhappy J e ws in th eir misfortunes ;

while according to oth ers it contains the gloomy
, ,
imaginations o f a m elancholy misanthrop e whos e ,
only message was d e spair It has b ee n con .
s ide r e d by som e S O het e rodox as to b e unworthy
O f a plac e in t h e C anon and by others so ortho

,
dc x as to prove the doctrines Of the Trinity and

the Aton ement .
W e cannot be surpris e d that a book susc ep

tible Of such a vari ety o f int erpretations should ,
hav e b een admitted into the S acre d C anon only

1 64 Ec c l es ia s tes I n t r o duc to r y .
after a long and protracted struggl e Th e ques .
tion Of its inspiration was hotly discuss e d by t h e

J e wish rabbis . Thes e rabbis are roughly dis
t in gui sh a b l e into two schools : th e o n e which ,
was narrow and e xclusiv e in its sympathi e s led ,
by S hammai ; t h e oth e r which was broad er and

,
mor e cultured led by Hill el

,
Th e narrow er
.
school maintained th at th e book contained cer

,
tain statements and sentiments which tend e d to

lead men into in fidelity i it could th ey ass ert e d , ,
in no s e ns e hav e come from God Th e broad e r

.
school partly p erhaps b e caus e th ey w ere fasci

,
n a t e d by the Gre e k thought and culture trac e
able O n almost every pag e point e d o ut that , ,
though it might contain much which was erro

n eou s it also contained much which was admi
,
rabl e and true Th e broader school in the en d

.
pr evailed and succeeded in turning th e balanc e

,
Of opinion in favour o f E c clesiastes so that it ,
was allowed to tak e its place sid e by sid e with

all that was noblest and best in t h e lit erature Of
the Jews .
With r egard to th e authorship O f th e book ,
it used to be attribut e d to S olomon This vi ew .
is s upported by th e w eight both o f J ewish and

C hristian tradition ; and th e first voic e o f any
importance rais e d against it was that of Luth er ,
Ec c l es ia s tes I n tr o duc to r y . 1 65
who suppos e d S irach to be the auth or Grotius .
was th e next to deny th e S olomonic authorship

Of E ccl esiastes and h e attribut e d the book to
,
Zer ub a b el S till both R oman C atholic and

.
,
Protestant write rs continued to cling t o the

Old vi e w Just before the beginning o f th e
.
eight eenth c e ntury howev e r fresh arguments

, ,
were brought forwar d and urg e d with consider

able force by S chmidt ; and since then nearly
all who are capable Of forming an opinion o n
t h e subj e ct have agreed that th e traditional
theory is fals e .
Th e most orthodox critics such a s Delitzsch ,
and H engst enberg are on this point at one with

,
the most h et erodox In fact as Dr Ginsburg

.
,
says bringing forward argum ents to Show that

,
S olomon did not write E cclesiastes would b e ,
considere d o n t h e C ontinent as much a waste o f

tim e as trying to prove by syllogisms that th e
,
e arth did not stand still But as I am sp eaking

.
in England it may perhaps be advisabl e for me

,
to mak e o n e o r two further Obs e rvations upon

the subj ect Ther e is but a single reason for
.
supposing that S olomon wrot e E cclesiastes

viz that t h e writ e r speaks O f hims elf (in v er 1 )
.
, .
a s t h e s o n of David and as king in J e rusal e m ;

,
and (in ver 1 6 ) a s b eing c el e brat e d for wisdom

.
1 66 Ec c l es ia s tes I duc tory
n tr o .
above those who had pr e c ed e d him These .
e xpressions manif e stly point to King S olomon .
But th ey do not prove that h e wrot e t h e book .
They are quit e compatibl e with the alternativ e ,
that th e author had mer ely assum e d the name

and p e rsonality O f S ol omon Th e Book Of Wis .
dom whi ch th e C hurch o f R ome has recogn ised

,
as canonical and the C hurch of E ngland as semi

canonical is entitl e d Th e Wisdom of S olomon
,
but no critic ever dr eamed that S olomon was t h e

author It has always b ee n a very common pr a c
.
tice to writ e under a fictitious name ; and in this

practice ther e is no necessary imposture or dis
hon esty I t may b e adopt e d m er ely as a means
.
of attracting attention o r e xciting interest ; and

the author may fe el perfe ctly c ertain that his
devic e will b e understood by all competent
readers Whil e th e study Of me di cin e flourished
.
in Al exandria nearly e v e ry writer o n the s ub

,
assum e d t h e nam e O f Hippocrates Plato

j ec t .
t oo in his Dialogu e s always giv e s us his o w n

, ,
thoughts und er th e name of his mast er S ocrat es ,

.
And th ere is no conceivabl e r e ason why a S crip

ture writ er should hav e b ee n d ebarr e d from forms
of co m position which oth ers were at liberty to
adopt
B esides t h e auth or o f E cclesiaste s has him
,
Ec c l es ia s tes I n tr o duc tory . 1 6 7
self helped us to see that he is but assuming the

character Of S olomon for he r epresents him as
,
b elonging to th e past First he says I w a s .

, ,
“
”
king over Isra el Th e past tense wo ul d be un
.
m e aning in the mouth of the actual S olomon .
S econdly h e compar e s himself (i 1 6 ii 7 ) to

, .
,
.
a l l that were before him in Jerusalem Thi s is .
an expression which the actual S olomon would

not have used since he had had but on e pre
,
decessor in Jerusal em That city y ou remem .

,
h e r was only wrested from the J eb usit e s by

,
David Thirdly t h e specification of Jerusalem

.
,
as the s e at of royalty implies the division Of the

,
kingdom into two which was subsequent to the

,
time o f S olomon and after which there w e re

,
two royal residences — one in Jerusal e m and

o n e in S amaria Fourthly he d e clares (ii 1 8 )
.
, .
that his successor th e man who should be
after him the man who would enter into a ll

,
his labour — would b e an utter stranger ; he “
might turn o ut a wi se man or he might just ,
”
as likely turn o ut a fool S olomon would not .
hav e spoken thus Of his o w n so n Fifthly the .

,
author o f E cclesiastes does not call hims elf

S olomon but he cal ls hims elf Koheleth o r a s
, ,
our version has it Pr e acher Th e oth e r r eputed

, .
writings Of the actual S olomon h e a r h is nam e in

1 68 Ec c l es ia s tes I n tr o duc tor y .
their Opening s e ntences Th e Book Of Prov erbs .
begins with th e words Th e Proverbs o f S olo ,

“
mon and t h e C anticl e s with the words Th e ,

“
’ ”
S ong Of songs which is S olomon s
,
But t h e .
author o f E cclesiastes though h e calls himself

,
the s on o f David and though he ascribes to

,
himself some of the characteristics Of K ing S ol

’
omon does not adopt that monarch s name ; he
,
adopts the name o f Koheleth .
This word is a participial adjective and is ,
feminine in form It is intended to b e in agree

.
ment with some word understood and t h e most ,
”
natural word to supply is Wisdom Th e verb .
from which Koheleth is deriv e d means to gather ,
or assemble It was a favourite custom with

.
t h e Jews to p e rsonify Wisdom and t o r egard ,
her as having t h e pow er to gath er together a

circle Of h e ar ers In Proverbs for example
.
, ,
w e read (i Wisdom crieth without ; sh e

“
.
uttereth her v 0 1 c e i n the str e ets : sh e cri eth in

th e chief plac e O f concours e in th e openings ,
”
o f the gates Th e word Preach e r then w hi ch
.
,
o ur Aut horised V e rsion giv e s us is a m ist r a n s ,
lation Of th e word which in H ebr e w means

gatherer and which to a J ew would b e a syn
,
onym for Wisdom H enc e it is evid ent that

.
,
though the author o f E ccl e siast e s describ es him

Ec c l es ia s tes : I n t r o duc t o ry . 1 69
s elf in terms which suggest King S olomon he ,
wishes th e reader to think n ot Of the actual ,
monarch s o called but Of Wisdom personifi e d ,

.
In oth er words he claims to be regarded as ,
the e m b odim m t o f the l e arning of his tim e .
Th e title of t h e book should be Koheleth or

Wisdom and the first vers e sho uld read
,
Th e
words Of Koh eleth who is typified or r epr e ,
sented by the s on of David king O f Israel in ,
Jerusalem It will simplify matters if in

.
,
futur e we call the author Koheleth using that

, ,
1
word as a proper name .
S O far I have b e e n engaged in Showing that ,
th ere is nothing in the book before us to prov e

that it was written by S olomon I now pass on .
to point o ut that th ere is everything in th e book

to prov e it was n o t written by him Th e styl e .
is poor quite unworthy o f the S olomonic age ;

,
and the whole compl e xion o f the treatise is

totally diff er e nt from that o f any other canon
ical book We could as easily believ e says
.
,
Dr Ginsburg that C haucer was the author of

,
‘
R asselas as that S olomon wrote E cclesiastes
,
’
.
Besides it contains a larg e number Of expr e s

,
1
Th e w or d Ec l i t
c es a s e s we g et f r om g
t h e S e pt ua i n t It
ll y b lly
.
m ea ns g e n er a a m em er , b ut oc c a s on a i t h e c o n v en e r , Of
a n a ss e m bly .
1 7 0 Ec c l es ia s tes I n tr o duc tory .
sions chiefly Aramaic which are never found in

, ,
H ebrew literature b efore the tim e o f M alachi .
If S olomon was the author of E cclesiast e s says ,
D elitzsch there is no history Of th e Hebrew

,
languag e .
There is anoth er argument too of great weight , ,
against the S olomonic authorship E cclesiastes .
is saturated as th e Dean o f Wells points o ut

, ,
with Greek thought and la n guage L et me give .
you a few illustrations Th e phrase under the .
”
s un which occurs so frequ ently is used in the
, ,
s ense in which the Greeks used it —to signify

the totality o f human life In chapter iii 2 1 . .
(our version is here wrongly translated ) Koh e ,
leth asks Who know eth whether the spirit

,
Of man goeth upwards and whether the Spirit ,
”
o f the beast goeth downwards to t h e earth ?
”
This phrase who knoweth both in r egard t o ,
immortality and ev erything els e was th e for ,
mula Of Greek Pyr rhonism In chapt er x 2 0 . .

,
K oh el eth says C urs e not t h e king in thy,

“
thought for a bird of t h e air shall tell the

,
”
matter This is a manif e st r e f erence to th e
.
1
Gre ek l egend o f the cran e s O f Ibycus Th e .
1
Th e t y
s or g o es tha t th e po e t Iby c us w a s m ur d d by
er e so m e
ro bb er s n ea r C i th ;
or n a n d a s he wa s dy i g
n , he c l l d up
a e on a
l
f oc k o f c r a n e s, t h a t j us t t h en fl ew o v er h is h d ea , to a v en g e h is
Ec c l es ia s tes : I n tr o duc tory . 1 7 1
importance o f opportun eness (what th e Greeks

called p )
i és O f doing things
Ka in their
,
s e ason ,
o n which Koheleth insists in chapter iii had ,
been taught in Gr e ece by C hilon Pittacus , ,
D e metrius Th a l ese us and Th eogn i s Th e warn

,
.
ing against excess in righteousness and in wis

dom which Koheleth gives Specifically in v ii
,
.
16 had been given in g eneral terms in the

,
celebrated maxim attributed to o n e Of the ,
s e ven sages “ 7821 dy y — nothing in exc e ss

, 7 ; d .
Th e thi n g which hath been says Koheleth , ,
is t h e thing which Shall b e and there is

”
nothin g new und e r th e sun This is the S toic .
notion that all phenomena both in nature and ,
in human life happen in recurring cycles Th e , .
refrain Of E cclesiaste s vanity Of vanities ”
is anoth e r e cho from the S toics They had .
taken t h e same sad view o f human life : th ey

”
h a d call e d it dust ; they had c a ll e d it “
”
‘
vapour they had called it nothingness “
.
Again in the phrase ,

madness and folly ,
d thea . Th e ro bb er s s o on a ft
t h ea t r e a n d d ur in g
er w en t to a ,
t h e pe r fo r m a n c e s om e c r a n es m a d e t h e i r a ppea r a n c e a n d ,
h o v er ed o v er th e h ea d s o f t h e s pec t a to r s W her eupon on e

O f t h e m ur d er er s b ec a m e s o t e r r or s t r i c k e n t h a t h e b et r a y e d
.
h i m sel f by i n v ol un ta r i l y exc la i m i n g Beh ol d t h e a v e n ge r s O f

,
Ibyc us H en c e a r ose th e pr o v er b a s t o a b i r d s lo v e o f
,
& ’
l
.
sc a n d a .
1 7 2 Ec c l es ia s tes I n tr o duc t or y .
which Koheleth s o Ofte n appli e s to human

pursuits we s ee th e S toic doctrin e that t h e
, ,
vic e s and foibl e s of mankind w ere of t h e

natur e o f insanity .
And th er e a r e in E ccl e siast e s traces no l ess ,
striking Of the doctrines o f E picurus

,
Th e se .
doctrines as you know are expound e d at l ength

, ,
in th e poems of L ucr etius and Horace N ow .
there are passages in E ccl esiastes which may b e

f ound almost word for word in L ucretius as for
, , ,
example Th e rivers run into t h e s ea yet t h e

,
“
,
sea is not ful l Both L ucretius and Koheleth

.
,
again e xpr e ss Similar vi ews as to th e dissolution

,
’
Of man s compound natur e by death ; as to o ur
ignorance o f all that comes after death ; and a s
to our standing in that great crisis for anything ,
we know to t h e contrary on the same level with

,
th e brut e s L astly some o f th e practical maxims

.
,
which Koh el eth lays down for the guidanc e o f

life a r e the maxims O f the higher E picur e anism
, ,
and remind o n e constantly O f Horac e He points .
o ut for e xampl e that t h e secr e t Of happiness s o

, , ,
far as happin ess is attainabl e li e s in th e cultiva ,
tion o f a cheerful t emperam ent i n learning to b e ,
content w ith simpl e pleasur e s and in avoi di ng ,
t h e cares and annoyanc e s which att e nd t h e pur

suit o f fame or w e alth Th e re is nothing
.
Ec c l es ia s tes I n tr o duc to ry . 1 73
better for a man says Koheleth ,

than that ,
“
h e should e a t and drink and make his soul ,
enjoy good in his labour ”

Live joyfully .
with th e wife whom thou lovest all the days ,
”
Of the life o f thy vanity When goods are .
“
in creased they are increased that eat them

,
the abundance Of the rich will not suffe r him

”
to sl e ep .All such maxims were born in
Greec e .
It seems certain then that E ccl esiastes could

, ,
not have been written till th e schools o f Z eno

and E picurus had become prominent and in
fl uen tia l — that is not earlier than 2 5 0 B O
, Th e . .
writ er w a s in all probability a wealthy Jew who

, , ,
spent his childhood in Palestin e and his man

hood in Alexandria By t h e time at which this
.
book w a s writ te n there had been a consid erabl e

,
amount o f in tell e ctual intercourse between Jews

a nd other nations and there was a growin g ten
,
deney in Pal e stin e to adopt foreign modes o f

thought and sp ee ch Fo r exampl e t h e dis
.
,
t in c t iv e nam e J e hovah was no longer us e d .
J ews lik e Gre eks now spok e only o f God

, , .
But such a minut e acquaintanc e with Greek

thought and fe eling as was possessed by K oh e
l eth can b e e xplain ed only o n t h e supposition
,
that h e had lived f or a considerable tim e in

1 74 Ec c l es ia s t es I n tr o duc to r y .
Al e xandria which was th e n th e int ellectual

,
centr e o f th e world Kohel eth we must sup .

,
pose gav e hims elf up first O f all to pl e asur e ;

,
a n d aft e rwards when that b egan to pall upon

,
him he devoted h ims elf to philosophy and to

,
thought In his Ol d age he wrote E cclesiast e s

.
,
in which he relat e s to us his e xperience and

gives us his vi e ws of life .
His book may be consid ered in some sort a

companion to th e Book Of Job Th e subjects .
with which th ey a r e concerned a r e di ff er ent b ut ,
corr elativ e Job was th e most unfortunate o f

.
men a n d h e d e als with the probl em o f mis ery

, .
Is th er e anything he asks which can reconcil e

, ,
us to life at its worst ? K oh eleth on t h e con ,
t r a r y was th e most fortunat e of men and h e ,
d iscuss e s the probl e m Of happin ess Is th ere .
anything h e asks which can r e concile us to life

, ,
at its b est ? Is life worth living ? Is happi

n ess wo r th having ? Is o ur existence sublim e
or ridiculo u s glorious or cont e mptibl e
, a bl ess ,
ing o r a curs e ? In t h e h eyday O f youth and

h e alth and pleasur e in t h e turm oil and e xcite
,
m ent Of th e w ork Of middl e l ife such thoughts ,
do not often aris e But aft erwards when our

.
,
s ensibility to pl easur e has b e en dead en ed and ,
o ur thirst for success has been quenched then ,

Ec c l es ia s tes I n t r oduc to ry . 1 75
the questions which troubled Koh eleth may

troubl e us Are we satisfi e d
. Have we any
profit fo r all th e labour that w e hav e taken
und er th e sun O r have w e be e n but em b r a c
ing shadows M ay our life be epitomis e d in
the words vanity emptiness nothing ?
, ,
E ccl es i a s tes .
II .
CH APTER I . 1 -1 1 .
have seen that the book Of E ccl e siast e s

has received an immens e vari ety Of int e r
p r e t a t io n.s M ost O f th e m how e v e r violate
,
t h e ,
fundam en tal principl e Of literary criticism—the

’
principl e viz that an author s meaning is to be
,
.
,
read out of his words and not read i n to them

,
.
Th e majority o f commentators have first Of all , ,
determined what th e author o f E cclesiastes ought

to hav e said and then they hav e s et th ems elv e s
,
to prove that he actually said it I will give .
y o u a few illustrations o f this style Of int er
p r e t a t i
.o n At the b e ginning o f last c e ntury F ,
.
Ye ard the D e an of Achonry finding that th e

, ,
book contain e d s e veral s entim ents Of which he

did not approve wrote a treatise for the purpose
,
Ec c l es ia s tes : Ch a p i . . 1 -
1 1 . 1 77
Of showing that th e s e sentiments had be e n really

uttered by a refined sensualist whom th e author ,
intended to repres ent as now and again inter

r u t in and ridiculing the true doctrin es Whe n
p g .
anything strikes the D e an as improper as fall ,
ing short of hi s o w n more advanced beli efs ,
h e says —O h this must have been uttered by

, ,
the refined s ensualist As soon as the senti

.
m ents be c ome orthodox again o r what the Dean ,
considers orthodox th e y are supposed to be th e

,
sentiments Of S olomon N ow there is nothin g

.
in the book its elf to Show or even sugge st that , ,
it was inte nded to repr e sent any such contro

v er s.
y And it may be safely asserted that no
rational writer would have mixed up his o w n
’
doctrines with his Opponent s in such a manner ,
that only the Dean Of Achonry could tell us

which was which .
Th e allegorical interpretations O f which there ,
have b e en an e normous number are all based ,
upon a similar mistake Th ey all assume that .
the author ought to have writte n someth ing else .
Th ey will not allow him to speak f o r himself ;

but th ey insist upon it that when he is appa,
r e n tl y saying o n e thing he must r e ally hav e been

,
saying another .Both Jewish and C hristian

M
1 7 8 Ec c les ia s tes : Ch a p i . . 1 -
1 1 .
commentators have indulged very largely in this

method Of interpretation ; and the consequence
is that folios and folios of nonsense have been
,
written upon this book Of E cclesiastes — a m el ,
a n c h o l y proof o f the fondness O f human nature
for laboriously wasting its time .
In what are called th e M idrashim Oommen ‘
’
taries w e hav e a coll e ction o f the Opinions of
,
th e most learned Of the rabbis They have all .
all egorised E cclesiastes in di erent ways ways

ff —
which have only th e on e charact eristic in com
mon o f never even by accident deviating into
, , ,
sense Let us see what they make o f it In

. .
E cclesiastes (i 7 ) we read All the rivers run

.
,
into th e sea yet th e s e a is not full

,
”
O ne .
rabbi says this means —All people will j oin ,
thems elves to the J e ws and the number of ,
Jews wil l thus continually incr e ase An other .
says it means —All the dead pass in to Had e s

, ,
and yet ther e is room for more Another in

—
.
t er p e t
r s the passage thus All the Isra e lites go ,
every year to J erusale m y et th e t empl e is never ,
crowd ed And oth er rabbis hav e other e qually

.
absurd th e ori e s as to the m e aning Of th e v erse .
A gain w e read (ix 1 4

,
Ther e was a little
.
city and f ew men within it ; and there came a

,
great king and besieged it and built great bul ,

Ec c l es ia s tes : Cha p i . . 1 -
1 1 . 1 79
warks a gainst it N o w th e re w a s found in it a

.
poor wise man and h e by his wisdom d elive r e d

,
”
t h e city
. Here again we have a vast variety
, ,
o f interpr e tations First the ci ty is S inai ; the

.
,
men are the Israelites ; the king is the King o f

kings ; the bulwarks a r e the six hundred and
thirte e n precepts of the law ; and the wise man
is M oses O r the city is the synagogue the
.
,
m e n its members the wis e man its elder and

, ,
th e King Jehovah O r again the city is th e

.
,
human body ; the men a r e its limbs ; the king

is lust ; the bulwarks are temptations ; and the
wis e man is consci e nc e ; and S O forth .
In the Targums w e have a C halde e para

phras e O f t h e books o f the O ld Testam e nt Th e .
paraphrast Of E cclesiastes with t h e coolest im ,
p ertinenc e foists upon Koh eleth a l l his o w n

,
favourit e doctrin e s Fo r example he believed

.
,
in the influenc e Of the planets Kohel eth must .
th er e fore have believed in it as w ell ; and s o

th e stat e ment (ix 2) that all things happen “
.
alik e to all is translated thus —

”
,
Ev erything de ,
pends upon the planets ; and whatever happ e ns

t o any o n e is d e t e rmin e d th e reby Again the .
,
Targ umist did n ot approve Of K oh e l et h s doct r in e ’
about the future state ; and he th e re for e s ub

st it ut e s a doctrin e which he thinks mor e whole
1 80 Ec c l es ia s tes Ch a p z . . 1 1 1
some We r e ad (iii
. That which befall e th
.
t h e sons o f men befalleth th e b e asts : as the one

di eth s o dieth the other
,
This is paraphrased .
—
into Th e destiny Of w ic k ed men is id entical
,
with the destiny of beas ts : as t h e beasts die ,
s o d ie t h e imp enite nt .
There is t h e sam e fault to b e found with the

majority o f C hristian int erpreters S t Augu s .
tine for e xample —having d e clared that th e book

, ,
was writt e n to instruct us concerning t h e life

which is n ot vanity under the s un but r e al ,
under Him who mad e th e s un that is con , ,
cerning t h e Spiritual life — proc ee ds to int erpret ,
it accordingly When Koh eleth says There is

.
,
nothing b ett er for a man than that he sho ul d

ea t and drink Augustin e declar e s h e is refer
,
ri n g to t h e E ucharist Wh e n Koh el eth says .

,
”
“
B e not righteous ov e r much Augustin e main -
,
tains h e 1 s protesting against t h e P e lagian doc

trin e o f works Kohel eth says (x 1 6
. W oe .
,
unto thee O land when thy king is a child

, , ,
and thy princ e s ea t in th e morning & Bl ess e d

a r t thou O land when thy king is t h e son Of
, ,
nobl e s and thy princes e a t in due s eason for

, ,
”
strength and not for drunkenn e ss & In this
Augustin e sees a contrast betw e en t h e kingdom
o f th e world and the kingdom o f C hrist Th e .
1 1 . 1 8 1
first is rul e d over by t h e d evil who is call e d a ,
child b e cause of his foolishness and petulanc e ;

and m e n o f th e world are said to eat in the
morning becaus e they tak e th eir pleasur e in this
,
life which is but the dawn of th eir e xistenc e

,
.
Th e oth e r ki n gdom is rul e d over by C hrist who , ,
b eing of royal desce n t is styled th e son of ,
nobles and His subjects eat in due season — that

,
is postpon e their happiness till they come to t h e

,
heavenly city Th e eighth verse Of t h e fourth

.
chapt er though it e nds with a declaration o f

,
vanity is applied by Jerome to the work Of

,
C hrist Th e verse reads Th ere is o n e and : “

.
,
not a second ; he hath neither child nor broth er

t h ere is no en d of all his labour ; n either is
his ey e satisfied with riches This r e fers says .
,
Jerome to the on e M e diator with His o n e

,
sacrifice and to t h e fact that H e is not satisfi e d

,
with thos e already saved but still endeavours ,
to sav e more Wh e n Kohel eth states t h e simpl e

”
maxim a threefold cord cannot be brok en
,
“
,
Ambros e maint a ins h e is referring to the t r ipa r

tite natur e o f God to the doctrine Of trinity in
,
unity Th e allusion to the almond tree (xii

.
-
.
P et er Of L ombard t ells us is a re fe rence to t h e ,
tripartite nature of C hrist ; t h e body so ul and , ,
Godhead of C hrist answ e ring to th e rind Sh ell , ,

1 82 Ec c l es ia s tes : Ch a p . 2
. 1 -
1 1 .
and kern el Of th e almond tre e Koheleth says -

.
( i T h rivers run into t h and this

“
. e e s e a ;
means R ichard S t Hugo assures us that th e
, ,
lusts of the fl e sh though pl e asa n t at first always

, ,
e n d in brackishness And so the explanations go

.
rambling on down to 1 6 5 9 wh en th ey culminate ,
in Dr G oll s suggestion that in th e words Live

’
, ,
”
j oyfully with the wife whom thou lovest w e are ,
e xhorted to give ourselves up to the pleasures O f
memory . Th e wife h e re says Dr G ell

, means ,
o ur memory and thoughts ; and an excell ent

portion it is in this vain life that with o ur wife
- that is with our memory and thoughts — w e
,
may see and e nj oy th e divine life Unl ess in .
”
this manner h e adds w e und erstood the advice
, ,
o f S olomon an e picurean m ight mak e use O f it

,
t o confi r m hims e lf in his voluptuousness But

why it was impossible for Koh el eth to express
any s entiments disapproved of by Dr Gell do es ,
not appear .
N o w these are e xamples of the kind of inte r
p r e ta t io n we must avoid Y ou se e o f cours e , ,
t h e Obj ection to this m ethod of criticism If a .
threefold cord may m e an the Trinity it may ,
also mean anything in t h e univ ers e which is

capable Of b eing divided or distinguish e d into
thr ee If th e term w ife may m e an m emory it
.
,
1 1 . 1 83
may j ust as well mean imagination or faith or , ,
hope o r any other faculty o r activity o f the

,
mind This kind o f criticism by which every

.
,
thing may b e e xtracted o ut o f anything and ,
anything may be elicited from nothing how e ver ,
ing enious is dishonest and irreverent : dishonest

, ,
for it is an attempt to Obtain unfairly c o n fir m a , ,
tion for o ur o w n Opinions irreverent f or if a ,
book b e worth reading at all it is our business ,
’
to try and learn the author s views and not to ,
teach h im ours .
And now let us proceed to study E cclesiastes

for ourselves Th e book whi ch Koheleth wrote
.
,
ended w e may be sure with the eighth v erse

