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11. 11. 


(^rom  th&  Author, 


He.v\vnel) 


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PRESENT  RELIGION. 


PRESENT  RELIGION: 


AS 


A    FAITH    OWNING    FELLOWSHIP    WITH 

THOUGHT. 


BY 


SARA  S.  HENNELL, 


▲UTHOB  OF   "THOUOHTS  IN   AID  OF  FAITH,"    BTO. 


PART    II.  — SECOND    DIVISION 

PRACTICAL   EFFECT. 


LONDON : 
TRUBNER    &    Co.,   LUDGATE    HILL. 


MDCCCLXXXVn.  ^ 

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PART    II.— SECOND    DIVISION. 


THE     EFFECT     OF     PRESENT     RELIGION,     ON     ITS 

PRACTICAL     SIDE. 


FIPJST  SUB-DIVISION. THE  PRACTICAL  EFFECT  WHICH 

IS  INTEGRAL,  AND  WHICH  REGARDS  THE  MAINTEN- 
ANCE OF  A  RELIGIOUS  BASIS  TO  MORALITY. 


SECOND     SUB-DIVISION. THE      PRACTICAL      EFFFXT 

WHICH  APPEARS  IN  DETAIL,  AND  WHICH  REGABDS 
THE  ACTUAL  WORKING  OF  MORAL  PRINCIPLE  BASED 
SPECIFICALLY  IN  RELIGION. 


This  Volume  comprises   the  Treatises   that  have  been 
already  published  separately  under  the  Jollaning  titles : — 


COMPARATIVIBM   shown  as  furnishing  a  religious   basis 

TO  morality.  pp.  1 — 220. 

published  September  1878, 


COMPARATIVE  ETfflCS  I. 

Section  i. — moral  stand-point.  pp.  221 — 288. 

published  ApHl  1882. 

Sections  n.  and  iu. — moral  principle  in  regard  to  sex- 
hood,  pp.  289—880. 

published  December  1883. 

COMPARATIVE    ETHICS   II— moral   principle  in   regard 

to  brotherhood.  pp.  881 — 482. 

published  December  1884. 

COMPARATIVE   ETHICS   III.— moral  principle  in  begabi 
to  parenthood.  pp.  488 — 484, 

published  AprU  1886. 


A  CONSTRUCTIVE  SUMMARY  of  the  hypothesis  arrivee 

AT  IN  "present  religion."  pp.  485—672. 

published  May  1887. 


CONTENTS. 


PART  II.-SECOND    DIVISION. 

PRACTICAL    EFFECT. 


FIRST     SUB-DIVISION. 

THE  PEACTICAL  EFFECT  WHICH  IS  INTEGRAL,  AND 
WHICH  REGARDS  THE  MAINTENANCE  OF  A  RELIGIOUS 
BASIS  TO  MORALITY. 


CHAPTER  I. 

THE   RELIGIOUS  PROMISE  CONTAINED  IN  THE  ACTUAL  SIGNS 
OF  TRANSITION  IN  THE   MODE   OP  FAITH. 


The  old  prophetic  threat  of  a  "  shaking  of  the  heayens  and  earth,** 
considered  as  at  present  applicable — its  eridence,  nnder  especially 
Handel's  yersion  of  it,  of  the  impressiyeness  attached  to  anthropomor- 
phism—the text  explained  as  in  consistency 'with  the  deyelopmental  view 
of  religion's  progress — the  prophets'  own  actual  yiew— the  mental  ized 
yiew  which  concerns  only  the  progressiye  ripening  of  religious  principle 
—the  idea  of  Brotherhood,  as  the  special  fruit  of  Christianity  :  at  first 
political,  but  thence  passing  into  an  import  that  is  individualintic — 
Christianity's  initiation  of  the  idea  of  Holy  Birth — nature  of  the  present 

crisis,  and  my  own  trust  in  its  hopeful  issue. The  imtsnbed  plan  of 

THB  PBB8XNT  yoLTTHX.  'The  effect  anticipated  on  Morality.^the  filling 
up  of  the  definition  of  Religion pp.  3—37. 


X.  OOMTBHIB. 

CHAPTER  n. 

TUB  POWER  WHICH  IS  BELIBVBD  TO  LIB  IN  DEVBLOPMKNT- 
ALISM  OF  SUPPLYING  TO  A  NEW  FORM  OF  RELIGION  ITS 
NEEDFUL   "  SCHEME." 

The  rea8on  for  a  new  ••  tcheme't'^  being  indispensable — new  founda- 
tion for  Buch  laid  in  a  mere  principle  of  Balance  :  with  an  attendant 
baais  in  the  recognition  of  all  created  mental  faculty  being  the  result  of 

enyironment. The  nbw  kind  of  sohexb-conditions  now  oallbd  fob. 

Balanced  arrangement  between  the  ideas  of  particular  and  general  Pro- 
vidence—the settling  of  the  idea  of  religious  progress  on  that  only  of 
increasing  refinement  in  ideation— full  retention  of  anthropomorphism 
— import  given  to  the  terms  of  "  soul "  and  "mind  *' — ^present  treatment 
of  the  idea  of  Divine  '*  goodness  '* — present  modifying  of  the  import  of 
**  happiness" — former  exception  made  henceforth  the  rule — new  inter- 
preting of  man*8  *'  fall " — the  rightful  contingency  of  all  possessed  good 
— definition ~our  happiness  the  Divine  aim,  not  our  own — appeal  laid  to 
the  common  feeling  of  Happiness,  and  to  the  proper  sense'  of  Truth. 

ThK     actual  BCHBXE  I  TL'Sn  AFFORDED  IN  NATTTBB,    AS  TO  ITS   PROOF     OF 

DiviNB  Cbbatobship.  Becapitulation  of  foregoing  speculations^the 
index  thence  obtained  to  creative  plan — my  reasoned  circle  thence 
deduced,  of  mingled  spiritualism  and  materialism — self-consistency  of 
principle — mind's  possession  of  the  key  to  nature— resolution  of  my  re- 
sults into  the  one  integ^ral  form  still  asserting  of  mind  that  it  betokens 
man's  being  made  *'  after  the  likeness  of  Gk>d*' — satisfying  of  the  sense 

of    Truth, Attempt    to    educe    an    integral    Psychology — emotive 

chemistry,  and  intellectual  polarization — the  response  in  the  general 
faculty  of  Comparison  to  the  universal  movement  of  physical  Vibration — 
regulation  here  provided,  as  to  general  Life- Struggle— meaning  given 
to  the  primal  crisis  of  the  rise  of  Sentience — astronomic  interpretation 
to  the  phenomena  both  of  Will,  and  of  Integration  in  general— effect  on 
beinghood  of  initiated  Sexhood,  with  attending  power  of  Locomotion — 
the  complete  birth  of  mind  into  Consciousness  taken  as  but  the  crown- 
ing fruit  of  pervading  org^anio  dualism,  repeating  the  ruling  ordinance 
of  outer  nature— definition  of  Will — Will's  relation  to  powers  of  active- 
ness  and  paasiveness,  and  its  own  consequent  ability  of  differentiation 

— the  Infinite  Potentiality  behind  all — the  vital  Oneness  of  nature. 

The  actual  scheme  i  find  afforded  in  nature,  as  to  its  proof  of 
Divine  Fathebeood.  Attempt  at  the  integral  Philosophy  of  Emotion, 
through  the  estimation  of  the  value  of  BeligiooB  Forms— the  state  in 


OONTENTS.  XI. 

-qnestion  that  alone  of  fellow-strugglers,  under  the  kind  of  relations  that 
are  mataal  ones — the  aim  of  nature  towards  human  happiness  an  united 
source  of  life,  love,  and  consciousness,  through  precisely  the  conjoined 
forces  of  Death  and  Sex — the  relational  trinitj  giving  mould  to  our 
s£Peotion8~the  related  trinity  in  general  nature — the  common  law  of 
generation— the  historic  process  of  the  evolution  of  this  law,  as  exhibited 
on  religious  forms  ;  and  the  effect  thence  on  our  emotive  education — the 
needful  agency  of  experimental  ideals — the  purifying  of  emotion  by  the 
force  of  its  own  differencing — ^the  prime  value  of  the  separating  by 
Christianity  of  the  ideal  of  the  Family  from  the  ideal  of  the  Nation — 
the  modem  version  of  ** original  sin/'  and  of  the  **  new  birth  "  that  is  in 

demand  for  salvation  from  its  consequences. My  produced  test  as 

to  the  right  differencing  of  Morality — the  word  **  virttte  **—eftect  on  the 
meaning  of  Keligious  Virtue,  from  a  full  adminsion  of  the  experienced 
nature  of  Deaths-course  of  the  theologic  doctrine  of  punishment — 
Paley's  definition  not  adapted  to  "  gospel- truth  *' — the  permanent  repre- 
sentative force  of  the  idea  of  '* Christ*' — comparison  of  the  moral 
catastrophe  befalling  Paul  with  that  anting  on  ourselves — the  answer 
found  to  the  schemers  appeal  to  sense  of  Happiness pp.  38^166. 


CHi^TER    ni. 


THB  DEFINITENESS  OF  CHARACTER  WHICH  APPEARS  GIVEN 
TO  THE  ACKNOWLEDGED  BASIS  OF  ALL  MORALITY,  CON- 
SISTING IN  THE  RELIGIOUS  PRINCIPLE  OP  DUTY. 


The  simpleness  of  integral  classifying—the  provided  '* genealogy'* 
for  the  sense  of  Duty — its  standard  character — its  inconsistency  with 
supematuralism— its    instrumenting  by  Conscience. Tub   dbfinbd 

TSAOK  WHICH    8SE1CS  ABSI«NABLB    TO  THB     BVOLXTTION    OF  THB     SBN8B    OF 

Dtttt.  Duplicity  in  the  present  meaning  of  the  term — ag^ement  of  the 
term's  history  with  its  etymology — its  necessary  involution  with  Law — 
the  first  crisis  in  the  sense's  development — Joshua's  narrative  of  the 
founding  of  Hebrew  statehood —that  people's  Magna  Charta  and  Dooms- 
day-book— the  involved  regard  to  futurity,  or  Divine  promise  made  to 
Abraham the  pre-condition  to  the  sense  in  lower  animals — experiment- 
ing with  the  effect  of  supematuralism the  religious  vice  of  hypo- 
crisy, engendered  among  Hebrews — the  Hebrewimport  of  ''righteousness" 
— ^passage  to  the  new  demand  of  Christianity — the  latent  validness  of 
Paul's  appaxent  un-moralness — root-meaning  of  *'  faith" — ixderx^^v^Ax* 


/ 


xii.  00MTB1IT8. 

ing  of  the  two  oommandmentBof  Jeens—hif  differencing  of  Gk>d'B  tribute 

from   CflBBar's^-the  dlBtinot  spheres  of  Mastery  and  of  Lore the 

gathered  definition  of  "  Duty." Th:b  actual  olass-fobx  weigh  SBEVii 

PBOTiDBD  roB  A  DisTiNCTiYELT-BKLioxoTTB  Mo&ALXTT.  Religion's  Contribu- 
tion to  teeularmoraMtj — the  mastery  inrolred  always  in  state  of  Stmgpgle, 
through  nature's  **law  of  the  strong^*' — religious  morality  alone 
deduoible  from  ordination  of  state  of  Family — the  "third  corenant*' 
now  rerealed — ^naturalness  of  the  conyentional  institution  of  Marriage « 
law  of  *' property"  attached— the  nucleus  formed  in  state-of -family 
for  all  possible  currents  of  emotiye  life — the  apparent  ensign  to  the 
approaching  form  of  Religion. — : — Beason  found  for  the  continued 
•ymbolling  of  Deity  as  the  **  Moral  (jk>?emor  of  the  world.'*. pp.  167-220. 


SECOND    SUB-DIVISION. 

THE  PRACTICAL  EFFECT  WHICH  APPEARS  IN  DETAIL, 
AND  WHICH  REGARDS  THE  ACTUAL  WORKINa  OF 
MORAL  PRINCIPLE  BASED  SPECIFICALLY  IN  RELIGION. 


CHAPTER  L 

THB   EFF£CT    OF   PRESENT   RELIGION   IN  AFFORDING    MORAL 
PRINCIPLE   IN   REGARD   TO   SEXHOOD. 

Section    I.     Moral  Standpoint. 

The  plan  of  dual  partition  in  what  way  applicable  to  Ethics — 
demanded  allowance  for  the  inherent  relativity  of  the  idea  of  Law — 
the  reyersing  crisis  in  Law's  course  of  development  which  supplies 
an  intcard  sphere,  adapted  to  be  the  seat  of  sense  of  Duty — the  person- 
alness  of  treatment  here  rendeied  indispensable — the  woman  i  view  of 
Religious  Ethics,  now  proposed,  assumed  as  furnished  with  its  needful 
basis,  of  the  kind  alone  rightfully  to  be  required  for  it,  in  the  foregoing 
«abj6ctiye  estimate  of  Religion. Compaiubon  with  ths  obottnd 


CONTENTS.  Xlll. 

LAID  BT  Mb.  Spbnckr.  Explanation  as  to  present  change  in  mj 
adhesion  to  Mr.  Spencer's  scheme  of  evolution — its  failure  in  its 
first  negativeness  of    position   towards    Religion — his   estimate  of 

the  social  place  ordained  by  nature  for  women his  representing 

of  the  sarage  worship  of  ancestors  as  a  sufficient  root  to  Religion 
— the  believed  deeper  truth  of  the  present  reference  to  an  evolving 
apprehension  of  Death  in  the  abstract — the  plumb-line  into  pa^t 
history  here  cast — believed  wrongfulness  of  the  Comtist  wonhip  of 

Humanity Mr.  Spencer's  doubt  of  the  permanence  of  the  idea 

of  Duty — the  subjection  implied  in  it  of  the  will  that  is  individ- 
ualistic to  the  Will  that  in  outward  nature  produces  Law — Mr. 
Spencer's  opposition  to  Hobbes's  theory  of  injusttce  —  Religion's 
binding  power  the  source  of  all  incorporated  statehood — the  bind- 
ing-back power  of  Religion  exhibited  in  the  history  of  the  oath — 
the  bearing  of  all  past  modes  of  covenanting  on  a  true  mode  of 

contract  for  state-of-family. Thb  actual  sxtbjsctivb  abpcct  of 

DxTTT.  The  permanence  of  the  sense  of  Duty  hence  resulting— its 
basing  on  our  aggregative  instinct,  taken  on  level  terms  with  lower 
senses — its  hereditary  abode  in  us  :  needing,  however,  a  special 
awakening — the  orig^al  first-piercing  of  moral  density  repeated 
variously  now,  in  accordance  with  historic  moral  stages — new  loy- 
alty enforced  towards  the  principle  of  Evolution— enlarged  defi- 
nition  argument  from  the   remedy  now  available  against  the 

always-liable  disease  of  hypocrisy pp.  221-288. 

Section  II.     Thk  pbesent  need  por  a  new  moulpixg  of 

THE  IDEA  OF  marriage. 

The  representative  importance  of  the  form  of  marriage,  as 
bearing  now  critically  on  the  state  of  women — the  ordeal  of  initia- 
tion to  be  undergone  by  them. Pboof  of  a  natubal  dbicand  fob 

A  FOBX  of  Mabbiaob.     Its  iuvolutiou  with  the  development  of  the 

Ego. MoBAL    BEABINO    of    the     ChBISTIAN     FOBIC    OF    MABBIAOB. 

Our  English  service  taken  as  general  exponent — its  thorough  em- 
bodiment of  Christian  doctrine — the  falsities,  both  intellectual  and 
moral,  attached  to  it — the  inadaptibleness  of   its  imposed  vow   to 

modem  feeling  and  consciousness. Thb  fobm  of  mabbiaob  to 

BB  expected  pbevalent  IN  FT7TURE.  The  required  reducing  of  its 
conventionalism  to  naturalness — its  true  sacramental  import — the 
easy  parallel  to  our  liturgical  service  that  may  be  attached  to 
developmentalism pp.  289-350. 


ZIV  OONTKNTS. 

Section   III.     The  iinroLVED  demand   fob  ekhakcement  in 

TUB   GENERAL  CULTURE  OP   ^OHEN. 

Obviation  of  the  sapposed  danger  in  the  inielleotual  aspira- 
tions of  women. Tub  tubit  oiv^sir  to  tkb   direct  tsachuvo  or 

Rblioion.  The  mother'*  power  of  imparting  to  children  the  min- 
gled doctrine  of  Death  and  of  Sexhood.  The  home's  true  assort- 
ment of  the  opposed  modes  of  relatiouism. Thb  bbsult  as  to 

BDUGATioir  in  OBXEBAL.  Female  need  to  glance  slightly  over  all 
kinds  of  knowledge — required  preparation  for  either  married  or 
single  life — a  raised  platform  for  the  exercise  of  nuptial  choice — 

moral  force  of  abnegation   as  to  marriage. The   identity  of  a 

capability  of  Love  with  a  capability  of  Happiness ....  pp.  350-380. 


CHAPTER   IT. 

THE   EFFKCT   OF   PRESENT    RELIGION    IN    AFFORDING    MORAL 
PRINCirLE    IN    REGARD   TO    BROTH KRIIOOD. 

Section    I.      The  Distinctive  Seculakity  now  given  to  the 

FEELING   OF   BroTUERIIOOD. 

Profl^ressive  rise  of  the  fraternal  sense — its  dependence  on  re- 
cognized parenthood — the  ideal  image  of  brotherhood  universal — 
involved  excluAiveness  of  the  state  of  Family — earliest  meaning, 
shown  by  Hebrews,  of  a  Divinely-headed  family — the  succeeding 
character  of  the  Christian  Family — counteraction  to  the  evil  of  reli- 
gious enmity  to  outsiders,  made  out  through  the  secularizing  of  the 
Church — final  balance  given  to  principle  by  a  dividing  of  secu- 
larism from  ecclcsiosticiKm  on  a  natural  plan pp.  381-392. 

Section   II.      The  enhanced  cuabacter  given  to  Brother- 
hood  BY   its   adjusted   DIFFERENTIATION. 

The  condition  of  fraternity  under  law  of  Struggle  inevitably 
that  of  rivalship — the  spirit  of  repuUion^  thus  induced,  the  contra- 
respondent  to  the  spirit  of  attraction  involved  in  the  emotion  of 
Ltove — the  consequent  infusion   of  dynamic  force   into  social  life. 


00NTEMT8.  XV. 
NaTUBAL    ICANNSB   OF   THB    AXEUORATION    OF    BIVALRT.       Differ- 

•enoe  in  the  rivalry  of  real  brothers  from  that  in  sooiety-in-g^neral 
— the  lapse  into  hatred,  there  liable,  here  replaced  by  only  general 
aversion,  not  negative  but  positive — the  intrinsic  sonrce  of  im- 
provement in  common  interests — the  universally-diffused  power  of 
Sympathy^-concentratibleness  of  this  into  Friendship — redemption 

-of  self-interest  from  its  apparent  baseness. SiOns  of  a  pbooebd- 

INO  BTHiCAL  TEANSFOBMATioN.  New  positiou  giveu  to  egoifm  and 
disinterestedness — desire  of  mastery — justice — benefloenoe — mercy — 
charity — the  exercise  of  personal  judj^ent,  as  in  reference  to  gene- 
ral retribution. "After  death,  the  judgment." The  realizing 

of  a  new  mode  of  teleology pp.  392-432. 


CHAPTER  III. 

THE    EFFECT   OF   PRESENT   RELIGION    IN    AFFORDING    MORAL 
PRINCIPLE    IN   REGARD   TO   PARENTHOOD. 

Section  I.     The  distinctive  Religiousness  inherent  to  the 

Parental-Filial  relation. 

Regard  turned  to  the  Before  and  After,  instead  of  to  the 
present  Now  of  existence — the  wrong  done  to  Religion  in  charac- 
tering it  by  relations  other  than  parental — irrelevance  of  both  a/- 
truitm  and  attheticism — adhesion  to  the  sole  principle  of  Love,  found 
the  fruit  of  a  misreading  of  historic  Christianity pp.  433-442. 

Section  II.     The  heightened  level  or  the  Filial  sentiment. 

Importance  of  the  mode  of  junction  that  unites  generations — 
new  light  shed  on  secondary  causation  in  respect  of  general  struggle 
— compelled  reversal  as  to  the  idea  of  Time — clue  of  personal  inter- 
pretation of  religion. Intrinsic  oneness  of  the  two  developments, 

of  personal  affectiveness  and  world-wide  leligionism — Fetiahism  ; 
Hebrew  theism;  Christian  theism;  the  all-inclu8ive  theism  of  Evo- 
lutionism— filial  sentiment  under  the  progressive  influence  of  all 
three  modes  of  theii^m — attainment  of  an  abstract  reverence  for 
Age pp.  442-459. 


XVI. 


OOHTXNTB. 


Section    III.      The    heightexed    level   of   the    Parental 

SENTIMENT. 

Organic  consammateness  of  mid -life— its  efFeot  in  reyersing: 
yaluea  of  Past  and  Fatnre— eyolution's  favouring  of  the  child's 
point  of  view — the  parents'  needed  reverence  of  the  child,  the 
proper  froit  of  religion — ^messianic  triumph  in  evenf  birth  of  a 
child — ^pnre  instinotiveness  of  parental  love— evil  of  too-earlj  mar- 
riage--difference  in  the  religions  of  youth  and  age— the  varying  re- 
ligious hope$  of  the  future — enhanced  spirituality — effect  of  approach- 
ing death  as  a  completing  of  egoistic  development. The  kind  of 

Moral  Attestation  believed  to  have  been  now  obtained.. .  .pp.  459-484. 


A  General  Summary  op  Kesults,  nrpoTHETicALLT  drawn  up- 
IK  A  Constructive  Form Pp.  485-572. 


y\c'y  f 


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^ 


^ 


r\ 


■  * '.    J  V     J     >' 


PART  IT -SECOND  DIVISION 


THE    EFFECT    OF    PRESENT     RELIGION,    ON    ITS 

PRACTICAL    SIDE. 


FIRST  SUB.DIVISION. — ^THE  PRACTICAL  EFFECT  WHICH 
IS  INTEGRAL,  AND  WHICH  REGARDS  THE  MAIN- 
TENANCE OF  A  RELIGIOUS  BASIS  TO  MORALITY. 


^   ;  »       ) 


,u    ' 


\^\J)  J  yl 


CHAPTER  I. 

THE  RELIGIOUS  PROMISE  CONTAINED  IN  THE  ACTUAL  SIGSB 
OF  TRANSITION  IN  THE  MODE  OF  FAITH. 

^^  Yet  once  again  I  shake  the  heavens  and  the  earth; 
I  shake  all  nations^  saith  the  Lard  of  Hosts  P^^"^^ 
This  is  the  old  Hebrew  image  by  which  prophetic 
insight  made  annoancement  to  that  people  of  the 
forthcoming  of  Christianity  into  the  world,  at  the  time 
when  the  great  advent  remained  still  '^  a  little  while", 
thongh  bat  ^^a  little  while",  in  advance  of  experi- 
ence ;  and  when,  therefore,  what  alone  was  being  felt 
by  mankind,  at  the  pending  moment,  was  the  antici- 
patory tremor  of  Christianity's  expecting.  It  was  the 
striking  into  expression,  in  its  one  echoing  phrase, 
of  the  whole  feeling  which  the  prophet  knew  by  reli* 
gious  instinct  to  be  that  of  the  whole  then  religions 
world.  And  yet,  tme  as  it  might  be  then, — true  as 
necessarily  we  feel  it  most  have  been,— can  we  listen 
to  it  now,  as  its  soand  reaches  ourselves,  across  the 
long  centuries  that  have  intervened,  without  starting 
into  the  apprehension  that  it  might  have  been  first 
nttered  for  ourselves  I  Can  we  hinder  that  our  ears 
.tingle,  and  our  hearts  leap,  as  if  with  immediate  cet* 


4  PRACTICAL  EFFECT.  paw  lu^nK 

tainty  that  onr  own  case  was  that  which  was  indeed  in 
the  prophet's  thought  I 

I  have  now  shown  how  fully,  for  my  own  part^  I 
believe  that  the  real  season  is  trnly  come  round  Uy 
ourselves,  in  the  circling  course  of  large  spiritual  eventu- 
ation,  when  indeed  just  as  much  is  become  due,  in  the 
very  rule  of  things,  an  approaching  advent  of  Christi- 
anity's Successor,  as  in  Haggai's  time  was  due  Christi- 
anity. Let  me  say  then,  for  myself,  I  cannot,  in  so  be- 
lieving, imagine  that  there  could  now,  more  than  then, 
be  phrased  into  language  a  more  thorough  embodying  of 
the  whole  fact,  as  to  either  case,  than  here  in  this  image 
is  conveyed.  And  in  saying  this,  let  me  explain  at  once, 
I  mean  expressly  on  account  of  what  in  it  is  its  grand 
anthropomorphism. 