, ,
of the twelfth chapter What follows is a .
postscript added by a commentator In v e rses

,
.
9 and 1 0 we have notices o f K oh el e th s

’
other writings ; in verses 1 1 and 1 2 remarks ,
on the general usefulness Of such writings ;

and in verses 1 3 and 1 4 a r esum e of th e c o m ,
m en t a t or s religious views Th e first verse Of

’
.
the book is properly speaking the titl e K O

, , .
h el eth s treatise therefore begins at i 2 and

’
.
, , ,
ends at xii 8 It Opens with the words

. .
,
“
V anity Of vanities saith Koheleth all is , ,
”
vanity and with thes e words it concludes
,
.
Th e utter vanity Of life — the form in wh ich ,

1 84 Ec c l es ia s tes Ch a p i . . 1 1 1 .
this is e xpress e d ( vanity Of vaniti e s “

b eing
the stro n gest Hebr e w superlativ e t h e utt er ,
vanity Of life is th e fundamental idea o f t h e

writer and it is constantly rep e ated as a m elan
,
.
c h ol y r e frain Th e book is a kind of solil oquy

.
upon this text intersp ers e d with those practical

,
obs ervations and suggestions the Observanc e Of ,
whi ch th e author thinks might te nd to make

, ,
life if not happy at least endurable Koheleth

, , .
seems to have put down his thoughts pretty

much as they originally suggested themselv e s .
”
“
He was not says Dr S amual Davidson S O
, ,
“
far as we can j udge an adept in writing , There .
a r e digressions and repetitions and c on tr a dic

tions which though they may b e very suggestive
,
to the thoughtful reader detract from the merit ,
o f his treatise considered as a piece o f liter a tur e

,
o r work Of art .
Koheleth begins his soliloquy with the thought

that we are not immortal Wh a t pr ofit hath a
'
man he asks f o r all h is labour that he t a keth

, ,
under the sun ? or according to the H ebrew , ,
What is there that remains to a man Of all th e

toil that he t oil eth ? What has he to show for
it at last ? O ne g eneration passeth away and ,
another generation com eth M en are only born .
to die It is not s o with the world in which

.
Ec c l es ia s t es : Ch a p i . . 1 -
1 1 . 1 85
men liv e ; the e arth abideth for e v e r E very .
wh ere around us we s e e chang e and y et r en e wal , .
Th e s un sets and rises again ; t h e winds blow

continually o n their appointe d cours e s ; t h e
riv ers flow into the s e a but th e y r e turn , ,
through fissur es and cr evices in the rocks and ,
s o form fresh rivers Th e phrase that is r en

.
”
dered (verse 8 ) All things are full o f labour
“
,
should b e translated All words are fe eble

,
feeble to expre ss the truth o n which Koh el eth ,
h a s just be e n insisting a s to th e eternal r e cur ,
’
rence Of natur e s phas e s Illustrations of it a r e .
innum erabl e and Obj e cts in nature which con

,
firm it are omnipr e s e nt S O that the ey e however,
curious th e e a r however inquisitive could neve r

, ,
apprehend them all Th e earth is possessed Of

.
perpetual youth and sh e continually rep eats h er

,
self What sh e is doing now sh e has done in

.
,
tim e past sh e will do again in time to com e

, .
Th e thing that hath been is that which shall be ,
and there is nothing new under th e sun Th e .
e a rth is the same y e sterday to day and for ever ,

-
, .
But h o w different it is with man & Gen e ration

aft er generation passeth away and returneth n e ver ,
more We do n o t live e ven in the m emory o f

.
o ur f e llows Ther e is no remembrance o f form e r

.
”
m en [ not things as o ur verse h a s it] ; neither
“
,
1 86 Ec c l es ia s tes : Ch a p i . . 1 -
1 1 .
will ther e be any remembrance Of those that

com e after us O ur successors as well as
.
,
ourselve s must pass into e verlasting Oblivion

,
.
S oon e r or lat er m e n a r e doomed to b e forgotten .
Th e name of Ec h e b a r says J er emy Taylor

, ,
was thought by h is subj ects to be e ternal ,
and it was believed that all the world did not

only know but fear him : but ask here in ,
E urope who he was and no man hath heard

, ,
Of him ; demand Of the most learned and few ,
shall r e solve you that h e reigned in M agor .

’
There are some it is true who have been

, ,
more widely known and whose fame has ,
lasted long er than this once c elebrated king

,
.
Horace you remember says in his last O de with

, , ,
t h e grand s elf assurance o f a genius I shall “

-
,
not altogeth er die I have completed a monu

.
ment more lasting than brass lofti er than the ,
r egal structure Of the Pyramids He was right ; .
he has lived for nineteen c enturies already and ,
will probably survi ve for much more than nin e

teen c enturi e s to com e But b y and b y— unless
.
- -
w e are immortal— his name must be lost ; for
b y and b y t h e human rac e will hav e perished

- -
,
and carri e d w ith it t h e name O f Horace into

”
“
the land wher e th er e is no rem e mbrance .
”
But the earth a bid eth for ever
“
Thi s was .
Ec c l es ia s tes : Ch a p i
. . 1 -
1 1 . 87
what angered Koheleth— that man should p erish ,
when the world in which he lived was et e rnal .
And apart from immortality— that is to say from

, ,
K o h el e th s point Of vi e w— all that h e said two

’
millenniums ago may be r epeate d with equal

,
correctness to day We know it is tru e that

- .
, ,
the e arth cannot remain always j ust where and

what it is We know that worlds like human
.
,
beings pas s through various stages of develop

,
ment and decay But in c on tr a s t to m a n the

.
e arth may still be consid ered as comparatively
everlasting M oreov e r what Koheleth called the

.
,
e arth we in these days should call nature ; and

,
in th e system o f nature as we understand it ,
that is to s a y in t h e univers e considered as a

,
whole— the birth and d e ath Of worlds are r egu

lar ordinary occurrences taking place at stated
, ,
intervals accord ing t o definite laws and ill ustr a t ,
ing in the most striking manner that p ersistent

recurrenc e Of natural phenomena which had ,
excited the attention and the envy o f Koheleth .
If a s modern science teaches space h e infinite

, , ,
and matter b e scattered everywhere throughout

the univers e all the processes Of nature includ
, ,
ing the origin and dissolution o f worlds must ,
be in the strictest sens e et e rnal O n e gene .
ration passeth away and another ge neration

1 88 Ec c l es ia s tes : Ch a p i . . 1 -
1 1 .
cometh ; b y and b y the last generation o f o ur

- -
rac e will app e ar and disappear lik e the r e st

,
into nothingn e ss But natur e will then b e as

.
young as sh e is to day N ature abideth for

-
.
ever .
Th e y ea s n c h a r m f o m N a t ur e t a k e ;
r o r
As sw ee t h er v o i c es ca l l
b ti ful h er m o r n i n gs b r ea k
,
As ea u
fa i r h er ev en i n gs fa l l
,
”
As .
Kohel eth had probably gone t o Alexandria

in his youth j ust as w e althy for eign ers in the
,
present day com e up to O xford or C ambridge .
He start e d in his care e r with a thirst for pleas

ure but with a still gre at e r thirst for wisdom
, .
He would e njoy himself he resolv ed ; but he ,
would also study H e would learn all th at the

.
Al e xandrian philosoph ers could teach him ; he

would becom e an original think er ; he would
m ake himsel f famous ; he would be acknow
ledge d as wiser than any o n e who had be en
before him And now towards t h e clos e O f his
.
,
life when his most cherish e d hop e s had be en

,
fully r e alised wh e n his brightest dr e ams had

,
b ee n actually accomplished it sudd enly occurr e d ,
to him that he must die And what th e n ? .
W ill anything r emain to him as a p ermanent

poss ession ? H e thinks not H e b eli eves that .
Ec c les ia s tes : Ch a p i . . 1 -
1 1 . 1 89
he will then be as though h e had n e ver been .
Havi n g come to this conclusio n he falls into ,
the melancholy soliloquy Of which the book ,
b e fore us is the expression And it seems to .
’
m e that whoever takes K oh el eth s view O f human
,
’
destiny should participate in K oh el et h s d e spair
, .
What avail s it to be a Homer or a C a esar to day -

,
if to morrow I am t o b e but a heap Of dust

- ?
W e i gh ed in t h e bl
a a n c e, h er o d us t
I s v i le a s vu lg l
a r c a y .
E ccl es ia stes .
III .
CHAPTERS I . 1 2— III . 22
.
have s e en that Koh el eth was led into his

melancholy soliloquy by th e thought that
,
he must pass away and b e no more ; and that

he mournfully contrasted the brevity of human
e xist e nc e
,
with the permanenc e and seeming
e ternity o f nature.
H e now mentions t h e unusual advantages

which h e had possessed fo r enj oying life and
,
making the best Of it . I Koheleth w a s king

“
, ,
Over Israel in J erusal e m His opportuniti es

could not have b e en gre ater he consid ers had he
, ,
be e n S olomon hims elf H e h enceforth speaks

.
,
therefor e und e r the personat e d character of the

,
wis e s on Of Davi d H e Sp eaks as o n e who rep

.
resen t s the wisdom and prosperity o f his a g e .

l i
Ec c es a s tes : Ch a ps i . . 1 2 — zzz . 22 . 1 9 1
I have gi v en my heart he says to se ek and , ,
search o ut by wisdom concerning all thi n gs that

are done und er h e aven ; or a s w e should e xpre ss ,
it I have set myself to the task Of inv e stigating

,
sci e ntifically the value o f all human pursuits .
This he assures us is no pl e asant work

, ,
It is .
a sore travail that God has allotted to th e sons

o f men which th e y cannot altogeth er escape
, .
Th ere comes a tim e in t h e life O f e v e ry man

wh e n th e qu e stion forces its elf upon him ,
what is th e good Of it all ? S om e men never

give a definite answer to the inquiry ; they try
to forget it by devoting th e ms e lves with in
creas e d ardour to pl easure or to work But .
not s o a man like Koheleth It is the doom o f .
the thinker that he must think even though ,
hi s thinking drives him to despair Koh eleth .
thought and thought and thought till h e was

, , ,
force d to the concl usion that all human purs uits

all th e works done under the s un — were
-
vanity and v e xation Of spirit or according to , ,
the lit eral Hebrew wer e but vapour and striving

,
after the wind Th e re was no solidity nothing

.
,
p ermanent nothing e nduring about human pos

, ,
sessions or achievements For man was doom e d.
to pass away into nothingn e ss .
Instead o f crooked (i we should r e ad de

.
1 9 2 Ec c l es ia s tes : Ch a ps i . . I 2 —iii. 22 .
S po n d in g Th e
desponding cannot b e s et right ;
for those who have died cannot again be num
bered (with th e living) N othin g h e means to ,
s a y can remove hi s d e spondency ; for the d e ad

,
can n ever be r e call ed to life .
In v erse 1 7 we should r e ad instead O f mad ,
n ess and folly the word knowl e dge

,
I gave
my heart to know wisdom and to know know
”
l edg e Th e phrase madn e ss and folly must
.
’
have crept in through a transcriber s error It .
has no connection what ev er with t h e context .
K ohel eth is speakin g o f the k n owledge o f life

which he has acquired and O f wisdom which , ,
he uses as a synonym for it This is proved .
by verse 1 8 wh ere he sp eaks not Of wisdom

, ,
and madness and folly but o f wisdom and know ,
ledge .
I have gotten he says more wisdom than all

, ,
that have b e en b e fore me I hav e had the most .
varied e xperience I have done my very best to

.
l e arn th e art Of life And what is the result ? .
O nly ve xation o f spirit In much wisdom is .
much gri e f ; and h e that increaseth knowledge

incr e as eth sorrow I K oh el eth who hav e taken
.
, ,
the utmost pa i ns to ascertain t h e valu e of exist

ence hav e been forced to the conclusion that it
,
is not worth having .

Ec c l es ia s tes Ch a p s i . . 1 2 iii . 22 . 1 93
Havi n g stated his position in these g eneral

terms he now enters into the subj ect a little
,
mor e in d etail He reminds hims elf how at

. ,
o n e time he had tried to find his happiness in

,
pleasure and amusement But pleasure had .
palled upon him and appeared good for nothing ;

a n d as f o r m —
amuse ents well like C or n ew a l l ,
L ewis — Kohel e th thinks that life might per ,
haps be tol erable without them But he who

,
.
expects to b e made h a ppy by them must be ,
mad He reminds himself that h e sometimes

.
had r e course to wine in order to stimulate his

,
jaded body and that he laid hold on folly

,
“
that is adopted any expe di ent howev e r seem

,
in g l y absurd— rather than lose the chance o f

in creasing his enj oyment All the while he .
,
as sures himself he had been acquainting his

,
h e art with wisdom—that is to sa y he did what ,
he did by way Of scientific experiment in ord er ,
that he might s ee whether there was anything

’
real ly worth man s while t o do during the num
bered days of his life He pursued his in v es .
t ig a t ion s o n t h e most magnificent scale His .
poss essions and surroundings were those Of a

princ e He built houses for hims elf in town
.
and country ; he planted vineyards ; he laid o ut

parks ; he erected reservoirs for artificial irriga
1 94 Ec c l es ia s t es Ch a p s i
. . 1 2 -
iii
. 22 .
tion ; he had an immense number of retain ers ;

’
his revenu e was equal to a king s ; the b e st that
the age could produc e in music and other forms
o f art was a ll at his disposal ; the memb ers o f
his har e m were carefully s el e cted from e very

clime and country ; his prosperity k ept o n in
creasing till at last he se emed to be more for
,
t un a t e than any other o f the sons Of men And .
all this time as he tells us again hi s wisdom

, ,
r emained with hi m He was not the Slave o f

.
his poss essions o r o f hi s pleasures but their ,
lord H e kept steadily befor e his mind th e fact

.
that h e was making an experiment that he was ,
se eking after the sum m um b on um In all h is .
indulgences therefore he exercised a prud ent

, ,
relf restraint ; but at the same time he n e v e r

-
, ,
r elaxed in his pursuit of happiness He l e ft no .
exp e dient for attaining it untried Whatev er .

“
”
mine eyes desir ed he says I kept not from
, ,
“
”
them I withh eld not my h e art from any j oy
. .
Th e latter part Of verse 1 0 is mistranslated In .
stead of my heart r ejoiced in all my labour ;

“
”
this was my portion o f all my labour it should ,
be ,
“
my heart was to rejoice in all my labour ;
”
this was to be my portion Of all my labour .
That is to s a y enj oyment —

,
the maximum of
enjoyment—was the end he had in vi e w H e .
Ec c l es ia s t es Ch a ps z 12 — iii
: . . . 22 . 1 95
put into requi sition every conceivable expedient

for Obtainin g it and what was the result ? In
,
a cool moment he asked himself if he was happy ,
and he w a s constrained to answer N O I looked , ,
he says o n all the work that my hands had

,
wrought and o n the labour that I had laboured

,
to do ; and behold all was vanity and vexation

Of spirit and there was no profit under the s un
,
.
Al l is but vapour and stri ving after the wind .
All passes away into nothingness .
Th ugh m
o
’
a n s lif e be a d r ea m , h is p l e a s ur es , I se e,
Ha v e a b i gl
e n ess du
ra bl e e v en t h a n he .
”
Having d iscovered t h e unsatis fac toriness o f

pleasure Koh eleth goes on to inquire if ther e is
,
anythi ng else that could take its place What .
o f wisdom ? C an that mak e li fe a desirable

possession ? He proceeds to institute a com
parison between wisdom and pleasure N 0 on e .
,
he te lls us is better able to do this t han him

,
self I turned he says to consider wisdom and

.
, ,
—
madness and folly madness and folly being a
,
form o f expression derived from the S toics who ,
us e d it as a synonym for pleasure I considered .
wisdom and pleasure ; and I saw that th e re

is profit in wis dom mor e than in pleas ure
,
just as light is superior to darkness Pl e asure .

1 9 6 Ec c l es ia s tes : Ch a y s i . . 1 2 — iii . 22 .
is but momentary wisdom may last for a life ,
time Pleasure is but a shadow wisdom is com

.
,
p a r a t iv el y substantial and real Th e lover o f .
pleasure is like a blind man : he cannot distin

guish between substance and shadow ; he cannot
s ee the beauty O f wisdom and knows not where ,
She is to be found Th e lover Of wisdom o n the .

,
contrary has seen her and will follow h er till he

, ,
dies Ay there s the rub — till he dies O ne

.
,
’
, .
event happeneth to them all Th e wise man .
must die and sooner or later be f orgotten j ust

, ,
like the fool What then aft e r all is the good

.
, ,
o f wisdom ? This t oo is vanity And not

, , .
only must the wise man di e but he must leave ,
his possessions behin d him to be inherit e d very , ,
probably by a fool ,
O the pity o f it To thi nk
.
,
says Koheleth of a fool having command ov er

,
all my property in the acquisition Of which I

,
showed mys elf s o wise Th e possessions amassed .
by much toil and skill [the w ord rendered ,
equity (ii 2 1 ) means skill] will b e speedily

.
,
dissipat e d by the r e ckless fo l ly Of the fool At .
t h e thought o f this crowning calamity says ,
Koh eleth I hated life ; I hated all the occupa

,
tions o f l i fe ; I gave myself up to despair .
Wh at h a th man f or all his labour and f or th e

f
vexation o his heart ? What is t h e result Of
Ec c l es ia st es : Ch a ps i . . 1 2 — i ii . 22 . 1 97
h is persevering eff orts and o f his corroding

anxi ety ? N othing but disappointmen t —dis
appointment O f which he is conscious a l l day
long and which he scarcely forgets even in t h e
,
night It haunts h is very dreams

. .
S ince then wisdom and pl e asure are both

, ,
e vanescent let us he says choose p l eas ure b e

, , , ,
cause it is the more agreeable S ince we can .
not secure anything that will abide with us in

th e future there is nothing better f or us than t o
,
eat and drink and e nj oy the present a s much a s

we possibly can But we must remember that .
,
enjoyment does not come most to him who seeks

most for it We may be too eager in its pur
.
suit . Those elaborate experiments Of his he n o w ,
regards as a profound mistake Happiness is .
”
“
from the hand of God ; it is not to be
achieved by direct e ff ort To the sin ner t o th e .
,
man who is greedily unscrupulously bent on ,
gathering wealth and heaping up treasures ,
God gives only disappointment But to the .
good man to the man who listens to the voice

,
O f conscience and who is content with simple

,
pleasures God giveth wisdom and joy

, S uch a .
man h a s l e arn t the art Of life ; h e may be call e d

happy But afte r a ll (and here h e r eturns t o
.
his ol d sa d thought) e ven this wisdom and j oy

1 9 8 Ec c l es ia s tes : Ch a y s i . . 1 2 — i ii . 22 .
that come from the hand of God and a r e the ,
rewards o f a well spent life— the deepest w is -
dom and the intensest j oy we can ever hope t o

—
Obtain even these are but poor things at best .
They are also vanity .
In the third chapter Koheleth points o ut how ,
anythi ng li ke success in life must d epend upon

o ur doing the right thing at the right time .
There is a fitting season for everything and woe ,
be to us if we miss o ur opportunity & I n oppor

t un en es s i s the bane o f life .
Th i er e s a ti de in t h e a ff a ir s Of m en
Whi h c , t a k en a t t h e fl oo d ,
l ea ds on to f
or tun e
O m itt ed ,
a ll t h e vo yg
a t h e i r l i fe
e of
I s b oun di n sh a ll o w s a n d in m i s er i es .
Wh at we have to do is to watch for o ur O ppor

t un ity and embrace it H e points o ut (v erse .
1 1 ) that thes e Opportuni ties are o f di vine a p

pointment It is G o d who hath made every
.
thing beautiful in its season We cannot cre at e .
Opportunities ; we can only accept them .
But after all what is the good ?

, We a r e
,
in reality no b e tter O ff in the end if we availed ,
ourselves o f a f avourable chance than if we ,
had missed it altog eth er What profit hath .
he that work eth in that wherein he laboureth ?

Ec c les ia s tes : Cna ps i . . . 1 2 — iii . 22 . 1 99
I have had says Koheleth , a wid e experience

,
in the fruitlessness o f human eff orts in that ,
useless toil which G od hath allotted to men

a s their miserable doom S uccess is no bet ter .
than failur e For God hath set e t ernity in

.
our hearts ; [so the word world in the “
1 1 th verse should have been re ndere d ] There

is som ething in o ur hearts that makes us
dissatisfied with the present something that ,
”
compels us to look befor e and after
“
But .
though we are compelled to l ook we are pre ,
v e nted from seeing N O man can find out the

.
work that God doeth from it s beginning to its ,
end We only know parts o f His ways ; we can

.
never compr ehend the whole We cannot d e .
cipher the mysteries O f Providence We cannot .
discover what the Deity is about Why do we .
trouble ours elves with such high questionings ?

L et us l e ave them Though eternity has be e n
.
se t in o ur hearts we must learn to forget it if

, ,
we are e ver to hav e any peace Th e best thi ng .
for us Kohel e th says again is to eat and drink

, , ,
and somehow or other any way w e can to , ,
extract enjoyment out o f the common occupa

”
tions o f l ife [Th e words do good in verse
.
“
,
1 2 should be
, do himself “
S ince we
cannot tell anythi ng about what is beyond let ,
20 0 Ec c l es ia s tes : Ch a ps i 1 2 — ui . . . 22 .
us seize upon the present and enjoy it This .
must be the divin e intention or as he calls it , , ,
t h e gift O f God We have just the same senti

.
’
ment you remember in o n e Of Horace s Odes
, , .
While we are troubling ourselves about the

f uture the anxious hours are stealing from us
,
our chances o f enjoyment L et us make the .
most of t o day says Horace and let the future

-
, ,
take care o f itself .
Koheleth seems now (iii 1 4) to rise for a .
moment into a religious mood But his religion .

,
as we Shall see a few verses further on is by no ,
means o f an exalted type Times seasons and .

, ,
opportunities he says are o f divine appoint

, ,
’
ment ; and like nature s phases they happen
, ,
in recurring cycles Whatever God doeth it is

.
,
eternal H e recalls th e past Times and seasons .
repeat themselves and in their occurrence and

, ,
recurrenc e we ought to recogni se a high er Power

, .
God doeth it that men should fear before Him .
Th e existence Of s o much unrequited wickedness

in the world might seem to suggest that there
,
was no higher Power But there is G o d w i ll . .
judge the righteous and the wick e d and reward ,
them according to their works There is a time .
for every purpose and for every work and ,

Ec c l es ia s tes : Ch a y s . i 12.
— i ii . 22 . 20 1
therefore for the purpose o f retribution among

the rest R etribution is delayed for the sake Of
.
showing men that th ey a r e in the sight Of God , ,
o f no account G o d is determined they shall s ee

.
themselves to be but beasts .
An d they a r e but beasts A S the o n e dieth .

,
s o dieth the other They have on e spirit

. M an .
has no advantage ; for both beast a n d man are

vanity Th e earlier part Of verse 1 9 which in
.
,
o ur version reads That which be falleth the

sons Of men befalleth beasts even o n e thing ,
”
befall eth them if literally translated would be
, ,
C hance are the sons Of men ; chance is the

beast ; both are subject to on e chance In other .
words the life and the death o f beasts a n d Of

,
men are but chances accidents t r ifl es matters , , ,
o f n o moment whatsoever in the great universe
Of G o d Al l are Of the dust ; all turn into

.
dust ; all go to on e place ; the earth is the

mother and the sepulchre Of all Th e 2 1 s t .
vers e again is wrongly translated

, , Inste ad o f .
,
“
Who knoweth the spirit o f man that goeth
upward and the spirit Of the beast that goeth
,
”
downward we should read,
Who knoweth ,
“
wheth er th e spirit Of man goeth upward and ,
whether the spirit o f the beast goeth downward

20 2 Ec c l es ia s tes : Ch a y s i . . 1 2 —iii . 22 .
to the earth ? There m a y b e a diff e rence it ,
occurs to him Th e spirit O f man may be some

.
thing more than dust Perhaps it is Wh o . .
knows ? How e ver life cannot be based upon

,
”
a perhaps We must draw away our thoughts
.
from all such fa n cies and fix them upon what ,
is real Ther e is no mistake about pleasure ;

.
that is pleasant while it lasts I perceived he .

,
says there is nothing better for a man than

,
pleasure That is his true portion That is his

. .
only chanc e N O o n e can tell him anything

.
f or certain about the next world ; there fore let

him e nj oy thi s .
An ignoble doctrine but still not unnatural ,

.
Having struggled in vain to solve the problem

o f e xist e nce a man is tempted to give it up in
,
disgust and sa y to hi s soul —Poor soul & take

, ,
thine eas e and rest thyself after thy fruitless

qu e stioning ; give thyself to enj oyment But .
,
thank God & th e soul will not take its ease ; it

w ill not rest itself ; it will not be lulled into
apathy It reasserted itself again as we shall

.
,
see in the case O f Koheleth

,
and it forced him
to the same conclusion to which we are all
sooner or later driven However much in the .
d ark we may feel ourselves as to the meani n g ,

Ec c l es ia s t es : Ch a p s i
. . 1 2 —z z z . 22 . 20 3
Of our present exist e nce o r as to t h e kind o f

,
destiny that lies before us in the future there ,
is o n e lesson which experience cannot fail to

teach us and it is this —w e have been endowed
, ,
with a nature which is t o o great to be satisfied

with pleasure .
E ccl es ia stes .
IV .
CH APTERS IV . l —V . 7 .
H E N we last parted from the author Of the

book of E cclesiastes he had arrived at ,
t h e conclusion that the chief purpose o f life was

enj oyment Death Koheleth thought made an
.
, ,
end o f men just as it made an end of beasts ;

,
or if not if there were a di fference between

,
us and the brut e creation we could never hope ,
to Obtain any certain knowledge upon the sub

j ec.t We can di scover neither the meaning of
o ur existence n or the destiny that lies b ef ore

,
us in the future and there fore the best thing

,
for us is to drink systematically and continu

,
o u sl y from the fountain of pl e asure

,
He says .
in e ffect with the P e rsian poet O mar Khayyam

D r i n k & fo r y o u kn ow n o t w h en c e you c o m e , n or w h y ;
k
D r i n & f or y o u k n ow n ot w h y y ou g o , n or w h er e .
”
Ec c l es ia s tes : Ch a ps . iv . 1 v
-
.
7 . 20 5
But in such a doctrine as this no thoughtful man

c a n rest Koheleth practised it f or a time and
.
,
found it to be a failure In the fourth chapter .
he comes to the conclusion that li fe is essentially

and irretrievably wretched— wretched not b e ,
cause (as h e had formerly thought ) it would so

soon be over b ut wretched because it lasted so
, ,
long O nce h e complained that men died too

.
soon : now he complains that they do not die

soon e nough All that pleasure did for hi m
.
was thus to increase hi s gloom There was on e .
thing h e had forgotten in making o ut hi s pro

gramm e— h e had forgotten the miseries of other
people Th e prosperity he secured for himself
.
di d not remove their adversity but only brought ,
it out into more startling reli e f He was in .
f ec t e d by their wretchedness f or in the m idst ,
Of a ll his dissipation he had preserved a kindly

,
h e art .
I considered he says the tears o f those

, ,
who are oppressed and who have no comfort e r .
Th e oppr e ssion o f the poor by the rich was o n e

o f the most characteristic phases Of oriental
soci ety To be poor w a s to be w e ak and to be
.
,
w e ak was to be reduced more o r less into the

condition o f a slave K oh el eth s o w n country
.
’
men h a d su ff e red much from the cru elty o f

20 6 Ec c l es ia s tes : Ch ops iv
. . I —v .
7 .
foreign despots There is a refer e nce also in

.
,
this vers e to another characteristic o f E astern

,
soci ety It is customary to pay formal visits

.
o f condol e nc e to a fflict e d friends People trav el .
great di stances in order as they express it to , ,
comfort th e mourners To have no comforter .

,
therefore means t o be friendless Th e thought

,
.
Of the vast masses o f mankind who w ere in this

lon ely and down trodden condition made Kohe
-
,
l eth S O wr etched that he wished he was dead

wished he had never been born I account .
ed he says the d e ad—w h o di ed so long ago as

, ,
to hav e been by this time altogeth er forgotten

I accounted them happier than the living .
And happier still would it have been never ,
to hav e come into the world at all— never to

have seen the evil deeds that are done und er
the s un .
It is a curious transition this through which ,
K oheleth has passed From deploring the short

.
ness Of life he has come to deplore its length

, .
Wretch edness he now thinks is unavoidable

, , .
If w e have no calamities Of our ow n we Shall ,
still suffe r in the calamities o f others Th e .
sam e s entiments hav e be e n Often e xpre ssed b e

fore and since Herodotus e g r elates that
.
,
. .
,
wh en X erxes was invading Greec e he thought ,

Ec c les ia s t es Ch a p s iv —
: . . 1 v .
7 . 20 7
he wo ul d lik e to look at the whol e o f his forces

at once He therefore ascended a hill from
. ,
which he could s ee the Hellespont crowde d

with his Ships and the plains swarming with
,
his troops At the Sight he burst into tears ;

.
and he apologised for his emotion to on e of his

generals by saying There came upon me a ,
“
sudden pity wh en I thought o f the shortness

,
Of man s life and considered that o f all this

’
,
host numerous as it is n ot on e will be alive

, ,
”
wh e n a hundred years are gone by And y et .
there are sadder thoughts than that replied th e ,
general ; Short though our life is it appears too ,
long wh e n sickn e ss or calamity falls upon us ;

”
and d e ath then seems a most sweet refuge .
In verse 4 Koheleth makes a new departure

, .
He surveys human life afresh from another ,
point o f v iew He remarks that greed is at

.
the bottom o f a good deal o f human misery .
All work he says and all dexterity in work

, ,
”
[ t h e
“
right work of o ur version means really
dexterous or skilful work ] — all dexterity in

work is due to envy to a jealous det e rmi n a ,
tion to outstrip o ur neighbours to what M a ll oc k ,
”
calls th e desire for in e quality
“
N ow this .
spirit of rivalry says Koh eleth is a mistake ;

, ,
it is vanity and vexation o f Spirit Th e part o f

, .
8 Ec c l es ia s t es Ch a y s iv —
20 : . . 1 v .
7 .
wisdom is to take li fe easily Th e v ery sluggard .

,
who folds his hands tog ether and does no t hing ,
has as much as he requir e s to eat : [the phrase

rendered in our version eats his flesh should , ,
have been translated eats his meat— that is , ,
has enough to e a t ] Better says Koh eleth is , ,
a handful o f peace than two handful s Of labour,
accompanied by vexation Of spirit ; o r as our ,
English proverb puts it A bird in the hand ,

“
is worth two in the bush .
I need hardly point out that there is truth in

this doctrin e but that it must not be pushed to o
,
far . Th e desire for inequality as M a ll oc k most ,
clearly shows is the source Of a ll progr e ss in

,
art scienc e and civilisation

, ,
M en would not .
”
work hard they wo ul d not acqui re dexterity
,
“
,
except for the sake o f getting o n ; and to get

’
o n means to get above one s neighbours
, But .
neverthel e ss the d esire for inequality requir es

,
to be held carefully under restraint or els e it ,
may hurry a man o n to his ruin Vaulting .

“
’
ambition doth O er l e a p itself Th e rash spec .
ul a t o r for example in h is over eagerness for

, ,
-
w e alth loses e v erything and com e s in the en d

, ,
to wish hims elf in the position o f the man he

us e d to despis e— the man who was content with
sma l l profits o r with a low rate Of int erest and ,
Ec c l es ia s tes : Ch a p s . iv . 1 —v .
7 . 20 9
who is now en joying his co mpetence in peace .
As Brow nin g quaintly puts it

Th t l ow m a dd i n g o n e to n e h is hun dr ed s soon h it ;
a n a o
’
i ll i on
, ,
Th i h i gh m s a n, a im in g a t a m ,
m is s es a n un it .
”
Very often Kohel e th goes to Observe the

,
on ,
desire to outvie his neighbours is to be found in

a man who is altogether alone in the world w h o ,
has neith er child nor brother nor any near rela

tion He bereaves h is soul Of good — that is
.
,
he denies himself the enj oyment o f his posses

sions—merely f or the sake o f accumulating and
increasing them It never occurs to him to ask .
,
Fo r whom am I labouring and hoar di n g S uch

’
a man s li fe surely is vanity or as we Should , ,
say a mistake
,
.
In contrast to the career o f selfish isolation ,
o f which he has just been speaking Koheleth ,
now describ e s the advantages o f sympathetic

’
c o operation with one s f ellow men
-
We Should -
.
not he says strive a g a in st one another each for

, , ,
h is o w n good ; we Sho ul d striv e w i th o n e another ,
each for the good of the whole In a n y busin ess .
und e rtaking two are better than on e ; they will

,
make mor e than doubl e out O f it CO Operation .

-
is th e refor e preferable to competition

, , This .
doctrin e h e proc e eds to enforce by five illustra

tions First he says if two persons are travel
.
, ,
0
210 Ec c l es ia s tes : Ch a p s iv. . I — v .
7 .
ling together and on e of th em falls or meets with

,
an accident the oth e r will be abl e to assist him ;

,
but the lon ely trav ell er may perish for want of
help . S econdly if two sle ep togeth e r th ey are
,
warm In t h e E ast the heat o f the day makes

.
,
people peculiarly s usceptible to the chills o f

night And there are no glass windows in the
.
hous e s ; th ere are only lattices which are int ended ,
to let in the light by day but which also o f , ,
cours e let in the col d by night P e ople Sleep

,
.
upon mats laid o n the floor and have usuall y ,
no other covering than th eir outer garm ents It .
is therefore consid er e d disagreeable to sleep

, ,
a l one . There is a curious passage in the

‘
M ishna wh ere the luxury O f a bedfellow is
,
’
forbidd en to those who have mad e a vow that

,
th ey will deriv e no benefit from their n eighbours .
Thirdly two p ersons wil l Often be able to make

,
an eff e ctual resistanc e against thieves or b a nditti ,
wh e n o n e would have no chance Fourthly a .

,
threefold cord cannot be brok e n ; it is much

mor e than three times as strong as each o f the
separat e strands Th e forc e Of t h e fifth ill us .
t r a t ion which begins in vers e 1 3 will be e n

, ,
hanced if you remember that formerly Ol d age ,
was much more reverenced and youth much ,
more despised than is the case to day In the ,

-
.
Ec c l es ia s tes : Ch a p s iv
. . 1 -
v .
7 . 2 1 1
Olden time yo u s ee books were scarce ; in for

, ,
mation was communicated mostly by word o f

mouth ; and th e aged who had had intercourse ,
with the wise men Of previous generations were ,
the depositories o f all knowledge But n ot w ith .
standi ng the oriental respect for age Koheleth ,
says mor e fortunate is a poor youth who has

,
been prudent enough to make friends than an ,
Old and foolish king who knoweth not to be

admonished [ the marginal reading] — that is who ,
has lived such an isolated life that no o n e ever ,
cared to give him counsel or advice Th e youth .
may have been thrown into prison by the kin g ,
but his popularity may lead to a revolution in

his favour and then all the world will flock to
,
his standard V erses 1 5 and 1 6 literally trans

.
lated would be I see all the living that walk

, ,
under the sun associating [not with the second

,
child but] with the youth who succeeds

,
to
the throne) There is no end to the peopl e over
.
”
whom he rul es .
This is a pretty picture a wonderful picture ,
indeed for a cynic like Koheleth to have drawn

, .
But the Ol d melancholy returns Those that .

“
”
come after the new king will not rejoice in him .
His winning manners h ave taken hi m from the

prison t o the throne and secured for him an ,
2 1 2 Ec c l es ia s tes : Ch a ps iv
. . 1 — v 7 . .
almost universal dominion ; but he will die and ,
be forgotten S O that h is li fe also is vanity

.
and vexation Of spirit Amiability sociable .

,
ness sympathy c o operation all tend to im

, ,
-
,
prove life ; but the life is no sooner improved

than it is over Th e ga me seems hardly worth
.
the can dl e .
However life must be lived ; and it now

,
occurs to Koh eleth that we may perhaps find

som e help in religious Observances He has .
already pointed out to us h ow we are hemmed

in on all sides by limitations and restrictions .
It must evidently be important what attitude

we assume towards the Power which thus
checks and thwarts us Tak e care he says .
, ,
how you go into the house Of God how yo u ,
perform your sacrifices and prayers and vows .
Koheleth teaches us as wise men hav e always ,
taught that Obedi ence is better than sacrific e

,
.
O ur translation Be more ready to hear than

,
“
to give the sacrifice Of fools for they consider ,
not that th e y do evil is misleading Th e , .
li teral translation Of the Hebrew would b e — I t ,
is nearer to obey than to O ff er the sacrific e o f

the disobedi ent as they who Ob ey know not
,
to do evil — that is it is a nearer way to ,
God to obey His laws than to o ffer sacrifices in ,

Ec c l es ia s t es : Ch p a s . iv . 1 —v 7. . 2 1 3
atonement for di sobedience Those who Obey .
have not done e vil and therefore r e quire no

,
such palliativ e s In regard to prayer Kohe

.
,
leth says God is in heav en and thou upon

, ,
e arth ; therefore l e t thy words be few Just .
as a multitude Of persons and things crowded ,
confusedly together constitut e a dream so a

, ,
multitude Of words constitute— nonsense .
Koheleth next speaks Of vows Th e practice .
Of making vows without k e eping them without ,
having any int ention o f keeping them has been ,
very common all the world over E rasmus .
tell s a story Of a sailor who during a storm ,
at sea was heard bawling out a promise to

,
S t C hristopher Of Paris that if the saint would

,
rescue hi m from drowning h e Should be pr e ,
sented in return with a wax taper as big as

h is o w n statu e . M ind what yo u a r e about
“
,
”
said an acquaintance who overheard him ; you “
will n ever b e abl e to pay for it Hold your .
”
tongu e said th e man speaking softly S O that
, ,
S t C hristopher shoul d not hear him ; do y ou

’
th ink I m in earnest ? If I once get my foot
on dry ground catch me giving him s o much
,
”
as a tallow candle This story is only an
.
extrem e illustration of a b eli ef that is common

enough —the belief viz that the saints that
,
.
, ,
Ec c l es ia s tes Ch a ps i v —v
2 1 4 : . . 1 .
7 .
God Hims elf can b e hoodwink e d by r eligious

,
Observanc e s which a r e unmeaning and dis

hon e st Th e J e ws w ere e specially giv en unde r
.
,
t h e influence Of religious excitement t o mak e ,
vows that th e y would do o r n o t do c ertain , ,
things Th ey would d e dicate their childr en to

.
th e s e rvic e of t h e Tem ple o r their cattle to b e

,
O ffered up in sacrific e o r th eir lands to be d e

,
voted to purposes exclusiv ely religious ; o r th ey

would solemnly bind themselve s to abstain from
certain practic e s — as f o r example the drinking
, ,
o f wine But when th e excitem ent had passed

.
away th ey would very commonly try and Shirk

,
the promises which they had too rashly given .
S uch conduct Koheleth sternly condemns If .
o u hav e vowed a vow he says f ulfil it ; o r else

y , ,
it would have been better never to have vowed

at all Inconstancy is th e characteristic o f fools &
.
[ O ur translation He hath, no pleasure in fools ”

,
is entirely wrong Th e literal translation would

.
be —
,
FO Ol s have no steadfast will ] Therefore
’
don t tell a l ie about your vow D O not let .
’
your mouth hurry y ou into sin Don t tell the .
priest [S O the word ang el should I think have , ,
’
been rendered] don t tell the priest it is a
-
mistak e and that you n e ver vowed so much

, .
Instead o f securing a blessing by this kind Of

Ec c l es ia s tes : Ch a ps iv . . 1 —v 7 . . 2 1 5
vow you will only Obtain punishm e nt S uch

,
.
idl e talk o f dre aming fools is not worship it is ,
—
vanity mere vapour But adds Kohel e th fear
,
.
, ,
thou God .
This advic e in r e gard to worshi p coming ,
from a sceptic and a pessimist is particularly ,
striking Though he has no faith in a future

.
life though he thinks that o ur present e xist

,
enc e is contemptibl e and scarc ely worth havi n g ,
though h e recommends us to give ourselves up

to e n j oym e nt as being th e high e st good which
,
this poor world can Offer y et he still clings in ,
a way to t h e idea Of righteousn e ss Y o u are .
aware of course that the Jews — that is to s a y

, , ,
th e nobl e st and the best amongst them — had

conc e iv e d a passionate enthusiasm for right
eous n es s an e nthusiasm that has never be e n
,
1
exc elled and has rarely been e quall e d KO .
h el e th had h e ard about righteousness at his

’
moth e r s kn ee and at the Templ e s e rvic e s in ,
t h e bright days O f childhood befor e he l e ft his
hom e to indulge in the gaiety and study the

philosophy Of Alexandria From the influence .
o f th e s e early impressions he never completely
Shook himself fre e .
1
S ee m y D e f
ec t s O f Mo der n C h i ti
r s an it y ,
a nd o t h er S er m on s ,
’
p 1 93
. .
2 1 6 Ec c l es ia s tes : Ch a ps iv . . r —v 7 . .
“
b
Y o u m a y r ea k , y o u m a y s h a tt er th e v a se, if y o u w i ll
i ll ll
, ,
But t h e s c en t of t h e r o s es w h g
a n r oun d it s ti
”
.
And s o h e re w e find Koheleth very much in

, ,
e arn e st in his protestations against cant There .
is o n e thing he t ells us Of which we may be

v ery sure ; dishonest simulation O f r eligion is
—
us eless worse than usel e ss O bedience is a .
nearer way to God than sacrifice It is no .
good committing sins and th e n trying to brib e,
the Almighty to forget them We must not .
commit them if w e are t o win His favour

,
.
Again th e value of prayer depends not o n its

, ,
l ength but o n its sincerity If o ur prayers

,
.
are long our thoughts will wander ; and if o ur

,
thoughts wan d er o ur words will be meaning

,
l e ss ; and such words address e d to God are

nothing short of blasphemy R emember he .
,
says that G o d is in heaven and thou upon

, ,
e arth ; th e refore let thy words be few S peak .
only o ut of the fulness o f your heart S p e ak .
only what you fe el you must Again when .

,
su ffering from terribl e sickness o r threatened by ,
some horribl e calami ty you may have vow e d ,
that should the Sickness be remov e d or the ,
calamity averted you will thereaft er live a

,
better life W oe be to you says Kohel eth if

.
, ,
y o u disregard your vow & G o d is not to be

Ec c l es ia s tes : Ch a y s iv. . l —v 7 . . 2 1 7
t r ifl e d with H e cannot b e deluded into mis

.
taking for worship what is mere idl e talk .
But the majority Of men seem always to hav e

thought that H e can It is mor e than two thou
.
sand years since Koheleth s a t down to write his

little book ; but w e find them still fal l ing into
the same mistak e M en still tak e li b erties with
.
God which they would n e ver think O f takin g

,
with a king ; they try to cajo l e the Almighty as ,
they would never dream Of attempting to caj ol e

th e ir fellow men They seem to look upon reli
-
.
gion as a syst em Of j uggling by which the p enal ,
ti e s O i vice a r e to b e converte d into t h e r e wards

Of virtue They imagine that by certain r el ig i
.
o us p erformanc e s they will succeed in persuading
the Deity th e y are good when they know and , ,
most of their acquaintances know that they a r e ,
n ot . Th e r e is no sadder sight methinks upon , ,
which the heavenly Father has to gaz e than an ,
ass emblage o f se eming worshippers m any Of ,
whom though drawing near to Him with their

,
lips and in their attitude a r e nev erth el ess in ,
their h e art and li fe far from Him — farther from

Him than thos e who never pretend to worship .
N ow however ignorant we may fe el ours e lv e s in

,
regard to the nature o f G o d — Kohele th did not ,
know much and being an honest man did not

, ,
8 Ec c l es ia s tes Ch a ps i v —v
2 1 : . . I .
7 .
profess to know much how ever ignorant w e

,
—
may f e el ourselv e s w e may at any rat e be
,
certain that t h e C re ator Of m a n can n ev er be

his dup e and that th er e is no sin at o n c e more
, ,
heinous and more foolish than th e att empt to ,
impose upon t h e Almighty Th er e for e l e t us .
listen you and I to the wis e words Of Kohel e th

, , ,
”
when he says Fear thou God
,
“
.
E c c l es ia s tes ;
V .
CHAP TERS V . 8 VII . 18 .
left Koh eleth in the act o f exhorting us

to fear God Th e fear o f God o f course
.
, ,
implies a beli e f in the divine superintendence

of human affairs . This beli e f Kohel eth n o w
proceeds to j ustify .
D O not be alarmed he says (v 8 ) [

, such is the .
meaning Of the words rendered marvel not in “
o ur version ] — do n o t be alarm e d when y o u s ee
the injustice Of oppressors There are limi ts .
b eyond which this injustice cannot go Th e .
last half o f verse 8 and the whole Of verse 9

, ,
a r e entirely wrong in o ur version Instead Of .
“
He that is higher than the highest regardeth ;
a n d there be hi gher than they M oreover the .
profit o f the earth is for a ll ; and the kin g hi ms elf

2 20 Ec c les ia s tes Ch a ps . v . 8 — vii . 1 8 .
is serv e d by the field ins tead Of this we should

read There is sup erior watching sup erior and
, ,
superiors again over them— that is to say e ach ,
magistrat e is h eld in ch e ck by som e high er

Official ; and there is on e advantag e which the
common people hav e — ther e is on e thing
—
their favour viz that this law O f subj e ction
.
,
e xte n ds to all ev e n to the king who is d e

, ,
p endent upon the industry O i his peopl e in the

fi eld H e cannot transgress against his subj ects
.
with impunity And it is God Koheleth inti

.
,
mates who is t h e author Of this system Of

,
restriction and punishment .
Again the divine government may be seen

, ,
he says in the l a w o f comp ensation Pleasure

,
.
do e s not increase but o n the contrary rather

,
diminish e s with the increas e o f wealth Th e

,
.
lover Of money is not satisfied with accumulating

and multiplying M oney is but vanity— mer e
.
’
vapour As a man s riches increase they are
.
,
increased that eat them ; for the number of his

retainers must be augment e d Th e rich man .
has littl e to do but to watch others d e vouring

his wealth H e is Oft e n k e pt awak e by anxi
.
e tie s that arise o ut of his very abundance ; but
th e poor man can always sleep e ven though he ,
has not enough to ea t This Opinion Of Kohe .

Ec c l es ia s t es : Ch a ps . v . 8 — v ii . 1 8 . 221
’
l et h s Often and Often been corroborated
ha s .
D O you think ,
—
said Ph er a ul eS a wealthy
Persian Of whom we read in X enophon do
y o u thi n k I live with more pleasure the more
I possess ? By my abundance I gain mer ely

this — that I have to guard mor e and t o dis
,
tribute more A great many domestics now

.
demand of me their food their drink and th eir , ,
clothes S ome t o o a r e in want o f physicians

. .
And they a r e always bringing me bad news .
O n e comes and tells me that my Sheep have

been torn by wolves ; another that my ox e n
hav e been killed by falling over a precipice and ,
”
so on Hence I s e em to mysel f said Ph er a ul es
.
, ,
in possessin g abundanc e to hav e more a ffl ictions,
”
than wh e n I was very poor .
Koheleth now returns to a thought on which

he has before dwelt Th e excessive desire for .
wealth Often overreaches i t self and ends in ,
poverty I have seen riches kept for the o w n

.
er s thereof t o their hurt — that is badly kept ,
a s regards the n ea t owners never coming to the ,
rightful heirs Th e riches perish by evil tra

.
vail — lost in some unlucky Speculation ; and the

u on d a m millionaire becomes a beggar As he
q .
came nak e d from the womb Of the earth so ,
will h e r eturn thither leavin g no inh e ritance ,

222 Ec c l es ia s tes Ch a ps . v . 8 -
v ii . 1 8 .
behind him for his s on It would have been .
bad enough had this been his only trouble It .
would have be e n bad enough to discover when ,
he cam e to die that he had but laboured for

,
the wind and that he must depart destitute as

,
he had come E ven this would have been a

.
sore evil But his life has be e n miserable all

.
through He
. eateth all his days in dark
ness he is anxious sorrowful vexed , , .
Koh eleth now r eturns to his Ol d position — that

’
to eat and drink and enjoy one s self is the true
end o f life But he points o ut that the faculty
.
o f e njoyment is not to be acquired by e ffort .
S ome have it ; some have it not : it is the gift

of G o d or as we should s a y constitutional
, , ,
Th e man who has been e n dowed with this

faculty forgets the transitoriness of life God
, .
answereth him in the joy Of his heart ; his j oy

’
corresponds to God s ; he lives in a state o f
di vine tranquil lity .
O ur author then goes on to describe the

mis ery Of those who lack the faculty o f enjoy
ment I have se en he says — and it is no un
.
,
—
common sight I have seen a man in the pos
session Of wealth and honour whose soul lacketh
-
nothing of all that it desir eth b ut G o d hath not ,
giv e n him the power to enjoy it to eat there

Ec c l esia s tes : Ch a ps . v . 8— v zz . 1 8 . 22 3
Of He has not it may be any child to

, ,
whom he can bequeath his possessions but some ,
stranger inherits them and enj oys them as he ,
did not But even if he had a hundred children

. ,
even if he lived to a good Old age even if th e ,
grave were not awaiting him [this seems to be the

meaning Of the phrase have no burial —
,
even '
then unless his soul had been filled with good

, ,
that is to s a y unl e ss he h a d had this faculty Of

enjoyment—a still born child is better O ff than
-
be. It cometh as nothingness ; it goeth into

darkness ; its very memory is covered with
darkn e ss ; it has known nothi ng Of the sorrow
ful life which is lived under the sun It hath .
more rest than he E ven if he w ere to live a

.
thousand years twice told in his accustomed ,
state Of unrestful j oylessness he must at last ,
go to the same place to the silent Oblivion o f

,
the tomb His miserable life cannot save him

.
from the misery Of death .
And now the gloom Of our author d e epens

on c e again He seems to forget what he has
.
just admitted that some men do manage to

,
extract enjoyment o ut o f life He asserts (vi 7 ) . .
that no o n e ever does Th e labour o f man is

.
“
for hi s mouth — that is for enjoyment ; but he

”
, ,
is never satis fied His very wishes give him

.
2 24 Ec c l es ia s tes : Ch a ps . v . 8— v ii . 1 8 .
not his wish In this respect the wise man is

.
no bett er O ff than the fool the Obscure man is

,
not more fortunate than th e prince [Th e man .
”
“
who knoweth how to walk befor e th e living ,
is the man o f high birth and position who lives ,
before the eyes O f the pub lic ] You will notice

th e cynical irony o f t h e idea that the Obscur e ,
man is not mor e fortunate than the prince &

He has shown us that wealth and position very
Often bring with them additional anxiety and ,
now he implies that even Obscurity and pov

e r ty have cares and troubles O f their own We .
shall be mis erable if we a r e rich and w e Shall b e ,
mis erable even if we are poor Bett er is the sight

.
of the e y e s than the wandering of desir e ; but

e v e n this even the sight o f the eyes is vanity
, , .
H e means to sa y it is better to enjoy what we

,
actually possess than to sp e nd o ur time in try

,
in g to get something beyond our reach As .
I Es op put it in his fabl e a smal l piece Of meat

, ,
which the d og had in his mouth was better than ,
t h e larg e reflection for which h e lost it But .
even what we have if judg e d by the test Of

,
pl e asur e is vanity We do not enjoy it Pleas

,
. .
ur e itself do e s not pleas e us Th e very sub .
stanc e is after all but a shadow Th e fact is says .

,
K ohel eth return ing to a former thought every

, ,
Ec c l es ia s tes : Ch a ps . v . 8— v ii . 1 8 . 225
thing has been predetermined for us ; we a r e

hemmed in by limits and fatali ties to which w e
can but submit It is useless trying to contend
.
with O ne mightier than ourselv e s Th e more .
we talk about it the more sensible we be c ome

,
o f o ur helplessn e ss [T his
. is the mean ing Of
what is rendered in o ur version many things
incre as e vanity . It Should be many w or ds ,
increas e vanity— that is make us more conscious

,
Of it ] All our attempts to solve the mystery

.
o f existenc e a r e fruitless We cannot t ell what

.
is r e ally good for us ; we know not whether

there is anything that would actuall y m ake us
happy during the numbered days of o ur vain life .
That life pass e s away swiftly like a shadow And .
what will come a fter it who can s a y ? ,
But fruitless as all such inquiries seem to be ,
Koheleth still pursues them Th e heart ques .

-
t io n in g s o f a thinker will not be Silenced He .
now takes a new departure He inquires whether .
happiness is to be found in a life o f social respect

ability Or popularity In chapter vii and the first
. .
part o f chapter viii he gives us some Of the max

.
,
ims by whi ch such a life would be guided Th e .
thoughts are very loosely connected but t h e ,
und erlying idea is thi s —the popular man the, ,
successful man the man whom society delights

,
P
2 26 E c c l es ia s tes : Ch a p s . v . 8— v ii . 1 8 .
to honour is always characterised by prudenc e

, ,
discretion moderation self control and by a

, ,
-
,
c ertain sa voi r f a ir e —a n instinct which teaches

him what to do and when to do n othing , .
A good nam e he b egins is mor e valuabl e

, ,
than pr e cious Ointment— mor e valuabl e that is ,
to sa y than the crowning luxury Of oriental

,
life Fo r the man who has acquir e d such a

.
name even death has lost much o f its horror

, .
Th e day on which he dies is happi e r than that

o n which he was born Th en it was doubtful .
how he would deal with life and how life would ,
deal with him ; doubtful wheth er his birth were

not a d e plorable calamity But n ow dying in .
,
th e possessi on Of a good name he has prov e d

‘
himself a hero a victor to whom life has not

, ,
been vouchsafed in vain .
’
Th e uncertainty which surrounds an infant s
future has been keenly felt by oth ers besides
,
K oh el eth For exampl e Herodotus mentions a

.
,
Thracian tribe which al w ays celebrated the birth

,
Of a child by lam e ntation and mourning There .
is a story in the M idrash that illustrates th e

sam e idea Tw o vess els once met at the harbour
.
bar S il ence prevail e d on the on e which was

.
r eturning from its voyage mirth on the o n e which ,
was just about to start At this sight a wis e .