Is  my  point  in  this  obvious? — It  should  be,  if  my 
doctrine  is  understood.-^— In  my  believing  in  the  paral- 
lelness  of  the  present  age,  as  to  religious  state,  to  the 
state  previous  to  Christianity,  I  am  farther  claiming 
to  discern,  in  the  on-coming  Form  of  Religion,  the  dis- 
tinctive characteristic  of  its  demanding  of  intellect  ever- 
more to  adopt  solely  and  expressly  the  use  of  symbolism 
in  religion's  service,  with  entire  admission  of  the  prac- 
tice :  doing  henceforth  with  full  consciousness  what 
heretofore  it  has  done  by  mere  instinct  only.  And  the 
gathering  of  religious  import  from  the  historic  course  of 
religion  is  eminently  the  case  where  the  true  method  of 
religious  thought  needs  be  followed.  Can  I  otherwise 
then  than  see  in  this  example  of  prophetic  utterance 
the  most  keen  of  illustrations  to  my  own  purpose  F — 
I  seize  on  the  phrase  gladly,  I  acknowledge,  as  what 
seems  to  me  an  availing  text  to  indeed  the  whole  matter 
yet  before  me,  having  regard  to  the  describing  of  new 
Religion.   Or,  at  all  events,  as  that  whose  discussing  and 


<MAr,u  STATE  OF  TBANSITION.  D 

converting  into  my  own  sense,  may  help  me  in  the  best 
possible  way  into  my  now  called-for  track  of  thought. 

Nay,  there  is  even  more  that  now  concerns  me  in  the 
prophetic  phrase  than  its  illnstrative  vindication  of  an- 
thropomorphism. When  I  think  of  a  new  Religion  being 
at  hand,  most  truly  I  acknowledge  to  myself  that  this 
does  imply  a  Formy  newly  enfolding  Religion's  essence. 
That  Religion  should  be  henceforth  without  form,  throagh 
having  cast  off  its  past  one,  wonld  be  only  the  same 
thing  in  my  idea  as  its  retarning  into  the  vagueness  of 
chaos, — such  as  primarily  it  lay  in,  before  in  any  way 
the  Spirit  of  Ood  had  moved  over  it.  Christianity  was 
■alone  what  it  was  through  its  possessed  Form ;  and  the 
Religion  now  due  to  succeed  Christianity — that  which 
here  on  my  own  account,  while  I  own  it  still  future  in 
reality,  I  assume  as  being  ^^  present "  to  me,  because  of 
my  thinking  to  possess  in  myself  a  witness  to  its  signs 
•of  coming  : — this  Religion  I  am  looking  on  to  would,  as 
much  as  Christianity,  not  have  aught  to  be  discerned  by, 
aught  to  give  to  feeling  its  forewarning  by,  if  itself  were 
uninvolved  in  an  outer  Form.  I  cannot  think,  for  my 
•own  part,  of  a  Religion  that  should  really  be  spiritual, 
unless  in  its  being  embodied  materially,  in  what  solely 
means  an  assorted  organization. — But,  this  being  the 
case,  I  spring  eagerly  to  the  fact  which  the  stirring 
phrase  now  in  question  exemplifies,  of  the  "  ritual"  power 
of  Art  to  minister  to  the  needed  kind  of  Formation.  No 
one  doubts  that  the  effect  which  it  has  on  us,  as  we  listen 
to  it,  is  dependent  in  part  on  its  character  of  common 
Poetry ;  nor  does  any  one  either  doubt  that  the  common 
essence  of  all  Poetry  when  it  rises  to  its  greatest  height 
is  but  the  same  with  the  highest  mode  of  Philosophy. 
Even  in  its  humblest  kind  of  usage  all  Poetry  that  is 
rightly  such  does  alone  act  on  us  by  rendetixig  Yob^  ^fior 


-C  PBACnCAL  EFFECT.  fawt  n,— nV 

stract  images  the  diffused  facts  of  emotive  life,  i^hich, 
endned  with  this  common  garb,  and  thns  alone,  have 
access  to  nnivereal  hnman  feeling  :  and  the  utmost  height 
of  Philosophy  means  nothing  but  the  same  generaliza-^ 
tion.  And  yet  Poetry  has  this  in  itself  also  of  great 
difference,  which,  if  loss  on  the  one  hand  is  eminently  of 
gain  on  the  other,  that  it  serves  as  its  own  stimulus  to 
attention.  It  rouses  up  the  ear  to  its  own  message  ;  and 
forces  listeners  to  itself  whom  the  pure  voice  of  Philo- 
sophy would  never  reach  :  as  we  can  never  be  more 
vividly  made  aware  than  exactly  in  the  present  case.  K 
it  were  possible  for  Philosophy  to  condense  import  as  to 
an  occurring  era  in  development  like  that  the  prophet 
characterizes,  in  as  few  words  as  he  has  done, — ^which 
however  seems  not  possible, — still  it  could  never  have 
sounded  to  us,  we  feel  certain,  as  does  actually  this 
appeal,  coming  to  us  with  its  trumpet  note  of  warning, 
as  if  directly  from  ancient  Haggai  to  ourselves,  seeming 

as  lifting  his  inspired  voice  in  our  very  presence. And 

this  vehemence  of  presentation  brings  before  me,  I  would 
say,  the  suggestion  of  what  Art  may  be  empowered  to  do, 
and  must  actually  be  called  on  to  do,  of  enforcing  simi- 
larly all  the  great  abstract  ideas  which  Religion  ever- 
more must  supply. 

And  I  mean.  Art  of  all  kinds  that  are  actually  capable 
of  following,  as  they  ought,  in  the  track  of  Theology,  in 
.becoming  rightly  symbolic.  In  the  present  case,  indeed, 
it  is  the  fact  with  myself  that  it  has  not  been  by  Poetry 
alone  that  the  prophet's  words  have  been  revived  in  my 
memory,  but  thus  as  borne  out  by  a  rightly-ministering 
jTellow-art  They  have  come  to  me  under  the  double-dye 
jof  symbolism  which  has  been  gained  in  their  modern 
Betting  in  our  own  Handel's  ^^  Messiah":  that  happily  so 
jbmiliar  modern  setting,  where  the  original  inspiration 


cair.  I.  STATE  OF  TRANSITION.  7 

of  the  prophet-Poet  has  answeringly  been  met  by  the 
same  kind  of  inspiration  in  one  who  is  the  trae  Priest  of 
Music  :  the  true  musical  generalist,  who  indeed  stands 
unique  as  such,  in  the  high  abstractness,  or  religious- 
ness, of  his  sense-appeal.  It  was  in  listening  to  this 
heightened  version,  and  in  thinking  of  it  besides  in  con- 
nection with  the  whole  rest  of  the  dramatic  flow  of  har- 
monies comprised  in  the  great  musical  epic,  that  the  line 
of  thought  formed  itself  which  now  I  am  desiring  to  set 
forth, — and  which  I  wish  to  be  as  a  prelude  to  what 
shall  follow,  in  its  very  serving,  let  me  say,  to  range 
this  on  the  new  key  I  have  occasion  for  ;  the  key  differ- 
ent as  it  needs  be  from  that  in  which  hitherto  my  thought 

has  run. For  the  affording  of  this,  however,  I  must 

quote  more  explicitly  my  adopted  text ;  and  especially 
I  must  do  this  in  the  mode  of  flanders  combination 
which  may  help  my  readers'  memory  in  the  case  to  be, 
I  hope,  in  the  same  state  of  vividness  as  my  own  :  this 
same  manner  of  combining  words  by  different  hands, 
and  more  still  of  different  times,  being  besides  what  is 
the  manifest  source,  in  the  ^^  Messiah",  of  its  character 
of  philosophy.  I  wish  to  have  my  text  taken,  not  alone 
as  being  Poetry,  but  as  Poetry  steeped  in  Music.  All 
Art  that  is  true  Art  must  thence,  of  necessity,  embody 
general  truth ;  and  to  say  this  is  but  saying  the  same 
thing,  in  my  idea,  as  that  all  Art  needs  minister  to  Theo- 
logy.— And  herein  farther  is  also  shewn,  as  I  am  exactly 
about  to  argue,  the  ever-enduring  need  that  there  exists, 
to  soundest  thought,  of  that  highest  mode  of  Poetry 
which  is  Theologic  use  of  Anthropomorphism. 

'^  TAus  suit  A  the  Lord  of  Hosts :  Yet  oneej  a  little  whiky 
and  1  mU  shake  the  heavens  and  the  earthy  the  sea  and  the 
dry  land.    And  I  will  shake  all  nations^  and  the  ciesire  qf 


8  PRACnOAL  EFFECT.  'ab* 

all  nations  shall  come.  (Hag.  IL  6,  7.)  The  Lard,  wham 
ye  seehy  shall  suddenly  come  to  Jus  temple,  even  the  me»^ 
tenger  of  the  covenant ,  whom  ye  delight  in  ;  behold,  he  shall 
came,  saith  the  Lord  of  Hosts.  But  mho  may  abide  the 
day  of  his  coming :  and  who  shall  stand  when  he  appearetht 
For  he  is  like  a  refiner^s  fireP    (Mai.  IIL  1,  2.) 

I  am  going  to  mar  all  the  beauty  of  this,  all  the  emo- 
tive power  of  it,  by  taking  the  sense  to  pieces,  and  try- 
ing to  show  it  in  a  modem  light  I ^Not,  howeyer,  in 

that  mode  of  the  greatest  barbarism  of  all,  which  is  the 
following,  and  which  I  will  eschew  to  begin  with.  Namely, 
that  which  should  suppose  that  my  own  imposed  meaning 
lay  really  with  the  first  speaker.  I  wish  clearly  to  be 
understood  upon  this  point. 

I  admit  entirely  that  what  here  was  had  in  view,  by 
the  sudden  coming  of  the  Lord,  was  the  kind  of  revela- 
tion, at  that  time  anticipated  by  Hebrews,  which  should 
80  far  be  immediate  as  to  occur  through  an  accredited 
representer  of  Jehovah,  dealing  round  his  insignia  of 
Divine  power  :  one  who  should  truly  be  all  visibly  human, 
and  yet  none  the  less  authorized  to  carry  on  and  re-in- 
force  the  special  covenant  with  his  people  which  that 
people  had  delight  in  :  although  opening  besides,  as  was 
now  called  for,  a  small  court  in  the  Lord's  house  of  es- 
tablished worship,  in  its  outer  precincts,  to  such  well- 
inclined  Gtentiles  as  seemed  ready  to  hasten  into  it.  I 
admit  this  on  the  full  historic  terms  that  I  also  admit, 
farther,  that  the  real  circumstance  happened  later,  of  the 
expected  messenger's  arriving  in  a  truly  human  Messiah, 
who,  however,  while  he  answered  the  pre-existing  hope, 
yet  answered  it  in  terms  that  were  indeed  higher  than 
any  prophet  had  had  it  in  him  to  fore-imagine.  Namely, 
in  the  at-first  disappointing  coming  of  the  kingly  Jesus 
of  Nazareth :  of  him  whose  overt  lowliness  of  aspect  was 


.CHAP.  I.  STATE  OF  TRANSITION.  9 

however  to  become  merged,  for  future  ages,  in  the  one 
kind  of  sovereignty  which  alone,  in  being  moral,  has  the 
nature  of  being  permanent : — in  the  manifesting  of  the 
Man  who  of  all  others  was  the  true  Man  of  his  own 
time,  as  to  the  point  of  representing  religious  needs,  even 
such  as  are  of  all  times  and  places, — of  him  who,  as 
charactered  with  this  human  fitness,  was  proved  after- 
wards to  have  possessed  the  seated  destiny  of  being  to 
mankind  the  transmitter  of  Hebrew  hopes  into  the  ideal 
and  moral  ground  where  all  could  take  share  in  them : 
the  reflectional  Christ-Eing  which  following  ages  de- 
manded, though  his  seeing  in  such  light  was  a  thing  so 
far  forward  in  prophetic  times  that  no  faintest  pre-vision 
of  it  was  then  reached.  Nay,  I  am  claiming  expressly 
that  this  actual  historic  course,  both  in  events  and  the 
mental  power  of  comprehending  them,  in  regard  to  the 
growing  notion  of  Christhood, — passing  since  from  appli- 
cation to  the  real  Jesus,  Son  of  Mary,  to  become  applied 
to  the  figured  Son  of  proper  Deity,  as  himself  of  Divine 
nature, — has  only  in  the  fact  of  this  actuality  been  able 
now  to  ripen  at  last,  at  this  present  moment,  into  the 
occasion  for  a  new  ^^  shaking"  of  its  elements  which  I 
predicate  has  arrived.  It  is  because  I  believe  only  that 
the  prophets  spoke  for  their  own  time,  and  for  their  actual 
state  of  thought,  that  I  feel  them  evolutionally  to  have 
spoken  likewise  so  especially  as  I  infer  for  ourselves. 
This  local  kind  of  trueness  is  the  very  thing,  as  I  have 
to  say,  that  affords  me  my  own  mode  of  interpreting 
them.  Namely,  as  yielding  the  very  heart  of  evolutional 
truth. 

This  mode  of  interpretation  does  indeed  import  my 
own  taking  up  their  very  thought  on  evolutional  terms  : 
— ^while  it  is  the  fact  which  it  is  to  myself,  that  only  by 
the  use  of  anthropomorphism  can  I  do  this,  thovLgli  m 


10  PRACTICAL  EFFECT,  paw  ii--b^ 

this  way  I  can  do  it  My  method,  I  have  to  state,  con- 
sists in  this :  that  the  whole  of  Religion's  historic  pro> 
gress  I  take  to  have  had  for  permanent  result  the  one 
matter  of  the  prodaction,  and  continaal  advance,  of  what 
is  now  known  as  religious  Principle : — Principle  which, 
precisely  in  being  such,  has  naturally  been  furnished  as 
all  other  abstract  matters  have  been,  by  the  accumtilated 
effect  on  mental  nature  of  heterogeneous  experience, 
drawn  out  of  material  of  concrete  life  ;  but  which  farther 
as  religious  kind  of  Principle  means  specially  what  is 
such  effect  under  character  of  generalized  emotion.  If 
accordingly,  therefore,  I  would  grasp  the  whole  coarse  in 
my  mental  view,  I  must  enter  into  the  very  depth  of  its 
spirit,  as  regarding  it  from  my  own  inmost  depths.  And 
this  means,  from  my  consciousness  of  possessed  Mind: 
of  that,  namely,  which  I  am  aware  of  as  the  best  ultimate 
result  of  evolution.  I  do  obtain  this  grasp,  I  believe, 
by  means  of  the  poetic  figuring  that  all  whole  evolution, 
in  its  own  spirit,  has  been  constantly  serving  to  create 
Mind  :  or,  in  other  words,  has  shown  a  bearing  on  what 
aloue  is  proper  Humanism.  And  when,  in  fact,  I  do 
seek  the  required  view  by  this  figure's  aid,  I  do  merely 
find  in  reality,  that  I  am  positing  my  own  thought  in 
the  high  state  of  mental  consciousness  than  which 
nothiug  less  can  be  fitting  to  the  object.  For  as  it  is 
in  the  sole  looking  on  evolution  from  the  point  of  Mind 
that  I  alone  find  to  gain  generalism  :  so,  I  feel  that  the 
assumed  post  needs  expressly  be  notified.  And  the  sym- 
bolism does  this.  In  the  very  adopting  of  Anthropo- 
morphism, I  repeat,  I  believe  that  I  take  up  really  the 
full  posture  of  thought  which  is  that  ordered  to  religion. 
The  asserted  humanness  of  God,  when  taken  as  I  take 
it,  is  still  adequate  in  itself,  I  believe,  to  clench  that 
which  is  a  just  stand  on  religious  ground. 


CHAP.  I.  STATB  OF  TRANSITION.  11 

But  the  symbolism  moreover  does  that  which  religion^ 
as  much  demands,  of  the  showing  how  component  details 
in  historic  courses  include  more  than  by  themselves  ia 
conveyed,  even  to  the  skilfuUest  analysis.  What  '^  the 
Lord"  of  evolution  means  to  me  is  indeed  henceforth 
^^  God  "  in  the  strictest  sense,  as  to  science  and  physics^ 
BUR  well  as  poetry,  just  as  truly,  I  claim,  as  was  to  Haggai 
his  own  thought  of  Jehovah.  I  mean  by  it  the  integral 
acting  Energy  which,  however  all  unknown  to  us,  is  ever 
present  to  our  best  sense  of  things  as  their  One  Source. 

Nor  is  this  all  that  I  claim  as  unison  with  the  prophets' 
thought ;  but  I  have  gained  from  my  own  usage  of  sym* 
bolic  method,  in  this  work,  what  vindicates  especially 
their  attributing  to  Jehovah  in  their  own  times  such 
portentous  ^^  shaking  up"  of  mental  circumstance  as  now, 
in  our  own  case,  appears  a  ^^  crisis"  in  mental  growth 
even  surpassing  their  own  now-appearing  but  partial 
revolution.  Just  as  clearly  as  in  their  "  Lord  of  Hosts" 
I  see  but  the  Commander  of  evolution,  so,  in  the  warned 
rousing  up  of  new  conditions,  I  bee  but  the  event  which 
all  nature  seems  to  show  me,  through  her  whole  plan  of 
evolution,  as  being  as  certain  to  ensue  upon  growth,  in 
due  time,  as  growth  itself  is  in  general  secured  to  hap- 
pen in  due  course.  And  by  this  I  speak  of  what  I  have 
been  tracing  as  to  the  character  of  the  Ruling  Principle 
of  development,  in  accordance  always  with  what  in  his- 
tory is  testified  to  have  been  religion's  course.  Unlesa 
this  Ruling  Principle  had  been  what  it  is  thus  attested 
for, — as  the  controller  of  our  Affective  Relationism  in 
domestic  forms, — the  peculiar  fact  of  needed  ^^  crises" 
occurring  would  want  reason  for  itself,  such  as  our 
directed  faculties  can  gather ;  but  being  of  this  kind,  I 
conceive  that  our  purely  human  reason  has,  even  as  suob^ 
the  true  right  to  argue  that  such  ^  crises"  were  necessary. 


12  PRAOnOAL  EFFEOT.  past  n^-tf. 

^— ^K  indeed  oar  human  progress  in  religion  had  had 
nothing  of  concrete  reference  in  it,  but  had  purely  been 
abstract, — ^as  if,  for  instance,  the  '^  God  "  that  upheld  it 
were  none  but  a  worshipped  image  of  abstract  Love,  or 
abstract  Power, — the  course  of  advance  might  well  have 
been  in  one  even  flow,  not  implying  any  occasion  of  catas- 
trophe. But  ^^  God"  being  what  He  is,  and  what  men 
have  found  Him  out  for,  as  divided  into  a  knot  of  affec- 
tive imports  even  specially  conflictive,  the  existing  source 
of  such  occasions  seems  proved. 

The  essential  firuit  of  Christianity,  as  seen  from  the 
purely  mental  point  of  view,  being  thence  forced  to  ap- 
pear only  in  the  light  of  ideas  thus  historically  wrought 
out, — ^ideas  about  Providence,  and  about  our  future 
destiny  and  redemption  from  effects  of  sin, — ^the  one 
kind  of  ideas  which  here  dominates  over  all  is  the  idea  of 
Brotherhood.  It  is  not  the  mere  ripening  of  general 
Love  that  is  the  means  of  bringing  grace  to  mankind,  but 
the  engendering  peculiarly  of  this  specific  mode  of  Love. 
Such  engendering,  however,  was  inevitably  the  involved 
•cadting  in  disorder  of  previous  notions  about  Parentage 
and  Filiage,  to  the  extent  that  now  has  grown  into  what 
even  is  reversal  of  the  first  arrangement.  And  what 
should  cause  convulsion  in  human  beinghood,  if  not  what 
80  intimately  concerns  it ! 

When  I  apply  this  express  point  to  my  text,  I  read 
into  it  in  fact  the  immense  mass  of  implication  which 
at  present  has  been  made  attached^  in  utter  difference 
from  a  religious  way,  to  the  notion  of  Fraternity  :  that 
political  implication  which,  however,  foas  to  ancient  He- 
brews of  the  very  essence  of  religion.  And  thus  I  find 
instant  force  in  the  prophet's  saying  that  not  only  was 
it  ^Hhe  heavens,''  but  'Hhe  earth,"  that  the  Lord  must 
^^  shake :"  not  only  the  proper  sphere  of  religion,  but 


atAt.K  STATE  OF  TBANSITIOK.  1$ 

that  which  was  of  worldly  occnpation.    And  yet  more 
plainly  is  made  appreciable  the  leading  threat  that  the 
convulsion  should  specifically  affect  "  ncUionsJ*^ — Does 
the  idea  of  Fraternity,  at  the  present  day,  do  less  than 
affect  nations,  as  nations ! — Bat  in  Hebrew  times,  the  re- 
ligious constituting  of  nations,  as  such,  was  that  which 
made  Brotherhood,  of  religious  sort,  only  attributable, 
as  whether  or  not,  to  a  Fraternity  of  nations.    A  pure 
Polytheism  in  religion  was  alone  that  where  a  proper 
concert  of  fellow  States,  and  of  the  gods  representing 
these,  was  possible  ;  while,  as  to  Hebrews,  this  was  for- 
bidden to  seem  desirable  by  the  indispensableness  of 
their  own  God's  sole  dominion.    The  hostility  amid  na- 
tions was  thus  only  to  be  softened  <fn  the  express  terms 
that  their  seers  boldly  proclaimed  :  of  all  the  gods  of  all 
the  nations  that  were  Gentiles  bowing  ^wn  to  the  sole 
yoke  of  Jehovah.    And  yet  not  by  the  means  of  ordinary 
warfare :  in  which  inexperienced  Israel  knew  its  weakness, 
and  of  which  it  had  the  wisdom  to  see  the  ineffectualnessr 
whence  the  loftiness  of  the  new  tone  that  sounded  forth. 
Jehovah  until  then  had  been  mainly  the  Man  of  War, 
mighty  in  battle,  who  as  such  should  crush  the  circle  of 
his  surrounding  enemies.    But  even  though  still  as  the 
Lord  of  Hosts,  he  was  now  to  provide  victory  through  the 
hands  of  a  Prince  of  Peace,  who  should  wonderfully 
show  his  mightiness  but  in  supporting  the  right  (Govern- 
ment of  his  people.    He  should  give  a  real  Father  to 
his  time,  who  should  be  such  in  being  also  a  very  Child, 
as  in  relation  to  old  notions.  And  still  is  herein  signified, 
none  the  less,  a  much  fiercer  kind  of  battling  initiated 
than  the  coarser  sort  departed  firom. 