,
Ec c l es ia s tes Ch a ps 8 —v ii 8
: . v . . 1 . 22 7
man exclaimed What a perverted world ,

M i r th
sho uld be found o n the vessel which has r e
turn e d in safety sile n ce o n that whi ch h a s yet
,
t o encount e r the perils o f the sea And j ust s o .

,
added the wise man the true occasion for joy is , ,
not the b egin ni ng of a human career but its end , ,
when a man enters with a good report into the

hav e n O f rest .
It is bette r says Koheleth again to g O to th e

, ,
hous e o f mourning than to the house o f feasting .
I have told you b e fore that in the E ast it is a , ,
point Of etiquett e to pay formal visits Of condo

lence Th e man there for e who goe s in for social
.
, ,
respectabil ity must be scrup ulous in discharging

,
this obligation Kohel eth points out that it is a

.
useful as well as a respectable practice Death

, , .
,
he says is the end Of all and the sight of it w il l

, ,
l ead us to reflect It is a mistake to be always .
trying to avoid sorrow Th ere is a pleasure in .
m elancholy and a sweetness in woe Thought ful

, .
sadn ess sadness with reflection is better than

, ,
unthinking laughter Th e calamities which s a d .
den the expression o f the countenance may de ,
v el o p the a ffections o f the heart Th e wise man .

,
therefore loves t o linger in the ho use O f mourn

,
ing He who fe els at home only in the midst of

.
gaiety is says Koh el eth a fool

, , .
2 28 Ec c l es ia s tes : Ch a ps . v . 8 — v ii . 1 8 .
Th e wise man too is r e ady to receive in str uc

tion not only from th e silent teaching o f th e
,
dead but also from th e advic e O f the living

, ,
if th ey are wiser than himself Th ere is more .
m elody in the censure of a wise man than in th e

song o f a fool In fact th e merriment Of fools is
.
,
always vanity ; it is like th e crackling o f thorns

und er a pot Th e f uel generally used in th e
.
E ast is charcoal which burns slowly In a fit

, .
of impatience peopl e would be inclin e d to employ

,
dri ed thorns But these though they mad e a

.
,
great nois e produc e d hardly any e ffe ct They

, .
w ere all sputte r and no heat S imilarly in a .

,
’
fool s song ther e is nothing but sound while wise
advice may be productive Of permanent good .
He mentions the case of bribery and corrup

tion as an instance in which censure would b e
,
salutary [Th e word rendered gift in verse 7

.
should b e rather I think extortion o r corrup

, ,
tio n ] Even a wise man he says becomes in fa t , ,
u a t e d by corrupt practices How sadly the truth .
o f this maxim was proved in the history O f Lord
Bacon whom Pope describes as the wisest bright

,
“
,
”
e st
,
meanest O f mankind & It is illustrate d ,
t o o in the mischievous system Of plac e hunting

,
-
which prevails in Am erica t h e evils O f which ,
hav e be en so graphically described in D e m oc ‘

Ec c l es ia s tes : Ch a ps . v . 8 — v ii . 1 8 . 2 29
racy . But it is in the E ast that bribery has

’
been c arried t o the greatest lengths and been ,
productive o f the greatest m i sery Well then .

,
says Koheleth sinc e e ven wise men bec ome

’
infatuated by corrupt practices the rebuke which ,
puts a stop to th e m must be good It may be .
di stasteful but nevertheless it is beneficial Bet

, .
ter is the end of it than the beginning [Instead .
”
—
Of Better is the end Of a thing read Better is , ,
t h e end o f a word — that is Of the reproof ] Th e ,

.
censure should therefore be received with pati

e nce instead o f being resent e d in pride
,
D O not .
give way he says to your first hasty impulse

,
.
o f anger It is not unnatural that you should

.
feel inclined to r esent the interference ; but if ,
y o u are wise y o u will get the,better o f this feel

ing Anger resteth in the bosom Of fools It is
. .
the part Of a wis e man when he re ceives good ,
advice not to abuse the counsell or but to foll ow

, ,
the counsel And e ven if he do not follow it

.
,
receiving it gracefully wil l tend to increase his

popularity .
In vers e 1 0 he proceeds to point out that

the wis e man the prudent man o f the world
-
whose portrait h e is sk e tching for us th e man ,
w h o manages to win the liking and es t eem Of
h is fellows — is distingui shed by a cheerful easy ,

2 3 0 Ec c l es ia s tes : C h a ps , v . 8 —v ii . 1 8 .
'
going happy temperament H e is not o n e Of

,
.
those disagreeable persons w h o are always in ,
quiring why the former days were better than

these who are perpetually sighing for th e good
,
Ol d tim e s Inst e ad Of longing for th e past he

.
,
makes the b e st o f the present O ur v ersion .
’
h ere puts a cynical remark into K oh el eth s
mouth which he did not utter He do e s not
, .
sa y ,
Wisdom is good with an inheritance all
“ —
”
very w ell for persons o f property H e say s .
,
“
Wisdom is as good as an i n h eritance and even ,
”
better Th ere is a profit o r advantage in pos
.
s e ssing it over and above that which can b e

,
d erived from money ; for wisdom giveth life to

i —
them that have t that is it en liven eth them , ,
e nables them to b e cheerful hop e ful and glad , ,

.
Th e word translat e d d e fe n ce means primarily

shadow In th e scorching cli m at e O f the E ast
.
,
shade Often affords a shelter against h e at which ,
without it might be quit e fatal Henc e th e

,
.
word came s e condarily to m e a n pr ot e c tion or

, ,
r
d e fe nc e In the E ast too heat is Ofte n regarded

.
, ,
as typifying the ills o f life Koheleth means .
to sa y therefor e w isdom is a sh elter o r de fenc e

, ,
from calamity inasmuch a s it makes men ,
cheerful and ch e erfulness is the b est pos

,
sible prote ction against the ills that flesh is

Ec c l es ia s tes : Ch a ps . v . 8 — v ii . 1 8 . 23 1
heir to . A merry heart doeth good like a

medicine .
“
It b a rs a t h ousa n d h a rm s a n d l gth
en en s lif e .
Th e man who poss e sse s a sanguine temperament

will quick ly recover from a shock that might
otherwise have driven him m a d And a cheerful .
disposition is particularly useful to thos e who

would stand w ell in the e stimation Of th eir
fellows . It is pleas ant says G e orge E liot
“
, ,
—
to see som e men turn round pleasant a s a
sudden rush O f warm air in winter o r a flash ,
o f fir e l ig h t in the chill dusk

”
M en thus gifted .
are natural ly very welcome in soci ety .
In verses 1 3 and 1 4 Koheleth points o ut ,
how it is that wisdom t e nds t o d e velop cheer

fuln e ss .It does this by Showing us the useless
n e ss Of kicking against the pricks Th e times .
may be crooked but G o d has made them s o and ,
w e cannot straight e n them W e should tak e .
th e m as th ey com e and make the best o f th e m

,
.
By grumbling at the established order o f things ,
1
w e do n o t change it ; we only inj ure ours e lv e s .
In t h e day o f prosperity therefore he says , ,
e njoy your prosperity ; and in the day o f a d v e r
s ity bethi n k you that it has not come by acci

,
den t — it has been s e nt b y God f o r a purpos e .
1
S ee s er m o n s o n T r ue a nd Fa l se D i s c o n t en t ,
”
in m y I n
s l ra
p t ion , a nd o ther S er m o n s .
’
2 3 2 Ec c l es ia s tes : Ch a ps . v . 8 — v ii . 1 8 .
He inte rweaves the j oy a n d sorrow Of human

li fe in the way H e does s o that we may never ,
be able to foresee what is awaiting us in the

future S ince then God has a definite purpose
.
in o ur adve rse circumstances it is not t o be ,
expected He will change them for any fret

ting Or fuming on o ur part Th e best thing .
for us t o do is to make His pleasure ours ; and ,
as we cannot get what we like to school o ur ,
s el ves into lik ing what we get .
To w i ll h t G d d t h w i ll t h
w a o o ,
a t is th e on ly s c ien c e
W h i h gi u c y vest s a n r es .
”
Koh eleth now propounds another maxim Of

worldly policy— a m a x1 m i n which we see him
at h is worst During the days Of my vanity
.
,
he begins during my unsatisfactory life I have

, ,
Observed the righteous man die prematurely not ,
withstanding his righteousness and the wicked ,
man live to a good ol d age notwithstanding his ,
wickedness Prosperity and adversity seem to

.
come t o men not in accordanc e with th eir merit

,
or demerit but at t h e bidding o f th e divine

,
caprice A prudent man o f th e world therefore

.
, ,
wi l l not troubl e himself t o o much about righteous

ness He cannot be quite sure that it will pay ;
.
though a certain amount Of it is likely to h elp him

Ec c l es ia s tes Ch a ps 8 — v ii 8
: . v . . 1 . 2 33
on .And what is true O f righteousness is true o f

wisdom TO O much wisdom will ke e p him back
. .
Wh y shouldst thou [not destroy thyself ? as

” “
o ur version reads ] why shouldst thou isol ate

-
’ ’
thyself ? P e ople won t lik e you if you re too
’
good ; they will call y ou a fanatic Th e y won t .
’
like y o u if you r e t OO wise ; they will call y o u
a prig Therefore h e not overmuch righteous
.
,
neither make thyself overwise At the same time .

,
y o u must ta ke care t o avoid the opposite extreme .
Don t be overmuch wick e d Don t be a fo ol

’
.
’
.
O ver indulgence in certain kinds of Sin would

-
be sure to bring you to an untimely grave Th e .
b est plan says Koheleth is to go in f o r both

, ,
—for moderate righteousness and for moderat e

wickedness S uch is the practice o f the G o d
.
fearing man — that is Of the man who is God ,
feari n g in the eyes Of society who is religious ,
accordin g to the fashionable standard o f religious

ness In other words we shall be to all intents
.
,
and p urposes suffi ci e ntly righteous if we are only ,
moderately wicked Poor Koheleth in his present

.
,
mood h a s fa l l e n into deep moral degradation

, .
Th e id e a Of righteousness in which he was brought ,
up h a s be e n supplanted by t h e notion o f e xpe

,
dien c y Policy h a s taken the place o f duty

. .
Th e doctrin e he is now preaching is precis ely

34 Ec c l es ia s tes : Ch a p s . v . 8— v ii . 1 8 .
the doctrine Of L ucifer in L ongfellow s ,

’
Golden
L ege nd
We m us t l k
oo a t t h e D ec a lg
o ue in t h e i l gh t
Of a n a n c en i t s t a t ut e t h a t wa s m ea n t
ild l l
,
For a m a n d g en er a a pp i c a ti o n ,
To b e un d t d W it h
er s o o t h e Re ser v a t ion ,
Th t in c er ta in in st a n c es t h e R i gh t
a
M us t y i el d t o th e exped i en t
, ,
”
.
Th e r e are too many among us I am afraid , ,
who a r e d e voted followers Of L ucifer W e b e .
li e ve above all things in expediency

,
Th e , .
vices which society condemns w e look upon with

a pious horror ; but we se e no harm in t h e vices
which soci e ty approves For instance w e oug h t .
-
to s et ourselves stu di ously against the prevalent

practice o f scandal and mischief making But - .
we do not People would b e angry with us if

.
w e tacitly o r openly r e buk e d them if we refused ,
to join them in th eir favourit e recreation And .
th er e for e w e rep e at to ourselves the comforting

advice o f Koheleth — Be not righteous ov ermuch ,
.
Why shouldst thou isolate thys elf ? Why mak e

thys elf unpopular for the sake o f a paltry
p e ccadillo ? E v e rything is a peccadillo nowa
days if i t b e on ly c on dem n ed b y G od
,
S uch .
cond e mnation counts for nothing in c omparison ,
with the condemnation o f soci ety When th e .
laws o f God come into collision with t h e laws o f

Ec c l es ia stes : Ch a ps . v . 8 -
v ii . 1 8 . 235
society it is g enerally the latte r that prevail

, .
M en who will brave the divine anger with the

great est possible composure are thrown into de ,
spair by the disapprov a l Of th eir neighbours and

acquaintances S irs & l e t us shake ourselves
.
fre e from this unwholesome fe ar o f man Let .
us dar e t o do o ur duty e ven though w e a r e ,
frown e d upon for o ur pains In the long run .

-
t h e policy Of expedi e ncy which Koheleth her e ,
calls wisdom will turn o ut to b e but folly We

, .
Shall see plainly e nough in the next life if not ,
in this,
Th t b
a e c a u se r i gh t i s r i gh t ,
t o d o th e r i gh t
W er e w is d om , in t h e s c or n O f c o n s eq uen c e .
E ccl es ia stes .
VI .
CH APTERS VII . 19 VIII

— . 15 .
H E su c cessful man Of the world K oheleth ,
has told us will always be careful to c on

,
form to the social standard in matters o f moral ,
ity and religion . He will see to it that he is

n either better nor worse than society requires
, ,
.
N othing will help us on in life he says mor e , ,
than this judicious combination of moderate right

e o u sn es s with moderate wickedness In wisdom .
( verse 1 9 ) — that is in this

,
practical sagacity
there lies great er strength than in an armed
force. Te n armed men m e ans Of course an , ,
ind e finit e numb e r ] .
Then as if his consci e nc e rather smote him f or

,
the immoral moralit y he has been preaching h e ,
adds ,
— R ighteousn e ss in th e strict s e nse is unat
, ,
Ec c l es ia s tes : Ch a ps . vi i . 1 9
—v i i i . 1 5 . 23 7
there is not upon e arth a just man

t a in a b l e ; ,
that doeth good and Sinneth not It is useless .
for us th e refore to trouble about an unattainable

, ,
ideal If we are good enough to pass muster

.
with o ur neighbours we shall do ,

.
—
It is also the part Of wisdom O f that practical
wisdo m which as he tells us makes a man che e r
, ,
f ul — not to mind what people s a y o f us If we .
indulge o ur curiosity in this matter w e shall ,
find o ur very servants abusing us ; and we need

“
not b e surprised at it he intimates for thou , ,
”
thys elf l ikewise hast curs e d (or abused ) others .
It is human nature He m e ans to say that in .

,
spite Of our attempt to conform to the common

social stand a rd we n e ed not expect to pl e as e
,
eve ry body M en must amuse th emselves ; a n d

.
there is no amusement which they find so enjoy

able as t h e discovery and discussion o f th eir
,
n eighbours d e fects ’
C ould we
”
says Lord .
,
Bacon procure some magic glass in which to

,
“
,
view the animosity and malice dir e cted against us ,
it would b e b ett e r for us to break it directly than

W e Shall nev er have any peac e if
”
to use it .
we att end t o t it tl e tattle L et us therefore says

'
-
.
,
Koh eleth pursue o ur course unmoved

, .
I n verse 2 3 h e t ells us that h e had hims elf

proved by experi ence the truth a n d value o f th e
, ,
8 Ec c l es ia s tes Ch a p s 1 9 —v iii 5
2 3 : . vi i . . 1 .
prec e ding maxims He seems t o hav e had a.
suspicion however all th e tim e that this view o f

, , ,
life was a low o n e He intimates that he had .
tri e d for a better but failed to reach it,

I said .
“
I will be wis e but it was far from me

, There .
was he admits or there conceivably might b e a

, , ,
higher wisdom whi ch he had not acquired There .
was much he felt which he did not at all under

, ,
”
stand Far r e maineth [so verse 2 4 Sh ould
.
“
r e ad] far r e maineth what was f a r and deep ,
”
r emaineth what was deep After all h is think .
ing he kn e w he had n o t completely fathomed the

,
mystery O f life he had not completely solved

,
t h e problem O f existence It is beyond him .

,
he must give up all thoughts o f it In lieu Of .
such a perfect theory or compl ete philosophy h e ,
returns again to the lower wisdom O f common

sens e — the wisdom which contents itself with
partial explanations and suggestive maxims avail ,
able for o ur guidance in everyday life .
From this lower standpoint he now sets him

s elf to inquire into the origin Of evil I applied .
my mind he says to discover the cause o f

, ,
wickedness and vice and mad folly H e finds .
it as h e thinks in woman
,
I found woman he
, .
,
says mor e bitte r than death

,
S h e is a net ; her .
h e art is a snar e ; h er hands are chains He who .

Ec c l es ia stes Ch a p s v ii 1 9 — v ii i
: . . . 1 5 . 2 39
finds favour in t h e sight of G o d shall escap e from

h e r but the Sinn e r shall become her pr ey Lo ok .
you this is my e xperience

,
O ne man among a .
thousand h uman beings I have found O n e who ,
was genuine and tr ue and who really deserved ,
the name Of man ; but a genuine woman have I

not found . This remark is no hasty g en er a li s a
tion . I have conducted my inquiries most care
full y picking o ut my specimens one by o n e s o as
, ,
to avoid the possibility o f mistak e God mad e .
man upright but they became corrupted by

,
wicked devices esp e cially by the devices of the

,
female sex Women therefore will b e treat e d

.
, ,
by th e wise man with the contempt which they

—
d e serv e I will r eturn to this doctrine presently ;
’
but let us first finish K o h el eth s description o f
th e prudent m a n Of the world .
Having po inted out in chapter v n how such , .

,
a man conducts himself in social life at th e begin ,
ning O f chapte r viii he tells us how he would

.
behav e hims elf in politics He starts off with .
another eulogium o n wisdo m There is nothing .
lik e wisdom he begins nothing like the practical

, ,
wisdom which enables a man to understand the

,
r a tion a l e O f lif e which h elps him in cases o f

, ,
e m e rgency to comprehend the situation and to b e

,
mas ter of it Wisdom makes a man cheerful and

.
Ec c l es ia s tes Ch a y s v ii 1 9 — v iii
2 40 : . . . 1 5 .
illuminates his countenance not only under the ,
apparent tyranny o f God o f which he has spoken ,
before but also under the actual tyranny o f man

,
.
Th e wis e man adapts himself to th e pressure

of circumstances He never for example a t
.
, ,
t empts to carry on an unequal warfare w i th an

’
all powerful despot
-
Whatever be the king s
.
commandment he obeys Th e words in r egard

,
.
,
“
”
to t h e oath o f God seem to r e f e r to the pra o
,
tice among Babylonian and Persian d espots of

, ,
exacting an oath o f loyalty from conqu e red races ,
each rac e being made to swear by the g o d it

worshipped Th e wise man bethinks him that
.
,
t h e prince who had power to exact a promise of

Obedience will have power to punish disobedi ence ;
,
and therefore he obeys In verse 3 the words .

,
r end e r e d in o ur version S tand n ot in an evil ,
”
thing should b e R es e nt not an evil or a n gry
, ,
-
, ,
’
word Be not hasty to go o u t o f the king s
.
’
Sight ; don t throw up your allegiance because
he is angry R esistanc e is fatal He is pr a c ti
. .
cally omnipotent ; no one dar es to say unto him ,
what doest thou — to ask hi m to justi fy or explain

his conduct Whoso k e ep eth the commandm ent
.
”
shall feel no evil word i e will not incur his
'
. .
, ,
ang er .
’
And f urther a wise man s heart discern eth
,
Ec c l es ia s tes : Ch a ps . v ii . 1 9 — v ii i . 1 5 . 2 41
[not time and j udgment but ] the time o f judg

,
ment I f you would obey him he would n o t be

. ,
angry with yo u ; or even if he were a wise man ,
would discern the t ime of judgment woul d find ,
comfort in looking forward t o the day o f retri

b ution . V erse 6 Shoul d read instead o f TO ,
“
every purpose there is time and j udgment there ,
”
fore the misery o f man is great upon h im ,
instead of this it sh ould b e—To every purpose

there is a time o f judgment w h en the misery o f ,
man is great upon h im That is when the .

,
su ff erings Of the subj ects become into lerable ,
there wil l be a revolution and the actions ,
o f the tyrant will be revenged Th e wis e man .
knows that he cannot single handed make a ,

-
,
successful resistance ; he will wait till the times

be ripe .He will comfort himself with the
assuranc e that beyond a certain point tyranny
, .
cannot go Wh e n it reaches that point there

.
w ill be a reaction against it ; despotism will be

”
“
tempered by assassination Th e tyrant exercises .
h is tyranny unrestrainedl y for he knoweth not ,
that which shall be ; and w h o can tell him when

it shall be ? He does not foresee the dire fate
that is in store for hi m ; o r at any rate he never , ,
e xpected it would come so soon But the day .
o f r e ckoning the day o f death does come

,
Th e n ,
.
Q
2 42 Ec c l es ia s tes Ch a ps v ii — v ii i
. . 1 9 . 1 5 .
no man has power to retain his spirit There is .
no ruler [not power ] in the day o f d e ath Th e .
distinction betwee n kings and subj ects is then

broken down Th e tyrant himself becomes sub
.
j e c t to the king of terrors In the war f.are against

death th ere is no leave o f absence ; no cunning
c a n save a ma n ; not e ven his wick e dness can
avail him though it would shrink from noth

,
ing by which e scape might be secure d — I n all

this says Koheleth I am Speaking from personal
, ,
Obs ervation having s et myself diligently to ex

,
amin e into all the transactions o f men .
I must conf ess however he adds that some , ,
times the tyrant tyrannises with impunity .
There is a time when o n e ruleth over another
[ not to his own hurt as o ur version

,
puts it but] ,
’
to th e oth er s hurt Ve rse 1 0 is n onsense in
.
o ur version I t should b e -I hav e seen th e

.
,
wicked honourably buried and come to life ,
again as it were in his wicked children ; and

, ,
o n the oth e r hand I have seen the righteous

,
turned o ut o f th e place o f the holy (that is to

s a y e xcommunicated ) and treated with contum ely
while th e y liv e d and entirely forgotten when

,
they di e d . S o that the idea of inevitable retri

b ut io n o n which he had j ust been insisting h e
, ,
now sees to be but vanity There is no such .

Ec c l es ia s t es Ch a ps v ii 1 9 — v ii i
: , . . 1 5 . 2 43
thi ng S entence against an evil deed is n ot

.
executed speedil y ; sometimes it is not executed

at a ll Th e sinner keeps on doing evil
. does
it a hundred times and yet l ives t o a good
o l d age It is becaus e they perceive this that
.
,
the hearts o f the sons o f men are full y set in

them to do evil There seems nothing to hind e r
.
them V erse 1 2 in o ur version puts a pious

.
sentiment into the mouth o f Koheleth which ,
he did not utter Th e word know should .

“
have been translated in the past tense ; it is

in contrast with t h e present tense o f verse 1 4 .
He does n ot say I know that it will be well

,
“
with them that fear God but — I knew : I

”
, ,
used to believe it Th e wicked I once thought

.
, ,
would not prolong his days but would pass ,
away quickly like a shadow That w a s my .
belief But facts are stronger than creeds

. .
There is a vanity which takes place o n the

earth and which disproves my former c o n v ic
,
tion . There h e j ust men unto whom it hap ,
p e n e t h according to the work o f the wicked ;

and again there be unjust men unto whom it
, ,
happeneth according to the work o f the right

e ous . Good men are treated by Providence as
if th ey wer e bad and bad men are treated a s if
,
they were good .

2 44 Ec c l es ia s tes Ch a ps v ii — v iii
. . 1 9 . 1 5 .
Therefore , he says this also is vanity Th e , .
schem e o f life which he has j ust been sketchi ng

is f ound like the others to break down A
, , .
man may be prudent moderate self controlled ; , ,

-
he may do his best to con form to a ll the stand

ards of society ; he may act always on the most
approved principles ; and y e t both in civil and ,
political life come to grief

,
He may fail to .
win the social approbation and pop ularity which

would have be e n the fitting reward o f his
labour C ircumstances over which he had and
.
,
could have no control— such as the loss o f his

,
health o r f —
the loss o his mon ey may r ender all
his e fforts nugatory
Th e b t l id h m
es a sc e es 0
’
m ic e a nd m en
G g
a n a ft a gl y
- e .
”
There is something in the world amiss which ,
not unfrequ ently upsets the most car e ful cal

c ul a t io n s and makes us look like f ools when
, ,
we have been all along priding ourselves o n

o ur wisdom Koheleth finds himself driven
.
back therefor e to the conclusion that there is

, , ,
no good in having any scheme o f life at all .
In this topsy turvy world the chances a r e w e

.
-
shall do best by not trying to do well I .
commended mirth h e says ; ther e is nothing,
b etter for a man under the s un than to e a t ,

Ec c l es ia s tes : Ch a ps . v ii . 19 —v ii i . 1 5 . 2 45
drink and be merry ; there is nothing b etter for

,
a man than th e enj oyment which [not abid e s

”
with him in his labour but wh ich] follows him ,
in hi s labour True enjoyment comes o f its own

.
accord We Shall probably miss it al together if

.
,
we set oursel ves systematically to seek it — Y ou .
will observe he bids us dis card the career of the

,
man o f the world not because he is dissatisfied ,
with any of th e maxims whi ch he has laid

‘
down f or o ur guidance in that r ole but because ,
it is not in maxims t o command success He .
p erceives that however consistently we may act

,
upon the maxims w e may still by some u nlucky , ,
c on tr etemps be done o ut of o ur reward

,
O f his .
m axims as such he still approves

, , .
N ow from our modern point o f view the t w o

, ,
most important doctrines which he h a s enunciated ,
in this connection are the doctrine of righteous ,
ness Of which I have already spoken and the

, ,
doctrine o f women on whi ch I must now beg ,
l eave to sa y a word .
Woman h e thinks is pa r exc ellen c e th e great

, ,
cause o f evil By her fatal gift o f beauty sh e

.
ofte n lures men to a doom more bitter than

d e ath ; and at the best sh e has but a shallow ,
unbalanced natur e c apable o f doing much m is ,
chief but incapable o f doing any good In these

, .
2 46 Ec c l es ia s tes : Ch a ps . v ii . 1 9
— v iii . 1 5 .
notions Koheleth does not stand alon e Adam .
s et the example Of d e preciating t h e sex when he

'
declared that he would have been a better man

but for the influence o f his wife And his ex .
ample was followed al most without exception cen

, ,
tury aft er century millennium after millennium, .
There are o n e o r two curious facts that prove

’
the prevalence O f K oh el eth s notions among th e
Jews Women were consid ered s o frivolous and
.
untrustworthy that th eir evi d e nce was n e ver a c

,
c ept e d in a court of justice Th e rabbis main .
t a in ed that this was th e intention of the M osaic

law whi ch when re ferring to witnesses al ways
, , ,
used the mas culine and never the feminin e , ,
gender In Z echariah (v 8 ) you will notice

. .
,
the prophet finds in woman an emblem o r

type o f wick e dness And to this day a r e cog .
,
n is e d part o f the morning thanksgiving O ffere d ,
up by every male Jew is the following : ,
“
Blessed be Thou O L ord God King o f the
“
, ,
univers e that Thou hast not created me a

,
”
woman S im i lar opinions prevail e d among
.
Greek thinkers — one o f whom for example , ,
’
said Th e natural hom e of folly is a woman s
,
“
heart ; and another Where women are there ,

“
,
”
is e very evil Th e Arabians have a proverb to
.
th e e ff ect that when woman was created the

,
Ec c l es ia s t es : Ch a ps . vi i . 1 9
-
v iii . 1 5 . 2 47
devil was delighted and said to her Thou shalt

, ,
b e m y arrow with which I will shoot and not

,
m iss .
”
M ohammed is commonl y supposed to
have maintained that women as such would be , ,
excluded from heaven This is a popular error . .
He did however assert that the maj ority o f

them would in point of fact be found in hell
, , .
And the same or similar views we find prevailing

, ,
e v e n amongst the C hristian fathers C hrysostom .
tells us that when the devil took from Job all

he had he was careful to leave his wife as
, ,
h e kn e w sh e would assist h im in the task o f

l e ading t h e saint from G o d Th e depreciatory .
e stimate of women used to be accepted almost as
a truism and was not unfrequently adopted by

,
women thems e lves It is a woman whom Eur ip

.
ides represents as saying that on e man is better ,
than ten thousand o f her o w n sex .
To many o f us I suppose thes e sentiments

, ,
will appear almost inexplicable S urely we sa y .