The  real  idea  of  Political  Brotherhood,  I  believe, 
could  never  have  been  developed  save  through  the  relig- 
ious one  taught  by  Christians,  and  thi^ugh  this  having 


14  PRACTICAL  SFFECT.  PAnuw-fA; 

fiubseqaently,  as  now,  been  diminished  from  this  into  its 
proper  sphere.  But  its  beginning  sonrce,  neyertheless, 
was  produced  in  its  true  station  of  politics,  if  the  &ct 
be  a  true  one  which  I  take  to  belong  to  religion's  history^ 
-of  religion's  solely  being  national  in  the  first  instance  :— 
as  the  prophets'  words  confirm  its  having  been.  The 
first  effect  of  religions  change  must  obviously  to  them 
have  affected  nations,  just  because  all  existing  struggle 
amid  nations,  both  as  struggle  with  one  another  and  of 
lings  with  their  own  subjects,  bore  relation  to  local  gods 
and  local  despots  that  were  treated  like  gods,  who  fought 
always  for  themselves,  both  as  despots  and  deities,  in 
whatever  was  the  field  of  their  fighting.  And  the  real 
remedying  of  this  evil  could  therefore  only  lie  in  the 
producing  of  the  Christ-King  who  certainly  was  such  on 
the  true  principle  of  representing  his  subject  people,  one 
and  all,  and  in  all  that  was  vital  to  them.  The  King 
who  was  universal  in  dominion  both  destroyed  inter-war- 
fare of  nations,  and  turned  all  mode  of  warfare  against 
the  inward  enemy  of  souls,  diabolic  Satan,  prince  of  Sin. 
But  the  saving  principle  he  worked  by  was  that  which  was 
only  spiritual  Brotherhood  :  that  which  could  not  arrive, 
abstractly,  till  after  the  breaking  down  of  the  barrier 
between  Israelism  and  Glentilism. — And  here,  besides, 
was  involved  the  putting  down  of  a  fellow-evil  with  war, 
which  indeed  is  its  inevitable  accompanier,  as  belonging 
to  its  condition  of  barbarity  :  state  of  Slavery.  As  long 
as  kings  were  as  virtual  gods  to  their  subjects,  were  the 
latter,  more  or  less,  always  slaves,  every  one.  True 
freedom  of  condition  could  only  first  come  when  a  Prince- 
dom of  Peace  was  established,  and  when  the  government 
that  was  laid  on  the  Prince's  shoulder  was  that  of  a  true 
Lam  that  should  go  forth  to  govern  nations  by,  instruct- 
ing the  several  souls  that  nations  were  made  up  of. 


<miT.  u  STATE  OF  TRANSITION.  15 

And  if  we  think  what  should  go  with  such  matter  as 
this,  the  beginning  work  of  crashing  out  both  Slavery 
and  War,  we  may  farther  also  realize  such  state  of  con- 
vulsion as  the  prophet  hints  at  in  saying  that,  not  only 
^*  heaven  and  earth"  but  '*  the  sea  and  the  dry  land  '*, 
were  what  should  be  affected  by  it.    How  is  it  with  our- 
selves ?    Is  it  not  plainly  the  case  that  in  political  revo- 
lution coming  on,  with  large  change  of  moral  sort  as  its 
basis,  the  very  depth  of  this  is  shown,  as  philosophically 
it  needs  be,  in  the  material  lowness  it  extends  to  ?    The 
central  energy  of  progress,  though  in   itself  uncompre- 
hendedly  spiritual,  needs  yet  widen  itself  around,  as  in 
radiating  diminution  of  intensity,  till  the  barest  realm 
of  physics  responds  to  it     Do  we  not  actually  see,  in 
regard  to  that  abolishing  of  War  and  Slavery  which  not 
yet  is  accomplished,  in  spite  of  the  helping  agency  of 
Christianity,  that  as  the  work  advances,  the  effect  is  in 
changing  the  whole  physical  appurtenance  of  social  life  ? 
In  real  literalness  is  to-day  what  was  once  swords  and 
spears,  or  slave-shacklebolts,  turned  to  pruning-hooks 
and  ploughshares,  if  not  rather  into  printers'  type  and 
electric  wires.    And  what  was  once  borne  over  oceans  as 
naval  armaments,   is  now   newly  framed — ^at  least   in 
part, — into  conveyance  of  peaceful  soldiers  of  commerce 
or  of  cosmopolitan   science.     Geographical  boundaries 
are  at  the  mercy  of  intersecting  railroads ;  and  the  sea 
must  yield  its  bed  to  be  bored  through  : — because  only 
of  an  abstract  principle's  advancing,  having  in  it  to 
bear  practically  on  life.      And  most  signally  is  there 
change  that  is  material  in  the  order ings  of  the  abodes 
of  life  which  are  either  private  temples,  of  domestic 
culture,  or  those  generalized  ones  which  are  as  houses 
of  the   Ijord: — accordingly  as,  indeed,  to  the  ancient 
Hebrew  it  was  mainly    in    His   own   sanctuary  that 


16  PRACTICAL  EFFECT.  pam  ii.-iKi» 

the  Lord's  witness  was  pre-appointed  to  have  its  mani* 
festing  brought  about. 

In  the  Lord's  coming  into  his  temple  (by  his  approved 
messenger)  I  thus  include  for  comprehended  such  change 
in  very  plan  of  material  structure  as  testified,  either  pri- 
yately  to  the  declining  of  Slavery,  or  generally  to  the 
passing  of  Hebrew  worship  from  the  mode  that  salted 
temples  to  that  which  required  churches  and  cathedrals. 
I  regard  however  certainly  with  more  insistance,  as  hero 
intended,  such  structural  changes  as  touched  the  institQ- 
tions  themselves  of  the  mode  of  practice  concerned.  It 
was  the  form  of  temple-worship,  as  such, — to  speak  now 
only  of  this, — ^which  mainly  yielded  to  the  effect  of  the 
descending  Presence.  It  was  the  whole  of  the  mentally- 
concrete  embodiment  of  religious  thought  and  religious 
feeling  for  which  temple-worship  had  yet  availed  that 
gave  way;  and  the  new  coming  of  Jehovah  into  his 
house  was  no  other,  in  its  chief  consequence,  than  the 
springing  into  new  life  of  the  whole  previous  constitution 
of  religious  formalism.  It  signified  a  new  character  im- 
parted to  the  whole  frame-work  of  before-time  ceremon- 
ial : — such  as  did  in  the  first  instance  appear,  as  so 
notably  it  did,  in  the  changing  of  Hebrew  sacrifice  of 
brute  animals  into  the  one  mystic  substitute  for  these 
which  was  that  of  the  ideal  Lamb  of  the  Christian  Pass- 
over. And  what  farther  of  the  same  change  may  not 
similarly  befall,  in  just  sequence  to  this,  in  the  fnturo 
practice  of  ritualism  now  looked  for,  only  following  out 
duly  the  mere  process  of  a  refining  of  Symbolic  Art  ? 

And  notably  must  be  added  into  account  the  cleansing 
of  the  whole  instituting  of  Priesthood : — ^while  what 
should  be  meant  by  this,  in  addition  to  the  renewing  of 
forms  of  worship,  as  an  occasion  of  convulsion  and  shak- 
ing up,  needs  little  to  be  more  than  referred  to. 


COAP.  I.  STATE  OF  TRANSITION.  17 

^^  The  Lard  shall  come  suddenly  into  His  temple^  by  the 

ministry  of  the  covenant  ye  delight  in^ Into  this, 

then^  I  read  my  own  belief  that  the  abstract  principle  of 
Brotherhood  was  now,  for  the  first  time  in  human  history, 
enabled  to  make  its  start,  as  to  the  initial  stage  of  the 
conception,  alone  yet  due  to  it,  which  as  such  had  an 
adapted  nidus  prepared  for  it  in  the  heart  of  the  existing 
form  of  temple-ritualism — this  being  penetrated  as  it  was 
with  the  conviction  of  the  real  sanctifier  of  the  temple 
being  the  given  ZaTP  of  Jehovah,  as  a  Law  ofRighteousness^ 
resident  within  its  sanctuary.  And  in  this,  indeed,  was  the 
coming  made  supremely  to  answer  to  ^^the  desire  of  all 
"  Tiations  /" — since  a  moral  law  of  righteousness  is  the 
only  leveller  of  the  state  of  human  beings  to  its  require- 
ment of  intrinsic  commonness.  Tlie  Lord's  coming 
should  hence  have  its  first  sign  in  special  lowliness.  If 
fie  shook  the  moral  world,  far  and  wide,  with  trepidation 
for  the  approaching  magnitude  of  his  sway,  yet  He  should 
come  with  the  kind  of  glory  about  him  which  the  lowliest 
owner  of  a  human  heart  might  be  illumined  by.  And 
thus  did  it  happen  truly,  later,  in  right  mythic  course, 
that  the  angelic  voice  which  proclaimed  Jesus's  birth, 
singing  up  from  the  top  of  heaven  to  tell  of  the  new 
Saviour  that  was  arisen  that  should  be  for  all  peoples^ 
was  addressed  but  to  watching  shepherds,  though  also, 
on  the  other  hand,  there  were  kings,  star-directed,  led  on 
to  have  their  part  in  the  announced  epiphany.  Bangs  and 
shepherds  together  had  the  need  of  being  made  brothers 
with  one  another,  by  the  real  moral  of  the  event.  ^'  Hills" 
of  pride  need  be  lowered,  moral  ^^  valleys  "  of  humiliation 
fiUed  up.  And  the  kind  of  glory  that  should  come  in 
this  way,  not  to  lighten  Israel  only,  but  even  the  gross 
darkness  of  benighted  Gentiles,  should  centre  on  the 
chosen  fact  of  a  simple  Birth  taking  place ;  ^  ^\iNi}GL 


18  PBACnCAL  SFFECT.  PAnnu-il^ 

whose  very  poverty  of  outer  adjuncts  was  however  made 
up  for  by  utmost  sanctity  of  inward  circumstance.  In 
the  manger  of  Bethlehem  was  brought  forth  the  ^^  first 
child  "  of  Religion's  bearing  which  she  could  pride  her- 
self in  owning :  the  germ-notion  of  a  Holy  Family. ^I 

do  not  suppose  the  prophets  thought  of  this  ; — but  I  do 
suppose  that  we,  in  looking  back,  may  carry  on  their 
thought  in  this  manner.  I  do  indeed  suppose  that  tieir 
real  idea  of  the  approaching  revelation  of  God,  approved 
in  the  event,  is  duly  ripened  out  and  preserved  while  it 
thus  is  made  to  point  to  the  mere  instituting  of  this  par- 
ticular conception.  The  idea  of  a  Holy  Family-life  for 
men,  I  suppose  to  have  been  coming  on  through  all 
previous  time,  though  before  the  Christian  epoch  wn- 
manifested.  And  I  believe  that  its  being  manifested  in 
Christianity  was  sufficient  cause  for  Christianity's 
existence — by  the  very  fact  of  its  desirability  for  "all 
nations."  I  am  ready,  for  my  own  part,  to  echo 
*'  Hallelujahs  "  on  its  account ! 

That  this  manifesting  of  the  idea  of  "  Holy  Birth  " 
should  have  stood  as  the  acknowledged  sign  of  the  Lord's 
coming  into  His  temple  and  re-animating  the  whole  sub- 
stance of  religion,  truly  vindicates  to  mi&  both  the  actual 
track  of  its  progress  shown  in  history,  and  the  prophets' 
glowing  language  respecting  it.  For  this  bearing  of 
religion's  course  on  the  select  point  of  the  sanctify- 
ing of  tlie  idea  of  Birth,  is  what  plainly  should  have 
served  to  effect  the  required  change  in  religion's  character 
from  diffused  import  that  was  national  into  that  which 
is  duly  personal.  The  making  "  holy "  of  the  idea  of 
Birth  was  indeed  the  incarnation  of  the  true  principle  of 
Individualism  :  namely,  of  this  as  borne  out  by  the 
divine  birthright  implied  of  a  one  common  relation  of  all 
men  towards  God.    It  was  the  consecrating  into  equalized 


OBir.  I.  STATE  OF  TRANSITION.  19 

religions  import  the  mental  beinghood  of  every  subject  of 
human  birth  :  being  thus  the  virtual  levelling,  in  religions 
view,  of  whatever  in  lesser  way  are  the  standing  distinc- 
tions of  men  which  make  otherwise  the  constant  hindrance 
to  their  holding  in  state  of  Brotherhood.  And  truly  was 
it  therefore  what  was  said  of  it,  as  being  the  typical  set- 
ting up  for  mankind  of  that  sign  of  the  "  Son  of  Man," 
the  mystic  heir  of  duly-spiritualized  humanity,  which  as 
such  could  no  other  than  make  tremble  before  it  gods 
and  despots  together,  on  their  false  thrones  of  polytheism 

and  tyrannic  kingship. Nor  less  was  this  end  carried 

out,  but  specifically  was  it  efifected,  by  the  very  depth, 
and  quasi-lownesSj  of  the  entire  implication  of  the  com- 
mon circumstance  of  Birth  :  not  originally  "  crying  out " 
for  human  notice,  but  the  rather  creeping  on  to  its 
results  far  beneath  tjie  outer  surface  of  events  :  the  actual 
terms  of  Birth-condition  being  indeed  what  sink  down 
to  that  centre-point  of  circumstance,  that  nucleus  of  all 
existent  plan  in  nature,  which  signifies  the  close  contact 
arranged  for  there  of  the  two  parted  worlds  of  mind  and 
matter.  The  enkindling  into  Life  of  every  single  human 
being  is  indeed  what  is  ministered  to  by  the  whole  united 
energies  which  in  separateness  are  either  physical  or 
spiritual.  The  fact  does  indeed  "correlate"  in  char- 
acter with  the  massed  act  of  Governance  of  all  nature. 
The  institution  of  human  Birth  is  indeed  the  correspond- 
ent-in-little to  the  whole  sovereign  sway  of  Evolution, 
which  does,  as  here  said,  command  equally  the  heaven 
and  earth  of  thought-material.  It  is  that  whose  coming 
rightly  to  be  understood,  and  rightly  to  be  cultivated  or 
worshipped  by  mankind,  shows  well  as  giving  purpose  to 
the  entire  sweep  of  history,  the  entire  roll  of  eventuation. 
But  the  developing  of  Religious  Principle  in  this  way, 
by  a  stirring  movement  at  the  deepest  centre  of  thought  • 


20  PRACTICAL  EFFECT.  pau  iv-tf. 

action,  meant  eminently  in  the  prophets*  time,  as  it  means 
now  again  in  heightened  measure  in  our  own,  closely-per- 
sonal experience.  Even  in  their  loftiest  anthropomor- 
phism, the  prophets  could  not  realize  their  own  vision  of 
hastening  crisis  without  sinking  their  words  to  the  true 
human  pitch,  whose  tone  is  in  fact  now  what  itself 
mainly  points  their  whole  prophecy.  While  they  hurled 
their  denunciation  abroad  that  indeed  the  time  of  terror 
should  come,  resting  this  on  the  sole  strength  of  their 
belief  in  One  sway  over  whole  nature,  marching  on  to 
its  end  with  the  full  array  of  nature's  forces  attending, 
and  clearing  on  for  it  a  path  as  with  resistless  flame  : — 
^^  Behold,  the  time  of  manifesting  shall  come  ;  it  shall 
come,  saith  the  Lord  of  Hosts :" — still,  they  turned  on 
their  own  hearts  to  bemoan,  "  But  TtlicH-^liO  may  abide 
the  day  qfllis  coming  ?  Who  may  stand  when  He  appear- 
eth  ?"  The  whole  matter  of  the  apparition  of  present 
Deity,  the  prophets  knew,  with  right  instinct,  could 
only  really  touch  individual  human  souls  and  human 
heart *«.  And  true  as  this  was  then,  under  the  initial 
mode  of  crisis,  abundantly  more  true  is  it  now ! 

According  to  this  interpreting,  the  effect  of  the  first 
crisis  meant  chiefly  the  altering  of  religious  notions  which 
affected  government  of  peoples.  But  the  change  now 
imagined  due,  as  inconsequence  of  Christianity's  finished 
work,  means  expressly  the  new  moulding  of  what  is 
personal  belief  of  religious  kind :  that  is,  of  the  mode  of 
principle  which  needs  furnish  the  government  of  our  own 
selves.  For  such  I  claim  as  the  real  fact  of  the  case. 
As  Religion  throughout  is  now  taken  as  the  finding  of 
general  principle  in  nature's  government,  so  all  forms  of 
subordinate  belief  I  take  for  but  involved  modes  of  prin- 
ciple joined  on  to  what  is  primary.  The  whole  scheme  of 
Christianity  I  find  to  bear   wholly — whatever  be  the 


CHAP.  I.  STATE  OF  TBANSmON.  21 

outward  show  and  mythologic  garb  of  the  various  doc- 
trines concerned, — on  the  one  matter  of  the  kind  of 
principle  to  which  indeed  is  Birth  the  point  of  nucleus ; 
:and  this  most  truly  when  the  aspect  becomes  that  of 
obtained  victory  over  Death,  which  is  correlate  to  Birth, 
:and  which  enforces  to  itself  besides  as  much  a  specialty 
of  regard  under  another  point  of  view,  as  Birth  here 
-claims  leadership  in  "  prophetic  "  view.  And  while  the 
essence  of  Religion  may  and  must,  by  this  plan,  remain 
firm,  whatever  be  outer  changes  undergone  in  forms  of 
doctrine  attached;  still,  the  uprooting  of  the  kind  of  form 
which  this  kind  of  doctrine  supposes,  otcgAt  to  involve  in 
its  act  of  critical  occurrence  little  less  than  entire  moral 
subversion  of  all  that  makes  personal  well-being.  The 
act  of  change  befalling  such  kind  of  doctrine  auffht  to 
come  with  all  the  signs  of  sudden  night  to  the  mind — of 
sudden  whirlwind  and  storm  breaking  over  the  mental 
heaven, — which  indeed  every  personal  believer  in  Religion 
must  encounter  for  himself,  when  it  comes,  on  his  own 
iu;count.   "  Who  may  abide'^  this  deepened  mode  of  now 

trying  tl\e  Lord's  people? It  is  not  a  mere  matter 

-come  in  question  of  the  re-organizing  of  state-churches 
and  ecclesiasticism,  though  this  is  indeed  latently  being 
effected ; — it  is  not  the  mere  purifying  of  the  sons  of 
Levi  that  is  concerned,  though  this  is  more  and  more 
being  brought  about ; — it  is  not  the  mere  ritualism  of 
old  worship  that  is  breaking  up,  to  make  way  for  a  new 
ritualism  of  purer  kmd,  though  this  is  taking  place  day 
by  day : — ^but  the  real  thing  at  issue  is  the  changing  of 
what  stands  to  us,  every  one,  as  our  source  of  immediate 
guidance  and  moral  sustenance. 

What  was  born,  not  at  Bethlehem,  but  in  the  myth  of 
Bethlehem,  to  become  incarnate  in  the  acting  life  of  the 
world,  had  its  destiny  even  there  to  become  ^xl^^^ 


22  PRACnOAL  EFFECT.  r ak  11,-iriL 

though  after  long  trial  and  humiliation, — after  being 
Tilified  and  wounded  and  cmcified  again  and  again  1^ 
endured  doctrinal  and  ecclesiastical  abuses :  being  yet  be- 
lieved on,  notwithstanding,  at  the  world's  heart, — ^raised 
up  into  its  true  glory  of  divine  character.  But  the  veij 
realizing  of  this  apotheosis  into  ^^  principle  "  implies  the 
same  trial  repeated,  as  transferred  from  the  historic  stage 
into  the  field  of  each  believer's  own  consciousnes.  And 
this  proceeds  as  much  from  the  best  of  the  Lord  of 
Hosts  as  did  the  first  occurrence. 

We  all  of  us  must  stand,  in  whatever  way  we  may^ 
the  present  trial :  this  coming  of  the  Lord  which  means, 
above  all,  a  very  searching  of  our  individual  heart  of 
faith,  a  dividing  of  the  very  marrow  of  immediate  belief 
with  the  two-edged  sword  of  sharpened  intellect.  The 
event  must  have  course,  since  the  Lord  of  Evolution  has 
commanded  it  And  the  appeal  as  to  who  of  us  maj 
abide  it  is  therefore  urgent  as  it  is  for  each  one  of  us.  The 
Ruling  Power  in  nature  is  bringing  the  thing  to  pass, 
and  whoever  cannot  face  it  must  be  swept  aside  by  it,  if 

not  crushed  beneath  it.* It  is  well,  I  conceive,  to 

impress  the  great  fact  on  ourselves  by  all  whatever  of 
ancient  symbolism  we  can  take  home.  And  truly  I 
make  claim,  on  my  own  behalf,  that  the  power  of  taking 
up  the  old  expression,  and  the  full  method,  of  Religious 
Art,  here  as  elsewhere,  does  serve  me  with  what  is 
needful  defence  as  to  what  I  here  virtually  assume  of 
my  own  dealing  with  the  crisis. 

It  is  indeed  the  whole  purport  of  this  work  to  proffer 
sign,  for  myself,  that  I  kave  so  been  able  to  abide  the 

*  "  Upon  that  stone  " — that  rolling  mass  of  gathering  oonTiotkm— tpi(*- 
S9ever  shall  fall,  shall  he  broken.**  And  the  most  willing  disposition  may 
•tumble.  '*  But  on  tchomsoever  it  shall  fall,  standing  obstinatelj  to  xwilt 
it,  "  it  wiR  grind  him  to  powder"    Luke  xx.  18. 


ciup.  I.  STATE  OF  TRANSITION.  23 

trial  of  my  own  faith  that  the  telling  of  mj  own  manner 
of  undergoing  it  should  be  helpful  to  fellow-striyers. 
And  is  it  not  enough  of  such  sign  that  indeed  I  can 
now  say,  as  I  do,  that  I  still  maintain  fast  what  surely 
is  the  essence  of  Beligious  trust,  in  the  idea  of  a  Divine 
Bule  throughout  nature  ?  This  I  do  firmly  trust  in,  as 
Beligion's  essence  ;  and  believe  it  as  secure  of  endurance, 
whatever  the  coming  changes  to  Eeligion's  form,  as  if 
it  had  anew  the  "thus  saith  the  Lord"  of  a. prophet's 
utterance  to  proclaim  the  fact.  The  very  circumstance 
now  present  to  me,  that  the  change  come  to  my  own 
&ith  does  assert  itself  as  in  harmony  with  old  prophecy, 
is  actually,  as  I  have  said,  a  renewal  of  the  prophetic 
utterance  in  my  own  heart. 

The  storm  of  mental  change  which  I  have  been  passing 
through,  in  common  with  the  multitudes  around  me, 
though  uprooting  my  whole  first-held  belief  except  for 
this  utmost  foundation,  has  not  dispersed  this,  1  wish  to 
testify,  because  I  have  been  enabled  to  meet  it  tranquilly. 
I  have  been  empowered  to  stand  firm,  because,  lest  Faith 
fihould  fail,  I  have  steadied  myself  to  clasp  it  by  calling 
in  the  aid  of  quiet  Thought.  —  And  this  calmness  of 
mental  posture  is  also,  now,  what  suffers  me  to  see,  in 
the  passing  tempest  overhead,  that  which  truly  pro- 
phets would  have  seen,  living  at  the  present  day :  the 
Lord's  form  amid  the  whirlwind  of  events : — the  Lord's 
form  riding  by  on  the  whirlwind's  wing,  directing  it 
and  softening  it  to  new  issues.  I  can  look  through 
the  breaking  clouds,  and  see  amid  the  melting  dark- 
ness the  rising  of  a  new  day-star  of  Hope — the  rising 
of  a  new  day-spring  of  religious  Faith. 

And  this  is  simply  through  my  learning  to  recognize 
that  all  Beligion's  history  from  the  first  has  meant  but 
the  developing  of  Ideas.     Why  should  it  not  ^uxel^  \a 


24  PBACTICAL  SFFECT.  pav  ii.-#. 

admitted  that  these  are  what  divinely  guide  mankind, 
and  raise  them  above  all  that  is  degrading  ?  Sorely  aD 
oar  experience  has  made  known,  both  that  Ideas  do 
govern  mankind,  and  that  also  they  do  therein  save  and 
redeem  us  from  all  that  has  nature  to  debase  ns. 

THE  FLAK  OF  THE  FKX8BHT  TOLUMB. 

The  object  of  this  remaining  volume  is  to  show  what 
appears  to  me  to  be  actually  the  nascent  form  of  this 
coming  lieligion:  this /tUure  Religion  which,  on  aocoont 
of  my  trust  in  it,  I  count  as  present.  The  pending  crisiii 
of  such  kind  as  now  supposed,  being  passed  tiiroagbi 
even  immediate  signs  of  organic  renovation  ought  to 
exist ;  and  I  believe  that  in  reality  these  are  to  be  seen 
springing  forth,  if  we  but  heed  indications  aright 

I  must  therefore,  even  in  regard  to  desirableness,  not 
farther  pursue  the  track  I  am  stopping  short  upon,  which 
else  might  well  tempt  me  to  continue  it,  of  exploring  as 
to  how  all  the  doctrines  of  Christianity  do  indeed  yield  the 
ministry  J  assign  to  them.  For  it  is  only  the  vaguest 
essence  of  the  subject  that  can  serve  me;  while  in  details 
this  evades  handling.  The  anthropomorphism  of  ancient 
prophecying  was  truly,  I  am  convinced,  but  the  casting 
beforehand  of  what  is  now  to  us  the  Philosophy  of  His- 
tory :  only  rendered  in  that  manner  of  rather  singing  it 
than  speaking  of  it,  which  alone  in  fact  suits  with  its 
high  sphere  of  import.  But  this  limits  proper  treatment 
to  what  is  integral  :  for  the  very  reason  that  this  sphere 
is  precisely  moral,  much  more  than  intellectual, — ^much 
more  what  needs  vaguely  be  /elty  in  its  whole  bearing, 
than  definitely  understood.  And  this  forms,  in  very 
truth,  the  essential  basis  to  what  now  I  have  in  view. 