,
to ourselves the women o f whom such things

,
were said must have been v e ry di fferent from

,
the women of th e present day And no doubt .
they w ere : diff erent through no fault o f their

own but by reason Of the treatment to which
,
th ey had been subj ected I know men now who .

,
hav e such a poor op inion o f the female intellect ,

2 48 Ec c l es ia s tes : Ch a ps . v ii . 1 9 — v zzi . 1 5 .
that they never condescend to o ffer a lady

anythi ng but small talk generally ver y small
-
talk Let on e o f these gentlemen hold a con

.
versation with the most brilliant woman living ,
and to a fool like hi m her intellect will appear

, ,
but feeble N o w contempt for women a con

.
-
tempt that included their moral as w ell as their ,
—
intellectual nature was at on e time universal ;
,
and it inevitably had o n them a deteriorating

e ffe ct L et men be dealt with for a hundred
.
years as women were for thousands ; let them

,
be taught to consider themselves mere drudge s

or toys — and what do you suppose they would
,
be worth at the end of it ?

As soon as woman r eceived fair pl ay sh e -
,
proved h erself not only equal to men but su ,
perior ; lacking no doubt some of his best

, ,
qualities but possessing others which more than

,
compensate for the deficiency It has become .
’
a proverb with us that tis the l ow man
thinks the woman low Generally speaking a
.
,
man s intell ectual and moral worth or worthl ess

’
,
n e ss may be very fairly tested by his respect or

, ,
want o f respect for women , S carcely any on e

.
,
in the present day whose Opinion deserves a

moment s consideration —
,
’
with the exception o f
on e o r two pessimists like S chopenhauer or
Ec c l es ia s tes Ch a ps v ii —
: . 1 9. v zz z . 1 5 . 2 49
Hartmann— scarcely any o n e would agree wi th

Koheleth Instead o f his arithmetical calcul a
.
tion about the thousand men and the thousand

women most persons would substitute O l iver
,
Wendell Holmes — that there are at least three

’
saints among women f or on e among men .
’
S hakespear e s experience curiously enough if ,
we may judge by the 1 44t h S onnet was very ,
’
similar to K oh el eth s
Tw o l ov es Ih a ve ir
O f c om o r f t a nd d espa
W h i c h l ik e t w o spi r it s do sugges t m e s till

, ,
.
, ,
Th e b e tt er a n g el is a m a n r igh t fa i r
Th e w or s er s pi r it a w om a n c o l o ur ed il l
,
TO w in m e s oon t o h e ll m y fem a l e e vil

.
T em pt et h m y be tter a n g el fr om m y s i d e
An d w o ul d c o r r upt m y s a i n t t o b e a d e v i l
W ooin g h is pur i t y w it h h er foul pr i d e
,
”
.
But this notwithstanding S hakespeare knew that ,
the best women were better than the best men .
Y ou cannot study his plays carefully without ,
p erceiving that he had a mysterious veneration

for the true womanly character— a veneration as
for something high er and more divine than man s ’
.
In this view he is kept in countenance by Goethe ,
Petrarch Dante R aphael R ousseau Jean Pau l

, , , ,
R ichter and a host o f oth ers Among o ur o w n

, .
countrymen there have been none abler in the

present generation than L ord B ea c on sfiel d and
5 Ec c l es ia s tes Ch a ps v ii —
2 0 : . . 1 9 v i i i . 1 5 .
John S tuart M ill and none ever thought mor e

,
highly o f women I f you want proof o f this

.
,
glanc e over M ill s Autobiography and read the

’ ‘
,
’
’
d e dication to S ybil .
W e are b eginning at last to perceive t h e

, ,
immense importance o f the part which women

have played in the culture and moral develop
ment o f the rac e It is they who inspire us
.
with the holiest and the strongest moral im

pulses There is nothing ih the world S O h elp
.
ful to a man as the influ ence o f a good woman ,
be She mother or sister lover or fri e nd or wi fe , .
I s a y there is nothing s o helpful to a man as

the influence o f s uch a woman if onl y he recog ,
nise and reverence her goodness There is no .
inspiration lik e it It will keep him tru e to

.
himself and to God .
T r us tt hin gs h i gh
in a ll
C om es ea sy t o h im a n d t h ough h e t r ip a n d f ll
a
H e sh a ll n ot bl i n d h is s oul w i t h c l a y
,
”
.
What asks Georg e E liot in t h e midst o f t h e

,
”
,
“
mighty drama Of lif e are girls and their blind

,
visions ? They are the y e a or nay Of that good

fo r which men are enduring and fighting In .
th e se delicate vessels is born e onward through

the ages the treasure of human affe ction and
vi z . 1 9
— v i z z . 1 5 . 2 5 1
with a ff e ction all th at is purest noblest most

, ,
divine . In the great hereafter when human,
character has been perfected it will be seen I

, ,
’
beli eve that man s contribution to that result
, ,
’
compared with woman s is but poor and in sig
,
n ific a n t.
E ccl es ia stes .
V II .
CHAPTERS VIII . 1 6 —X
the end of chapter viii and the beginning .
o f chapter 1 x Koheleth points o ut that it

.
,
is impossible for us to construct a satis factory

philosophy Of life He had devoted himself to
.
the subj ect he says most diligently taking rest

, , ,
n either by n ight nor day and yet the res ul t was

,
failure
. Th e work o f God
“
or as we s a y -
, ,
the ways o f —
Providence cannot be fathomed .
To the wisest man labour as he may t o under

,
stand it the drift o f the M aker is dark W e

, .
can never know why He does things We can .
never foresee what H e is going to do Provi .
dence is arbitrary and inscrutable It is for .
this reason that theories and schemes of life are

altog ether useless In the moral world there is
.
Ec c l es ia stes Ch a p s vi ii 6 — x 9
: . . 1 . . 2 53
no reign o f law to form a ration a l basis for o ur

actions For example righteousness and wisdom
.
,
avail us nothi ng Th e righteous and the wise

.
,
no l ess than the unrighteous and the fooli sh ,
are in the hands of God and He does with ,
them what He lik es He treats them in an

.
utte rly inexpli c able and unpredictable f ashi on .
They know not by the outward events o f their

,
life whether they are the Objects o f His love o r

,
”
o f His hatred . All things are before them ,
that is anything may happen to them Happi

,
.
ness and mis ery come to them indiscriminately ,
in the same arbitrary manner as to other men .
All things come alike to all ; there is the same

fate fo r the righteous and f o r the wicked Those .
whose hearts hav e been mad with sin can but ,
die in the en d ; and from that fate the best o f

us cannot possibly escape .
H ere he breaks Off into a parenthetical de

scription o f the wretch edness o f death Th e .
living at any rate he says have hope Times

, , .
may be bad with them but th ey c a n always,
look forward in imagination to better This .
id e a Koheleth very probably derived from the

Greek lege nd o f Pandora S he had b e en in
.
trusted by the gods you r emember with a box

, ,
con taining the various bl e ssings w hich they

2 54 Ec c l es ia s tes : Ch a p s . v iii . 1 6 — oc .
9 .
wished to bestow upon the human race S he .
was f orbidden to open it until sh e reached

her destination ; but overcome by curiosity sh e ,
lifted the lid prematurely and all the blessings ,
intended f or mortals flew away with the Single ,
exc eption o f hope which remained at the bottom

,
o f the box U nhappy in all other respects we

.
,
a r e happy in o ur faculty o f hope But even of .
th is death deprives us A living dog therefore

.
,
-
o r —
as we should s y a living rat is bett er
a ,
than a dead lion Dogs o f course in the E ast

.
, ,
were never treated as pets o r companions Th ey .
were never allowed about the premises but were ,
banished to the desolate outlying parts o f the ,
town o r village ; and there they lived on carrion .
They were regard e d with much t h e same disgust

as we now fe el for rats Th e living at any .
,
rate he continues know that they must die ;

, ,
and even to know this melancholy fact is bett er ,
than to be altogeth er destitute o f consciousness

like the dead There is a certain greatn ess and
.
grandeur in the v ery knowledge of o ur coming

doom . But the dead know not anything ;
neith e r have they any [not re w ard but] com “
,
p e n sa t ion f or this loss O f knowledge T heir .
memory is gon e Their loves and their hatreds

.
are over Their z eal [not envy] has com e to

.
Ec c l es ia s tes ha
C ps iii 6 — x
: . v . 1 .
9 . 2 55
an end— that is to sa y nothing can any longer ,
excite or stimulate them They take no interest .
in anything that is done und er the sun .
S ince then this miserable fate is in store for

, ,
you says Koheleth and since it may overtak e

, ,
you at any moment in Spite o f your best laid ,
plans enjoy life while y ou can ; seize upon the

,
pleasure that o ffers itself ; eat and drink with a

merry heart G o d won t mind —you need have
.
’
,
no fear upon that score God will accept these .
works o f yours He will be just as pleas ed

.
with this mod e o f li fe as with any other that ,
you could adopt Th e deeds o f the pleasure

.
seeker are as lik ely to be followed by the o ut

ward signs o i divine approval as the deeds o f ,
the man who has gone in for religiousness or

for wisdom L et thy garments therefore be a l
.
ways white and let thy head lack no ointment

, .
White garments are o f course particularly pleas

ant in a h o t climate : b ut from the e xpense o f ,
ke eping them clean it is the wealthy al one w h o

,
wear them dail y ; others can only afford them

on festive occasions Both white garments and.
perfumes are regard e d as symbols o f prosperity

and good cheer All classes abstain from them
.
’
o n occasio n s o f mourning K oh el e th s meaning .
,
therefore is — live al w ays in luxury and festivity

, .
256 Ec c l es ia s t es : Ch a ps . v iii . 1 6 x 9
-
. .
He adds with h er whom thou lovest

,
I am .
sorry t o sa y the Hebrew word does n ot n ec es

s a r il y mean wife In chapter vii you remember
. .
, ,
his advice was to beware Of women and to avoid

them But then he was speaking to woul d b e
.
-
men o f the world who wished to live according

,
to a fixed and rational plan Here he is a dv is

.
in g us to discard a ll such e laborate schemes o f

life and to accept every happiness that O ff e rs
,
itself without stopping to inquire particularly

,
into its wisdom or expediency This I a ppr e .

,
hend is the explanation o f the apparent change

,
in his views regarding women Th e e n j oyment .
o f li fe he adds is
, your portion
,
— that is your ,
destiny your duty your end Therefore what

, , .
,
e ver thy hand fin deth to do do it with thy ,
m ight . E mbrace e agerly every opportunity for

gratification ; for there is no work nor d evice , ,
nor knowledg e nor wisdom in the grav e whither

, ,
thou goest Th e only thing in this universe w e

.
can be sur e about is pleasure Therefore l et us .
get pleasure while we may .
He has Shown us already the uncertainty and ,
consequent uselessn e ss o f pi ety He has shown

,
.
us that good men and bad men experienc e joy

and sadness indiscriminately and at last meet ,
with the sam e fate o f death H e n ow proceeds .

Ec c l es ia stes Ch a p s , v iii . 1 6—x 9 . . 25 7
to point out (verse 1 1 ) the us elessness o f wis “
”
dom and skill o f what w e should c a l l a b ility
,
.
It is not he says the swift who win th e ra c e

, , ,
nor the strong who gain the battl e Wisdom .

,
inte lligence learning will procure for a man

, ,
neither favour nor money scarcely even b read , .
M isfortun es come upon th e most deserving and ,
th ey cannot be foreseen Providence ensnares .
us in calamity just as birds are entangl ed in a

,
net And besides the thwarting o f Provid ence

.
, ,
able men have to suff er from t h e i n gratitude Of

their fellows Th e world is slow to reward the
.
ability to which it ow e s so m uch Koh eleth .
here relates a little anecdote in point He t ells .
us how a small and defe nceless city was attack e d

by a powerful ar my In addition to its immense
.
superiority o f numbers this army had the a d ,
vantage o i occupyin g high ground upon which ,
citadels were plant ed commanding the very heart

,
o f the town In this d e sperate emergency a “

.
p oor man —Some u nknown citizen — was clever

enough to hit upon a stratagem by which the
besiegers were put to flight Y et n o o n e remem . .
bered that sam e poor man As far as reward .
went he might as well hav e b een a fool Wis

, .
dom says Koh eleth is no doubt in itself a n d

, , ,
theoretically a very good thing As the story

, .
R
8 Ec c l es ia s tes Ch a p s v ii i 6 — x 9
2 5 : . . 1 . .
Shows it is better than strength —that is

,
“
,
stronger than mere brute force But generally .

,
speaking no one will listen to the wise m a n if

,
he happen to be poor V erse 1 7 Should re a d .
instead o f Th e words o f wise men are heard

“
in quiet more than the cry o f him that ruleth

,
among fools — Th e quiet words o f a wise man

are listened to when the shouting Of a foolish ,
ruler is disregarded As in the story just re .
lated the commands of the incompetent gen erals

,
were superseded by the advice o f a private citi

zen who possessed ability S uch wisdom such .
,
ability is better than weapons o f war more

, ,
e ff ective than the most imposing military pre

r a t io n s S ometimes it does happen Koheleth
p a .
,
says that the advice o f a wise man is taken

, ,
in spite o f his being poor But o n e fool [not .
sinner] destroyeth much good O ne fool will .
undo the work that it took many wise men to

a c complish Just as dead flies spoil the Oint
.
ment o f the perfumer by imparting to it their ,
ow n —
ill savour s o a little folly 0 n e o r two
4
,
f ools — will often l e ad the community to d i sr e

gard the counsels o f men w h o ought to be held
in unive rsal honour for their wisdom Flies in .
a sultry climate are even greater nuisances than

they are in ours There is an Arabic proverb .
Ec c l es ia s tes : Ch a ps , v i ii
. 1 6— x 9 . . 2 59
to the e ffe ct fli es are n othin g yet th ey ca us e

,
“
,
loathsomeness Their resemblance ther e fore to

.
, ,
fools is evident Th e fool is a great power in

.
the world especially the conceited fool

, His .
self assurance is mistaken for knowledge ; while

-
the modesty o f the w ise man is tho ught t o b e

ign oran ce O ver and over again in the history
.
o f the world the fools o f a nation have taken

,
upon thems elves to decry the wise m en ; and in

such cas e s the popular sympathy has generally
been with the fools .
However though wisdom is thus Often coun

,
t er a c t ed b y folly it is better to have it than to

,
have it not Th e mi nd o f the wise man is at

.
’
hi s right hand but a fool s is at hi s left
, To .
’
be o n a man s right hand signifi e s to protect
him as in the Psalmist s phrase Th e L ord is
,
’
,
“
”
o n my right hand ; I shall not b e moved A .
wise man s mind Koheleth means is o f Some

’
, ,
’
use to him ; a fool s is not Th e fool says .
,
Koheleth (verse no sooner sets his foot in

the street than he is bewildered ; he is ig n o
rant o f the commonest roads in the very place
where he has Spent his life ; and yet he says
e ry o n e but] o f every o n e he meets
[ not to ev , ,
that h e is a fool All men are f ools but him .
self .
“
As y ou read the vers e says M r C ox
”
, ,
26 0 Ec c l es ia s tes : Ch a ps . v ii i . 1 6 —
ao .
9 .
the unhappy wretch stands b e fore you Y ou .
s ee him coming o ut o f his house h e goes dawd ,
ling down the str e et attracted from hi s path

,
by th e merest trifle staring at familiar obj ects

,
with eyes that have no recognition in them and ,
with pointed finger chuckles after every sober

citizen he meets There goes a fool, Just as a .
drunkard thinks every o n e drunk but himself ,
and a madman thinks every o n e mad so a fool ,
imagines the whole human race with one solitary ,
exception to be altogether destitute of wisdom

, .
Koh eleth n ow contrasts this self assertiv e ness -
o f foo l s with the yielding self e ffacement of the -
wise man ; and he illustrates the point by r e fer

ring again t o the importance and necessity Of
, ,
submitting to the king If he says— address .

,
in g hims e lf more particularly to statesmen — if

the spirit o f the ruler rise up against thee ,
leav e not thy place ; if the sover eign is angry

’
with y ou don t resign your O ffic e in a pet
, .
”
For yielding [not pa c ifieth great off ences as ,
in o ur version but] prevents greater outra ges

, .
Th e H e br e w word f o r yi elding it is significant ,
to notice means liter a l ly healing

,
Th e s o v .
e r e ign will Often displease us by his actions ,
and especially by the selection o f his favourites ;

but for this we must be prepared I have seen .
Ec c l es ia s tes : Ch a y s . v i ii . 1 6 — 22 9 . 26 1
the fool says Kohel eth occupyin g an exalted

, ,
position and the noble [

,
not rich] living in
degradation I have seen servants — that is
.
,
those who should have been servants — riding

upon horses as masters ; and those who sh oul d
have been masters proceeding like servants upon , ,
foot To ride upon horseback was formerly con

.
sider e d a mark o f distinction Among the Par .
thi e us it was a privi l ege restricted to men o f

gentle birth M a un dr ell relates that in early
.
,
days the E uropeans who visited Turkey were

,
only allowed to rid e upon asses o r mules— a n

exception b eing made howev e r in favour o f , ,
the consuls of th e great Powers S till says .

,
Koheleth however unjust the monarch may be

, ,
it is useless worse than useless for us to off er

, ,
h im any r esistance In trying to destroy the .
despot we shall only destroy oursel ves

,
Th e .
truth of this he proceeds to exemplify by ,
several il lustrations taken from common life .
He who digs a pit is very likely to fall into

it Here of course the allusion is to the pit
.
, ,
dug by the huntsman It was covered over .
lightly with foli age so that when an animal ,
stepped on to it attracted by some dainty ,
morsel the covering gave way and the animal

,
fell in —u nl ess by some accident the huntsman

26 2 Ec c l es ia stes : C h a ys . v iii 1 6 — x 9 . . .
had fallen in first This h e w a s very apt to

.
do if he dug many pits and did not carefully

, ,
r e member their locality In th e same way says

.
,
Koh eleth o ur treachery to the sovereign if he

, ,
find it out may prove our ruin Again he who

, .
,
breaks down a wall is very lik ely to be bitten

by serpents These creatures are fond o f buil d
.
ing th eir nests in quiet nooks a n d crannies In .
countries where serpents abound pulling down ,
a wall is therefore a dangerous amusement N 0 .
less dang erous says Kohel eth is the attempt to

, ,
dethrone a tyr ant In th e e ffort we Shall break

.
,
up the n e sts Of the human reptiles the venom ,
o us hang ers on that abound in every court

,
.
It will b e to their advantage to resist us and ,
we shall only b e bitten f or our pains Again .

,
he who r emoveth stones shall be hurt there

with ; and h e that cleaveth wood shall be e n
'
dangered thereby Here the reference is to the

.
pull ing down o f a b uilding f or which in thos e ,
days they had very imper fe ct appliances Th e .
danger o f th e employment was th erefore much

gr eater than at present N o less dangerous is .
it says Koheleth to attempt subvertin g the

, ,
structure o f a despotic government E ven if .
w e succeed in overthrowing it we may be in ,
j u r io us l y a ffected by its ru lu .
Ec c l es ia s t es Ch a y s v i ii 1 6 — x 9 26
: . . . .
3
Be fore I conclude just allow m e to call your

,
’
att ention again to K oh el eth s argument contained ,
in the beginning Of ch apter ix M ore distinctly .
than he h a s yet done he here bases his advocacy

,
o f a life Of pleasure upon the grounds— fir st that ,
o ur existe nce practically ends with death ; and
secondly that a mid the uncertainties which sur

,
round us present enjoyment is the only thi ng

,
o f which we can reall y make sure In the grave .

,
whither we are going there is neither work n or , ,
device nor knowledge n or wisdom E veryt hing

, , .
w e can ever hope to Obtain must therefore come
to us within the compass of o ur earthl y life .
That is short enough at the best ; and at the

worst— why at any moment it may come t o an
,
end And besides death there is a whole host

.
, ,
o f unfor e seen calamities that may suddenly arise , ,
and spoil f or us the remainder o f our existence .
If we liv e according t o an el a borate scheme ,
denying oursel v e s pleasure in the pre sent in ,
order that we m a y reap some great reward b y

and b y all o ur plans may h e suddenly nullified
-
,
by some unexpected interfer e nce o n the part o f

G od . Th e wisest course f or us there fore says ,
Koheleth is to liv e not for the future but in

, , ,
the present ; to give up the attempt to solve th e

probl e m Of existence or to formulate an elaborate
26 4 Ec c l es ia s tes Ch a p s . v iii 1 6
.
— x 9 . .
scheme of li fe and to devote ourselves to those

,
enj oyments which lie immediately withi n o ur

reach Th e present moment is ours ; let us s ee
.
t o it therefore that it be a moment o f pleasure

, , .
‘ ’
A poor philosophy is this o f K oh el eth s ; but
it seems to me the only philosophy possible for
any on e who l ike Koheleth disbelieves in im
, ,
mortality I t may strike you as strange that

.
among the various aims in life which Koheleth

di scusses he never mentions character
,
And .
yet it would have been stranger if he had For .
what is the good of character to a being who

may at any moment be turned into clay ?
Pleasure is always ple a surable more or less ; ,
but the struggle for perfection is painful and , ,
in this life at a n y rate unsuccess f ul To sacri

,
.
fic e pleasure f or character then a pa r t f r om im ,
m or ta li ty would be to give up the possible f o r

,
the impossibl e the certain for the uncertain

, ,
the real for th e chim erical the valuabl e f or the,
worthl e ss If the wages o f virtue be dust y o u

.
,
can nev er prove its reasonableness If good .
ness be doomed to annihilation it loses all or , ,
nearly all its charm ,

C onvince m e that I m ust
.
be extinguished some day and that I may be ,
extinguished any day and I t o o should agree

,
with Koheleth that my only rational course w a s

,
Ec c l es ia s tes : Ch a ps . v iii . 1 6 —oc .
9 . 26 5
to enjoy to the utmost the few moments that

might be vouchsafed to me L et me feel o n .
,
the other hand that I carry latent within me

,
”
“
the power o f an endless life and that some ,
day in the great hereafter it is possible I may

”
find myself perfect even as G o d is perfect
“
,
then I c a n despise ple a sure ; I can see beauty in

pain ; I can keep under my body and bring it
into subj ection ; I can resist even unto blood
in my striving against Sin ; I can gather up a ll
the energies o f my being and consecrate them
to righteousness and to G o d with enthusiastic
and unwavering devotion .
E ccl es ia stes .
V III .
CH APT ERS X . 1 0—XI I
contrasting the self e ffacement o f wise m en

-
with the sel f ass ertiveness o f f ools Koh e

-
,
leth has told us that wise men will always r ec

o g n is e and submit to the force o f circumstances .
Fools on the other han d recognise nothing but

, ,
th eir o w n wishes and whims They will often .
mak e a futile resistanc e t o an almost o m n ipo

t ent despot — a resistance which results only in
th eir o w n ruin This subj ect he continues in
’
v erse 1 0.
A wise man kno ws what he is about ; he

knows how to adapt his m e ans to ends or at ,
any rate how to e stimate his means He knows .
that if the axe be blunt he must put for th more

,
strength than would otherwise be necessary and ,

Ec c l es ia s tes : Ch a ps x . . 10 — xii . 1 . 26 7
that consequ e ntly ther e will be a waste o f

e nergy . Wisdom te aches a man to sharpen
his a xe or in other words to employ sagacity
, , ,
and fin esse rather than mere brute force Th e .
serp ent will sting u nless h e is charmed ; mere

,
babblin g is o f no avail [Inste ad o f a babbler .
”
is no better as in our version we should read
, , ,
There is no profit no use in a babbler ]

,
From ,
time immemorial in Egypt S yria Persia and , ,
India th ere h a s been as y ou know a class o f

, , ,
persons who man a ge to gain a pow e r over snakes ,
s o that they can draw th e m from their retrea t s ,
handl e them with impunity and m ake them ,
follow their footsteps lik e dogs This power is .