If  anthropomorphism  is  in  place  in  the  higher  sphereB 
of  Philosophy,— and  thence  with  exclusiveness  where  the 


oup.  I.  THE  PLAN  OF  THE   PRE8E27T  VOLUME.  25 

sphere  is  the  very  highest, — this  is  explained  by  the  now 
alleged  circumstance  that  the  symbolism  is  here  resolv- 
able into  "  principle."  For  principle  of  all  kinds  is  the 
fruit  more  of  feeling  than  intellect  It  lies  out  of  the 
direct  action  of  Science,  which  deals  simply  with  what 
outwardly  w,  and  not  with  what  in  Pre-science  it  is  sup- 
posed nmst  be  ; — ^whUe  principle  ever  the  more  comes  to 
operate,  none  the  less,  the  more  is  the  ground  studied 
what  is  inward,  and  therefore  moral.  And  principle  that 
is  allowed  for  as  moral  is  thence  eminently  characteristic 
in  its  kind.  But,  this  seen,  I  conceive  we  have  before 
OB  the  true  natural  relation  which  Morality  needs  hold 
to  Eeligion,  when  both  of  these  come  to  the  true  charac- 
ter which  work  of  di£ferentiation,  and  this  alone,  has  in 
it  to  bring  about. — When  Science  goes  beyond  itself,  and 
all  desirably  so,  in  respect  of  the  just  limits  to  be  given 
to  it,  by  venturing  precisely  to  say  ^^  thus  and  thus  must 
come  to  pass,"  as  assuredly  does  it  sink,  or  rather  rise, 
into  practice  of  anthropomorphism  as  is  ever  the  case 
with  Religion :  since  the  very  notion,  or  rather  fiction^ 
of  "  Law,"  which  Science  has  its  only  strength  in,  is 
nothing  without  the  image  behind  it  of  the  Law-giver 
which  religious  symbolism  is  the  author  of.  But,  this 
allowed,  clearly  more  is  the  same  notion  of  Law  what 
Religion  must  specifically  furnish  in  its  own  express 
realm  of  what  is  personal  and  introspectional  concern: — 
while  here  is  the  whole  purport  of  Morality. 

Morality  is  a  moral  Law,  furnished  duly  with  an  in- 
trospectionally-admitted  sanction  and  authority  to  it, 
such  as  actually  does  mean  nothing  else  than  the  very 
nniversalness  of  moral  force  which,  as  such,  must  no 
otherwise  than  respond  to  the  Power  of  every  sort  abiding 
in  and  regulating  the  entire  course  of  evolution  and 
eventuation.    It  is  that  highest  kind  of  Law  under  thA 


26  PB/LCnCAL  EFFECT.  pab  !!.-■. 

action  of  which  even  the  self-impulse  of  indiyidnab 
becomes  ordered  into  a  very  part  of  the  whole  action  of 
development :  so  that  Bale,  divinely  exercised  ihrongh- 
out,  is  here  organized  to  our  sense  of  it  by  being  rendered 
of  pecaliarity  more  intensely  though  more  subtlely 
appreciable : — as  now  being  Bale  that  only  acts  by  the 
secondary  instrumentation  of  conscious  human  agencj: 
human  nature  under  Moral  Law  being  no  other  than  the 
same  thing  with  Divine  Bule  applied  to  human  eventoa- 
tion.  All  consciousness  respecting  this  conld  howev^ 
only  come  by  the  very  gathering  of  the  sense  of  Bule  into 
the  image  of  Sovereign  Unity  which  anthropomorphism 
of  old  fixed  for  mankind.  The  breaking  on  prophetic 
sense,  as  prophetic  language  attests  the  having  happened, 
that  all  sway  over  nature  was  in  One  hand^  was,  I  am 
satisfied,  the  true  natural  and  true  necessary  founda- 
tion to  all  whatever  that  is  now  coming  to  be  verified 
about  the  "  correlated  "  composition  of  moral  energy, 
with  all  other  energetic  force  at  work  in  nature:  while 
the  very  manner  of  the  first  perception  also  struck  the 
right  chord  which  alone  could,  in  reality,  maintain  the 
same  insight  in  its  true  force. 

By  my  own  plunging  into  symbolism  I  believe  then  to 
have  gained  what  I  may  at  once  state  as  the  plan  I  find 

it  needful  now  to  adopt. 1  consider  that  I  have  now 

realized  the  point  in  Philosophy  of  History  which  is 
this  :  that  at  the  time  when  Christianity  was  initiated 
there  was  likewise,  and  therein,  set  on  foot  in  the  mental 
practice  of  idealizing  a  permanent  division,  differenti- 
ating successfully  the  two  modes  of  this  produced  into 
spiritual  and  secular  ; — while  I  also  consider  settled  as 
an  attendant  fact,  that  such  dividing  and  differencing  is 
but  the  constant  manner  of  progress  of  all  kinds  :  proved 
as  such  by  its  clearing  up  all  the  previous  confusion 


aujt.  u  THE  FLAK  OF  THE  PRESENT  VOLUME.  27 

and  mntnal  thwarting  of  purpose  which  before  pre- 
Tented  either  of  the  mingled  lines  of  development  from 
being  really  what  it  stood  for^  and  thus  enfeebling  and 
retarding  both.  And  the  clearing  out  of  the  way  of 
this  hindrance  I  see  therefore  as  naturally  the  means  to 
my  special  point  of  the  ripening  of  what  at  first  was 
crude  anthropomorphism  into  such  as  involves  the  engend- 
ered nature  of  principle.  But  in  having  come  to  this, 
I  desire  to  go  on  with  trying  the  same  effect  of  clearing 
up  in  regard  to  that  improving  of  Morality  which  pre- 
cisely I  have  the  need  now  to  establish,  in  character  of 
the  very  test  which  I  admit  to  be  alone  adequate  for  the 
verifying  of  my  now-adopted  faith.  And  this  means  the 
differencing  of  Morality,  on  its  own  ground  :  which 
allows  me  besides— -or,  as  additional  benefit  relating  to 
my  own  occasion, — to  limit  rightfully  my  own  working 
of  the  test  in  accordance  with  my  own  circumstanced 
position.  If  principles  of  Religion  were  first  rightly* 
laid  out  by  being  definitely  cleared  away  from  principles 
that  are  Sociologic  ;  so,  principles  of  Morality^  I  argue, 
can  only  truly  be  made  clear  by  being  requisitely  sorted, 
also  dually  and  in  fact  sexually,  according  to  their 
necessarily-caused  difference  of  relation  to  respectively 
Sociology  and  Beligion,  which  are  to  them  indeed  as 
mingled  parents,  though  with  difference  as  to  each  of 
proportionate  relational  importance  (see  L  463).  But 
principles  of  Morality  that  are  secular  and  masculine, 
I  may  hence,  for  my  own  part,  leave  mainly  aside; 
while  to  principles  of  Morality  that  are  religious,  and 
therefore  femininely  adapted  to  a  woman's  special 
handling,  I  may  give  my  whole  attention.  And  the 
doing  of  this  is  really  the  only  means,  on  my  own  part, 
of  substantiating  Morality's  division,  as  my  sense  of 
Beligion's  self  imposes  need  on  me  of  doing.    I  mi^^xi^Ql 


28  PRACTICAL  BFFECT,  Piariv-iik 

giving  to  the  division  the  due  weight  of  importance  I 
seek  for  :  eminently  more  great  than  what  hitherto  has 
been  given  by  writers  who  have  been  men,  when  then 
have  also  spoken  as  to  separating  in  some  degree  '^  reli- 
gious" from  *^  moral"  principles.     I  depire  a  real  class- 
separation  ;  and  one,  notj  in  this  case,  between  Moralitj 
and  Heligion,  but  between  Moral  principles  that  an 
specifically  secular,  and  Moral  principles  that  are  sp^^i/^ 
ally  religious  : — a  real  classHseparation,  as  between  things 
that  have  indeed,  to  some  extent,  a  several  and  independr 
ent  foundation.    My  aim  in  the  present  volume  is  then 
laid  in  accordance.    I  propose  finally  to  proffer  signs  of 
an  arising  form  of  Morality,  distinctively  and  improv- 
edly  Religious  ;  but  before  this  to  offer  proof  that  the 
new  basis  of  peculiarity  demanded,  on  an  independent 
religious  footing,  is  not  likely  to  be  found  wanting,  but 
is  even  already  becoming  manifest  to  moral  vision. 
^     This    formal    division    imparted  to   Morality    I  do 
believe  actually  the  very  sign  which  classification  must 
lay  hold  of,  as  betokening  the  taking  place  of  the  express 
crisis  to  which,  in  its  immense  importance,  both  prophets 
and  scientific  evolutionists  may  be  credited  with  having 
lent  their  several  witness.     For,  according  to  my  whole 
track  of  conception,  the  bettering  of  Morality  which  I 
take  to  be  involved  in  the  division— and  this  expressly 
as  including  the  bettering  simultaneously  of  Religion, — 
has  import  in   precisely  the  identifying  of  Religion's 
practical  effect,  except  where  this  is  purely  Individualistic 
and  thence  purely  Religious,  with  Morality  that  has 
character  of  being  Domestic.    And  that  means,  with 
Morality  that  concerns  such  practice  of  human  life  as 
Beeds  being  ranged  under  vjot  the  kind  of  rule  which  is 
law  of  JfatiOTij  but  under  such  as  is  law  of  Family.  Such 
admitted  understanding  as  this  I  do  actually  conceive 


CBJ^.  I.  THE  PLAN  or  THE  FBIOSENT  VOLUME.  29 

may  1)e  the  means  of  taming  fall  on  the  previous  conrse 
of  Religion's  history  the  true  current  of  progress ;  and 
with  even  the  flashing  suddenness  in  the  benefit  thus 
produced  which  the  idea  of  crisis  implies.  And  this  on 
the  two  accounts, — ^always  united  even  while  separate, — 
of  religious  conduct  of  domestic  life,  in  itself  brought 
about ;  and  of  the  ministry  of  such  conduct  in  the  ripen- 
ing of  Individualism  to  its  proper  character  of  religious- 
ness. By  this  twofold  result, — all  involved  as  I  believe 
it  to  be  in  the  religious  sanctifying  of  the  idea  of  Birth, 
— ^Religion's  self,  I  conceive,  must  no  less  than  be  ''  born 
again"  for  human  good. 

For  the  working  of  this  moral  test,  however,  an  effort 
of  integration  is  needful  of  the  gravest  kind.  I  have 
already  explained  as  to  the  matter  of  this  volume,  that 
it  is  meant  to  depict  my  Religion,  in  Religion's  rightful 
character  of  an  "  emotive  influence,"  now  in  its  proper 
practical  effect  J  as  in  the  volume  preceding  I  have  shown 
its  intellectual  effect.  And  I  have  also  said,  from  the 
beginning,  that  in  turning  first  into  what  I  felt  was  the 
"alien  direction,"  in  regard  to  my  subject,  of  merely 
"  thinking  abatU^'  it,  instead  of  duly  resting  in  the  inner 
feeling  of  it,  I  hoped  always  to  come  back  to  the  fitting 
mental  position,  raised  only  to  a  higher  stage  than  before 
through  the  fruit  of  my  divergence  (I.  36).  And  the 
bringing  of  Religion  back  to  ^^  inner  feeling^'*  on  such 
terms,  I  consider  is  the  same  with  its  now  reducing  to 
what  is  ^^  practical  influence,"  this  being  taken  as  "  moral 
principle."  But  the  very  power  of  the  appropriating  of 
gained  fruit—  the  very  means  of  now  (mning^  in  this  way, 
my  aid  from  thought— depends  solely  on  my  ability  to 
make  it  integral  with  in  fact  all  besides  that  I  believe  in. 
Na  more  can  any  principle  be  realized  than  Religion 
of  any  form  could  be  realized,  except  by  its  ]^tod\x<e>m^ 


30  PBACnCAL  XFFKCT.  rm  n^-iA 

to  Tmiversalness ;  nor  at  all  can  human  fSftcnliy  asaimi- 
late  it,  except  in  recognition  of  its  nnirersalneBS.  And 
therefore  my  present  task  is  under  burden  of  the  require- 
ment to  show,  in  the  first  place,  how  actually  the  new 
ideas  I  have  gained,  as  my  fruit  from  Developmentalism, 
have  the  nature  to  blend  fully  and  integrally,  as  well  as 
sequentially,  with  knowledge  of  religious  sort  else  main- 
tained. That  is,  I  am  forced  necessarily  to  aim,  how- 
ever vaguely,  towards  that  which  may  have  the  character 
of  a  "  scheme  " — a  religious  scheme  of  things  universaL 
I  cannot  in  any  way  obtain  the  "  moral  basis  '*  I  desire, 
except  in  first  giving  to  my  new  ideas  this  mode  of  pre- 
sentment. 

And  accordingly  my  adopted  method  is  this.  I  am 
arranging  my  remaining  matter  in  two  sub-divisions,  of 
which  this  first  has  to  paint  my  Religion  as  yielding  a 
rightful  basis  to  Moral  Principle,  and  that  to  follow 
has  to  show  my  Religion  as  an  immediately-acting  influ- 
ence on  Moral  Personalism :  while  of  the  two  chapters 
which  together  with  this  present  one  will  complete  the 
sub-division  in  hand,  the  first  will  be  my  effort  of  inte- 
gration, and  the  second  the  deriving  thence  of  the 
moral  basis  in  question. 

But  this  needs  the  completing,  as  to  technical  expres- 
sion, of  my  still  suspended  form  of  the  actual  definition 
of  Religion.  Entirely  to  fill  up  this,  as  I  have  said,  is 
but  the  same  as  to  complete  my  whole  work  ;  but  as  to 
mere  verbal  form,  I  am  now  prepared  to  add  all  that 
seems  necessary  to  my  first  statement.  And  this 
addition  must  turn  actually  on  what  I  now  desire  to 
explain  as  to  the  nature  of  those  gained  fruits  I  have 
just  alluded  to;  while  the  mode  of  definition  I  have 
adopted  is  but  what  has  had  point  to  itself  in  allowing 
for  the  divergence  I  have  been  carrying  out. 


CHAT,  u  THE  DEFINITION  OF  BEUOION.  31 

I  began  with  saying,  (I.  34-5^)  that  for  the  clearing  of 
my  subject,  by  adequately  differentiating  the  large  mass 
of  considerations  involved  in  it,  a  four-fold  arrangement 
seemed  called  for,  in  place  of  the  oue  single  definition 
alone  needful  to  orthodoxy.  And  in  this  I  had  view  to 
giving  weight  of  peculiarity  to  that  varying  of  mental 
posture  in  the  mind  that  had  to  deal  with  Beligion's 
subject,  which  in  fact  my  own  mode  of  investigating  it 
has  exemplified  ;  while  otherwise  I  attended  also,  as  was 
needful,  to  the  varying  aspects  of  my  subject  in  itself. 
These  latter  I  called  severally  the  Outer  and  Inner  sides 
of  Beligion  ;  and  the  former  I  called  similarly  the  Inner 
and  Outer  modes  of  apprehension — choosing  rather  this 
uniform  naming,  than  recurring  to  what  are  ordinarily 
adopted  in  such  need  as  the  terms  of  "  Subjective  "  and 
"Objective,"  often  as  it  seems  to  me  much  abused.  And  to 
three  of  these  occasions  of  definition  I  added  formulas  on 
the  spot :  leaving  only  to  be  filled  in  that  fourth  one 
whose  affording  must  precisely  depend  on  the  matter  of 
my  then  future  investigation.  I  will  now,  then,  go  over 
the  three  first  anew,  and  add  likewise  the  fourth  now 
prepared  for. 

In  the  first  of  these  fractional  definitions  I^sought  to 
retain  the  full  force  of  the  earliest  and  simplest  aspect 
of  Religion  which  addresses  merely  subjective  or  intui- 
tional impression ;  and  this  I  called  an  Inner  sense  of 
"  Divine  guardianship  and  sympathy." — Such  sense  I 
found  resting  with  myself,  in  no  way  broken  up  by  my 
abandonment  of  supernatural  Christianity ;  although  it 
was  here  rendered  vague  to  the  utmost,  save  that  also  I 
retained  from  Christianity  the  symbol  for  Deity  of  Divine 
Fatherhood.  But  this  symbol,  purel}/^  as  such,  needed 
henceforth  its  vindication  on  new  grounds,  to  be  only 
found  by  far-searching  mental  effort,  bearing  always  on 


32  PRACnOAL  EFFECT.  nun 

the  object  of  their  finding.  And  I  believe  I  may  dsjr 
that  such  has  been  the  aim  always  present,  in  equally  the 
analysis  of  my  ancestral  belief,  which  has  occupied  my 
first  volume ;  and  in  the  attempt  at  reconstruction  of 
intellectual  sort,  which  has  occupied  my  second* 

My  second  definition  has  the  aim  to  supply  to  this  im- 
pulse for  the  sense  of  Religion  a  correspondent  idea. 
But  on  the  scheme  of  developmentalism  at  this  stage  rf 
its  framing,  is  only  to  be  found  that  diffased  kind  of 
Godhead  which  entirely  falls  short  of  any  semblance  of 
Fatherhood.  I  could  but  yet  realize  the  conviction  that 
what  now  counts  as  consciousness  of  Deity  is  only  as  of 
what  acts  '^  within  ourselves,  as  a  part  of  a  general 
force": — the  evolutional  idea  of  Deity  having,  as  such, 
nought  that  points  with  expressness  to  the  particularized 
influence  which  is  implied  in  our  claiming  is  as  "  sym- 
pathy." Under  this  view,  in  fact,  the  "sympathy"  that 
is  signified  is  such  only  as  is  rendered,  by  implication,  by 
our  own  tliought  to  Deity.  There  is  exercised  the  endea- 
vour to  take  up,  by  the  force  of  still  dominating 
subjectivity,  what  is  Deity's  own  position  amid  nature: 
by  which  kind  of  mental  effort  alone  can  really  be 
conceived  of  such  thing  as  should  be  "  a  general  force." 
And  this  is  rightly  the  meaning,  I  conceive,  of  causing 
our  inner  selfism  to  reflect  within  itself  what  at  least  is 
the  trae  surface  of  an  Intellectual  Religion.  It  is  the 
uniting  of  the  idea  of  Deity  with  the  indispensable 
recognition  of  the  Oneness  of  the  composition  of  whole 
nature  as  to  which  also  I  have  assuredly  not  failed. 

But  the  third  definition  entirely  deepens  this  refiection, 
by  localizing  and  centralizing  it  where  the  effect  is  due. 
What  Religion  here  consists  in  I  suppose  to  be  precisely 
<^  the  abstract  fact  of  the  human  acquisition  of  the  faculty 
known  as  the  human  Soul."     For,  at  this  station  I 


CBAP.i.  THE  DEFINITION  OF  BSLIOION.  33 

assume  that  thoagbt  has  become  turned  into  objective: 
or,  abstracted  from  purely  personal  images  ; — and  that 
hence  Deity,  on  its  own  accoant,  is  lost  sight  of;  while 
only  is  held  in  view  the  effect  of  the  Divine  Image  on 
the  thought  that  has  been  contemplating  it.  The  human 
Soul  I  have  come  to  know  as  no  longer  a  real  entity,  any 
more  than  I  take  Deity  to  be  :  it  is  no  other  than  the 
obtained  apprehension  of  spiritual  Individuation:  the 
effect  on  our  entire  mass  of  human  faculties  and  expe- 
riences which  signifies  their  being  brought  under  form  of 
Integration.  And  the  event  of  this — which  is  the  most 
important  of  all  occurrences  of  mental  growth ! — I  have 
learned  to  see  as  only  following,  in  due  order,  on  thought's 
trying  to  comprehend,  although  vainly,  that  illimitable 
Integration  of  whole  nature,  or  rather  of  the  moving  energy 
of  whole  nature,  which  constitutes  the  God  of  evolution- 
ism. God  stands  to  this  view  as  the  aggregate  of  all 
existent  vital  energies.  His  beinghood  is  the  acting  life 
of  nature.  And  the  human  Soul,  which  thought  may 
comprehend,  I  suppose  but  to  answer  to  the  same 
character  ;  though  necessarily  with  the  oppositeness  in- 
volved. I  suppose  that  the  Soul  was  alone  caused,  or 
first  produced  into  existence,  by  the  effect  of  thought's 
striving  towards  Deity  ;  while  thus  having  been  derived 
out  of  Deity,  it  is  truly  no  longer  what  it  seemed  to  be, 
an  infused  portion  of  the  very  substance  of  the  Divine 
nature,  but  the  special  contrary  to  this.  I  now  see  it 
but  as  correlate  to,  and  by  no  means  as  being  uniform 
with^  what  is  Deity.  It  is  to  me  that  which  is  not  possi- 
ble in  any  other  way  than  oppositely  to  answer  to,  and 
correspond  with,  the  measureless  Integration  of  Deity : 
on  account  indeed  of  that  which  now  seems  to  be  assured 
to  me  as  the  actual  manner  of  the  Soul's  derivation. 
Namely,  this :  that  it  has  come  to  us,  as  Indi\\d\v&\A.QiTL, 
o 


34  PBACnCAL  BFFXCT,  riar 

by  the  very  means  of  onr  mental  natore  having  oonstaalily 
been  hedged  in  with  limitations. 

The  tracing  of  this  work  of  elaboration,  regarded  •• 
carried  on  by  the  hand  of  nature,  has  likewise  been  the 
occupation  of  my  foregoing  search  into  both  history  and 
psychology.  My  very  seeking  to  gain  ialea  of  Deity  in 
the  manner  of  the  second  aspect  I  have  described,  tamed 
me  actually  in  the  first  place  away  from  Deity,  and 
centred  my  attention  but  on  Selfhood;  and  my  third 
obtained  aspect  was  as  kindred  to  atheistic,  as  my  second 
was  akin  to  pantheistic,  though  the  admitted  partialnefls 
of  view  precisely  kept  the  similarity  from  being  identity. 
The  physical  elaboration  of  the  human  consciousness  of 
Individuation  I  see  but  as  the  obverse  side  to  the  always 
retained  aspect  I  hold  as  primary,  which  implies  the 
Soul's  leaning  on  an  innately  or  hereditarily  supported 
impulse  towards  Deity.  And  this  subjective  foundation 
I  have  never  lost  sight  of,  but  have  always  carried  on- 
ward towards  the  final  desired  stage  of  definition  :  as  to 
which  I  have  seemed  therefore  continually  more  and  more 
to  gain  insight  I  laid  ground  for  it  already  in  my  First 
Part :  in  the  last  chapter  of  which  I  drew  together  all 
that  then  I  had  collected,  from  out  of  my  rctrospectiTe 
analysis,  in  the  actual  form  of  a  kind  of  re-constructive 
scheme  :  whence  now,  for  the  completing  of  my  purposed 
effort,  I  have  before  me  but  to  add  into  the  same  stock 
of  results  whatever  fruits  I  have  since  realized. 

My  fourth  and  still-wanting  definition  must  express, 
just  as  much  the  religious  point  of  relation  towards  Deity 
on  the  Soul's  part,  as  did  that  which  was  exclusively 
subjective.  That  is,  it  must  signify  the  ^ense  of  Deity, 
opposedly  to  the  idea.  And  yet  it  must  do  this  in  fall 
harmony  with  the  quasi-pantheism  and  quasi-atheism  of 
the  two  mid-aspects. — But  even  at  first  I  already  pre- 


CHAP.  t.  THB  DEFIHITION  OF  BELIGIOK.  35 

dicated  of  this  last  form  a  tarn  that  admits  allowance  as 
to  both.  I  laid  down  my  suggestion  that  sense  to  ensue 
finally,  as  religions,  mnst  be  that  which  has  its  object  in 
what  stands  to  the  conscious  Soul  as  ^Hhe  entire 
remainder  of  Universal  Existence/'  This  exceptioned 
idea  of  Gk)d  may  however  be  pantheized  with  sufficiency, 
and  this  in  just  balance  with  its  apparent  atheism,  by 
only  our  remembering  the  infinite  minuteness  of  the 
correlative  factor  alone  personal.  And  I  do  indeed 
believe  that  relation  as  towards  God  may  be  real  on  this 
assorted  plan  :  even  in  its  thus  taking  all  actual  person- 
ality in  the  case  for  aur^s  only,  and  not  God's.  I  believe 
that  our  conscious  Soul,  as  the  centre  of  our  immediate 
mind-system,  or  as  it  were  our  mental  earth,  may  as 
well  as  ever  gravitate  sunward,  just  as  also  our  physical 
earth  might,  notwithstanding  that  our  answering  heaven- 
centre  be  proved,  as  to  our  actual  means  of  proof,  to  be 
indeed  but  a  dazzling  cloud-image.  And  this  I  do  rest 
my  faith  in,  just  because  of  God's  image  now  coming  into 

the  character  of  Moral  Principle. In  this  latest  of 

the  four  modes  of  Beligion,  the  new  Inner  side  produced 
to  mental  habit  I  suppose  to  answer  rightly  to  my 
objective  and  psychologic  results,  as  well  as  also  to  my 
preserved  frame  of  subjectivity,  by  precisely  the  strength- 
ened practice  now  engendered  for  the  Soul  of  taking  the 
moral  attitude  towards  God,  which  is  not  the  same  thing 
with  the  passive  leaning  on  God  which  the  first  mode 
implies.  It  is  that  which  makes  Beligion  first  consciously 
active^  instead  of  merely  passive.  (See  I.  510.)  And  this 
truly  seems  the  heightening  of  Religion  that  is  required : 
a  real  strengthening  of  soul-energy,  in  place  of  what  other- 
wise must  happen  to  our  Self-principle,  of  the  mere  ener- 
vating of  it  which  appears  actually  the  involved  tendency 
of  Beligion  while  wanting  in  this  necessary  8xipi^l^TSi^TL\>« 


36  PRACTICAL  EFFECT.  rAmtn^H^ 

When  Religion  is  thus  estimated,  diversely  and  com- 
binedly,  and  only  then,  I  consider  that  its  definition  is 
completed.  It  must  mean,  all  in  one,  let  me  repeat, 
these  four  separate  things  : — a  yagae  sense  of  Divine 
guardianship  and  sympathy ; — an  idea  of  prevailing 
Deity,  filling  nature  ; — a  spiritual  self-conscionsness  of 
correlation  with  Divine  beinghood; — and  a  sense  of 
enforced  moral  relation  towards  all  that  Divine  being- 
hood  represents.  And  I  believe,  and  am  here  endeavour* 
ing  to  make  out  proof,  that  the  Beligion  of  the  future,  as 
Developmentalism,  has  its  destiny  to  be  made  good  i& 
that  character  by  precisely  in  due  course  assimilating  to 
itself,  with  full  thoroughness,  as  here  is  done  but  with  a 
very  small  fraction,  the  whole  fruits  to  be  ever  gained  of 
the  kinds  pointed  to  :  either,  specially,  as  to  a  general- 
izing philosophy,  or  to  a  scientifically-material  psychology, 
or  as  to  that  which  is  religiously-moral  principle. 
Developmentalism  meaning  this,  and  nothing  less  than 
this,  I  believe  will  be  really  the  heightened  sequent  to 
Supernaturalism  which  it  ought  to  be. 

And  this  I  say  while  fully  seeing  how  actually  is  set 
aside,  and  as  if  ignored,  a  main  point  of  what  hitherto 
has  been  held  the  very  essence  of  Religion.  Even  as  to 
the  simple  creed  into  which  Religion  was  reduced  at  the 
hands  of  the  great  Kant,  as  aflFording  belief  in  God,  in 
Virtue,  and  Immortality,  the  last  is  left  out,  or  dispersed 
into  at  all  events  a  new  character :  while  this  verv  dia^ 
persion  means  undergone  change  in  the  other  two.  The 
very  leaving  out  of  express  faith  in  Immortality  is 
indeed,  as  concerns  the  world  abroad,  the  main  source  of 
all  the  tumult  which  is  that  of  the  pending  season  of 
transition.  But  I  adhere,  for  my  own  part,  strenuously 
to  the  first  point ;  and  to  this  as  inclusive  naturally  of 
the  second.    Whatever  be  incurred  change  in  Religion, 


^iP.  X.  THE  DEFINITION  OF  RELIGION.  37 

I  agree  always  witli  orthodoxy  that  Religion  must  have 
reference  to  alone  that  which  stands  to  ns  as  "  God," — 
to  this  exclusively,  and  to  no  possible  other  object ; — and 
moreover,  I  agree  in  this,  that  the  instant  this  relation 
is  departed  from,  so  also  is  the  real  force  of  Religion 
destroyed  as  to  its  connection  with  Virtue.  In  holding 
to  this  central  image,  the  Divine  Idea,  I  am  convinced 
that  we  may  keep  all  requisite  attendant  notions  also 
duly  in  their  place ;  and  that  truly  on  all  these,  as  on 
this,  the  only  consequence  of  development  brought  to 
bear  on  them  will  be  none  other  ever  than  precisely  an 
ideal  refining,  not  such  as  destroys,  but  such  as  only 

intensifies. 1  know  that  a  Redeemer  livethy  for  me 

and  for  the  world.  Though  worms  have  it  given  them  to 
destroy  this  body,  yet  still  I  hold  belief  that  even  in  my 
fleshy  or  actual  organized  capacity,  I  have  power  to  see 
God;  and  to  see  Him  standing  on  this  earth  still  as  the 
Redeemer,  who  must  be  such  for  earth  even  to  the 
•eartVs  utmost  latter  day. 


CHAPTER  11. 

THE  POWER  WHICH  IS  BELIEVED  TO  HE  IN  DEVELOP- 
MENTAUSM  OF  SUPPLYING  TO  A  NEW  FORM  OF  BELIGIOII 
ITS  NEEDFUL  "SCHEME.'* 

1.  The  demand  I  have  to  meet,  at  my  present  station  of 
abandonment  of  snpernatnralism,  is  that  of  treating 
whole  nature  as  being  under  the  slow  process  of  Develop* 
ment,  instead  of  as  the  instaneous  fruit  of  miraculous 
Creation.  Bat  I  have  to  meet  it,  moreover,  not  simply, 
but  with  an  implicated  admission  on  my  own  part,  that 
the  view  of  nature  aimed  at  must  as  much  as  ever  bear 
the  character  of  a  scheme,  in  the  full  sense  of  the  word: 
on  the  very  account  of  the  demanded  integralness  of 

treatment 1  will  then  begin  with  an  explanation  of 

the  meaning  I  attach  to  this  admission  :  which  is  indeed 
of  the  importance,  that  it  represents  actually  my  whole 
notion  of  the  progression  in  religionism  I  lay  claim  to. 

2.  By  the  word  "  scheme  "  I  mean  thoroughly  its  settled 
import  of  "  plan  "  established  ;  while  for  a  scheme  that 
should  be  "religious,"  I  consequently  mean,  as  ever, 
that  which  signifies  "Divine  purpose,''  having  rule 
throughout  nature.  But  then,  by  my  own  method  of 
symbolism  I  may  here  intend,  and  I  now  state  that  I  do 


our.  n.        NEED  OF  A  BE-OAST  GSNEBAL  SCHEME.  39 

alone  intend,  that  which  actually  my  own  mental  faculty 
so  paints  to  itself,  afi  by  that  which  appears  mental 
necessity.  By  Divine  "  plan  and  design  "  I  mean  but 
that  which  would  have  been  such  if  indeed  a  real  man 
like  ourselves  had  been  in  the  Creator's  place.  I  go 
nothing  at  all  farther  than  this.  But  this  involves 
the  express  power  of  progression  in  the  case  which  belongs 
always  to  an  arriving  consciousness  of  self-exerted  faculty. 
For  when  "  plan  "  is  now  recognized,  of  the  kind  that  is 
still  accounted  "  Divine,"  it  is  but  as  treating  Deity  for 
that  which  is  no  more  than  intermediate  to  the  actual 
source  of  the  idea  in  our  mind  itself. ^And  the  attend- 
ing circumstance  is  this,  which  also  I  count  progression, 
that  the  ^^  plan  "  henceforth  falls  on  alone  what  in  nature 
stands  as  nature's  arrangement : — leaving  all  that  has 
been  proved  to  be  inaccessible  to  our  comprehension,  of 
so-called  ^^  intrinsicalness,"  as.  much  set  in  reverence  aside 
as  is«also  the  intrinsic  nature  of  Divine  Beinghood. 

3.  What  I  mean  now  by  Deity  is  become — through 
its  emerging  from  what  is  literal  personality,  and  taking 
but  the  personality  that  is  symbolic,  or  allotted  consciously 
by  us  to  it, — of  necessity  but  a  matter  of  attributes* 
instead  of  what  is  intrinsic.  The  one  attribute,  however, 
which  the  assertion  of  a  ^^  scheme  "  in  nature  implies,  is, 
I  argue,  what  suffices  in  itself  to  justify  the  thought  of 
Deity  being  associated  with  it  And  that  is,  the  attri- 
bute of  universalness  of  action,  combined  with  the 
universalness  in  the  mode  of  this  which  we  call 
uniformity :  both  the  one  and  the  other — the  universal- 
ness as  to  Space  and  the  universalness  as  to  Time — 

*  I  retain,  as  to  it,  the  adjectiye,  or  adjeddyes,  whUe  I  reject  the  tiU- 
now  accepted  noun.  And  ia  not  this  what  true  grammar  fuHy  yindicates, 
bjr  its  showing  of  a  natural  precedence  of  the  former  oyer  the  latter  in 
the  real  praetioe  of  word-maUng  P 


40  PBAOnOAL  EFFECT.  rin 

being  also  counted  as  nnder  influence  of  Growth^  whidi 
in  itself  means  Divine  Energy.  God  is  to  me  now  but 
the  thought-centralized  principle  which,  as  snch,  has 
been  gained  to  us  by  our  exercising  of  mental  judgment 
on  phenomena  of  development  seen  for  uniform,  (3od 
is  to  me  only  God  through  His  proving  to  be  One  God. 
Bat  if  farther,  as  to  this  action  of  mental  judgment  on 
our  own  part,  is  added-in  effect  of  ^^  consciousness  "  on 
our  exercise  of  the  faculty,  I  argue  that  a  circle  of  tme 
reasoning  is  produced  which  is  perfect  to  the  purpose 
Its  discerning,  however,  lies  with  a  wide  tract  of 
accepted  generalizations,  both  mental  and  scientific, 
which  can  scarcely  be  even  hinted  at  once,  but  which  I 
do  now  intend  to  cast  hints  about  in  precisely  the  present 
showing  of  my  own  "  scheme."  All  history  of  Philosophy, 
from  the  first,  has  borne  its  witness,  let  me  call  to  mind, 
to  the  indispensable  connection  that  exists — if  indeed  it 
be  not  real  identity, — between  what  is  known  as  Theology, 
and,  on  the  one  hand  Psychology  and  on  the  other  a 
fully-mentalized  Cosmogony. 

4.  And,  as  to  the  latter  expression,  I  still  point  to 
universalness-with-uniformity.  A  scientific  view  of  na- 
ture, merely  such,  I  consider  is  not  requisitely  cosmic, 
in  the  needed  sense  which  in  religion  is  requisite.  It  is 
only  integralness  of  view,  expressly  such,  which  can 
really  bring  our  consciousness  to  sense  of  "  God"  as  the 
World-principle  that  is  correlate  to  our  Ego-principlei 
The  reasoned  circle  I  contemplate  includes  specially, 
though  science  has  but  barely  yet  admitted, — if  even  this 
may  be  asserted,— that  our  actual  consciousness  of  Self- 
hood is  the  traced  consequence  of  whole  development, 
working  up  to  it,  even  from  the  lowest  basis  in  what 
stands  as  the  realm  of  physics.  But  I  wish  to  meet  this 
moreover,  in  what  is  to  follow,  by  the  same  integralness 


oup.  n.         NEED  OF  A  BE-OABT  OENBBAL  SCHEME.  41 

of  view  as  to  mental  operation  in  itself,  with  that  which 
the  formed  mind  in  ns  comes  to  apply  around  it,  in 
cosmic  survey.  My  intended  *^  scheme,"  namely,  will 
regard  mind,  in  its  own  action  of  cosmic  sort,  as  specific- 
ally carrying  out  cosmic  action.  And  this  rests  with  its 
having  the  character  I  have  claimed,  in  my  preceding 
investigation,  of  the  one  common  practice  in  nature  of 
the  movement  of  Balance.  To  gain  the  power  of  seeing 
Deity,  or  a  common  Ruling  Principle,  in  nature,  I 
conceive  that  the  mind  comes  to  a  single  focus  of  thought 
impressions,  really  poised  on  nothing  else  than  Equili- 
brium, as  surely  as  material  planets  did  the  same  thing. 
And  this  truly,  with  the  very  circumstance  involved  of 
polar  opposites  attached  .to  the  formed  centre,  which, 
precisely  as  in  the  case  of  these,  is  the  empowering  to  it 
of  vitally-preserved  movement. 

5.  The  cosmos  of  Dsvelopmentalism  is  indeed  a  world 
of  "  movement " : — not  that  in  which  creative  power,  as 
having  done  in  one  act  its  whole  work,  must  seem  as 
thenceforth  resting  itself,  save  for  the  personally-ar- 
bitrary interventions  which  our  thought  cannot  do  less 
than  interpose  for  it ;  but  that  in  which  prime  energy 
displays  itself  ever  in  full  action  :  making  nature  as  if  in 
itself  all  alive  in  what  it  shows  as  its  productions.  Unit 
lives  of  local  beings  now  appear  as  but  effects  of  constant 
motion  kept  up,  on  peculiarly  concentrated  terms  which 
tire  therein  also  liable  to  a  winding  up ;  and  the  Life  of 
whole  nature,  where  indeed  is  existent,  though  only 
there,  what  must  be  known  as  stability,  is  still  but  the 
made-up  sum  of  general  changes  passed  through,  where 
occurring  changes  are  perpetual.  There  is  here  a  notion, 
I  contend,  which  is  ^^  dynamic  "  to  the  full,  and  as  of 
right ;  while  the  former  one  of  local  fixity  of  condition 
was  only  such  as  was  self-defeatingly  ^'static.'*    And  it 


42  PBACnCAL  KFFECT.  pais 

implies  the  fall  basis  to  cosmic  theoiy  which,  as  alieadj 
I  have  described  it,  gives  the  clear  mode  of  formalizing 
which  is  this :  that  Motion  be  ever  treated,  in  specifie 
cosmic  view,  as  itself  the  cosmic  '^  substance  '*  to  be  re- 
garded, while  that  which  is  its  opposite  as  Matter  be 
only  treated  as  the  constant  moulder  of  Motion  (II.  205). 
But  if  to  this  I  add  farther  the  condition,  that  Motion  be 
ever  held  but  as  capable  and  ever  tending  to  develope 
itself  into  character  of  E-motion  ;  while  also  I  take  tii» 
notion  of  Balance  as  that  which  is  ever  sovereign  over 
movement  universal:  I  urge  that  my  cosmic  basis  is  made 
to  include  even  what  answers  psychologically  to  the  cosmie 
notion  just  expressed  of  Divine  '^  stability/'  Namely,  as 
that  of  a  formed  ^'  idea  "  with  polar  opposites  attached. 

6.  For  E-motion,  sprung  from  lower-ordered  Motion,  ii 
on  cosmic  understandiug,  strictly  such,  but  the  natural 
substratum  to  the  real  opposite  to  what  is  generally  called 
"  emotion,"  which  has  the  name  of  intellectual  '^  subjecti- 
vity." And  **  subjectivity  "  in  reality,  I  contend,  is  but 
in  itself  a  mental  sort  of  Motion,  equilibratingly-furnished, 
which  for  only  the  excess  of  movement  concerned  is  what 
it  is  to  us :  while  what  this  is,  is  indeed  an  apparent 
fixity,  as  such  capable  of  correlation  with  Divine  stability 
(II.  181).  But  in  regard  to  Psychology  I  have  here  the 
means  of  attending  fairly,  besides,  to  what  exclusive  Cos- 
mogony but  ignores  ;  and  thus  of  doing  needful  justice 
to  the  immense  importance  to  us  practically  of  the  felt 
difference  between  Emotion  and  bare  Motion.  And  this  I 
intend  here  to  mark  therefore,  on  my  own'  part,  by 
division  of  the  following  kind,  in  the  explanation  I  am 
about  to  give  of  the  concerned  scheme  I  am  as  yet  only 
preparing  for.  Assuming,  as  I  do,  a  general  uniformity 
of  thought-arrangement,  in  regard  to  cosmic  Motion,  as 
my  prevailing  ground,  I  propose  to  divide  this  into  the 


cBAF.n.         HEED  OF  A  BS-CAST  GKNEEAL  SCHElfE.  43- 

two  several  aspects,  adapted  to  proper  intellect  and  Uy 
proper  feeling,  which  may  therein  represent,  with  snffi*^ 
cient  soitableness,  both  the  actual  two  sides  to  what  is 
called  "subjectivity,"  and  the  kinds  of  Motion  thence 
implicated.  And  this  will  stand,  uuder  my  adoption  of 
anthropomorphism,  as  the  parting  of  the  general  notion 
of  Deity  into  the  symbolled  characters  of  "  Creator  "  and 
*^  Father."  When  intellect  is  in  chief  concerned,  so  also^ 
I  consider,  is  the  kind  of  Motion  brought  in  question 
what  is  charactered  but  as  such  as  is  Motion  barely  :  or, 
that  in  which  really,  for  the  omitting  of  what  is  ulti* 
mate  in  its  nature,  Motion  is  rendered  all  but  hidden  under 
Matter.  But  when  feeling,  of  religious  kind,  is  in  ques* 
tion, — Shaving  always,  as  I  allow,  the  right  to  be  what  is 
first  in  importance, — ^then  is  Motion  at  once  recognized 
in  its  full  character.  Nor  as  to  either  of  these  positiona^ 
do  I  want  the  select  circumstance  in  actual  nature  which 
in  itself  justifies  to  me  both  the  one  and  the  other  symbol. 

7.  When  now  I  look  around  on  all  nature  with  what  is 
cosmic  intention,— or,  with  such  as  tends  naturally  to 
bring  my  own  thought  in  the  end  to  feel,  by  the  very 
fi)rce  of  its  own  revolving,  its  own  pivot  of  revolution, — 
what  I  do  thus  gain  sight  of  is  the  one  fact,  always 
mainly  impressive  to  me,  that  I  am  myself,  both  as 
thinker  and  feeler,  but  the  product  of  what  in  nature^ 
surrounds  me.  I  mean,  of  this  as  evolutionally  estimated*. 
I  see  myself  as  evolutionally  the  pure  result  of  environ- 
ment. And  exactly  this  specialized  fact,  I  assure  my-^ 
self,  is  what  may  be  expressed  in  symbol  as  either 
a  found  "  Creator  "  or  "  Father "  to  us ;  while  the  in- 
trinsic  meaning  of  evolution,  at  the  same  time,  is  that 
which  supports  fully  the  required  ^^  Divineness  "  involved* 
It  wonld  not  be  thus  if  any  single  action  of  environment 
partial  event  or  merely  local  circumstance — were 


44  PRACTICAL  EFFECT.  pak  iid-A 

in  question,  as  having  compassed  the  production  of 
human  beings.  If  it  were  but  this^  I  could  see  in  it  no 
more  than  a  mere  accident  in  the  state  of  things,  and  the 
reverse  to  what  I  can  figure  as  a  '^  plan."  But  I  find 
actually  that  what  has  acted  in  the  producing  of  me  has 
been  fully  the  entire  mass  of  outer  nature,  working  on 
towards  the  effect  through  a  course  of  past  ages  whose 
depth  of  antecedence  is  incalculable  ;  and  of  this,  with 
refiected  promise  just  as  deep  towards  the  future.  Eveiy 
part  of  diffused  Space,  every  portion  of  by-gone  Timei 
and  of  the  latter  as  bearing  inference  of  continuance, 
has  helped  to  the  rendering  me  what  I  am.  And  the 
very  sense  thus  occasioned  of  Abstract  Space  and 
Abstract  Time  being  concerned  with  me,  as  a  self-known 
Individuated  Being,  I  consider  to  be  indeed  my  true  justi- 
fying for  the  "plan"  which  as  such  my  thought  accepts, 
which  shows  Divine  Beinghood  in  the  double  light  of  two 
relations  which  expressly  are  those  to  mean  effect  of 
Individuation  arrived  to  us.  Nor  is  there  wanting  in 
this  the  true  element  of  all  religiousness,  from  the  veiy 
mystery  of  what  is  here  pointed  to : — through  precisely 
the  claimed  point  which  is  herein  psychologic,  that  in  all 
of  our  imaging,  in  the  ever-enduring  universe  around  us, 
a  Not-me  both  Creative  and  Fatherly,  we  rest  always  our 
thought-lever  on  what  is  constantly  true  miracle  to  us, 
as  our  conscious  Self-faculty  of  Self-inspection. 

8.  But  the  two  aspects  I  thus  separate  Deity  into,  in 
response  to  our  own  divided  mind-nature,  while  taken  as 
under  principle  of  Balance  for  their  effect,  supply,  I 
-consider,  really  the  very  turn  of  Theism  to  what  eke 
would  be  relatively  Pantheism,  which  I  have  allowed  for 
in  my  definition,  as  suitable  to  the  main  character  of 
religion.  And  this  I  may  best  explain  by  what  indeed 
is  common  practice  in  our  daily  speech. — It  is  natural  to 


oup.  n.         NEED  OF  A  BS-CAST  GENERAL  SCHEME.  45 


US,  and  habitaal,  in  oar  ordinary  state  of  feeling  to  call 
onrselves,  occasionally,  the  ^^  creatures  of  circumstance.'^ 
And  this  is  really  what  only  wants  an  exalting  into 
sufficient  earnestness  of  intention,  and  sufficient  abstract- 
ness  of  reference,  to  amount  to  the  present  finding  of 
ourselves  a  "result  of  environment":— the  concerned 
earnestness  and  abstractness  meaning  chiefly  the  keeping 
strictly  to  the  idea  of  "  circumstance  "  as  apart  from 
that  of  mere  ^'  circumstances  *'  which  is  apt  to  be  mixed 
up  with  it,  and  which,  being  so,  is  immediate  degrada- 
tion to  its  purport.    But  my  own  expression,  in  my  own 
idea  of  it,  in  fact  has  another  answer  to  it,  in  what  also 
is  common  speech,  which  my  actual  mode  of  Theism,  in 
its  two-fold  dividing,  makes  more  specially  the  response 
that  is  appropriate :  my  actual  mode  of  Theism  being, 
as  it  is,  that  which  recognizes  God  not  any  longer  by  his 
essence,  but  by  exclusively  his  attributes,  formed  as  such 
by  our  experience.     The  attributes  of  Creatorship  and 
Fatherhood,  namely,  are  to  me  in  my  present  view  what 
in  fact  I  can  no  better  describe  than  by  saying,  in  familiar 
terms,  that  they  are  proved  to  me,  evolutionally,  to  have 
been  '^  the  making  of  me."     And  this  is  owing  to  the 
comprised  part  of  my  actual  scheme  which  signifies  a 
particularity  of  matter  rested  on,  to  give  the  special  thread 
of  "  design  "  a  scheme  requires :  a  selected  point  out  of 
nature's  whole  ordering,  also  extendible  into  an  evolution- 
al linCj  which  is  gained  to  my  own  thought  by  expressly 
the  thought-habit,  specific  to  my  adopted  method,  of 
casting  average  on  presented  considerations,  the  doing  of 
which  is  dependent  on  thought-balancing. 