,
really or ostensibly connected with certain mut

,
t er ed words and certain peculiar intonations o f
the voice M ere babbling says Koheleth will

.
, ,
never charm the snakes Just so is it in politi .
cal life Ve rbosity is not eloquence Th e words

. .
O f a wise man win him favour but the lips o f a ,
fool swallow up himself Th e w ise man talks .
s o persuasively as t o conciliate even the despot ;
but a fool ruins himself by his foolish talk H e .
will bore you when he seeks to be amusi n g ; h e

will ins ul t you when he tries to pay a compli
ment ; he will injure every project which he
takes in hand to support ; he wil l make enemi e s
26 8 Ec c l es ia s tes : Ch a y s x . . 10 — oc ii . 1 .
for himself j ust in proportion as he tries t o make

friends From beginnin g to end his words are
.
madness — and it is unfortunately a long time

, ,
before the end is reach e d H e is everlastingly .
talking Though no man knoweth what shall

.
be here nor what shall be h ereafter yet the fool ,
will talk glibly about it He will give you .
lengthy disquisitions even upon the profound

est mysteries o f existence Like Bunyan s M r .
’
Tal kative he will discourse o f thi ngs heavenly

, ,
or of things earthly ; o f thing moral or Of ,
things evang elical ; o f things sacred or o f things ,
profane ; o f things past or of things to come ;

,
o f things foreign or of things at home ; of things

,
more essential or o f things circumstantial All

, .
the little energy he possesses he spends in talk ;

and any genuin e work that he h a s to perform
he finds fatiguing Th e labour o f a fool is
.
wearisome to him says Koheleth ; he does not

,
even know the way to the city This is a pro .
v er b ia l expression for v ery dense ignorance and
stupidi ty Th e Jews said o f the man o f business

.
that he kn ew his way to the city j ust as we sa y ,
o f the man o f fashion that he knows his way
about town Th e fool K oheleth means to s a y

.
, ,
has no notion of business .
In verse 1 6 he mentions an instance i n which ,

Ec c l es ia s tes : Ch a p s x . . 10 — xi i . 1 . 26 9
the fool s want o f common sense would most

’
-
likely be apparent—in which he would very pro

bably blurt o ut somethi ng to his o w n ruin It is .
unfortunate Koheleth admits when the king is

, ,
chil dish and the princes luxurious [That is the .
—
meaning o f eating in the morning c ommencing
the day with festivity instead o f work ] By th e
slothfulness or negligence o f such princes the
buil ding d ecayeth— that is the whole fab ric o f ,
the state falls into ruin In verse 1 9 instead

.
,
of
“
A feast is made for laughter and wine mak ,
eth merry ; but money answereth a l l thin gs We ”

,
—
should read They make themselves merry with
feasts and wine parties and t h e money ( of t h e
-
,
people or some such phrase understo od) mi nis

,
ters to their inclinations In other words their

.
,
debaucheries are carried on with the money they

have extorted from their subjects Th e hiatus .
may have been left f o r two reasons Koheleth .
may have been afraid Of giving o fien c e by his

strictures to some existing ruler ; o r he may have
wished to Show his readers that he co uld pr a c
tise what in the next verse he proceeds t o preach
, ,
- viz. the virtue o f silence

, N e vertheless he .
,
continu e s in spite o f all the evils arising from

,
misgovern ment— nevertheless curse n o t t h e king , .
Do not say anything against him not even in your ,

2 7 0 Ec c l es ia s tes : Ch a ps x . . I o —xii . 1 .
b e d - chamber If y o u do be sure it will come to his

.
,
ears It will seem as if the very birds liste ned

.
,
and rep e ated what they s a w In despotic gov .
e r n m en t s t h e system o f espionage is sometimes
carried s o far that th ere ceases to be any such ,
thing a s privacy Th e origin of the proverb .
’
about the bird s love Of scandal I explained
1
before .
In chapter xi Koheleth urg es upon us the .
nec essity o f diligence He has com e to the con .
elusion that it is not worth while to have a

nicely calculated scheme of life ; because at ,
every turn o ur calculations may be upset by the

,
interference of an arbitrary Provid ence But on .
the oth er hand as he now points out we must , ,
do som eth i n g or we shall have no enj oyment at

,
all We shall n ever reap if we do not sow

.
, .
And w e must b e prepared to work he t ells us , ,
even when there is no immediate prospect o f

r eward We must be ready even to throw away
.
”
o u r labour to cast our bread upon the wat ers
“
.
,
This is a proverbial expression f or a useless o r

thankless task corresponding to the Greek ,
3 2 n o w (p
'
- -
onr ec pe w 11 .
A v ery important part of o ur work in life

consists K oheleth says in making friends W e
, , .
1
N o te, p 1 7 0 . .
Ec c l es ia s tes : Ch a ps x . . l o —xii . 1 . 2 7 1
may be prosperous — so prosperous as to fancy

we can do without them ; and yet he ad v ises us
”
to give a portion to seven and e ven to eight ,
— to be generous to a large number of peopl e .
For a s h e acutely adds you know not what evil

, ,
shall be upon earth : you are prosperous now ,
but calamity may come to y ou at any moment .
If it does your generosity will be requite d ;

your gifts which seem to be wasted—as much
,
wasted a s if y o u had flung them into the

”
stre am you will find again after many days .
These words are Often quoted a s if they referred

to a really C hristian charity .It is evident ,
however that Koheleth is merely recommending

,
us t o giv e hoping to receive as much or more

, , ,
again And we know what Christ thought o f

.
that kind o f generosity We know h ow c on

t em pt uo usl y he asked ,
do not even the Phari
sees — the hypocrites — the same ? ”
We know
that
H e v en d i sd a i s th e l o e
a n r
O f n i c ely c a l c ul a ted l ess a n d m or e .

”
In the third and foll owing verses he warns ,
us against bein g misled by a doctrine on which ,
he h a s previously much in sisted— the doctrin e ,
vi z. th a t we never know what G o d is going to

,
do with us Y o u remember he has told us

.
,
Ec c l es ia s tes Ch a y s x — xii
2 7 2 : . . 10 . 1 .
more than once that o ur best laid schemes our ,
most carefully elaborate d plans might b e sud ,
d e nl y f r ustrat e d by some unexpected and in ex

,
plicable interference on the part o f Providence .
But now he tell s us that though th is is an argu ,
ment against our formi ng to o elaborate a pro

gramme o f life it must not be allowed to keep
,
u s from a moderate amount o f industry We .
must do what we have to do in spi te of our

short— sightedness We should never do any
.
thing at all if we waited till we could see into

.
,
futurity Fo r example a s he says we have no

.
, ,
scientific knowledge o f meteorology We can

not forecast the weather Th e wind is d etr i .
ment a l t o o ur sowing and the rain to our reap ,
ing But we cannot tell when the wind or rain

.
will come All we know he ironicall y observes

.
, ,
is that if the clouds are full O f rain th ey will

, ,
empty themselves upon the earth ; and that ,
when the wind has blown down a tree there the ,
—
tree h a s to lie the wind won t blow it up again ’
.
In other words a ll we know is that it blows

, ,
1
wh e n it blows and that it rains when it rains
, .
1
K oh el eth
’
s r em a r k r em n i ds on e o f G eth e s v er se
o
’
Es g t
re ne g t w ill
w a s es r e n e
U n d r eg n et s e i e L a ufn
U n d w en e s n i c ht m eh r r e gn en w i ll
n
,
D n n h Or t es w i eder a uf
a .
&
Ec c l es ia s tes : Ch ops x . . 10 —xi i . 1 . 2 73
If we only began to s o w when we were certain ,
the wind would not get up ; if we only began to

reap when we were certain the clouds would n ot
,
arise —w e shoul d never so w or reap at a ll

,
We .
are a s ignorant o f the work o f G o d — th at is o f ,
th e ways of Providence — a s we are o f th e man
ner in which the fr amework of the body is built

up We cannot possibly foresee how G o d is
.
going to treat us But thi s after a l l Koheleth

.
,
says is an argum ent for industry rather than for

,
sloth In the morning sow thy s eed a n d in the

.
,
.
evening withhold n ot thy hand— that is be dili ,
gent all the day long [ th e morning and evening ,
the two ends of the day denoting the whole o f ,
it] ; for thou knowest not whether shall prosper

either this or that or whether they both shall be
,
alike good S ome o f o ur efforts may fail ; but

.
o n the other hand all may succeed It is worth .
whil e therefore to be diligent on th e c h a n c e ,
that o ur diligence may be rewarded Koheleth .
seems to be afraid that h is readers if th ey accept ,
his doctrine o f Providence may throw up the ,
ga me o f life in despair But he says in eff e ct

.
C ome I did not mean you to do that

, Things .
are not so bad after all Providence may thwart

.
you ; but it may assist y ou If you do nothing .

,
you are sure to be m iserable ; if yo u do som e

8
2 74 Ec c l es i a s tes Ch a ps x . . 10 — xii . 1 .
thing you m a y e njoy yours elf : therefore wol k

,
'
.
It is no good throwing away that life o f yours .
Th e light is swe e t and it is a pleasant thing f o r

,
the eyes to behold the s un Instead of wasting.
your existenc e rath er try to crowd into it all th e

,
e nj oyment that y o u can .
However much pl e asure y ou may have had ,
do not relax in your e fforts after more R e .
m e mber the days of darkness f or they shall be ,

-
many All that is coming is vanity Th e undis

. .
covered country is at best but a land of shadows .
Think of the e ternal grav e and let th e thought ,
induc e you to make the best o f the present life

—
.
It is your only chanc e Th e anticipation o f

death has ofte n been similarly used as a stimulus
to pl e asure It was o n this principl e that a
.
co ffin containing t h e figure o f a corps e was carri e d

, ,
round at the E gyptian banquets L ook at this ,

”
said t h e b e arer to each of the gu e sts ; y ou will

o n e day be like it th e r e fore drink and be merry
, .
Y oung man says K oheleth e nj oy yourself in

, ,
your youth M ak e the most of that gold e n

.
season Walk in t h e ways of thine heart and

.
in the sight o f thine eyes Indulg e your inclina .
tions S O far as y o u safely can

,
.
O nly you must remember not to ov erdo it ,
not to be ov e rmuch wicked R e coll e ct that for .

Ec c l es ia s tes : Ch x — xi i
p
o s . . I o . 1 2 75
a llthese things God will bring y ou in t o judg

ment God always punishes excess S eek pleas
. .
ure but avoid sensuality R emove sorrow from

, .
your heart and put away evil from your flesh :

that is to say o n the o n e hand eschew melan
,
c h ol go i for gaiety and enj oym e nt ; but o n

y n ,
the other hand beware o f over indulgence which

,
-
,
enta ils such t errible penalties o n the flesh Y outh .
and manhood are vanity ; they are fast pass ing

away And in o l d age y ou will reap what y o u
.
have previously sown R emember therefore thy

.
, ,
C reator in the days o f thy youth Bethink .
you before it is too late of those natural laws

, , ,
which c annot be broken with impu n ity .
Just notice if you please th e contrast between

, ,
’
this worldly philosophy o f K oh el eth s and the
’
J e wish reli gion at its best I don t know whether
.
or not he was aware o f t h e fact but the precept ,
whi ch he here enunciates is distinctly contrary

to o n e which we find in the Pentateuch ( N umbers
xv . There we read S eek n ot afte r your
,
“
o w n heart and your o w n eyes ; but rem e mber t o
do all the commandments o f the L ord and be ,
”
holy unto your G o d Koheleth says on the
.
,
contrary —Walk in the ways of thine h e ar t a n d

,
in the sight o f thine eyes ; only remember to do

s o with a c e rtain amount o f care inasmuch as a ,
2
76 Ec c l es ia s tes : Ch a ps x. . 10 oc ii
-
. 1 .
reckless indulgence will inevitably lead to pain .
In other words according to Judaism God

, , ,
righteousness holiness character stand first ; and

, , ,
to them our personal inclinations must be a l

together subordi nated According to Kohel eth .
,
pleasure stands first God is introduced only .
as an after thought or a check He has attached

-
.
certain punishments to certain forms of pleasure ,
and these forms o f pleasure are therefore t o b e

avoided O beying the com mandments of God
.
,
according to Judaism is something highl y posi ,
tive ; it is the achi evement o f a holy character .
O beying the commandments o f God according ,
to Koheleth is something purely negative ; it

,
only means abstaining from those vices which are

sure not to pay According to Judaism God is
.
,
an Object of adoration on account o f His goodness

, .
“
As the heart panteth after the wat er brooks so -
,
panteth my soul after Thee O God O Lord ,

.
,
what love have I unto Th y law ; it is my medi

”
t a tion a ll the day C ommunion with God was
.
felt by the real l y pious Jew to b e th e supreme

, ,
happiness o f life But according to Koheleth

.
, ,
God is to be ob eyed merely because He will

punish disobedienc e .
If we look around us t o day w e shall find -

,
that th ere are still t w o kinds of morality and

Ec c l es ia s tes : Ch ops . cc . I o — xii . 1 . 2 77
two kinds of r eligion — the o n e real th e oth er only ,
spurious and nominal S ome men are Spiritual

.
enough to see beauty in goodness and to l ov e it ,
for its own sake ; others care for it only as it

brings them profit S ome recoil from evil w ith
.
an instinctive loathing ; others would prefer it to

goodness if it but paid as well There are some
,
.
whose sole a im is self advancement : for this-
they will deny themselves but for nothing else , .
There are others whose first and chi e f desir e is

to live truly and nobly ; who are willing to
sacrifice pleasure f or duty their o w n interests ,
for the interests o f others ; and who are ready ,
if the welfare o f humanity may be advanced

th ereby to lay down their very li ves And just
,
.
as we find a Spurious morality a morality that ,
is nothing but worldliness s o we find a spurious ,
religion a r eligion that is noth ing but other

,
”
worldliness Just as men often act virtuously
from vicious motives so do they Oft en act r el ig i
,
o usl y from irreligious motives They fancy they .
are serving God when they are only serving

,
themselves They will go to church and receive

.
,
the sacrament and believe in C hrist and s o

, ,
forth merely to escape the flam e s o f hell If

, .
S atan were the strong e st power in th e universe ,
they would b e e qually ready to do a s much for

2 7 8 l i
Ec c es a s tes : Ch a ps . cc . 10 — oc ii
. 1 .
him They have chosen G o d for their mast e r

.
,
merely because He gives better wages than th e

de vil .
N o w true morality is devotion o f the soul to

,
goodness ; true r e ligion is devotion o f the soul

to God —devotion that is not increased by the
hope o f profit nor diminished by the certainty o f
,
loss Y ou have an example Of genuine morali ty

.
in S ocrates whose love o f truth enabled hi m

,
to brave univ ersal sne ers and scowls I will .
”
v e nture he said to be true to my convictions
, , ,
though all the world oppose Y o u have an .
e xample of genuin e r e ligion in the Apostl e s who ,
“
counted it all j oy that they were thought worthy
”
to su ffer shame f or C hrist If we would b e true
.
t o the manhood with which we have been eu

dowed we too must cultivate this spirit o f self
,
abandoning devotion to goodness and to God .
W e must learn to act from unselfish motives .
W e must e xamine our conduct in th e light Of

duty rather than o f expedi e ncy We must b e
,
.
come supremely anxious regarding the question ,
”
I s it right ? and al most indi ff erent regarding
”
the question Will it pay ?
,
“
And for God ,
t h e impersonation o f goodness we must c on ,
c eiv e an attachment altogether independ e nt Of
rewards and punishments We must fe el a t .

Ec c l es ia s t es Ch a p s x — xzz
: . . 10 . 1 . 2 79
tracted to Him not by the larg e ness of His

,
resourc e s but by the swe e tness o f His charact e r

, .
We must thi nk o f Him as the eternal Fath er ,
Wh o is working through the ages amid much ,
seeming discord and co n fusion for the final good ,
o f a ll sentient creatures and for t h e ultimate

perfe ctio n o f all moral beings O ur h e arts must
.
kindle with enthusiasm at the thought O f c c

operating with Him in His transcend e nt work .
And to this task we must devote ourselves with

such singleness O f purpose that o ur life losing
, ,
its pettiness and isolation shall become part O f

,
the v e ry life o f God .

E c c l es ia s t e s .
I X .
CH APTER XI I . 1 -8 .
parted from Koheleth when he was ut t er

ing the well known words
-
R ememb er
thy C reator in the days o f thy youth Various .
associations have probably led to our regarding

this sentence as an expression o f f ervent pi ety .
But a study of th e context shows that it is

nothing of the kind All that Koheleth means
.
is this W e are to avoid such an excessive

indulgence in pleasure as will be sure to
,
en d in e xcessive pain E nj oyment he has

.
,
r epeatedly told us is our best and wisest aim

,
.
’
But he reminds us that the C reator s laws
render a certain amount o f self control in dispen -
sabl e, for him who would avoid t h e C r e ator s ’
’
punishments . Though K oh el e th s morality is
Ec c l es ia s tes : Ch a p xii
. . 1 -
8 . 28 1
not high and though his religion is very low

, ,
h e wishes it to be und erstood that he h a s no

intention of e ncouraging pr oflig a c y He seems .
rath e r afraid now that he is bringing his book

,
to a cl ose les t his recommendation of enjoyment

,
should be too warmly followed — lest it should

lead his disciples into what he calls overmuch
wickedness and he therefore gives a graphic
picture o f the horror o f that prematur e decay ,
which results from a reckl e ss course of dissipation .
He does s o under the metaphor o f a storm .
U nderstood in this sense the passage whi ch ,
extends from the beginning o f the second to the

end o f the fifth verse is one o f much beauty and
,
power It becomes however extremely grotesque

.
,
if interpret e d anatomically and physiologically ;

and this is what most O f the commentators
have persisted in doing I wil l just mention o n e
.
or two Of their explanations in order that you ,
m a y s ee what havoc is sometimes made by the
would b e critics who are destitute of the critical

-
faculty Th e sun the moon and the stars have

.
, ,
been taken to mean the forehead the nose the , ,
ch eeks . Th e clouds returning after rain are

supposed to signify the e fiec t s Of a bad influenza .
Th e k e ep e rs o f the house are the ribs ; the m en

o f power ,
t h e thighs ; the grinders the teeth ; ,
28 2 Ec c l es ia s tes Ch a y xii
. . 1 -
8 .
th e women looking o ut o f the windows th e ,
eyes Th e door being closed o n the stre et

.
sig n ifies that the por e s of the skin have c e as e d

to act Th e noise o f t h e mill growing faint
.
means that t h e mastication o f th e food be c om es

imp erfect Th e locust becoming a burden is
.
equival ent to the swelling o f the ankles Th e .
silver cord is t h e backbon e ; th e gold e n bowl is

the brain ; the bucket is the right ventricl e o f
the heart ; and the wh e el that draws th e water
represents the lungs becaus e they draw in the
,
air N ow we may b e quite sure that what ev er

.
Koheleth meant or did not m ean he could nev e r

, ,
have int e nded such nons ens e as this Th e pas .
sag e is not a figurative description o f the dis

solution o i the b ody as may b e readily s een by
,
the grot e squ e n e ss o f all th e interpretations which

assum e that it is It s ets forth the threatening
.
approach o f d e ath under the imag e o f a temp e st .
Th e sun the moon and the stars a r e dark

,
”
ened .Th e storm is suppos e d to hav e been
gath ering all day and s o th e s un was obscured ;
,
and now although th e sun has set neith er moon

, ,
nor stars are visible Th e clouds r eturn after

.
”
rain . Ther e has b e en a good d e al o f rain
alr e ady ; but the clouds inst e ad of dispersing
, ,
gather ane w and pour out their contents in a

,
Ec c l es ia s tes : Ch a y xii
. . 1 -
8 . 28 3
perfe ct d eluge Th e f ury o f the storm strikes

.
terror into the various members Of the E astern

household Th e keep ers tremble and the men
.
,
of power shudder [literally Th e,
keepers o f the house are the menial servants ,
whose business it is to gu ard the premises against

robb ers and maraud ers the men o f power are
their lordly and aristocratic mas ters .
Th e grindi ng maids will stop grinding b e

-
cause they a r e few and the ladies who have been

,
looking o ut o f the window will be shrouded

in darkness A mill forme d a most important
.
and indispensable ite m in oriental h ousekeeping .
Ther e were no public m ills ; and in the warm

climate t h e bread dried up s o quickly that it ,
was necessary to grind and bake daily Th e .
grinding w a s gen erally done in t h e evening ; and

the noise arising from the simultaneous perform
,
ance o f it in a large number of houses w a s very ,
great This noise is sometimes referred to in the

.
Bibl e as indicative o f an active and happy pop

ul a c e .Fo r instance (Jeremiah xxv I will .
“
take from them the voice of mirth the voice o f ,
th e bridegroom and the voice o f the bride and ,
”
the sound of the millstones And again (R ev
. .
xviii 2 1 2 3 )
.
-
That gr e at city Babylon shall
“
b e thrown down and the voic e o f harpers and

,
284 Ec c l es ia s tes Ch a p . oc ii . 1 -
8 .
musicians and pip ers and trump e ters Shall be

h e ard no more at all in thee and t h e voice o f
th e bridegroom and the bride shall be h e ard n o
more at all in thee ; and no craftsmen shall be
found in thee ; and the sound Of the millstone
”
shall be heard no more at all in the e A .
sudden cessation of the mills such as Koh eleth

,
d e scribes would b e as striking as the stoppage

,
o f the ordinary tra ffic and bustle in C heapsid e
or R egent S treet Th e meaning o f the grinding

.
”
maids stopping because they are few seems to ,
be that the maj ority o f them would be terrifi e d

,
and run away from th e ir work and the f ew who ,
had the courage to remain would be insuffici ent

to carry on the process Th e women employed
.
l —
at th e mill were gen e ral y Slave s oft e n captives
taken in war . Th e persons r e fe rred to in the
last clause of the verse o n the other hand are
, ,
the la di es o f the house whose favourit e amuse

,
m e nt w a s looking o ut of the window This in .
fact in the E ast was about the only amusement

, ,
p ermitted them They a r e her e repr e sented as

.
shrouded in darkness — that is they are s o ,
alarmed at the violenc e o f th e storm that they ,
go away from th e windows and retire into t h e

,
innermost rooms Of the establishment .
Thus all the members of the household mas ,

Ec c l es ia s tes : Ch a p xi i . . 1 -
8 . 28 5
ters and servants mi stresses and maids are de

, ,
scribed a s being thrown into a state of the

greatest consternation N O sooner had the noise
.
o f the grinding ceased than there would be a ,
rush to the doors which would be bolted and

,
barred so a s t o ke e p out as much o f the rain

,
and wind as possible Th e last hal f of verse 4

.
is entirely wrong in our version Instead o f .

,
“
H e shall rise up at the voice o f the b ird and ,
”
all the daughters o f music shall be brought l o w ,
—
it should b e Th e swallow rises to shriek and
, ,
t h e sin ging birds r etire Th e swallow loves .
th e wind and the tempest and he there fore ,
shrieks for j oy Th e delicate song birds on the

.
-
,
contrary are frightened and hurry to the shelter

, ,
o f their nests In verse 5 i n stead o f Th e

.
, ,
“
almond tree Shall flourish and the grasshopper

-
,
”
shall b e a burden and desire shall fail we should
, ,
read —Th e almond shall be despised and the

, ,
locust shall be loathed and the c a per b er r y shall

,
be powerl e ss Th e people are s o alarmed at the

.
Storm which is coming from on high and the

t errors which are o n their way that all th e ,
delicacies of the tabl e lose their charm Both .
almonds and locusts were favourite articles o f

diet in th e East and t h e c a per b er r y was used as
,
a provocativ e to appetite S ir H e n r y Ra w l in .
28 6 Ec c l es ia s tes : Ch a p xii
. . 1 -
8 .
s on tells us that at the present day the gour

mands o f Persia will sit for hours before di nner
eating frui t and dri n king wine and trying in ,
various ways to creat e an app etite But now .
at the approach o f the storm even the epicure

can think of nothing but his fears Y ou must .
remember that thunderstorms are comparatively

rare in S yria and th e a dj acent countries ; and
this Of course makes them appear all the mor e
alarming Throughout the O ld Testament we
.
find many traces of the dread which thes e storms

inspired — as for instance in the graphi c d e
, , ,
scription o f the tempest at the close o f the Book

o f Job .
N o w this terror which he has described so

vividly Koheleth says is a parable — a parable
, , ,
o f the dismay that falls upon the s e nsualist when ,
he di scovers that his constitution has be e n shat

t er e d and that d e ath is approaching when h e ,
is about to s et forth to h is long home and the

mourners are going about the streets Th e long .
”
hom e o r more literally the house of eternity
, ,
was and is still a Jewish synonym f or th e grave

, , .
Th e horror o f dyin g is incr e ased by t h e fact ,
graphicall y alluded to by Koheleth that the ,
professional mourners may som etim e s be seen

loitering under the windows of th e expiring man ,
Ec c l es ia s tes : Ch a y . xii . 1 -
8 . 28 7
in the h ope
that they may be hired t o lament
him ; or going about hither and th ither f or the
purpose o f gathering information which they ,
will afterwards introduce into a funeral dirge .
Koh eleth lingers over the description and

works it up thus elaborately be c ause he is ,
anxious to warn us against overmuch wick e d

ness and he uses the storm as a metaphor to ,
symbolis e the terrible kind of death which comes

to the reckless sensualist R em emb er thy C rea .
to r he says in the days Of thy youth

, ,
It will .
be too late in the evil days when li fe is alto

gether destitute o f pl e asure Th e evil days .
spoken o f here you will observe are n o t the

, ,
days o f ol d age as such but o f the premature ,
and diseased Ol d age which men create for them

,
s elves by vice By disregarding th e divine laws

.
,
says Koh eleth not only will your later life be

,
destitute o f pl easure b u t it will be as full o f

,
horror as an E astern city at the approach

o f a thund e rstorm R emember therefore thy
.
, ,
C reator and think o f His laws before it be t oo

, ,
late In verses 6 and 7 he proceeds to describe

.
death in other terms so that the advice he is ,
off ering may have a wider scope D eath may .
come more suddenly than a tempest ; it may

come instantaneously without any warning Th e .
28 8 Ec c les ia stes Ch a p xii
. . 1 -
8 .
metaph ors in verse 6 are intended to symbolise

this kind of death R emember thy C reator he
.
,
says before the sil ver cord be snapped o r the

,
golden bowl broken be fore the pitcher be broken

,
at the fountain or the wheel at the cistern It .
was customary both with the Hebrews and

,
Greeks to represent l ife under the figure o f a

,
lamp and also under the figure o f a fountain

, .
In this passage Koheleth describes the lamp o f

life as being destroyed through the snapping o f
,
the cord by which it was suspended ; and he r ep

r e sents the fountain o f life as being rendered use
less through the breaking O f the wheel by means
,
o f which the water was to be extracted Just as .
these th ings happen suddenl y and unexpectedly

in your everyday experienc e so death h e says , , ,
may come to y ou sudd enly and unexpectedly .
Therefore rem e mber your C reator whil e y o u

,
can But even if death did not come in horror

.
,
even if it di d not come suddenly come at last it ,
must and there fore h e adds in verse 7 a final

,
clause which is uni v ersally applicable R emem .
”
ber thy C reator before [not then as in o ur “
,
vers ion ] th e body r eturns to the earth as it

was and the Spirit returns to G o d who gav e it
,
.
What he m e ans by this we shall s ee in the n ext

s ermon That he was n ot thinking o f im m or
.
Ec c l es ia s t es : Ch a p xii . . 1 -
8 . 289
tality is proved by the fact that he imme diately

”
adds,
“
Vanity o f vanities a ll is vanity Th e , .
r e turn o f our spirit to G o d Koheleth thinks is , ,
but an unsatisfactory conclusion to a li fe that

has been throughout unsatisfactory R emember .
thy C reator he insists ; and yet in t h e same

,
breath he asks What is the good ? Th e end o f

,
it all is vanity .
N ow it is desirabl e that y ou should contrast

’
this book o f K oh el eth s with the apocryphal
Book o f Wisdom which latter se ems t o have
,
b e en written for the purpose o f e xposing and

’
correcti n g K oh el eth s errors Th e writ er Of the .
Book o f Wisdom adopts the form o f personat e d

authorship He too writes as S olomon the s o n
.
,
o f David He do e s n ot describe himself how

.
,
ever as having tri e d the experiments Of l uxury

, ,
magnificence and voluptuousness but as b eing

an id e al sage who had consecrat e d his e ntire lif e
,
to the pursuit o f goodness This writ er puts all .
’
K oh el eth s favourite doctrines into th e mouths
”
o f those whom he calls the wicked o r the “ “
”
sco ff ers . In th e Book o f Wisdom it is the
wicked who d e scribe human li fe as short and
miserable It is they who call it madn e ss It is
. .
the wicked who assert that we shall b e hereafter

a s thoug h we had never been ; that d e ath and
T
2 90 Ec c l es ia s tes : Ch a p xii
. . 1 8 .
life are determined by chance ; that our body

will finally b e turned into ashes and o ur spirit
vani sh into so f t air ; and that beyond the grave
th er e is nothi ng but Oblivion awaiting us It is .
t h e w ic k e d who s a y L et us enjoy the good things

,
that are present let us fill ourselv e s with costly

,
win e and Ointm ent In the Book o f Wisdom

.
Koheleth is over and ov e r again contradicted

point blank For example in reply to his asser
-
.
,
tion that he never succeeded in finding a single

good woman t h e writer o f the Book o f Wisdom
,
Observes sarcastically that those who despise

,
wisdom must expect to have foolish wives And .
in r eply to the assertion that the wise man dieth

as the fool t h e writer o f the Book of Wisdom
,
r emarks that it is only in the sight o f the unwise

,
that h e s eems to die .
It may app e ar strange that E ccl e siastes which ,
is so full of e rror Should hav e been admitt e d

,
into t h e S acr e d C anon ; and that th e Book of

Wisdom th e doctrin e o f which is at once more
,
wholesom e and mor e orthodox sho uld have been ,
excluded . How it happened I do not know

But there is this to b e said in favour o f Ec c l esi
ast e s Koh el eth was a far abler man and ther e
,
-
,
for e a far more suggestiv e writer than th e author ,
o f the Book o f Wisdom It is true that the

.
Ec c l es ia s tes Ch a p xii . . 1 -
8 . 291
latter assumes immortality ; but I venture to s a y ,
’
no man s faith in another existence was e ver
strengthened by a perusal o f the Book of Wisdom .
It is true that E ccl e siastes denies immortality ;

but the phil osophy o f life which it constructs on
the basis o f this denial is so mean s o ghastly , , ,
s o repellent that we are start l e d into reflection

, .
We involuntarily say to ourselv e s— I i t h e denial

of immort a l ity leads to such conclusions as
’
K oh el e th s may n ot must not that denial be
, , ,
erroneous
As I pointed o ut to you last Advent im m or ,
1
tality is th e e ssential basis o f real religion .
M any mod ern sci entists who disbelieve in im

mortality a r e m e n of the highest moral tone and ,
a c c o r d l n g t o the author o f N atural R eligion ‘

,
men o f genuine pi e ty But l og ic a l ly they have

.
no busin e ss to be so L ogically there is but o n e

.
philosophy consist e nt with the denial o f a future

life and that is th e phil osophy o f Koh eleth
,
.
And now that the disbelief in immortality is

spre ading with great rapidity it seems to me ,
worth o ur while to make a careful study o f this

book Of E cclesiastes where the corollaries of such
,
a disbeli e f are d e duced for us by an acute and

co n sistent thinker .
1
S ee t
n o e, p 3
. .
2 92 E c c l es ia s t es Ch a p xii. 1 -
8 .
At first you r e member I spoke of two or

, ,
three sermons upon th e subj ect ; but they have

grown you se e into three tim e s three Th e fact
, ,
.
is it was only after I b egan to study the book

,
mysel f with the view o f assisting y o u in your

,
study o f it —it was only then that I discovered

the difficulty o f the task I had set myself O ur .
Authoris e d V ersion is particularly inaccurate and

misleading ; and I soon s a w it would be im pos
’
sibl e to explain what I conc eiv e d to be K oh el eth s
meaning u nl ess I said som e thi ng about almost
,
ev ery verse To many congr egations I should

.
probably have apologised for having lingered

over the subj ect so long To you I think I need .
not apologise Y ou kn ow— or perhaps you do

.
n o t know— that a preacher critici s e s his congre
g a t i o n
, just as his congr egation criticis es him .
I t h a s be e n my happiness to preach to you for

~
almost four years and I have come to look upon

,
the most o f yo u as fellow students N ow the -

.
’
first law of a student s life is completeness He .
feels that he must mast er e very subject he

u nd e rtak e s as fully and perfectly a s possibl e .
However it is satisfactory even for a student t o

,
b r in g h is task to a conclusion and therefore I am

pl e as e d to t ell you all that rem ains t o be said
,
upon E cclesiast e s I shall s a y n ext S unday .