9.  In  the  later  of  my  two  departments  of  scheme- 
laying,  I  shall  accordingly  have  to  show — as  far  as  the 
barest  hinting  may  be  called  "showing," — how  the 
making  of  us  into  what  we  are  is  indeed  due,  as  to  the 


46  PBACnCAL  EFFECT.  Piv  n;-A 


part  of  us  most  coDcemed  in  religion  which  is  emotiv^ 
QOy  to  the  existent  fact  found  in  nature  that  Fatherhood| 
in  general  sense,  is  what  does  with  selectness,  or  with 
speciality  of  Divineness,  hold  rule  there.  And  before 
this,  as  leading  on  to  this,  1  shall  aim  to  collect  proof 
as  to  the  object  which  is  the  rather  an  inteilectual  one, 
of  explaining  rationally  how  our  standing  towards  nature 
as  its  ^^  result,"  does  substantiate  in  reality  a  Creatorship 
present  there,  even  as  acting  for  the  producing  of  oar 
actual  Souls.  The  peculiarity  of  point  which  I  believe 
given  by  my  own  train  of  thought  to  this  matter  of  onr 
being  as  nature's  '^  result,''  appears  to  me  to  make  up  all 
that  such  kind  of  scheme  can  demand. 

10.  I  believe  indeed  that  a  Principle  of  Balance  takes 
up  rightly  the  very  station,  of  required  fulcrum  to  onr 
whole  view  of  the  universe,  which  hitherto  has  been  held 
by  the  attributed  Personality  of  Deity ; — and  that  it 
does  this  because,  discemibly  to  the  subtle  thought 
which  belongs  to  cosmic  scheming,  this  same  Principle 
of  Balance,  carried  on  from  end  to  end  of  the  devised 
scheme,  accounts  to  us  for  precisely  what  gives  to  us  our 
own  actual  sense  of  Personality,  attached  to  our  own 
Egoship.  This  is  the  general  doctrine  I  aim  to  prove. 
And  it  is  certainly  as  much  psychologic  and  introspective, 
as  it  is  cosmic  and  objective. 

11.  But  there  is  first,  before  scheming  may  be  entered 
on,  other  primal  matter  to  be  dealt  with  separately,  in 
view  to  the  mental  station  to  be  then  held,  which  besides 
being  introspective  must  be  moral.  Namely,  such  as  shall 
determine,  for  myself  individually,  the  real  character 
which  of  right,  to  my  present  mode  of  reason  and  of  feel- 
ing, should  be  that  which  I  may  account  a  "  religious  " 
scheme : — such  as  shall  sufficingly  settle  for  myself,  how 
much  or  how  little  of  what  has  hitherto  seemed  '^  reli- 


«BAF.  II.  NEW  ORDERING  07  SCHEME-CONDITIONS.  47 

gions  "  ought  still  to  attach  to  the  preserved  term  :  this 
settlement  being  indeed  what  is  yet  for  the  most  part,  in 
the  world  around,  from  the  pending  state  of  transition, 
only  un-settled.  and  under  controversy.  And  I  will 
therefore  now  proceed  to  work  out  my  own  argument  of 
this  kind, 

THB  NEW  KIND  07  SCHEME-CONDITIONS  NOW  CALLED  FOB. 

12.  The  prevailing  diflSculty  which  arouses  argument 
under  the  change  now  undergoing  by  religion,  (of  pass- 
ing from  Supernaturalism  to  Developmentalism,)  is  the 
moral  one  which  is  at  once  stated  by  the  ordinary  anthro- 
pomorphic expression,  that  it  imports  but  the  kind  of 
Providence  found  in  nature  which  is  general j  instead  of 
the  former  kind  which  was  particular.     What  I  now 
have  to  do,  therefore,  as  needful  to  the  conditioning  of 
my  intended  scheme,  amounts  to  this :  I  have  to  show 
the  kind  of  turn  to  both  the  difficulty  and  the  means  of 
answering  it,  which  may  even  at  foundation  be  shown 
attached  to  my  accepted  principle  of  Balance.    And  I 
refer  especially  to  such  action  of  this  principle  as  indeed 
my  own  mode  of  the  defining  of  Religion  responds  to,  as 
touching  separate  sway  in  ourselves  of  our  moral  and 
intellectual  natures. 

13.  1  grant,  on  my  own  part,  that  if  what  is  "Provi- 
dence "  in  nature  be  simply  converted  into  "  general," 
my  own  sense  of  religious  quality  in  the  kind  of  scheming 
concerned  is  but  nullified.  And  this  belongs  to  my 
whole  objection  to  what  is  known  as  Positivism.  But 
the  principle  I  now  substitute  for  that  of  Positivism,  and 
which  I  account  of  as  that  of  Mental  Sexhood,  giving 
the  means  of  continual  comparison  between  the  aspects 
of  common  nature  which  affect  severally  our  two  sides  of 
mental  beinghood :  this  principle,  I  say,  does  actually, 


48  PBACnCAIi  EFFECT. 

when  united  with  a  base  notion  as  to  law  of  Balance^ 
bring  the  contrast  of  the  ^^  general  '*  and  the  ^'  particu- 
lar/' when  concerned  with  cosmic  scheming,  to  in  fact 
but  a  balance  between  these  of  which  the  yariation 
respects  severally  a  stronger  kind  of  adaptation  to  need 
that  is  intellectual  in  us,  or  to  such  as  is  moral.  For 
the  very  meaning  of  "  Sex,"  as  I  treat  it,  is  specifically 
this  assortment  of  our  ideas  of  constitution  by  regard  to 
predominance  in  two  sorts,  such  as  must  in  regard  to 
balance  give  alternate  weight  of  leaning  on  either  side: 
whether  in  whole  personality  we  take  "  Sex  "  to  mean 
prevailing  character  of  feeling  in  Women,  as  opposed  to 
prevailing  intellect  in  Men;  or  whether^  in  ever-lessening 
divisions  of  mind-nature,  we  see  the  same  circumstance 
branching  ouL  A  respective  predominance  in  these  two 
sorts,  I  take  in  fact,  as  I  am  about  to  show,  for  the  very 
caiise  of  mental  balancing  having  action  in  us.  And  this 
opens  to  me  a  mode  of  scheming,  even  as  to  what  is  per- 
sonal and  ^^  particular "  to  us,  which  at  all  events  has 
the  promise  in  its  favour  of  whatever  is  the  known 
advantage  found  as  incident  to  Sexhood  in  its  common 
sense.  I  mean,  while  there  is  added  to  the  above  the 
point  also  now  assumed,  that  the  mind's  method  of 
ascertaining  what  is  "predominance"  is  precisely  the 
sole  eflFort  of  miud-revolviDg,  for  the  sake  of  gaining 
duly  the  required  average  of  presented  circumstances. 

14.  It  is  a  settled  recognition  of  comparative  phy- 
siologists that  with  ripening  of  the  Sexhood  which  is 
corporeal  does  also  arrive  into  the  whole  constitution  of 
organism  organic  refinement.  And  hence  has  my  whole 
impulse  towards  the  carrying  of  the  Sex-character  into 
the  sphere  of  mind  been  involved  into  the  idea  of  mental 
progress  in  refinement.  As  Men  and  Women  are  made 
better  and  higher  integral  beings  by  having  sex-opposites 


cBAF.n.  KEW  OBDEBINO  OV  BOHEMX-COKDITIOKS.  49 

in  one  another,  so,  I  imagine,  are  severally  heightened 
tihe  intellectnal  and  moral  sides  of  hmoan  mind.  But 
the  same  thing  should  hold  good  of  those  integral  crea- 
tions of  mind  which  are  our  general  Ideas ;  and  emi- 
nently of  the  supreme  one  of  these :  whence  an  drpriofi 
force  is  given  to  the  actual  history  of  our  thought  of  God, 
as  needing  to  have  been  that  which  it  is  here  taken  for. 
Namely,  an  image  at  first  clothed  in  coarse  human 
associations  which^  however,  in  still  bearing  on  the  true 
end  of  religion,  have  only  needed  to  become  gradually 
eliminated,  in  the  manner  of  all  our  general  abstractions, 
to  leave  finally  the  idea  of  God  in  the  degree  of  abstract 
purity  which  the  moral  import  attached  to  it  admits  of, 
and  this  especially  as  requiring  action  of  balance. 

15.  I  am  now  supposing,  let  me  repeat,  that  what 
made  under  orthodoxy  an  attribute  that  seemed  proper 
to  Deity  in  that  of  God's  own  *^  personalness,"  is  now 
visible  for  but  the  cause  of  the  producing  in  ourselves 
what  is  "  personalness "  of  our  own,  introspectionally 
perceptible  to  us  : — the  first  being  the  gross  or  mjrtho- 
logic  beginning  of  what  finally  is  of  the  common  nature 
of  ideally-obtained  knowledge  ;  and  thus  the  consummat- 
ing into  this  being  identical  with  progressive  refinement. 
But  moreover,  I  suppose  that  the  effect  in  question  is 
brought  about  by  an  action  of  really  duplicating  the 
Divine  image,  to  suit  the  respective  foci  in  our  mind- 
nature  which,  under  a  balancing  estimate  of  their  two 
opposing  tendencies  of  predominance,  stand  as  intellect 
and  emotion  :— just  as  physically  we  see  as  well  as  we 
do  by  having  two  separate  eyes,  and  as  in  art  we  improve 
our  pictures  by  stereoscopy.  The  diffierencing  of  the 
Divine  image  in  this  way,  I  conceive,  is  the  bringing  of 
tiie  real  "  principle  **  concerned  in  it — and  this  by  the 
teiy  force  of  our  mind's  stretching  towards  it,  in  thought- 


50  PRACTICAL  EFFECT. 

revolution, — into  a  degree  of  adaptedness  to  onr  actoil 
need  which  is  exactly  and  solely  the  thing  only  we  have 
reason  to  expect  from  it  I  imagine  that  it  is  well  fiv 
OS  to  think  necessarily  of  Deity  under  the  common 
requirement  of  art  which  is  that  of  art-equiYocalnesi. 
Namely,  as  allowed  for  in  my  own  definition,  by  thinking 
of  Gk)d  as  meaning,  interchangeably, — according  to  the 
shifting  need  of  the  moment, — either  the  omnipresent 
Energy  of  Evolution,  bearing  on  the  human  Soul,  or  the 
impression  itself  formed  within  there,  either  as  sense  or 
as  idea.  The  one  means.  Evolving- Nature ;  the  other 
means,  Improving-Self :  and  both  are  really  the  same 
thing,  while,  none  the  less,  it  may  be  the  best  for  us,  ai 
I  believe  it  is,  whenever  we  think  deliberately,  to  think 
of  the  two  separately.  And  herein  is  confirmed,  surely, 
the  value  of  the  naive  agency  of  anthropomorphism, 
whose  plasticity  befits  exactly  the  needed  doubleness  of 
mental  posturing  that  is  involved.  When  we  use  in  our 
constant  talking  the  immensely-signifying  prononn 
which  stands  for  Self— the  little  word  of  "I,"  which 
indeed  I  am  here  arguing  to  have  the  very  foci  to  its 
actual  usage,  which  the  foci  found  in  Deity  correspond 
with, — ^we  never  pause  to  ask  if  we  mean  by  it  the  Self 
in  us  that  thinks,  or  the  Self  that  loves  ;  while  yet  we 
make  ourselves  to  all  purpose  understood.  (See  II.  ch.  iL) 

16.  And  let  me  say  now  distinctly  in  regard  to  anthro- 
phomorphism,  that  I  mean  to  use  it  freely  henceforth  as 
applied  to  Deity,  whenever  my  feeling  leads  to  it,  with- 
out any  farther  kind  of  explanation  ;  and  this,  even  as 
falling  under  the  equivocation  I  point  to.  The  more 
thoroughly  in  fact  we  un-peraonalize  Deity,  the  greater 

becomes  our    need    of  personifying  Him. Let    me 

explain  also  clearly  that  by  the  ^^  Soul"  I  mean,  accord- 
antly, but  what  is  similarly  the  anthropomorphic  for  the 


oup.  n.         KEW  OBBEBING  OP  SCHEHE-OONDITIONB.  51 

"  I."  It  would  be  simply  false  art,  or  bad  taste  in  language, 
to  blend  in  correlation  two  terms,  as  to  nature's  Ego  and 
our  own,  of  which  the  one  should  be  in  poetry  and  the 

other  in  prose. And  again,  as  to  the  word  "Mind:" in 

explanation  that  is  two-fold.  Of  this  let  it  be  understood 
that  I  shall  here  keep  it  to  simple  prose,  and  mean  by  it 
what  is  always  and  strictly  proper  "  human  mind,"  not 
related  to  Deity  save  as  commonly  and  indeed  specially 
being  the  issue  from  a  Divine  Source:  since  in  here 
treating  of  what  is  '*  mind"  as  being  specifically  but  the 
fruit  of  slow  development,  to  apply  the  word  even  figur- 
atively to  Deity  would  be  clear  absurdity.  But  on  the 
other  hand  must  be  made  known  that  I  shall  stretch  the 
common  meaning  into  what  indeed  is  not  such,  from  the 
need  that  I  feel  imperative  to  give  to  it  an  opposite  sort 
of  correlate.  I  require  to  mean  by  "  human  mind  "  the 
,  whole  spiritual  part  of  us,  including  feeling  as  much  as 
intellect,  which  has  but  this  to  define  it  that  it  is  psychic 
and  not  physical.  I  can  find  no  other  general  term 
which  can  express  this,  and  therefore  I  must  force 
"  mind"  to  the  usage.  I  must  correlate  Mind  here  with 
human  Body,  just  as  otherwise  Mind  is  correlate  with 
general  Matter. 

1 7.  This  assorted  apprehension  being  laid  down,  then, 
as  in  so  far  "condition"  to  my  scheme,  I  may  now 
proceed  from  it  to  the  completing  mode  of  condition- 
ment  I  have  indicated.  My  object  becomes  that  of 
showing  how,  in  my  own  judgment,  the  sole  matter  of 
adhering  to  this  apprehension,  and  reasoning  from  it, 
will  enable  us  to  deal  feasibly  and  sufficiently — however 
far  from  entirely  and  perfectly, — ^with  the  universally- 
felt  difficulties  that  belong  to  religion's  subject.  No 
controversy  hitherto,  so  far  as  I  am  aware,  has  been 
groQnded  on  this  stipulated  foundation ;  but  I  imagine 


52  PRACnOAL  lEFFSCT.  TUtmr^ 

that  I  can  jnstify,  DotwithstaDding,  what  is  aetnallj 
my  own  conviction  of  security  in  resting  on  it. 

18.  I  start  on  my  endeavonrwith  the  clear  space  made 
out  for  the  subject,  which  is  the  seeing  that  the  only  Qxof 
looked  for  is  the  relative  adaptation  of  the  scheme  I  seA 
to  actual  personal  requirement  in  two  modes.  M 
object  of  theologic  speculation,  and  also  of  speeal^ 
tion  that  is  cosmic,  is  now  moulded  into  the  one  simpk 
demand  of  finding  in  nature  a  comprehensible  canse  ftr 
own  own  mental  development : — a  "  canse,"  namely,  that 
shall  be  as  much  more  than  a  mere  ^^  means,*'  and  ■ 
near  to  being  primal,  as  our  actual  faculties  enable  ns  to 
conceive  of.  Real  knowledge  is  alone  concerned,  jnst  ■ 
much  when  religious  effort  turns  outwardly  on  cosmic  in- 
terpretation, as  when  otherwise  it  turns  inwardly  on  sole 
mental  improvement  :  just  as  much  when  it  regards 
idealized  Deity,  as  when  it  inspects  the  imaged  Soul  in 
onrselves.  And  this,  I  feel,  is  what  ought  to  give  content 
to  the  special  side  of  our  conscious  Selfhood  that  is 
intellectual.  It  is  the  character,  or  prevailing  tone,  of 
genuineness  imparted  to  fruit  of  mentalism,  which  I  fed 
to  transcend,  as  indeed  I  believe  it  needs  to  transcend, 
the  un-religiouB  character  of  mere  seemingness  which  I 
find  alone  profiered  under  what  is  secular  philosophy. 
The  sense  of  such  "genuineness"  and  "  reality"  as  thifl^ 
I  in  fact  take  as  what  truly  represents  the  whole  satia- 
fying  of  intellect  in  the  case,  to  the  degree  needful  to  my 
own  conditioning. 

19,  But  the  need  which  is  companion  to  this— and 
which  indeed  is,  from  the  nature  of  the  case,  fundamental 
to  not  only  its  own  side  of  the  matter  but  also  to  this 
side, — is  the  emotive  demand  which  rises  up  to  ns  at 
once  when  we  approach  religion  as  a  general  subject 
The  recognition  is  here  instant  to  almost  everyone^  uidl 


4aAP.  II.         NEW  OBDEBINO  OF  SCHSHB-OOFDITIONS.  5S 

acknowledge  that  it  is  so  to  myself,  that  a  true  religiow 
Bcheme  can  alone  prove  itself  such,  with  what  is  adequate 
satisfaction  to  our  full  nature,  by  its  shewing  us  Divine 
Bule  for  beneficent.  I  agree  entirely,  for  my  own  part, 
with  the  common  feeling  that  belongs  to  orthodoxy,  that 
no  possible  religion  can  be  rightly  such  except  only  in  its 
certifying  to  us  that  just  as  surely  as  Otod  reigns,  and  ia 
one  God,  Otod  is  good.  My  instinct  of  reason  has  told 
me  surely  that  Gtod  is  only  Gtod  to  my  perception  in  the 
fact  of  His  being  One  Otod ;  and  no  less  does  my  instinct 
that  is  emotive  assure  me  that  He  cannot  to  myself  be 
Gk)d,  either,  except  in  His  being  testified  for  Good.— -~ 
To  sink  at  all  in  this  demand  on  Beligion,  by  forcing  a 
new  meaning  into  the  sacred  name,  is  a  subversive 
re-modelling  of  actual  language,  which,  I  own,  would  go 
against  me  in  regard  to  my  every  rational  predilection  :* 
—as  being  indeed,  in  my  view,  what  would  force  back 
Beligion  into  wholly  its  pre-status  of  mere  fetichism. 

20.  But  also,  as  a  very  part  of  this  position,  I  make 
demand  on  the  strength  of  instinct,  that  the  only  way 

*I  wiah  here  partioiilarly  to  refer  to  those  ideas  abont  **  Nature^ 
whioh  are  now  given  to  the  world  in  what  is,  unhappily  for  ob,  but  the 
posthumous  work  of  Mr.  Mill,  so  entitled.  The  lamented  death  of  this 
great  man,  let  me  note  on  my  own  acoonnt,  oconrred  almost  direotlj 
alter  I  had  set  in  print  the  note  in  whioh  I  speak  of  him  at  II.  i41 ; 
while  this  sabseqnent  promulgation  of  his  religious  views  has  made  to 
me  only  plainer  than  before  the  difference  in  my  own  stetion  I  there 
plead  for.  I  wish  to  raise  now  my  urgent  protest  that  where  this  deeplyw 
feeling  philosopher  most  has  suffered,  as  he  has  done,  under  Beligioii, 
the  mere  difierentiattog  of  his  position,  with  due  consoiousness  of  pur* 
pose,  if  he  had  oome  to  see  the  need  of  this,  would  have  served  him  to 
dispel  the  whole  torment.  In  regard  to  the  term  of  **  nature,"  Mr.  HiU 
has  himself  most  instructively  shown  the  variation  of  implication  oon« 
oecned ;  and  henoe  there  seems  already  in  his  mode  of  thought  pointed 
to  as  desirable  the  present  plan  of  divided*definition,  whioh  indeed  seems 
affuitabiAtothetfirmof  <*natare"as  to  that  of  **  religion."  But  the 
■jplyiagqg  thig  plan  to  the  tQnpiol<'GK>d9'*--theflepara4a]ig  of  this  duly 


54  ^BACTIOAL  SFnOT.  paki  ii<-i^ 

of  the  right  proving  of  God's  goodness  shall  be  allowed 
to  be  only  that  which  shows  it  in  the  affording  of  Hap 


into  its  objective  and  subjective  imports,  with  the 
maintained  as  to  the  rightful  dominance  in  this  case  of  the  latter,  fa 
thought  that  is  religious,  though  the  requirement  would  be  oppaato 
for  Boienoe, — ^would,  I  believe,  and  am  about  in  the  text  to  eootBid, 
preserve  duly  the  sacred  name  from  all  the  kind  of  implication  thit  ii 
this  work  is  so  painfully  set  forth ;  and  in  doing  this  defend  reqjndtdj 

also  the  actual  state  of  religious  feeling  concerned. ^And  let  me  iDi^ 

trate  this  at  once,  on  the  great  saying  of  the  author  eUewhere»  lAiflk 
has  justly  become  so  common  in  allusion ;  that  if  a  being  like  the  Goi 
of  orthodoxy  could  sentence  him  to  hell  for  denying  such  being^a  good- 
ness, to  hell  he  would  go  fJEx,  of  Hamilton* m  Fhilotophy^p,  lOSy.  Itel 
words  are  to  mo,  in  my  own  position, — ^however  I  may  admire 
in  Mr.  Mill's  sense — but  a  simple  misuse  of  language :  shown  lor 
by  indeed  the  impossibleuess  of  the  convoyed  proposition.  God  ooold 
not  be  God  to  Mr.  Mill,  I  insist,  if  the  latter  thought  Him  capable  ol 
acting  thus.  They  are  to  me  a  mere  barbarous  prosaism,  out  of  plaei 
on  the  occasion  to  the  degree  of  f  alseucns  :  the  real  demand  of  the  ooo^ 
sion  being  alone,  as  1  believe,  for  the  vague  poetry  of  symbolism,  whose 
plastic  adaptableness,  above  alluded  to,  would  have  been  really  tin 
true  means,  and  indeed  the  only  means,  of  here  ministering  to  whalii 
real  mental  accuracy. 

And  here  I  may  best  insert  a  somewhat  similar  kind  of  refersnoe, 
which  it  is  also  of  great  interest  to  me  to  make,  on  the  special  aoooont 
of  that  same  part  of  my  own  previous  writing  which  contained  the  noM 
mentioned,  having  respect  to  Mr.  Mill.  I  said,  at  II.  440,  that  I  knew 
of  no  woman  besides  mysolf  who  had  actually  alf  orded  such  specimen  <A 
an  attempt  to  philosophize  independently  of  men  as  my  own  work  does 
afford  ;  but  I  have  since  become  aware  that  there  appeared  even  in  May, 
1873,  a  paper  in  Frater^s  Magazine^  (followed  by  a  supplement  the  month 
after,)  which,  however  hasty  it  appears  in  its  couipoidiion,  is  still  of  tht 
kind  intended,  and  which  also  calls  amply  for  consideration  on  my  own 
ground,  as  proceeding  fix)m  a  woman  so  illustrious  in  what  is  specially 
a  woman's  sphere  of  merit  as  is  its  writer,  who  is  Miaa  Floienos 
Nightingale : — the  paper  having  for  its  title  the  modest  heading,  whiek 
is  yet  expressive  of  its  real  quest  into  leligious  philosophy,  of  *^A  Xote$f 
Interrogation.**  The  interest  of  this  paper  to  myself,  I  wish  to  say,  wai 
oauaed  even  more  than  by  its  contents,  by  my  immediately  feeling 
how  truly  it  answered  both  to  my  own  expressed  notion  about  tht 
action  of  female  thought  so  employed,  and  to  my  own  statement  of  thi 
ezjpQiieiloe  inrolved.    I  owned,  on  tho  quoted  pagO}  that  I  worked  ■• 


OBAP.  XI.         NEW  OBDERINQ  OF  80HEMB-00NDITI0NS.  55 

piness.  Here  again  is  an  association  laid  out  which, 
for  myself,  I  cannot  otherwise  than  adhere  to.  And  hy 
this,  as  is  manifest,  I  come  into  full  front  with  the  point 
which  is  that  of  reigning  difficulty :  the  need  of  recon- 
ciling the  alleged  **  goodness"  and  required  "  happiness" 
with  the  actual  state  of  things  and  its  abounding  mass 
of  eril.  The  resource  is  however  open  to  me,  always,  of 
giving  to  the  idea  of  "  happiness,"  in  some  degree,  the 
modified  interpretation  which  in  this  case  need  have 

haTiog  preyionsly  "reyolted  from  the  teaohing  of^thlB  sort  had  from 
men."  And  Miss  Nightingale's  writing  is  precisely  an  enforced  ntteranoe, 
of  the  same  ''reyolt,"  even  expressed  as  with  a  kind  of  indignation. 
Mj  impression  of  it  is  as  of  exactly  an  impnlsiye  oiy,  impatiently 
addressed  to  the  whole  body  of  religionists  and  philosophers ;  and  for 
what,  bat  for  precisely  their  haying  failed  to  do  that  which  I,  on  my  own 
part,  find  it  natural  for  women  only  to  do,  in  respect  of  philosophy! 
fihe  complains  of  that  body  for  precisely  a  pieee-meal  treatment  of  their 
sabject ;  while  I,  for  myself,  contend*  that  to  judge  on  a  foU  av0rage  of  per- 

ceiyed  drcomstances  is  to  women  a  thing  of  instinct. And  she  might 

haye  inyoked  answer  to  her  complaint  eyen  more  than  from  any  other  of 
his  class,  from  Mr.  Mill  himself,  if  his  ^^  Eitays  on  Religion"  had  then  been 
published,  and  he  able  still  to  furnish  it : — ^not  an  answer  in  logic  of 
kii  sort,  but  in  the  logic  which  she  exhibits  as  her  sort,  and  which  as 
such  he  would  have  been  the  first  to  do  justice  to.  I  mean,  the  logic  of 
reducing  eyidence  of  religious  theory  to  exdusiye  praetia  in  religfion. 
If  Mim  Nightingale  demands  to  know  of  Gtod  that  He  is  **  good,"  she  turns 
yehemently  away  from  yerbal  arg^ument,  and  bids  us  proye  if  He  is  not 
so  by  gfiying  **  character  "  to  our  own  social  operations  in  conformity 
with  what  is  Mis  reyealed  **  character :" — ^that  is,  not  in  piece-meal  con- 
formity to  any  local  theolog^c  theory,  but  in  whole  obedience  to  a  general 
law  of  doing  good,  with  full  accompaniment  of  enlightened  intelligence. 
And  in  fact,  howeyer  actually  Miss  Nightingale's  own  form  of  conyiction 
may  differ,  as  it  appears  to  do,  from  mine, — as  to  especially  the  great 
leading  ideas  of  Divine  personality  and  continued  Selfhood  after  Death, 
— her  summing  of  the  whole  subject  is  none  other  than  mine  in  this 
yolnme.  Like  her,  I  take  **  character  of  Deity  "  for  the  only  furnisher 
of  religious  trust,  though  I  do  but  suppose  it  to  imply  the  ayeraged 
guiding  rule  oyer  nature,  seen  actually  here  in  action ; — ^but  I  am  wholly 
at  one  with  her  in  finding  that  Beligion's  rightful  eyidence  is  its  power 
qf  promoling  "  moral  science.'' 


56  PBACTICAL  XETKCT.  mb 

nothing  to  offend.  And  this  accordingly  is  the  mode  of 
argument  I  am  about  to  enter  on. 

21.  Ought  it  not  to  be  so, — already,  and  still  oe 
instinct,  I  ask  myself, — that  under  a  cosmic  apprehen- 
sion so  changed  as  is  now  the  case,  the  notion  of  wha(  k 
^'  happiness"  should  vary  in  accordance,  in  an  altogether 
different  manner,  and  to  an  altogether  different  degzM^ 
from  the  manner  and  degree  in  which  well  it  may  hep- 
pen  to  our  ideas  either  of  Deity  or  of  goodness  to  vaiy  ? 

And  as  to  the  keeping,  noth withstanding,  of  the  old 

tenuj  it  seems  to  me  indeed  that  the  retention  is  even 
involved  in  the  change  in  question,  as  being  now  special^j 
enforced  ;  even  with  allowance  made  for  what  is  now  i 
common  feeling  about  the  word.  I  refer  to  common 
seeking  at  present  for  some  higher-pitched  term,  suchsA 
'^  blessedness,"  to  take  the  place  of  that  ol  '^  happiness*^: 
which  endeavour  is  occasioned  chiedy  by  the  unstable' 
ness  which  the  latter  represents ; — while  to  this  objection 
my  own  answer  is  prepared,  on  the  exactly  reverse  ground 
of  maintaining  that  this  import  is  alone  appropriatCi 
And  the  reasons  I  have  to  give  for  this  opinion, — being 
as  they  are  both  physical  and  metaphysical, — will  appear 
in  what  follows,  as  1  go  on  now  to  state  my  proposed 
dealing  with  the  whole  point. 

2^.  1  see  it  to  have  been  natural  that  in  the  orthodox 
handling  of  the  dilliculty  with  existing  evil,  under  viev 
of  Deity  as  a  Person,  resource  should  have  been  had  as 
it  has  been:  namely,  to  the  treatment  which  should  but 
aim  to  prove  as  good  the  ordered  rule  in  creation,  to 
which  evil  may  thence  stand  but  as  exception ; — while,  to 
account  for  this  exception  1  hnd  that  it  was  also  natural 
to  make  theory  that  irod's  own  original  purpose  in  crea- 
tion was  thwarted  by  His  uuconi'ormiug  creature :  how- 
ever true  now  it  may  be,  that  this  theory  at  the  present 


9UF.  n.         KSW  OBDBRING  OF  SOHXHE-CONDITIOl^S.  6? 

day  has  bat  ended  in  having  wrought  out  its  own  inherent 
comatation.  All  the  logic  of  orthodoxy,  as  to  the  aim 
to  maintain  the  goodness  of  Deity,  has  been  burdened  all 
along  with  the  huge  labour  of  the  endeavour  to  ignore* 
both  the  actual  amount  and  the  actual  sources  of  existent 
misery  in  the  world ;  and  has  thence  availed  itself,  as  on 
compulsioUi  of  the  offered  devise  of  throwing  all  of 
required  cause  in  the  case  on  the  supposed  need  of  human 
punishment,  to  be  inflicted  for  the  pure  sake  of  Divine 
justice, — whence  a  ^^  sin  "  in  accordance  was  made  out. 
And  the  action  of  human  thought  in  this  enforced  ex- 
planation of  outer  fact,  however  contrary  to  adequate,  is 
thus  righti'uily  representative  of  primal  eiibrt  at  the 

tracing  out  of  Providence. But  now,  for  ourselves, 

the  increased  knowledge  of  actual  things,  as  well  as  also 
the  increased  sensitiveness  of  moral  judgment,  has  surely 
made  no  longer  admissible  this  prime  dogmatic  subter- 
fuge for  a  doctrinal  hypothesis.  And  the  consequence 
to  this  I  believe  to  be,  that  we  are  now  prepared  for  the 
great  chauge  which  is  even  that  of  reversing  at  its  very 
basis  the  lirst  proposition  of  striving  reason,  by  exactly 
making  out  of  the  former  ^^  exception  "  the  now-accepted 
^^rule."  I  mean,  at  all  events,  as  to  the  past  state  of 
things.  This  reversal,  I  say  again,  I  find  mentally 
'^  natural,"  in  its  turn  to  the  pomt  of  view  of  Develop- 
mentaiism ;  and  no  less  do  1  find  it  that  which  indeed  to 
my  own  judgment  seems  to  bring  to  striving  reason  an 
immense  reiiei^  in  the  task-work  it  has  all  along  been 
growing  up  to,  of  interpreting  for  itself  outer  nature. 

23.  The  idea  of  a  ^^  If  all"  is  put  an  end  to  by  Develop- 
mentalism,  as  to  outward  occurrence,  by  the  simple  fact 
that  here  the  assumed  principle  is  made  alone  that  of 
continuous  improvement  going  on,  both  outwardly  and 
jnwacdiy  in  respect  of  as ;  though|  on  the  other  hand| 


58  PRACTICAL  KFFSOT.  PA»ii<-rf. 

there  is  nothing  here  against,  bat  everything  in  favour 
of  the  recognition,  that  to  actual  modem  sense  the  dis- 
cerned state  of  the  primaBval  world  brings  indeed  the 
true  sinking  of  what  was  natural  prepossession  respecting 
it,  which  is  an  actual  ''  Fall ''  to  it  in  regard  to  thoDght 
And  this,  for  the  very  reason  that  the  early  state  of 
things,  developmentally  estimated,  does  indeed  but  pn- 
sent  what  in  this  view  is  the  assured  spectacle  of  abound- 
ing  evil,  scarcely  mitigated.  Namely,  in.  nothing  more 
than  the  priority  to  organization  then  inevitable : — sinoCf 
to  this  point  of  view,  the  whole  idea  of  '^evil"  is  restricted 
to  the  mere  import  of  this  priority.  But  with  this  new 
understanding,  the  case  for  moral  judgment,  of  the  kind 
that  is  to  be  formed  upon  balance,  becomes  at  once  easj 
in  itself  and  easy  as  a  thing  of  progress.  In  taking  chaos 
as  full  evil  to  begin  with, — even  softened  as  it  is  now 
into  pregnant  asther  and  floating  atoms, — we  can  only 
see  in  the  threads  of  opening  life  and  the  traces  of 
dawniug  order,  there  springing,  what  are  but  starting 
eiLceptions  to  the  matter  of  general  rule.  And  we  can 
but  see  tbem  moreover  as  therein  what  are  palpably 
beneficent  in  tlieir  purport.  This  beginning  however 
being  made,  we  are  at  once  upon  the  track  of  associating 
thenceafter,  and  ever  in  an  increasing  degree,  all  progress 
in  evolution,  merely  as  such,  with  an  attendant  progress 
in  attributable  beneficence,  always  referable  to  that  final 
Rule  or  lluler  in  creation,  which,  in  itself  being  excep- 
tionless, lies  beyond  the  "  rule"  measurable  by  ourselves 
which  is  therein  liable  most  expressly  to  exceptions.  The 
idea  of  '*  Go<l,"  namely,  as  the  Supporter  of  evolution,  is 
exhibited  to  our  thought,  as  precisely  what  is,  and  aloue 
can  be,  made  manifest  to  our  reason  as  being  attached 
to  the  ceutral  mode,  or  central  liney  of  beneficence 
affecting  us,  which    is  to  our    reason   thus  identified 


OBAF.n.  KEW  OBDEHiNQ  OF  8CHSME-CONDITION8.  5d 

with  a  coarse  of  advanciDg  order  and  organization. 
He  is  made  to  us  essentially  and  invariably  the 
vanquisher  of  evil,  instead  of  being  as  hitherto  its 
in/lictori — the  "vanquisher"  who  if  indeed  He  only 
conquers  by  degrees,  which  progress  implies,  still  to 
averaged  mental  judgment  retains  uniformly  the  aspect 
of  being  such :  which  is  the  advantage  I  limit  myself  to 
asking  for. 

24.  But  the  advantage  is  not  single.  It  includes  this 
which,  though  it  be,  as  may  be  said,  but  a  matter  of 
allotted  terms,  is  none  the  less  of  such  kind  that  where 
morality  is  in  question  it  must  be  esteemed  the  very 
highest  and  most  intrinsic  :  namely,  the  advantage  that 
no  longer  is  human  thought  made  to  feel  itself  obliged, 
as  in  mere  self-consistency,  to  pretend  to  see  over-ruling 
good  where  really  are  no  signs  of  good  visible  to  it. 

25.  The  postulate  I  desire  for  myself  is  the  following: 
that  whatever  in  the  course  of  things  does  now  approve 
itself  for  good,  either  immediately  or  in  tendency,  in 
the  highest  and  best  possible  sense  of  what  is  good, — 
that,  and  that  only,  shall  stand  for  the  real  manifesting 
of  God.  This  duly  being  insisted  on  at  starting,  and 
thus  only,  can  we  really,  I  believe,  deal  fairly  with  the 
subject  of  evil ;  just  because  only  thus  do  we  take  up  the 
position  required  of  us-if  sympathy  with  Deity  — needful 
to  imbue  us  with  the  true  reconciled  sense  of  actual 
things,  which  again  is  the  only  means  of  right  insight 

into  these. For    we   are   thus   furnished  with  safe 

ground  for  the  proper  figure  in  the  case,  that  the  required 
point  of  promoting  human  Happiness,  in  its  coinciding 
with  the  whole  work  of  development,  is  identified  with 
the  general  aim  which  has  rule  in  development.  The 
saying  that  "  God  is  good,"  is  in  fact  mainly  reduced 
into  an  affirming  of  the  essential  character  of  develop- 


60  PliACnCAL  EFVEGT. 

ment  as  implying  constant  progress.  It  is  reduced  reallf 

into  an  intuitional  troism. 

26.  But  then,  as  to  the  fatare  fitness  of  the  term  of 
^^  happiness/'  the  difficulty  here  occurs  thati  howerv 
easy  it  be  thus  to  involve  it  in  the  form  of  a  men 
principle, — following  the  plan  of  taking  Deity  as  8iidi|— 
yet  happiness  is  after  all  without  meaning  except  unte 
personal  application:  or,  taken  as  affecting  the  ezperienoe 
of  specifically  individual  human  beings.  I  grant  that  to 
see  it  in  this  light  provided  for  in  nature,  by  the  direct 
aim  still  in  question,  is  not  easy ;  and  I  believe  that  it 
can  only  so  be  seen  by  a  resort,  in  the  mode  now  adopted, 
to  a  due  parting  out  of  the  definition  of  happiness,^ 
with  the  pursuing  besides  of  a  very  subtle  consideit- 
tion,  in  regard  to  what  is  nature's  inmost  action.  The 
divided  definition  needs  specially  make  clear,  here  again, 
the  distinction  (as  indeed  proper  to  this  whole  class  of 
terms,)  uf  the  different  kind  of  mental  object  that  is  en- 
gaged on,  accordingly  as  is  present  either  the  idea  or  the 
sense  of  the  matter  dealt  with;  while  the  need  is  involved 
of  marking  preference  of  the  respective  phases.  And  of 
^'  happiness  "  we  may  say  at  once  that  specifically  it  ifl 
that  of  which  the  "  sense "  must  be  remembered 
dominant ;  while  no  less  must  it  be  thought  of  as  always 
capable  of  being  sublimated  for  thought  into  an  abstract 
image,  amenable  to  an  objective  treatment.  I  mean,  as 
representing  what  is  still  but  individual  experience,  not- 
withstanding its  being  treated  in  mass. And  this 

ordering  of  the  subject,  moreover,  combinedly  with  the 
view  of  nature  I  contemplate,  has  in  its  favour  the 
enabled  return  I  have  spoken  of  to  the  original  appre- 
hension of  happiness :  which  indeed  is  laid  up  in  the 
etymology  of  the  term. 

27.  ^'  ilappinesa  "  is  so  called  as  meaning  that  which 


ttiAF.n.         NEW  ORDBKINO  OP  SCfHEMB-OONDlTIONS.  61 

happens  to  ns  in  effect  of  occnrriDg  circumstances.  And 
this  obviously  coincides  generally  with  the  present  taking 
of  our  whole  personal  nature  but  as  ever  the  result  of 
efnvironment ;  although  here  is  included  the  peculiarity 
of  a  special  reference  to  contingent  character  in  the  effect. 
But  the  latter,  again?  I  conceive  to  belong  only,  after  all, 
to  what  really,  however  subtle,  is  the  e£Scient  universal 
way  of  nature.  I  allude  to  what  here  I  have  been 
inferring — as  in  chiefly  II.  241-7,  and  408-414,* — as  to 
the  rise  to  us  of  all  kinds  of  sentient  faculty  only  through 
there  arriving  to  be  impressed  on  us  alternately-presented 
states  of  contrast :  these  now  however  being  made  to 
include  that  integral  kind  of  contrast  which  the  fact  of 
progress  in  itself  brings  about,  but  which  precisely  in 
being  integral  I  imagine  to  cause  impression  of  the  new 
sort  which  we  account  of  as  being  pfeasurable.  I  imagine 
that  this  new-coming  mode  of  impression  is  on  the  one 
hand  but  the  natural  effect  of  an  intermittent  presenta- 
tion of  states  of  contrast  to  the  subject,  which  now  affects 
the  subject  by  variation  that  acts  in  whole ;  and  that,  on 
the  other  hand,  the  innovation  of  what  is  pleasurablenesa 

*  In  the  first  of  these  passages,  I  have  traced  to  effects  of  Contrast, 
when  organicaUj  maintained,  aU  snooeesiTe  powers  of  Sentienoe,  proceed- 
ing up  to  Consoionsness,  and  even  springfing  from  the  very  rise  of  lafB 
itself:  in  sapposing  always  as  the  acting  canse  a  certain  vibrating 
esperienoe  of  the  subject  between  newly-gained  faculty  of  this  sort  and 
the  lower  state  already  famished.  In  the  second  referred-to  passage,  I 
have  traced  the  very  sense  of  our  Identity,  which  is  the  animating 
pddnoiple  of  onr  Selfism,  again  but  to  a  similar  vibration :  having  sup- 
posedly its  seat  in  our  very  centre  of  Consciousness,  as  between  what  I 
ooont  of  as  two  sexual  varieties  of  human  state,  bound  together  in  each 
separate  individual.  Every  realized  kind  of  self-perception,  from  the 
lowest  op  to  this  very  highest  kind,  I  have  exclusively  referred  to  the 
mppoeed  fact  of  the  new  on-eoming  &culty  working  ever  as  by  gushes 
of  effort,  superinduced  on  what  was  previously-ordered  function,  in 
xegnlated  intermittence  wluoh,  as  such,  causes  vivified  result  to  ensue, 
in  wgajfd  to  perception  of  rtrte  of  CkwitraBt 


62  PRACnOAL  SFFKCT,  PAnn^n^ 

in  the  matter  is  naturally  coincident  with  an  arriving 
sense  as  to  the  contrast  in  action.  And  this  primal  sup- 
position has  moreover  the  advantage  of  even  implying  in 
itself  a  clear  scale  of  increase  in  regard  to  what  is 
pleasurable  sensation,  as  showing  it  in  fact  a  part  of 
general  progress.  All  increase  of  happiness  is  shown  as 
naturally  united  with  increase  of  faculty ;  while  the  latter 
is  the  very  meaning  of  evolution  to  the  beings  with  whom 
Sentiency  is  in  question.  And  the  increase  in  Sentiency, 
with  the  increase  in  pleasurableness  attached  to  it,  is  as 
much  referable  to  ti.e  final  and  liighest  }>08sible  kinds  of 
Happiness  as  it  is  to  the  lowest  sources  of  Pleasure.* 

28.  The  root-notion  in  the  case  is  the  level  one  of 
simple  Tcell'beivg :  by  which  I  understand,  as  under  rule 
of  evolutionism,  no  other  ih?ir\  ^^  a  condition  of  congruity 
between  the  seittient  nature  of  the  subject  and  the  state  of 
outer  things^  For,  the  law  being  there  fixed  that  the 
perfectness  of  all  beinghood,  as  such,  is  the  co-ordinate 
adjustment  of  its  inner  relations  with  those  that  lie 
about  it  in  environment ;  it  follows  certainly  that  what 
is  felt  as  **  well-being  "  must  import  sense-impression  of 
the  same  fact. — But  then,  in  starting  from  this  basis, 
and  allowing  for  the  growth  of  sentiency  as  above,  the 
view  of  Happiness  now  appears  in  the  full  generic  light 
of  being  a  true  "function"  of  sentient  life,  just  as  rightly 
as  is  sentiency  itself  such.  And  this  is  tantamount,  at 
once,  to  its  being  that  which  in  reason  aught  not  to  be 
thought  imparted  in  the  way  that  old  orthodoxy  assumes: 
namely,  as  bestowed  personally,  in  the  mode  of  a  Divine 
gift ; — ^but  on  the  contrary,  as  what  comes  normally  in 
attendance  on  an  advancing  state  of  beinghood,  and  oon- 

^Thetenng  of  **  Pleasure"  and  *<Pam"  I  oonceiTe  to  have  tluir 
satnral  defining  in  oar  need  to  give  ezpresaion  to  what  ia  local  or  per* 
Moal  applicatioii  of  the  generic  import  of  *'  Happiness.'* 


oup.  n.  NXW  OBDERING  OF  SCHEMB-COKDITIONS.  63 

seqnently  with  accompaDying  conditions  such  as  other- 
wise have  become  implicated  in  beinghood.  Generic 
Happiness  is  now  the  averaged  state  of  self-complacency 
in  existence  which  truly  is  of  kind  that  lower  animals 
may  incipiently  possess,  though  with  us  only  is  its  genus 
rightly  made  out  by  the  needful  adding  of  the  human 
quality  of  consciousness.  I  would  define  it  precisely  as 
"  appreciated  rcell^beingy  But  none  the  less  do  I  regard 
as  its  essential  point  the  matter  of  its  ever  trembling  on 
the  balance,  between  presence  and  extinction.  Here,  I 
find,  is  the  proper  "  making  "  of  its  character.  And  it 
1,9  this,  I  believe,  as  but  part  of  the  common  fact  of 
instability  which  pervades  nature  : — since,  in  addition  to 
its  own  intermittence  of  constitution,  it  is  inevitably  also 
subject  to  the  common  perturbing  source  of  what  is 
"  evil,"  which  is  that  of  the  inequality  at  foundation  of 

the  lots  of  universal  unit-beings. The  meaning  of  it, 

as  a  constant  function  of  humanity,  is  indeed  rather  that 
of  a  capacity  for  Happiness,  than  that  of  even  a  possible 
possession  of  its  experience. 

29.  Again  however  in  this  we  must  surely  recognize 
the  sign  of  "  good  "  really  afforded  to  us,  when  we  bid 
ourselves  reflect,  as  we  need  to  do,  how  specifically  such 
state  of  circumstance  befits  a  world  which  is  to  us  only 
in  fact  a  scene  of  Straggle: — while  to  know  of  our  world 
that  it  is  this,  and  continually  with  a  stronger  kind  of 
conviction,  is  assuredly  what  evolutionism  enforces. 
Every  stage  of  development  is  but  a  realized  equilibrium 
hung  on  balance,  attained  through  successful  struggling 
in  the  assorting  of  modes  of  motion.  And  if  so,  how 
ought  stages  in  well-being  to  have  place,  except  as  also 

the  consequence  of  life-struggle  ? Let  it  be  granted 

only,  that  an  integral  state  of  Happiness  is  what  actually 
fits  man  to  his  life's  course,  laid  out  for  him  in  naturoi 


64  PRACTICAL  SFFBOT. 

and  again,  I  Bay,  the  trnism  appearsy  in  regard  to  |m- 
vailing  ^^  goodness,"  which  is  self-Bnfficient.  It  is  profed 
good  for  man  to  fight  ont  his  Happiness,  having  Tesidest 
capacity  for  this,  even  thongh  he  be  always  snbjeet  tD 
fiiil, — ^and  even  to  fail  through  no  fanit  of  his  own. 

30.  And  thongh  tmly  we  are  wont  to  think  of  Happi- 
ness as  alone  genuine  when  we  can  account  is  as  sUM$^ 
or,  free  from  the  apprehension^  or  "  appreciated  danger,** 
of  its  loss,  which  even  more  than  actual  suffering  is  the 
interruption  of  content: — I  believe  that  still  does  tlw 
paradox  hold,  that  the  finer  the  kind  of  Happiness  oofr 
cemed,  and  the  more  elevated  its  matter,  the  more  is  the 
sensation  of  it  evanepoent, — as,  also,  the  keener  must 
have  been  the  strife  that  produced  it.  If  ever  actually 
common  Happiness  mounts  up,  as  on  this  plan  it  may  do, 
to  become  that  which  we  would  rather  call  "Blessedness," 
it  is  but  as  being  the  rapture  of  a  moment  that  indeed 
comes  by  rarest  of  "haps:" — thouL'h  also,  none  the  less, 
the  one  sinorle  gleam  of  it  enjoyed  may  be  of  the  nature 
to  leave  behind  it  a  life-time  of  serenity  reflecting  it 

31.  Nor  does  paradox  in  the  case  finish  here: — as 
ought  it  not  to  be,  with  an  organically-integrated  idea  of 
Happiness,  that  it  should  he  made  up  of  contradictions  ? 
— However  it  be  the  fact,  that  Happiness  is  not  such  un- 
less appreciated,  it  is  notably  also  true  that  to  turn  direct 
notice  upon  it,  destroys  it.  A  qualification  is  again  need- 
ful, to  this  effect:  that  its  sense  alone  can  be  duly 
realized  when  life-action  is  employed  wholesomely,  in  the 
way  that  exclusively  is  wholesome,  on  the  real  objects  of 
life, — the  affective  kind  of  such  objects  being  always,  as 
to  this,  held  in  prominence,  from  the  very  fact  that  with 
these  is  chiefly  Happiness  concerned.  The  true  earning 
of  life-enjoyment,  as  a  thing  of  struggle,  is  the  actual 
gain  of  what  is  straggled  for ;  with  the  addition  to  this, 


OBAP.  n. 


KXW  ORDEBING  OF  SOHEMB-CONDITIONS. 