E c cl es ia s tes .
X .
CH APTER XI I . 9 -1 4 .
H E book o f Ecclesiastes ends as it begins , ,
with the words V anity o f vanities all is

,
“
,
”
vanity That sentence is its theme Any .
thing else the book contains occurs only inci ,
dentally and illustratively .
V erses 9 1 4 constitute an epilogue or post

-
script Th ey were written by som e other hand

. .
For firstly the writ er o f the postscript Speaks in

, ,
the third person He says — the Pre acher was

.
, ,
o r did so and s o
,
But Koheleth always sp e aks
.
o f himself in the first : he says I the Preacher ,

-
, ,
was o r did s o and so

, ,
S econ dl y the writer of
.
,
the postscript is more orthodox than the writer

o f the book ; inasmuch as he represents the f e ar
o f G o d to be the conclusion o f t h e whole m atter .

2 94 Ec c l es ia s tes : Ch a p xi i
. .
9
-
1 4 .
But as we have se en with Koh eleth this fear o f

, ,
God came in only as a part o f prud enc e Kohe .
leth does not exhort us to consecrate ourselves

to the s er v ic e o f God with unreserved devotion .
O n the contrary he e xhorts us to d evot e our

,
selves to pleasure and h e introduces th e f e ar

,
o f G o d merely as a necessary check to k e ep ,
us from th e overmuch wick e dness which is

“
,
in evitably fo l lowed by a terrible retribution .
Thirdly we find in vers e 1 4 a r e fe r e nc e to a

,
syst e m o f univ ersal r et r ib utl o n 1 11 which Koh e , ,
leth tells us over and over again he does not ,
believe .
A S to the subj e ct matter of t h e postscript

-
.
verse 9 informs us that Koh el eth was a sag e a ,
public teach e r and an author H e had com

,
.
pos e d many parables o r stori e s [not proverbs “
Ve rs e 1 0 tells us [ according to the marginal

reading] that h e had tried to find o ut words o f
”
delight . This must refer to th e parables and ,
not to the work b efore us ; for no more d epress

ing book than E ccl e siaste s was e ver composed
since the world began Th e latter part of the
.
postscript however which asserts that he wrot e

, ,
down the words o f truth with uprightness will ,
apply to the present treatis e Hon e sty is o ur .
’
author s gr e at charm He tells us exactly what
.
Ec c l es ia s tes Ch a y xii 9
. . 1 4
. 2 95
he thinks and feels ev e n when he must k now we

,
shall n ot r e spect him very much for his pains .
In verses 1 1 a n d 1 2 w e have a few remarks

o n literature in general Ve rse 1 1 should r e ad
.
—Th e words o f the wise are like goads and ,
those o f the masters o f assemblies are like fixed

,
—
stakes provided by the sam e shepherd Th e
meaning is thi s J ust as th e sam e shepherd
will sometimes e mploy goads t o drive his Sh e ep
.
on to fresh pastures and at other times wil l

,
employ stakes in order to ke ep them within

,
t h e Old ones so the words o f t h e wise which

,
l e ad onwards propounding new truth ( what we

,
should call l iberal o r Broad C hurch thought) and ,
the words o f the masters o f assemblies which

k e ep to the o l d truth (what we should call
orthodox o r evang elical thought) proceed fr om ,
the same source and have o n e common object .
“
M ast ers o f as s embli e s was a technical nam e
for the h e ads o f those colleges and schools which ,
duri n g the rabbinical period w e r e to be found

in every town and almost every hamlet o f
Jud a ea
. Th e same man might o f course and ,
commonly did bear both titles—the m a ster o f

,
an assembly being most frequently o n e w h o had

pr eviously acquired a reputation as a sage Th e .
m e aning o f the passage is that truth and right

2 96 Ec c l es ia s tes : Ch a p xii 9 . . 1 4 .
are not confined to any party Th e Broad .
C hurchman who is progressive the E vangelical ,
who is stationary may both be try ing their best

, ,
though in diametrically opposite ways to benefit ,
those committed to their charge In verse 1 2 .

,
inste ad o f Further by these my son be a d

“
, , ,
”
,
—
monished we s h ould read And beyond these , ,
my s on b e ware ; that is avoid all other kinds

, ,
o f reading : for o f making many books there is
no end and much reading is a weariness to the

,
flesh R ead only the writ er means the books

.
, ,
’
o f t h e wise
’
Don t tir e yourself and don t waste
.
,
your time over worthl ess literature This cor

, .
r e sponds somewhat to the advice o f M arcus

Aurelius Free yourself from the thi rst for
,
books advice which it m i ght be well to repeat

in th e pres ent day when so many persons are ,
in th e habit o f pouring i n to their minds fifth

rat e three — volume nov e ls b y the gross .
In v erses 1 3 and 1 4 we have a short system

o f ethics — a summary of human duty and the ,
consequences of its neglect But as I have .

,
said Kohel eth would not have agreed to it

, .
If it is intended there fore as an exposition o f

, ,
his vie w s it is not correct If o n the other

,
.
,
hand it is intend e d as an exposition o f the views

,
o f the epilogist o r writer o f the postscript we ,

Ec c l es ia stes Ch a p xii 9
. .
-
1 4 . 297
s ee that he must have been a more religious

man than the author o f E cclesiastes In any .
cas e it could not have been written by Koheleth

himself .
It now remains for me to e xplain to you ,
what it w a s that Koheleth meant by the spirit

returning to God As I have said already it is
.
,
clear that he was not thinking of immortali ty ,
o r he would not have added immediat e ly after

”
wards V anity O i vanities all is vanity
,
“
,
We .
’
need not be surprised at K oh el eth s disbelief in
immortality for we find among the Jews men
,
infinit ely better infinitely more Spiritual than

,
he who had never even dreamed o f it Th e

,
.
absence o f any allusion to a future life in som e ,
o f the books o f the O ld Testam e nt is almost ,
startli ng For example in the 2 6 th chapter

.
,
o f Leviticus and the 28 th chapter of Deuter
o n om y ,
all sorts Of blessings are pronounced
o n those who k e ep the law and all sorts o f
,
curs e s invoked on those w h o break it ; but there

’
is not the slightest hint that a man s conduct
will have any effect upon his condition after
d e ath. When the sceptics o f those days as
s er t e d that the servants o f the L ord were some
times in adversity and that therefore it w a s

,
o f no us e to serve Him the orthodox in v a r ia

,
2 98 Ec c l es ia s tes : Ch a p xii 9 - 1 4
. . .
bly answered them by maintainin g that matters ,
would be satisfactorily re ctified in the pres e nt

life
. It would be w e ll with the right e ous
soo n e r o r later (th e y said ) h er e ; it would not
b e w ell with t h e wick e d in the end h er e No .
r e ferenc e was mad e to any differenc e in their

condition h er e after Take f or e xample t h e 3 7 th
.
, ,
Psalm : Fret not thys elf because o f e vil doers

“
-
,
for evil do ers Shall be cut Off Those that wait

-
.
upon the L ord shall inherit the earth Wait on .
t h e L ord and ke e p His way and H e Shall exalt ,
thee to inherit the earth when the wick e d are

cut o ff thou shalt s ee it
, I hav e s ee n the .
wicked in gre at power spreading hims elf lik e a

,
gre en bay tre e Y e t h e passed away and 10 h e

.
, , ,
was not M ark the p erfe ct man and behold

.
,
the upright : for t h e end of that man is peace .
S o t oo t h e proph ets though they w er e nev er

,
tired o f speaking o f a future reign o f righteous

ness seldom if ever alluded to a personal sur
,
v iv a l o f the righteous .
Th e J e wish conc e ption o f what happened after

death was very Similar to that o f t h e Gr e eks .
Th e latter you r e m e mber did not b el iev e e x

, ,
a c t l y in annih il ation Th e continu e d e xistence

.
they anticipated was something b etw ee n b e ing

and not b eing M an surviv e d only as a shadow
-
.
Ec c l es ia s tes : h i
C a p xi 9 1 4
-
. . . 2 99
of hi sformer self Intellectually and morally .
he ended at death Hom e r speaks Of life and .
form in Hades but says ther e is n o m in d th er e

,
.
Th e joy and int e rest o f e xistence were supposed

then to be over fo r eve r There was not .
even th e excitem ent o f possibly dying again .
Th e pr imitive H e brew conception was if pos ,
sible ev e n drearier than the Greek

, S heol .
which curiously enough is re ndered in our

, ,
”
version thirty one times grave and thirty on e
- -
”
times h ell but which really means th e plac e of
,
departed souls S heol was regarded by the J e ws

,
-
as a vast subterranean cav ern havi ng barred ,
and bolted gates j ust like an ordinary J e wish ,
tomb Whil e the depart e d Greeks had t h e

pow e r of flitting about in a c ertain ghostlik e
fashion the Jewish shades were altog eth er in
,
capable O f movem e nt They lay lik e corpses .
in a s epulchre N O distinctions o f character

.
w ere r e cogn ised in th is gloomy under world -

.
It was the common r eceptacl e for all good and ,
bad For a long time the Jews believed that

.
’
Jehovah s control did n o t reach t o S heol Th e .
King of Terrors w a s its only lord Thos e who .
’
had been God s she ep wh e n alive in the grav e ,
—
would have another shepherd v iz Death For .
, .
exam p le in Psalm xlix 1 4 we read They lie

, .
,
“
3 0 0 Ec c l es ia st es : Ch a p xi i 9 - 1 4
. . .
in the grave lik e sheep ; D eath shall fe ed them

S o in Psalm xlviii 1 4 we r ead Th i s God is o ur
.
,
God for ever and ever ; He w ill be our gui de

”
unto death Y es only unto death
. Th er e the
,
.
guidance of J ehovah ceas e d Th e inhabitants .
o f S heol were destitute o f feeling ; they passed
their time in a state o f sleep o r coma They .
w ere unabl e to hold any int ercourse e i ther with

e arth o r heaven Worst of all perhaps they
.
, ,
w ere surround e d by eternal darkness L ook by .
way o f illustration at Psalm xli x 1 9 He shall .

,
go to the generation o f his fathers ; they shall

nev e r see light ”
O r look at the sti ll more
.
graphic descr iption given by Job ( x where .
he speaks o f S heol as a land of darkness and “
the shadow o f death ; a land of darkness as ,
darkness itself ; and o f the shadow o f death '
without any order where the light is as dark

,
Throughout t h e O ld Testament and

”
ness .
,
e specially in the Psal ms we find constant refer ,
ence to what may be d e s i gnated the non exist -
ent existenc e o f the dead It is called ( Psalm .
xxxix 1 3 ) being no more

.
“ ”
O spare me .
“
,
that I m a y recov e r strength before I go hence ,
and b e no more M any o f the Psalms were

.
”
evidently written by persons in great affliction ;

and th eir complaint was the same as J ob S — that ’
Ec c l es ia s t es : Ch a p xi i 9 - 1 4
. . .
3 0 1
their little span of exist e nc e was b eing wasted

in calamity Take for example the 8 8 th Psalm
.
,
M y soul is full o f troubl e it se ems as if Thou

hadst forgotten me I am like the d e ad who
.
lie in the grave whom Thou rememberest no

,
’J
more . And then the w r iter proc e eds to argue
1
with God a s Job used t o argu e that it would
, ,
soon be too late t o do him any good Wilt .

“
Thou show wonders to the dead ? S hall the

dead arise and prais e thee ? S hall Th y loving
kindness be declared in the grave ? or Th y faith
ful n e ss in d e struction ? S hall Th y wonders be
known in the dark ? o r Th y righteousn e ss in th e
land o f forgetfuln e ss We find t h e same view
ev e n in a prophet like Isaiah (xxxviii 1 8 ) Th e
grave cannot praise Thee death cannot cel e ,
”
brate The e .
O ne or t w o Of the psalmists however were , ,
g ifted in an extraordin ary degree with t h e

“
vision and faculty divine ; and to them the

thought o f immortality was reveal ed They .
love d God with such a passionate devotion and ,
the idea of being cut o ff from communion with

H im seemed so terrible that gradually they h e ,
came convinced nothing could ev e r e ff e ct this

1
S ee m y D e fe c ts of Mo d er n Ch r is ti a n ity ,
a nd o t h er S er m on s ,
’
a nd 1 04
pp 9 9
. .
3 0 2 Ec c l es ia s tes : Ch a p xii 9
. .
-
1 4
.
dread separation not even death itself ,

Th e .
Book o f Psalms contains thre e ( and but three)

ve rs e s which imply a b eli e f in immortality ,
“
Thou wilt n o t leav e my soul in hell ; neither
wilt Thou su ffer Thine Holy O n e to see corrup
tion (xvi . G o d will redeem my soul
“
from the power Of the grave ; for He shall

”
receive me (xlix Thou shalt guide me
.
“
by Th y council and afterwards receiv e me to

,
”
glory (lxxiii Th e proph e t Hos e a too
.
s ee m s to hav e r e ach e d the same spiritual vi sion
( xiii .1 4) I will ransom th e m from t h e power
o f the grave ; I will r e deem the m from death
O death I will be thy plagues ; O grave I

, ,
”
will b e thy destruction S uch outbursts o f .
inspiration how e ver were very rare and ,
had at the time no e ffe ct upon t h e popular

, ,
belief .
N ow the idea o f immortality which but ,
s e ldom flashed across t h e minds even o f psalm
is ts and s e ers was not likely to occur to such

,
a man as Koh e leth Five times h e t ells us in

.
his short tr e atis e that there is nothing better

in li fe than enj oyment (ii 2 4 iii 1 2 v 1 8 .
, .
, .
,
viii 1 5 ix
.
,
He never r etracts this view
. .
Th e very righteousness which h e preached is no

more than e xpedi ency He urges us to rem e m .
Ec c l es ia s tes Ch a p xi 9 1 4
i -
. . .
30 3
ber the C reator because if we do not we shall

, , ,
su ff er for it Had h e believed in immortality

.
,
h e would hav e been a much better man ; o r at ,
any rate h e would hav e written a much better

,
book By the spirit returni ng to God he m e ans

.
,
j ust what the Jews o f his time would hav e

meant They distinguished between the spirit and
.
t h e soul Th e spirit was a comprehensive nam e

.
for the whole o f th e higher faculti e s ; and they

regarded it as an emanation from God o r rather ,
a s a portion Of the Divine S pirit By the soul .
they meant merely t h e animal life o r principl e ,
o f vitality Th e y considered that death which

.
,
consigned the soul to S heol was the signal for ,
th e r e absorption o f the human spirit into t h e

-
divine Th e return o f the spirit to God prao

.
tically mad e an end o f the individual to whom

it had once b elong e d M emory conscience will , , ,
all that goes to make up that myst e rious some

thing which we call personality w a s conceiv e d ,
o f as existing onl y in th e union of body soul , ,
and spirit ; and so death which s ev e red this

,
conn e ction resulted to all intents and purposes

,
in ann ihil ation N O wonder that th e thought of

.
it wrung fr om Koheleth once mor e the bitt e r

”
refrain V ani ty o f vaniti es a ll is vani ty , .
Th e return o f the spirit to God was t h e l a st

3 4
0 Ec c l es ia s tes : Ch a p xi i 9 - 1 4
. . .
and most terrible catastrophe in the tragic

drama Of human life .
Hundreds o f men have felt and said the

sam e as K oh el e th I will give you two illus
.
t r a t ion s— o n e from oriental and t h e oth e r from ,
English li terature Th e P ersian poet O mar

,
.
K a y y a m says With th e m — that is with cer

, ,
tain sages o f whom he had been speak i ng

“
W it h t h em th e see d of w is d om d id I sow ,
An d w it h m y o w n h a n d w r ough t t o m a k e it g r ow ;
An d t h i s w a s a l l th e h a r v es t t h a t I r ea pe d
I c a m e l i k e w a ter a n d l ike w i n d I g o
I n t o t h e un i v er se ; a n d wh y n o t kn ow i n g
,
N o r w h en c e l i k e w a t er w ill y n ill y fl o w i n g ;
,
An d out o f it a s w in d a l o n g th e w a s t e
,
I kn o w n ot w h ither w illy n il l y bl ow i n g
, ,
, .
S till more despai ri ng the cry o f an English ls
writer who once b eli e ved in immortality but ,
who finds himself unabl e any long er to do S O .
”
I am not asham e d to confess says the author ,
of a C andid E xamination o f Th eism that ,

’ “
[with these new v i e ws ] t h e universe has lost its

soul o f loveli ness ; and although from henc e forth
’
the prec ept to work whil e it is day will
, ,
doubtless gain an inten sified force from the ,
terribly intensified mea n ing o f the words the ,

‘
night com eth wh e n no man can work y e t when

at times I think as thi nk at times I must o f
, ,
Ec c l es ia s tes : Ch a p xii 9 . . 1 4
.
3 0 5
the hallowed glory o f that creed which once was

mine and the lonely mystery Of existence as I
,
n o w find it —a t such times I shall ever feel it

,
impossible t o avoid the sh a rpest pang o f which

my nature is susceptible For whether it be .
due to my intelligence not being sufficiently a d

v a n c e d to meet the requirements o f the age o r ,
whether it be due to the memory o f those sacred

associations which to me at least were the, ,
sweetest life has given I cannot but feel that ,
’
the precept know thyself has become trans
formed into the terrific oracle
My a s t t h ou n e v er k n ow t h e t r ut h Of w h a t t h ou a r t .
N ow the fact that the present life becomes

contemptible when the future life is denied is ,
not o f course by itself a sufficient reason for

, ,
believing in immortality ; but it is a reason f o r

refusing to give up that belief except upon very
cogent evidence M r Frederic Harrison and his
.
school attempt to gloss over the horrors o f anni

h il a t ion by dwelli ng upon what they call sub
,
j e c t ive immortality — that is upon o ur survival ,
in the memory o f o ur fellow men and in their -

,
increasing happiness which we had helped to ,
further But if we are u n c on sc i ous of o ur o w n

.
—
survival a s according t o M r Harr ison and his
,
U
3 0 6 Ec c l es ia s tes : Ch a p xii 9
. .
-
1 4
.
school we shall b e— what does it avail us ?

,
S uch a survival is f or the individual indis

, ,
t in g uish a b l e from annihilation I would ask .
—
you therefore especial ly those o f you who may
,
have b e en influenced by the d e a dl y spells of

—
modern negative science I would ask you to
’
ponder over K oh el eth s philosophy which is a ,
strictly logical deduction from the deni a l o f im

mortality I i this life be o ur o nl y life human
.
,
history is correctly summed up in the phrase ,
”
“
V anity o f vanities all is vanity, We hav e .
been dragged o ut o f nothin gness and made to ,
endure the heartaches and the thousand natural

”
ills that flesh is heir to only to be hurled back ,
again into nothingness at the last We may have .
stru ggled bravely to li v e a useful self denying ,

-
,
heroic life and to help o n the prog ress o f the

,
world ; but the improvement for which we have ,
worked we shall never s ee L ong ere then we

,
.
”
shall have been cast as rubbish to t h e void .
N ow I s a y if we are to believe such a creed

,
as thi s we must have evidence for it little if at

, ,
all short o f certainty And when w e a sk the

,
.
E ngl ish school of philosophers for their proofs ,
what do they o er us ff ? Why they sa y we ,
cannot imagine how consciousness continues to

Ec c l es ia s tes : Ch a p xii 9 - 1 4
. . .
3 0 7
ex i t after d eath ; which piece Of evidence if it

s
,
is good for anything would disprove t h e present ,
lif e as well as the future We cannot imagine .
how consciousness exists at all What it is and .

,
what it d e pends o n we have not the faintest ,
notion . Whereas in favour o f the doctrin e o f

,
immortality we may urge the argument w hi ch

, ,
is commonly advanced in favour o f the theory

o f evolution viz it explains phenomena which
-
.
,
are oth erwise inexplicable It solves the riddle .
o f life . We find within ourselves a thirst for

happiness and yet we are never happy W e
, .
find within ourselves a yearning for moral

perfectness and yet w e are miserably imper
,
feet . W e find within ours e lves a sentiment

o f justice ,
and yet this sentiment is bein g for
ever violated by the fortunes and misfortunes
,
of o ur neighbours Immortality and im m o r

.
,
tality alon e can harmonis e th e s e strange c o n

,
t r a dic t io n s And immortality not onl y solves

.
the problem Of life but solves it satisfactorily ,

.
To Koheleth and to those who di sbelieve in a

,
future state o ur gladdest j oy is but a transient

,
ray of light darting athwart the dism a l passage

,
to the tomb To S t Paul and those who believe

.
in a future li fe our direst affli ction is but a

,
3 0 8 Ec c l es ia s t es : Ch a p xii 9. .
-
1 4 .
passing cloud as necessary to o ur wel fare as the

,
sun shine which for the moment it conceals ; it

is but one o f t h e all things working together
for o ur good — working o ut for us a far more ex
c e e din g and an eternal weight o f glory .
TH E EN D .
R NT ED
P I B Y w r nm m B LA C WOOD
K AN D SO NS .
WORKS BY PROF
ESSOR MOMERIE .
I .
P ER S O N A L I TY ;
T HE BEGI NN I NG AN D EN D O F M E T AP H Y S I C S ,
A ND A N E CES S AR Y AS S UMPTI ON I N A LL P II PI
OS T VE H L OS O H P Y .
F o ur t h E di ti o n ,
re vi s e d . C r ow n 8 vo , 3 8 .
“
T hi s is a l ittl e b ook b ut it c on ta in s m or e s o un d phil o so phy th a n m a n y
I n a n a d m i r a bly l uc id w a y t h e a uth o r s c a tt e s
,
p r et en ti o us tr ea ti s es
a ssum pti o n s o f th e se n s e phi l o so phy —
. r
t o t h e w i n d s t h e b a sel e s s
”
Br i tis h .
Q ua r ter l y Rev i ew .
It i O ften th a t w e h a v e t o c o m pla i o f t h e br ev ity o f a s er m on o r o f

s n ot n
a t r ea ti s e o n phi l o s o phy ; b ut in t h e c a s e o f a l ittl e b o o k o f t h e l a tte ki n d r
r e c en tly p ub l i s h ed a n o y m o u s ly w e h a v e fo u d t h e a g um en t s s o c o g en t
,
n n r
t h e s ty l e s o c l ea d t h e m tt e a t i ss ue s o i m p or ta t th t w e h e a r ti l y w i s h
, ,
a r n a r n a
th a t th e w r ite h a d a ll w ed him self o om f or t h e ful l er tr ea t m en t o f h is s ub

, ,
r o r
j c et . W e c o n fid en t l y r e fe o ur r ea d e s t o thi s w ell r ea s on e d v o lum e

. r r -
.
M ode r n Revi ew .
P f M i
k s o n t h e d o c t i es o f t h e d efen d er s o f e m
o m er e s r em a r
'
r n
pir ic i s m p e s en t a c l o s e a d th o r o ugh l y s c i en tifi c e x a m i n a t i o n o f t h e vi e w s

r o es so r
r ,
n ,
th es e think er s put fo r th a s t o t h e n a tu e o f s e s a ti o p er c epti o n a n d c o g r n n ,
Th e a r gum e n ts a r e th o ugh o ut c o n d u c t e d w i th m a r k e d l o g i c a l
,
n it i o n r
p o w e a n d t h e c on c l us i o n s a r e v e y i m p o ta n t i ela tio n t o t h e p r es en t
r r r n r
a s p e c t o f phil o s ophi c a l th o ught i n E n g l a n d —S c ots m n

,
. a .
Th e w o r k u d e r our n o ti c e w i l l w ell r ep a y t h e c a e fu l r ea di g of th o e
n r n s
w h o w i s h t o h a v e a t th eir c o m m a n d p l a i n a n s w er s t o m o d er n p os itivi s m .
Ec c lesia s ti c a l Ga z tte e .
H is di sc us s i o n o f th es e q ues ti on s s ta m p s D Mo m e i e a s a n a c ute m eta r r
phys ic i a n a phi loso phi c a l s c h o la r a n d a p o w er ful dia lec ti c i a n —G la sgow

, ,
.
Her a ld .
“
Wh en p ub li sh e d a n on ym o usl y r ec e ive d a v er y h ea r ty w el c om e b y a l l
w h o w e e in t er e te d in t h e a dv en t o f a n e w w r it e r o f g ea t p o w er O f h a pp y
r s r
di c ti on a n d o f in d e pen den t th in ki g —M on t o e S ta nd a d
,
n . r s r .
,
W I LL I AM BL AC K W OOD S O N S ED IN BU R G H A ND L ONDON
,
.
And a l l B ooks el l er s .
II .
THE ORI G I N OF EV I L ;
AND O T HER S ER M O NS .
S i xt h E d iti on . C r ow n 8 vo, 5 s .
“
P f
r o e s sor M o m er e d on e w ell t o p ub l i s h h is s er m o n s ; th e y a r e goo d
i ha s
r ea di g n A r ea l c o n t ib uti o n t o t h e s id e o f c om m o n s e se r eligi on
r - n .
S a tur d a y Review .
“
d ec id e dl y ec o m m en d th em t o p er s on s p er p l exe d b y t h e s p ec ula ti on s
We r
o f m o d er n s c i en c e — S pec ta tor . .
T hi s i s a r em a r ka b le v ol um e o f s er m on s T h ough it c on s i sts of on l y .
a b o ut 3 00 p a g e s it c on t in s a n a m o un t o f th o ught a n d l ea r n in g w hi c h m i g ht
a
h a v e b e e e xp a n d e d i n t o a b ul ky fo l i o —G la sg ow M a i l
,
&
n . .
T h es e s er m o n s a r e som e o f t h e v er y b es t p r o duc ed in thi s c oun t y w ithin r
t h e l a s t h un d ed y ea r s —I n qui er
”
r . r .
Th e a uth o r i s a n o r i gin a l th i n k er w h o s e s y m p a thi es a r e v er y W id e , .
G ua r di a n.
Th p r ea c h m a y lea r n m uc h fr o m th eir p er u s a l —Ch r istia n Wor ld

os e w h o . .
O ut o f t h e c o m m o n r un th ey giv e o n e a r efr es h i n g s en s e o f n o v e l t y a n d
—G l
,
p o w er . a sg ow H er a l d .
ig en a ll en tha lb en e i n e s c h o n e H a r m o n i e z w i s c h en S c h r ift
D i e V o r t r alg e
'
z
w a h r h e it un d L e b en s w a hr h e it —
e
”
D eut h es L i tter a tu r b l a tt . sc .
D e r V er fa s s er b eh a n d e l t i n di e s en V or t a g en w i c h ti g e Fr a g en a u s d em
G ebi e t d es c h i s t l i c h en L eb en s W ir h eb en b e s o n der s d ie fib e d a s L e id en
r
r . r
h er v o r i n d en en d er Ver f s ser ti e fe b eh er z ig en s w er t h e G e da n k e n a us s p r i c ht
a
W ir n e h m en k e i n en An s t a n d di es e V o r t r a ge z u m B es t en z u r ec h n en w a s
.
,
ub er di e s e n G e g en s ta n d g es a gt w or d en —
, ,
”
Ch r is tl ic hes B uc h e r sc h a tz . .
Th e a uth o r o f t h e O i gi n o f E vi l w i ll g o s a dl y a s tra y if h e d o es n ot
’
m a k e h is m a r k o n t h e a g e —
r
”
L on d on Fig a r o . .
W e s h oul d a l m os t l i k e t o h a v e h ea r d th es e s er m on s pr ea c h e d We a r e
“
w i ll i n g t o r e a d th e m c a r e full y a n d r e c o m m e d th e m t o o th e s f o l ik e r e a d
.
n r r
i n g e v en th o ugh i n a l m o t e v er y i n s ta n c e w e di s sen t fr o m t h e a uth or s

,
’
s
p l ea di n g —N a ti o a l Ref or m er
, , ,
. n .
“
T hes e s er m on s a r e e v er yt h in g tha t s er m on s ought n ot t o b e — En g l ish .
I n dep en d en t .
W I LL I AM B A L C KW OOD a S O NS EDINBUR G H
, AN ) I L OND ON .
An d a l l B ook s el l er s .
III .
DEFECTS OF MODERN CH RI STI ANI TY ;

AN D O T HER S ER M O N S .
F o ur th Ed iti on . Cr o w n 8 vo , 5 s .
Th gh out Mr M o m er i e s a ttr a c tiv e l ittl e v olum e th e m or n i n g a ir o f t h e

r ou
’
n ew w or l d b r ea th e s t h r o ug h t h e d r y l ea v es o f t h e O l d th eo l o gy —Wes t .
&
.
m i ns ter Review .
Th is i n tell ec tua l it y s p ir itua l ity a n d a s i m pli c ity in Mr M om er i e s ’
th a t s h oul d m a k e th em m o d el s f or y o un g p r ea c h er s —Ch r is ti a n
er e a n , ,
s er m o n s ,
&
.
Un i on .
P f M m i b y h i f m b k h l dy l id th f d ti
r o es s or o er e , s or er oo s, a s a r ea a e o un a on
o f p t ti
a re phil phi l thi k
u a on a s ad bl xp it f l igi oso ca n er a n a n a e e os or o re o us
su bj t Th p ec s t v l m i m k d by q l bili ty i t ll t l f
e r es e n o u e s a r e e ua a n e ec ua or c e ,
i d p d t d i gi l thi k i g d ill b l Opi i

.
,
n e en en a n fi m th f v
or na n n a n w c on r e a o ur a e n on
hi h h h l dy p d d Wh t v vi
,
d m yd t t ro uc e a e er e w s r ea
th y ill t f i l t d m i t h
w c e a s a r ea er s a e ec a s
di ff t f m th i
e r en ro e r ow n ,th p f l e w no a o a re e a u or s
’
o w er u
f m t f th p ti l id f C h i ti i ty
en o r c e en O Th f ll
e ra c th
ca s e O r s a n er e o ow s , a s e
s ec on d p t f th v l m i l t a r o th B k f J b ;
e o u d h v e, n ne ec ur e s o n e oo o o a n we a e
no t db f r ea ithi th m mp
e or e, w m m t l y d i t ti g
n e sa e co a ss , a or e a s er a n n er e s n
xp iti f th t g t p m Th l th dm i bl m er e a r e a so r ee a e s er
R d F ith
e os on O a r ea oe ra on s
on Th C ti b t
e on n ec hi h oni ll p y p t d
e w e en ea s o n a n a ,
’
w c w re a re ea e
rea di g n Th v l m d v t b id ly d ; d h th
e o u de e s er es o e w e r ea a n w e er r e a er s
g t i ll p t ith t h th th y i ll t i f m t h
r es ec s w e a u or , e w no r se
l i th t f li g th t C h i ti ity i m th i g g d th t h y
a r ee o r n o n a ro e
p er us a w ou ee n a r s a n s so e n ra n er a n e
h v d i il y li d it t b
a e or na r d th t t h C h i ti
r ea lif i t h b v t
se o e, a n a e r s a n e s e ra es
a n d m t b tif l l if p ib l —Ab d J
os ea u l u e os s e .
&
er een our n a .
V y f h d t i ki g —G l b
er r es a n s r n .
”
o e .
Al th gh h i p l i h d dou m pl i h d
e h l s ah im p l y d fi
o s e a n a cco s e sc o a r, e s e es
th v ti l iti f h h
e c on en d h l —Li t y W ld
o na es o c ur c es a n sc oo s . er a r or .
W I LL IAM B A L C KW OOD 8x S O NS ED INBURG H , AN D LOND ON .
A nd a l l B ook s eller s .
IV
THE BAS I S OF R ELI G I ON ;
B EI N G AN E XA M I N A T I O N O F ‘
NA U T RAL REL I G I O N .
’
Th i d Ed iti
r on . C r ow n 8 v o, 2s 6 d . .
t v er s a s r o es sor Mo m er i e is n o l e ss c a n did th a n h e is
i li t P f
—S t m
As a c on r o
r em o r s e l e s s l y se v er e
,
”
c s a n . o .
A s a r e v el a ti o n o f t h e p r e t en ti ous n es s o f th a t phi l o s o phy [P o s itivi sm ]

D r M om er i e s p ow er ful e s s a y i s v er y v a l ua b l e — Fif esh ir e J our n a l
,
’
. .
Th e r e s ul t o f p r o fo u d s t udy a n d ea r n e s t th ought T hi s a ttem pt t o

s k et c h out a b a s i s f or r a ti on a l th eo l o gy i s fitt e d t o t h e n ee d s O f t h e ti m es
n
P ofes s or Mo m er i e h a s w on f o r hi m s elf a n a m e a s on e of th e m ost

.
p ow er ful a n d o r igin a l thi nk er s o f t h e d a y —G l ob e

r
”
. .
Pr o fesso Mom er i e h a s w id e vi ew s o f m en a n d things r esem bl in g in th i s

q ua l ity t h e a uth or o f E c c e H o m o hi m sel f a n d h e h a s a tt a c k e d f om t h e
r ,
’
Ca m b r id ge Un iv e s ity p ulpit t h e b o ok Na tur a l R el igi on a c c us i g it o f

, r
‘ ’
r n
c on s id er a b l e v a g uen e s s o f c o c e pti o n a d o f c o s id e a b l e m i s c on c epti on o f

,
n n n r
c iti c a l p o i n t s o f i t s o w n a g um en t
r Th e p r e s en t b oo k p r e s en t s t h e s ub
r
We w oul d r ec o m
.
s t a n c e O f th e s e s er m o n s i t h e for m o f a b r i e f e s s a y
n
m en d O ur ea d e s t o s ee f o th em s el v es h o w th ose c on fus i on s o f th o ught

b y w hi c h t h e s c h oo l O f w r it e s—Of w h om t h e a uth or o f N tur a l R eligi on
r r r
‘
r a
i s a n em i e t e p esen ta tiv e—s e e k t o s a v e r el igi o w h e s up er n a tur a l i s m

n n r r n n
h a s di sa pp ea r e d a e exp o s ed W e a r e c er ta i th ey w ill b e c h a m ed w ith t h e

a c c ur a t e phil o s o phi c a l thi ki g o f P r o fe ss o M o m e i e w i th h is un p et en ti o us
, r . n r
di s p l a y o f k een l ogi c a l r ea s on in g c o n v eyed in l uc id a n d for c ib le la gua ge

n r r , r
w h i c h a r r a y s a n d a d o r n s it l ik e a w e l l fit t i g ga r m en t —
, n ,
”
Eskda l e A d e ti se - n . v r r.
“
G ea ter fo c e is g iven t o thi s es sa y s i n c e t h e a uth or is h im sel f a n a d
r r
ven c ed th in k e —Ch r is tia n U ion

,
r . n .
W I LL IAM B A L C K W OOD 8x S O N S ED INBUR G H

, AND L OND ON .
A nd a l l B ook s el l er s .
V .
A G N O S T I C I S M .
F o ur th E d iti on . C r ow n 8v o5 5
, .
To d er s w h o d o n o t d em a n d th a t t h e sc h em e o f sa l va ti o n in it s f ul
r ea
n es s s h o ul d b e en un c i a te d i n e v er y s er m on th i s v o l um e w hi c h is h a ppi l y
’
, ,
f ee fr om r h etor i c a n d f or t h e m o s t pa r t fr o m a n y o s ten ta ti on o f t h e r ea d in g
r
w hi c h it i di c a t es w il l b e i n t er es tin g fr o m it s a c ut en es s l ea r n in g a n d in
,
s i g ht —
, , ,
.S a tn r d a y R evi ew .
“
Th i s is a r ea ll y g
d b ook I t is p r o foun d in th ough t l a r g e a n d c om
oo .
p r eh ens iv e in vi ew l ibe a l i s pi r it a n d d el ightful ly c l ea r a n d s im p l e in

,
s tyle
r n
We w i s h tha t th eo l o gi a n s a n d phi l o s o ph er s in g en er a l w oul d w r it e in

, ,
Pr ofessor Mom er i e s m a n n er F oll ow i g t h e c ha pter s on A gn ostic i sm

.
’
n
th er e a r e t en oth er c h a pt er s o n t h e b o o k o f E c c l esi a s t es Th e y for m a n a d

.
,
m i r a b l e a n d s c h ol a r l y a n a l y s i s o f th a t s t a n g e a n d m el a n c h o l y b ook —
.
”
Th e r .
I n qui r er .
“
We th a n kful for s o m a ster l y s o c om p r eh en s ive a n d s o c o m plete a
a re
vi n di c a ti o n o f t h e p r in c iples o f C h r i st ia n T h e i s m w ith it s p ow er ful r ef uta

, ,
ti o o f th e m a i n p o s iti o n s o f Agn o s ti c i s m Th e bo o k m eet s a r e a l a n d w id e

,
S pr ea d n eed in a styl e a s tr en c ha n t a d effec t ive a s it is p o pula r —Fr eenw n

.
&
,
n . .
“
Dr M i b r ea dth o f i t ell ec t a n d s y m p a th y h is c l ea r th in k in g a n d
om er e s
’
n
w ell c h a s t en e d s ty l e a s w ell a s hi s d ee p r el igi o usn e s s w h i c h w i ll n o d o ubt

,
a ft er a ti m e a ss um e a m o r e p o s itiv el y e v a n g el i c a l fo r m
, ,
em in en tl y a d a pt
, ,
h i m t o b e a t ea c h e r t o h i s ge n e a ti on H e h a s fr ee d hi m s e lf by w e k n o w
r .
n o t w h a t p r o c ess fr o m m a n y o f t h e p r ej udi c e s o f th e o l d er s c h oo l s
,
b ut h e
c a n s ea r c h i n t o t h e v e r y s o ul o f un b el i evi n g s o p h i s tr y a n d t h e s p i it o f h is
,
e xh o r t a ti o n i s a l w a y s en n o b l in g a n d h ea v e n w a r d
r
—
,
”
M e th od is t Ti mes . .
It i l g i s nc e w e h a v e m et w ith a v olum e of s er m on s w h i c h w ill s o w ell

t dy —
s on
re pa y a c a re u s u f l Ecc les ia s ti ca l G a zette

.
&
.
Th e w or k of a ma j es ti c in te ll e c t .
&
—Fif esh i r e J our n a l .
W I LL I AM B A L C KW OOD S O N S ED INBURG H
,
A ND LONDON .
And a l l B ooks el ler s .

VI .
PREACH I NG AND H EAR I NG '
AND O T HER S ERM O NS .
Thi d Ed iti
r on . C r ow n 8 v o, 5 s .
Th e th or hi m sel f o n e o f t h e m o s t el oq uen t pr ea c h er s of th e d a y i s
a u
e m i n en t l y q ua l i fie d t o d o j us ti c e to h is s ubj e c t
, ,
H e h a s b r o ught t o it a n
e xp er i en c e a n d s c h o la r l y p r o fi c i en c y w hi c h f e w m en c o ul d ha v e d o n e
.
”
.
Ch r i sti a n Un i on .
“
For p r ea c hin g a s thi s a n d f or a l l t h e a m p l e lea rn i n g a n d w i se
s uc h ,
th ought by w hi c h it is for tifie d th e C hur c h o f G od h a s ev er y r ea son t o b e

—I l t
,
th a nk f / er a r y Wor l d .
M k ed b y a ll th e fo c e a c uten e s s a d e lo q uen c e w hi c h w e h a v e l ea r n t
ar r n
t o e xp ec t f om h im a n d i a dditi on by a k n o w l edg e o f m en a n d m a n n er s
, ,
r n
n o t gen e a ll y a sso c i a te d w ith phil oso phi c a l r e s ea r c h H is l iter a r y s tyl e

,
i s a n oth er p r oo f if p r o o f w er e n ee d e d o f t h e v a s t r e sour c es o f t h e s i m p l e
An gl o S a x on —
, ,
Fzf es h i e J ou n a l
‘
- . r r .
“
H is ser m on s a r e un lik e a n y s er m on s w e c a n c a ll t o m i n d —Gua r dia n
. .
If h ser m on s w er e o fte t o b e h ea r d fr om th e p ulpit p ea c h e s w oul d

s uc n r r
n o t h a v e to c o m p l a i o f em pty p ew s o r i na tt e tiv e l i s te n er s —
,
n Roc k n . .
T h i d l iv
e r e er y wa s qu ite s ta r tl i n g .
&
—S w a n sea J ou r n a l .
“
Th h
os e w o w ou h a t p ul pit b ol d es s in t h e pr es en t
ld k n ow w n da y r ea lly
m ea n s s h o ul d m a k e th es e s er m on s th e ir s tudy — Ch r i sti a n Wor ld
&
. .
Th e p r es en t v olum e is m o r e d ir ec tl y p op ula r in s tyl e a nd a m pl y m a i n

—
.
,
ta i n s th e r e p uta ti on o f t h e w r iter I n qu i er .
&
r .
W I LL IAM B A L CKW OOD 8: S O N S EDINBURG H, AND L ONDON .
And a l l B ook s el ler s .

VII .
B E LI E F I N G OD .
Thi d E d iti r on . C r ow n 8 vo , 3 8 .
“
On e of t h e m os t b r i ll ia n t a r gum t en s f or t h e D ivin e e xiste n c e .
—Ch r is
t ia n Wor ld .
I n p ec t s Pr o fess or M om er i e is t h e a ble st p r ea c h er o f h is d a y
s o m e r es
H e is e ve r en d ea v our i n g t o p r es en t r ec on dit e p r o b l e m s in th e s i m p l es t
.
c l ea r e s t l a g ua g e a n d in thi s h e is e m i n en tly suc c es s ful

.
,
n I t is n o t t o o . .
phil oso phi c a l di s c us s i on C on s id er in g

,
a b s tr use e v en f o m e e s m a tt er er s i r r n
it s S c o p e it is i n d eed a s t o n i s hi gly l uc id —
.
, D u d ee A d ver ti se n . n r .
No pr ea c h er d b e a sh a m ed to fa c e t h e m os t s c i en tifi c
n ee sc e ptic w ith th i s
l ittl bo ok hi s h a n d — Li te a r y Wor ld
”
e in . r .
F ti m e tha t Pr o fes s o r M o m er i e p ubl i sh ed a n on ym ous l y t h e vol

r om th e
Th e O r igi n o f E vi l h is w r iti n g s h a v e b een d e v o ur e d w ith e xc e p
’
um e o n
t io na l k e e n n ess by i n t ell ig e t ea d e s Ma y w er e th e c onjec tur es a s to w h o ,
t h e a uth o o f th a t w o k w s b ut it w a s u iv e s a ll y a l l o w e d th a t t h e a n o n y
n r r . n
r r a n r
m o us w r i te w a s d e s ti e d t o l ea v e h is m a r k up o n t h e m i d o f th e c o un tr y
,
r n n
h e w a s a d a r i n g a n d fr e s h thi n k e a n d w a s p o sses s e d o f r a r e un a v e lli n g r r
p o w er Th i s little volum e bea r s t h e i m p r es s o f h is m a j es ti c i n tellec t

,
I t is a m o del of luc id style c lea a n d c o sec utiv e r ea so i n g fa ir n es s t o a n

.
h o n o ur a b le Opp on en t a n d hum il ity in vi c tor y —P er thsh i e A d ve tiser

,
r n n ,
&
. r r .
,
f in G o d w a s or i gi a l l y w r itten f or t h e H el p s t o B el i ef S er i es
B li e e
’
n
‘ ’
b ut th e e dito r th i n ki n g it t oo a b s tr u se r e c o m m e n d e d c o n s id er a b l e a l te r a
,
ti o n s We a r e d evo utly th a n kful t h e gifted Pr o fe s s or r efus ed to m uti la te h is

, ,
w o r k a n d w i thdr ew it fr o m t h e se r i es
”
, Non c o nf m i t .
- or s .
“
H is
—G l
cr iti c i s m of H er b er t S p en c er s th eor y ’
of th e U n k n ow a ble is v er y
a cu e t .
”
a sg ow H er a ld .
It i p d i n to on l y eigh ty p a ges b ut th ose e ighty pa ges c on ta in

o ut
m o e m a t er ia l f o r th o ught th a n m a n y a o th er v o l um e o r s er i es o f v o l um e s
s s r ea ,
c o n ta i n i n eight h un dr e d —
r n
”
I qui er . n r .
W I LL I AM B A L C KW OOD 8r S O NS E DIN BURG H , AN D LONDON .
A nd a l l B ooks el l er s .
VIII .
I N S P I R A T I O N;
AND O T HER S ER M O NS .
S ec on d E d iti on . C r ow n 8 vo, 5 s .
“
C a n on hin g la st S un da y a ft e n oon in S t Pa ul s C a th edr a l
Lid d on , p r ea c r
’
d ec la e d tha t it w oul d b e diffi c ul t t o m a i ta in t h e a uth o ity o f C h i st a s a

,
r n r r
t ea c h er Of r eligi o us t r uth if t h e B o ok O f D a i el w er e w r itt en i t h e se c on d n n
S ta tem en ts of thi s ki n d a r e a s d ep lor a b l e

,
a n d n o t in t h e s ixth c e tur y B C
.
A ha ppi er a n d a w i s er m eth o d o f d ea l i g w ith

. .
a s th e y a e u w a t ed
th e r el ti o n s o f s c i en c e a d c iti c i sm t o t h e S c r i pt ur e s h a s b e en a d o pt e d b y
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ti o n, 33 . 6d . C h p E diti b d ea on ,
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r o e s so r o N eo o in e ur a n v rs o s ca c en c e , ei
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.
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n s a n o s sa r a n e we on e se a n n a r e 33
A d a c e d Te xt B o o k o f Ge o lo gy D e s c ip ti e d I d u
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v n , r v a n n
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l gy B y F R ED ER I C K N O E L PATO N T hi d E d iti C
. n . a n n n n n
o o . 8 l . r on . r ow n VO , s .
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t h H i t y f A p l g ti B y t h R J P ATR I C K B D P
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o f S t An d e w s c r o w n 8 v o v o l u m es w ith P o r t its p ic e 3 6 d
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O L L ARD A Stu M un ic i p a l G o v e r n m e n t : Th e C o r
B d yM ES P O LL AR D C A Ch i m O f t h e E d i bu gh
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n, . r ow n 8 VO, 3 s 6 d . .
Wil l ia m B l a c k er/ 0 0 d a nd Sam . 25
O LL O K C o urs e o f Ti m e : A Poe m B y RO B E R T P O LLO K

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C RT R OYA L L O GI C Tr a n sl a t e d f r o m t h e F r e n c h ; w ith
I tr od uc ti o No te s a n d A ppe n d ix B y T HO M AS S P EN C ER B AYN ES LL D Pr o
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t h U iv er s i t y o f S t An dr e w s
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C om plete Voc a b ula r y B y A W P O TT S M A LL D a d t h e Re C DAR NE LL ,
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w ith C o m pl e t e Voc a bul a r y Fifth E ditio n Re vis ed Fc a p 8 O 3 s .
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LL D F ir s t H ea d Ma ster Of Fettes C o llege With a Mem o ir a n d Por tra it ,
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CO LL ECT I O N O F P b li h d A ll y ith G lI d x ,
. u s e n n ua ,
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M A D D Fe ll o w o f t h e U iv er s ity f M a d r a s ; l te P o fe s sor i t h e Ma dr a s
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Ch i tia C ll ge With 6 full pa ge I llust r a tio s Po t 8 VO 1 0 6 d

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. .
A LLARD Y C E Auth o r o f M e m o ir o f A d m i a l L o r d K e ith

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RP F R S G S M R A 8 W ith 3 Ma ps a n d 1 0 full pa ge Il lus tr a tion s
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D D M i i t f M thill ; A th f C h t S t di i t h Old T t m t
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Firs t Co m m un i on L e ss on s . 24t h E di ti o n Pa pe r C ove r 2d .

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Kn o w i n g a n d Bein g E ssa y s in Philo s o phy Fi r st S erie s
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Th e E n e i d o f Vi r g il Tr a n sl a t e d in E n gli sh B la n k
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,
um er ou s us r a ons , 1 03 .
1 0194 .

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AG N O S TI C I S M

Sa nta na ia r t a rb ch in ﬁt ﬂ a w s Qtr a nlt g i a w ms , , 1 88 3 4;

LLI AM BLA C K W O O D AND S ONS

D I S BEL IE F I N G OD : AS E XE MPL F I IED BY

E VO LUT I O N O F TH E A N I MAL AN D VE G E T ABL E

that we have not and cannot have any , ,

knowledge o f God L et us e xamine this doc

trin e o f Agnosticism If it be true faith is a

mistake ; prayer is a mockery ; to hope f or

an agnostic bas is An d as for C hristi a nity well

—if the agnostics are right— no o n e was ever

twenty years ago by Pro fe ssor Huxl ey and means ,

— on e who do es not know It is t h e exact Op .

p o s it e Of gnostic t h e preﬁx a in Greek

n egative signiﬁcation In the ﬁrst few c e nturi es .

o f the C hristian era ther e wer e various sects O f

ph ilosophers who w e nt under t h e general nam e

of gnostics and who all agreed in ass erting that

th ey kne w a gr e at deal about the mysteries Of

existence and in particular about the nature o f

God and the method o f C reation For instance .

th ere was the system Of t h e Basilidians I n .

this syste m the Deity is said to be connected

w ere evolved beings called M ind R eason Intel , ,

lect Wisdom Pow e r Justic e and Peac e ; and

they together with the divine e ssenc e consti

t ut ed t h e ﬁrst scale o f existenc e and inh e rited

the high est heaven These primary emanations .

o f the D e ity produced oth er l e ss e ther e al e mana

tions which in their turn again produced others

still less e ther e al Altogether th er e w er e thr ee

hundred and Sixty ﬁv e emanations and e ach O f -

them had a realm or sphere in which it r eigned

three hundred and sixty ﬁf th bordered o n the -

realm of matter ; and it was the chief archon

or uler o f this lowest intellectual sphere who

reduced the original chaos o f matter to order ,

a n d so be c am e the C reator o f what we call the

world All this is worked o ut in th e system

o f t h e Basilidi ans with as much minuteness Of

detail as if the description w ere t h e work o f

trem e opposite o f such gnosticism which is

is on e who declares that he knows nothing

f or anythi ng that agnosticism has to say t o the

from the very n a ture o f o ur faculties ever hope ,

to know whether there be a God o r not .

Th e spread of agn osticism in the present day

by all o f you While t h e lower classes are in

c l in e d to atheism the mor e cultivated members Of

t h e community are in larg e numbers declaring

themselves agnostics N o o n e o f course but a

v ery ignorant and stupid person could ev e r be

existenc e o f God virtually asserts hi s ow n divin

in an I nﬁnite univers e which h e has failed to

sight seems to b e but the natural outcome o f that

with the increase o f knowledg e It is the cr e ed .

o f a larg e n umber of illustrious scientists such ,

as Tyndall and Huxl ey It seems to have .

been at tim es the creed o f the late C harl es

papers som e tim e ago a copy of an int er e sting

de fend e d th e philosoph er from the charg e of a th e

Darwin that a man may be an ard e nt theist

and an evolutionist What my own vi e ws