65 


idso  perfectly  natural^  of  what  all  along  in  right  exercise 
of  fdnction  is  labonr's  payment  of  itself,  as  enjoyment  of 
the  very  exercise  on  its  own  account.  K  our  being's 
*^  end  and  aim  "  were  indeed  to  onrselyes  made  the  con- 
scious pursuit  of  our  own  Happiness,  most  nata:^ally 
ouffAt  it  to  turn  out,  in  its  whole  nature, — as  we  know  it 
to  prove  partially, — a  mere  shadow  that  eludes  us. 

32.  And  thus  I  come  fully  to  my  own  point,  as  by 
exactly  the  help  of  Pope's  well-known  apostrophe.  I 
accept  entirely  the  letter  of  the  assertion, — I  consent 
thoroughly  as  to  Happiness  that  it  is  ^^  our  being's  end 
and  aim," — but  only  so  in  reference  to  what  in  nature  is 
nature's  own  Divine  design.  I  recognize  human  Happi- 
ness to  have  been  truly  led  up  to  and  promoted,  through- 
out evolution,  on  exactly  the  same  terms  as  Sentiency 
and  Consciousness.  And  this  reduction  of  the  subject, 
it  seems  to  me,  is  all,  as  to  proof  of  the  ^^  goodness " 
displayed  in  *^  Divine  design,"  which  religious  theorizing 
need  insist  on.  It  gives  at  all  events  safe  ground 
moral  reasoning: — ^nor,  I  think,  is  it  possible 
that  this  present  understanding  about 
thing  which  follows  only  after  s 
more  acceptable  to  real  moral  in 
has  shown  it  hitherto,  as  under 
consequence  of  Divine  favour  and 


"^iiioli 


33.  The  determination  I  arrii 
txmditionment  of  my  intended 
may  be  summed  up  as  follows.  I 
that  the  needful  proof  of  Divi 
sively  its  concern  with  the  sim] 
attends  naturally  all  exercise 
us,  that  is  only  such  as  is 
appreciation,  or  (as  being  th< 


>'^.^%  ^*^e  of 
W^  '^'etaphysic 
;  ^%  ^<^  principle, 
^^^  full  religious 


.  _  inking  of  the 
^  V  fact  alone  enables 
v<fround  of  thought- 
^tally-projected  fact, 


66  PRAOnOAL  XFROT. 

ing  coDscioosuess  of  Selfhood ; — ^while  the  foroe  of  Om 
latter  qaalifying,  all  important  as  it  is,  I  oonoeiTa  to  be 
already  Bhown  (though  waiting  the  real  evidence  to 
this  effect  not  yet  come  into  consideratioOi)  for  specifl- 
cally  connected  with  the  fact  of  human  life  being  a  state 
of  Struggle,  and  altogether  under  influence  aooordingly  of 

the  contingencies  belonging  to  such  state. ^I  have  no 

claim,  as  I  admit,  to  fill  up  my  own  ground,  as  to  any- 
thing that  seems  wanting  in  it,  with  the  fi^pn^riated 
assumption  of  orthodoxy,  treated  there  as  specifically 
afforded  on  revelation,  to  meet  the  weakness  existing  on  ili 
own  part  as  to  a  cosmic  reading  of  the  actual  working  of 
Providence :  namely,  the  hypothesis  of  prolonged  lift 
after  Death,  which  indeed  is  to  myself  rendered  morally 
t^n-safe  to  reason  upon,  through  its  lack  of  natural  evi- 
dence.— But,  in  granting  this,  I  still  consent  to  allow 
myself  satisfied,  as  to  ground  for  such  reasoning  on  at 
may  be  safe,  that  the  above  conclusion  is  thus  far  sup- 
ported to  me. 

34.  And,  for  immediate  direction  to  my  purpose,  this 
conclusion  has  moreover  the  following  means  of  adaptation 
to  the  separated  two  modes  of  required  proof,  whose  dis- 
tinguishing into  such  is  an  express  part  of  that  purpose. 
The  general  idea  of  Happiness  now  laid  down  does 
Indeed  bear  so  mainly,  by  my  own  recognition,  on  the 
not^  sphere  of  the  affections,  that  the  formula  of  '^  demand 
ful,  iidence  of  Divine  Groodness  in  a  shown  provision  for 
realizeoess ''  befits  thoroughly  the  emotive  side  of  requi- 
way  that'^e  l^uid  of  Happiness  made  in  this  way  choral 
life, — the  aVnely,  is  here  obviously  adequate : — while  I 
to  this,  held  ^e  prevailing  reference  thus  implied  to  an 
these  is  chiefly  •'*te  is  but  that  which  is  always  rightful 
of  life-enjoymenip"P08®- — ^B^t  still  as  to  intellect  there 
gain  of  what  is  atPich  degree  of  deficiency  left  remaining, 


<BAP.ii.         NEW  OnDEBIKO  OF  SCHBME-C0NDITI0N8.  67 

for  what  is  just  recognition,  as  makes  eminently  desirable 
a  formula  having  separate  terms  to  it — separate,  though 
related.  And  snch  related  terminology  seems  in  fact 
here  afforded — when  indeed  I  bring  also  to  bear  on  the 
object  the  general  nature  of  my  whole  actual  results. 

35.  If  we  think  why  it  is  that  Happiness,  in  its  general 
sense,  seems  to  offer  proper  test  of  Divine  Goodness,  we 
find  sufficient  reason,  assuredly,  in  its  forming  what  is 
obviously  the  only  common  element  in  which  human 
action,  for  progress  and  success,  imaginably  can  be  carried 
on.  It  is  the  '^  atmosphere  "  for  life-conduct  to  be  pros- 
ecuted alone  healthfully  under. Is,  however,  the  action 

special  to  intellect — as  at  least  one^  if  not  the  one,  of  the 
mod  esof  life-conduct  known  as  highest, — not  also  to 
be  seen  both  as  needing,  and  as  imaginably  possessing, 
An  ''  atmosphere  "  of  the  same  kind  of  its  own :  or,  such 
as  is  made  appropriate  to  itself,  by  an  actual  branching 
of  the  main  import  in  the  case,  into  such  as  is  rightly 
differenced  for  the  need  of  intellect?  I  answer,  yes.  I 
conceive  that  there  is  indeed  furnished  by  nature  such 
branch  to  the  main  fact,  or  main  circumstance  of  Happi- 
ness ;  and  that  it  consists  in  our  empowered  sense  of 

Truth. 1  mean,  of  Truth-in-the-abstract      Not  of 

Truth,  as  to  particular  instances  of  felt  Truth ;  but  of 
that  which  is  so  far  raised  above  the  cases  in  detail  which 
are  but  those  of  the  application  of  its  import,  that  it  may 
well,  under  comparativism,  be  called  by  the  name  of 
'' absolute  Truth:" — "  absolute,"  in  no  vainly  metaphysic 
sense,  but  in  the  light  of  express  psychologic  principle, 
though  still  betokening  in  the  purest  way  a  full  religious 
and  authoritative  implication.  I  am  thioking  of  the 
wholly  general  sense  of  Truth,  which  in  fact  alone  enables 
11B|  by  its  tacit  strength  in  the  background  of  thought- 
aotioB,  to  believe  really  in  any  mentally-projected  fact, 


.^ 


88  PRACTICAL  XFFECT.  pak  «.-4|W 

or  reasoned-oat  occarrence,  as  such.  And  thiB  btdc- 
ground  is  most  certainly,  if  we  consider  it,  but  the  same 
with  what  of  right  is  in  question  as  to  the  idea  of  Happi- 
ness. It  refers  always  to  the  same  general  fSftith  prodooed 
for  US  in  the  entire  regulation  of  natnre:  ready  as  muiilL 
for  being  appealed  to  by  reason,  as  on  the  other  hand  it 
affords  power  of  religious  trust — and,  as  I  believe,  of  the 
only  genuine  kind  of  this, — in  the  way  of  showing  how 
all  particular  aspiration  towards  good  can  only  rest,  after 
all,  on  the  common  ^^  character  for  beneficence  "  found  in 
nature.  The  two  things  are  but  parts  of  one  another. 
They  are  but  answering  phases  of  the  central  matter  of 
existent  Oneness  throughout  nature,  which  equally  yieldi 
its  fulcrum  to  our  trust  when  the  case  is  of  personal 
joys  and  hopes,  and  when  it  becomes  that  of  the  success- 
ful issue  of  our  working  usage  of  intellect.  In  both  is 
required  present  a  sure  relying  on  the  proved  hahit  of 
nature :  in  that  which  has  been  hitherto  found,  in  all 
human  experience,  so  faithfully  persistent  for  such,  that 
its  failing  to  remain  such  is  beyond  our  power  of  doubt. 
To  believe  that  anything  at  all  is  certain,  or  that  any- 
thing at  all  is  truCy  needs  also  our  believing  that  the 
entirely-averaged  course  of  things  universal — which  S& 
the  same  thing  as  nature's  habity — ^has  ministered  to  the 
immediate  case  of  desired  trustworthiness.  And  the 
same  integral  conviction  is  in  demand  to  make  stife  to  us 

any  item  in  life-conduct. But  an  **  empowered  sense 

of  Truth  "  tliat  is  allied  with  this  integral  kind  of  trust, 
is  surely  of  the  very  nature  of  an  engendered  functm 
which  I  imagine  to  have  established  as  to  Happiness  :— 
and  especially  from  the  intuitiveness,  that  goes  necefr- 
aarily  with  the  religiousness  and  authoritativeness  thus  at- 
tributing it.  For  indeed  the  sense  of  Truth,  when  thus 
generalized,  is  but  manifestly  the  same  conscious  appxe- 


.n.         HEW  OSDBBINO  OF  SCHEME-CONDITIONS.  80 


ciation  of  the  value  and  the  validity  of  intellect^  which 
Happiness  has  been  foond  to  be  in  regard  to  the  common 
^MHion  of  exerted  personality,  or  selfhood.  And  both 
attach  to  the  same  point  of  ^'  congmity  obtained  with 
outer  nature.''  Sense  of  Truth  t^,  in  fact,  the  proper 
Happiness  of  the  intellect.  It  is  the  intellect's  distinc- 
tive atmosphere  of  content,  under  which  alone  thought 
<can  really  thrive,  just  as  truly  as  is  Happiness-in-general 
the  only  sustenance  of  the  thriving  action  of  entire  being- 
hood.-^— And  truly  also  it  is  that  which  fills  the  character 
of  coming  only  as  by  ^^  haps ;"  while,  again,  it  thus 
obtains  the  rich  consequence  seen  already  as  appended 
to  that  very  circumstance.  One  single  instance  of  at- 
tained bel  ief  of  the  having  realized  actual  Truth,  and  of  this 
as  fruit  of  having  previously  been  struggled  for, — though 
it  may  come,  and  as  appears  though  it  only  can  come,  at  the 
ohoicest  of  moments,  and  only  then  as  by  surprise, — ^is 
jet  surely  what  may  serve,  as  to  intellect,  in  the  same 
way  that  especial  emotive  Happiness,  or  otherwise  a 
specific  moral  ^*  Blessedness,"  has  already  been  adjudged 
to  serve.  Namely,  as  diffusing  reflectively  a  calm  and 
steadying  sustainment  to  the  whole  frame  of  working 
thought 

36.  And  hence  I  gain  the  final  point  to  my  present" 
jurgument  which,  besides,  is  no  less  a  most  helpful  sug- 
gestion in  view  to  the  systematic  effort  to  follow.  A 
scheme  that  should  be  of  the  kind  thus  decided  on,  by 
the  double  formula  adopted, — and  that  herein  should 
enable  us,  as  just  signified,  to  make  it  a  very  part  of  our 
belief  in  GK>d  to  believe  also  both  in  Truth  and  in. 
Happiness, — ^must  itself,  I  contend,  in  so  far  as  at  all  it 
be  made  good,  be  a  crowning  demonstration  of  Divine 
€h>odness  at  work  in  nature,  precisely  as  representing 
-<<  intended  "  human  faculty.    But  the  actual  modi^  ^1 


70  PRAOTIGAL  EFFECT.  PAn  n^-tf^ 

this  propositioD,  enforced  as  this  is  by  the  course  of 
reasoning  pursued, — ^namely,  as  allowing  of  degrees  in 
the  accomplishing  of  such  scheme, — ^is  the  equivalent  to  a 
yindication  of  the  utter  slightness  of  my  own  power  of  this 
kind,  and  the  utter  smallness  of  my  collected  store  of 
evidence,  on  which  nevertheless  I  assume  myself  entitled 
to  proceed.  It  makes  claim  on  my  behalf,  in  reality,  for 
what  amounts  to  the  same  thing  as  that  heretofore 
meant  by  faith  standing  in  religion  right  in  place  wherft 
otherwise  needs  be  always  nothing  less  than  a  fully 
verified  intellectual  perception.  It  claims,  to  come  back 
to  my  own  terms,  that  if  faith  be  only  irdegrcdly  satisfied 
with  its  furnished  stock  of  evidence,— or  feels  itself  free 
from  the  £Eital  gaps  which  are  those  of  any  consciously 
allowed  exceptions, — the  scheme  come  to  may  by  force 
of  self-consistency,  on  whatever  feeble  substance  diffased, 
still  answer  to  the  character  of  its  occasion. 

THE  ACTUAL    SCHEME  I  nND    AFFORDED   IN  NATURE,  AS    TO  ITS 

PROOF  OF  DITINE  CRBATOR8HIP. 

37.  I  require  a  self-consistent  principle,  found  ruling 
whole  nature,  my  recognizing  of  which  shall  give  to  me 

the  sense  of  Truth. And  I  require  this  under  claim, 

for  myself,  that  all  the  several  conclusions  antecedently 
come  to  in  this  work  have  tended  in  the  direction  of  such 
principle :  giving  right  to  me  to  hold  expressly,  if  not 
solely,  now  in  view  the  integrating  aim  in  itself, — or, 
power  of  rightly  clenching  all  together, — while  now  I 
seek  from  them  a  common  stock  of  belief.  I  see  clearly, 
at  the  present  point,  that  it  is  not  mere  addition  that 
can  make  ^^  principle."  I  see  that  it  is  but  multiplying 
of  ideas  into  one  another,  new  ones  into  old  ones,  that 

can  bring  integration. But  I    have    also    provided 

ready  the  actual  form  for  my  integrating  principle  to 


n.         AFFORDKD  8CHXMS — DITINB  CBEATORSHIP.  71 

assume.  And  that  is^  the  adopted  hjrpothesis,  seen  for 
jret  wanting  in  confirmatioD,  which  asserts  of  onr  whole 
GEK^nlty  of  conscious  Mind,  that  it  is  provably  the  result  of 
wmronment.  In  proportion  as  this  is  brought  to  proof, 
Bo  alsOy  I  consider,  will  be  genuinely  designed  tiie  intel- 
lectual aspect  of  Beligion.  And  thus,  what  precisely  is 
now  before  me  to  be  done  is,  I  consider,  to  collect  speci- 
iilly  the  kind  of  evidence  that  does,  of  peculiarity,  give 
support  to  this  culminating  proposition. 

38.  I  must  however  still,  as  to  those  main  lines  of  my 
Ebregoing  speculations  which  it  is  my  object  to  draw  to- 
gether, afford  this  much  of  recapitulation.  In  the  first  place, 
—I  must  call  to  mind, — the  re-constructive  scheme  I  have 
begun  upon  (Part  I.  ch.  V.)  turns  wholly  on  the  perfect- 
ing, by  means  of  external  limitations,  of  the  consciousness 
in  human  beings  of  their  own  Selfhood  :  thus  laying 
here  the  true  iTidex  to  human  progress  universal.  But 
my  leading  notion  has  not  ended  in  this  way ;  since, 
through  all  my  subsequent  exploring  I  have  tended 
constantly  to  recognize,  with  ever-increasing  force,  that 
the  full  kind  of  external  limitation  coercive  on  Selfhood 
is  alone  that  of  Sexhood :  of  Sexhood,  which  is  the  cir- 
cumstance of  outward  things  which  of  all  others  Science 
marks  to  us  as  being  favourite  with  nature,  and  which 
hence  we  may  well  think  of  as  charged  with  her  special 
aim  in  development.  And  thus  what  before  bad  been 
'^  index  "  to  whole  progress,  both  mental  and  t^n-mental, 
or  /^r^e-mental,  I  have  come  to  see  as  the  produced  com* 
pound  effect  of  no  longer  Individuation  merely  such,  but 

Individuation  rendered  subject  to   Sex. ^Also,    this 

effect  I  have  found  reason  to  explain  to  myself,  by  two 
related  theories : — the  one,  that  all  action  of  human 
mentalism  bears  actually  such  division  into  classes  as 
lesponds  rightly  to  the  idea  of  Sexhood,  in  representing 


72  FBlOnOAL  KFFXGi:; 

the  main  sexual  characteristio  of  a£Ebrding  alone  agn^ 
ment  by  the  special  force  of  opposition :  the  clasa  hayjqg 
ready  names  as  Science  and  Religion ; — ^the  other,  that 
Mind  itself,  when  introspectionally  weighed,  bean 
equally  the  correspondent  division,  into  two-fold  com* 
partments  which  may  count  severally,  as  to  preponderant 
constitution,  for  Intellectual  and  Emotive.  By  the 
alternate  action  of  these  two  sides  of  the  Mind  an  out- 
ward facts,  in  the  two  ways  of  Religion  and  Sciencei  I 
theorize  that  outward  facts  have  been  gradually  enforcing 
all  along — and  have  now  arrived  to  do  bo  centrally  and 
culminatingly, — the  integral  stamp  upon  Mind  whidi 
shall  expressly  carry  there  the  point  of  natare^s  favour 
which  Sex  is  known  to  be.  The  Mind  that  is  posseasei 
of  Sexed-Individuationy  and  only  that  which  is  so,  I  con- 
ceive able  to  deal  rightly  with  nature,  upon  a  general 
understanding  ;  however  true  also  it  be,  and  because 
of  its  being  true,  that  generalism  turned  on  nature  means 
specifically  but  the  one-sided  action  of  Introspection: 
seeing  that  the  coming  here  to  point  must,  as  ever,  be 
alone  prepared  for  by  obtained  balance,  out  of  impres- 
sions the  reverse  of  introspective  and  those  actually  sow 
For  I  admit  fully  that  thought's  dealing  with  general 
nature  means  always  the  casting  over  this  of  Mind- 
character,  and  hence  the  reading  of  nature  wholly  by  the 
light  of  possessed  Mind,  in  whatever  actual  stage  t  lis 
may  be ; — and  in  admitting  this,  how  is  it  possible  to 
doubt,  that  the  main  thing  bearing  sway  in  outward 
nature  must  have  means  of  its  special  mental  elucidation? 
39.  But  in  all  this,  besides, — as  I  must  also  again 
repeat, — there  has  constantly  seemed  afforded  to  myself, 
as  an  attending  experience,  the  very  feeling,  in  state  of 
progress,  which  now  I  am  directly  placing  before  me,  as 
the  assumed  test  of  my  adopted  principle's  religiousness : 


our.  II.         AFFORDED  SCUEME — ^DIVINB  CREATOBSHIP.        73 

—the  express  sense  of  Truth.  For  what  hitherto  I  have 
continually  delighted  in,  as,  eminently,  a  consequence  of 
my  own  method  that  has  seemed  to  me  an  effect  of 
proper  Art — ^namely,  as  the  two-sided  kind  of  satisfac- 
tion imparted  to  my  ideation  of  nature  by  my  conscious- 
ness of  two-sided  operation,  which  therein  answers 
truly  to  the  effect  of  solidity  and  reality  given  to  objects 
by  stereoscopic  aid  to  vision : — this  compound  effect,  I 
Bay,  is  of  the  very  nature  of  the  sense  as  to  general  Truth, 
to  which  itself  I  now  seek  to  give  integration  ;  though 
needing  for  this  end  the  peculiarity  of  schemed  quality 
which  only  now  I  feel  in  reach  of  being  obtained. — ^And 

in  what  way  do  I  so  feel  it  ? It  is  this  which  I  have 

exactly  to  explain. 1  do  feel  the  quality  attainable,  I 

have  to  answer,  through  precisely  the  one  only  farther 
matter  which  I  have  need  to  specify ;  and  that  is,  the  actual 
substance  of  my  own  method  of  symbolism.  The  thread 
of  argument  which  I  have  now  to  produce,  as  the  uniting 
bond  I  am  seeking  for,  is  in  fact  but  the  applying  of  that 
method,  with  requisite  explanation,  to  the  leading  points 
I  have  just  stated,  while  holding  also  in  view  the  just 
referred-to  experience.  And  this  will  instantly  appear 
while  I  enter,  as  I  will  now  do,  on  the  very  operation. 

40.  In  the  very  manner  of  my  stating  my  present 
object, — by  representing  it  as  that  of  giving  requisite 
^*  self-consistency  of  principle"  to  my  affirmed  hypothesis, 
by  its  substantiating  with  a  sufficiency  of  integrating 
evidence, — I  conceive  that  I  supply  defence  for  what 
otherwise  would  be  wholly  weakness  in  my  process,  as  to. 
the  reciting,  as  I  am  about  to  do  mainly,  on  the  kind  of 
evidence  which  it  lies  with  reason  to  make  good,  in  place 
of  detail  observation : — ^that  is,  on  the  ground  which  in 
eommon  logic  stands  as  mere  d-^priari;   though    for 


74  PRACTICAL  EFFBCT.  PABn.-4# 


myself  I  perceive  that  I  must  dispute  the  expiesBioii. 
I  cannot,  withont  ignoring  my  own  stated  experience^ 
admit  that  my  present  footing  is  otherwise  thasi  pasierior 
to  a  requisite  preparation.  And  the  very  meaning  of  tht 
^^  self-consistency"  now  aimed  at  does  sorely  carry  infer- 
ence as  to  the  logical  character  that  I  would  claim,  instetd 
of  this  established  d-priori  one.  Namely,of  ^^  reasoning  lif 
symbol,  and  therefore  integrally/'  instead  of  by  heaped 
up  instances  of  observed  fact :  while  none  the  lev 
drawing  wholly  on  outer  nature  for  supporting  prooL 

By  my  own  notion,  however,  all  true  scheming-oilt 

of  nature's  plan  must  itself  obey  that  plan,  already  proved 
as  such  in  outer  things,  by  its  own  rendering,  as  it  wer% 
astronomic  :  by  which  I  mean,  that  it  must  educe  itsdf 
in  no  other  way  than  that  prime  one  by  which  planet* 
worlds  were  prodaced,  according  to  the  reasoned  law  of 
astronomy.  Schemed  ideas  about  nature,  and  no  less 
schcmed-out  "  principle  "  as  to  these,  must  not  rightly, 
I  imagine,  be  drawn  from  fixed  premises  of  reasoning,— 
which  I  take  to  be  the  "  tree-mode  "  of  logic, — ^but  most 
primarily  evolve  their  own  form  :  though  always  in  jost 
sequence  to  formed  pattern.  Both  ideas  and  principles 
of  religious  class,  I  imagine,  must  as  truly  gain  birth  as 
planets  show  to  reason  to  have  done,  by  sole  effect  of 
their  own  rounding  out.  And  here  is  really  the  express 
force  I  desire  to  give  to  my  own  basis  of  principle,  whea 
I  name  it  that  of  Balance.  The  process  I  have  juat 
referred  to,  of  the  two  separate  sides  of  Mind  obtaining 
sense  of  valid  fact  through  alternate  weight  given  to 
opposite  outward  aspects  of  nature,  represents  to  ms 
indeed  the  revolving  motion  of  thought  which  should 
naturally  be  made  such  by  undergoing  two  opposed  cur- 
rents of  motive  impulse, — enforced  always  by  a  **  pro- 
jectile "  supplied  by  the  common  force  of  evolution.  But 


C8AP.  n.        AFFOBDED  SCHEME — ^DIVINB  CREATOBSHIP.  75- 

ihe  very  coming  into  the  habit  of  revolution  in  this  way 
Bhonld  also  natarally  be  the  settling  into  focus  of 
thought-particles,  which  at  once  brings  the  import  both 
of  rounded  form  and  of  state  of  Balance  :  the  two  being 
indeed,  as  to  thought,  but  one  and  the  same  image.  And 
I  am  here  thinking,  most  essentially,  of  not  one  only 
kind  of  revolution,  but  of  the  two  that  in  astronomy  are 
shown  together,  as  being  respectively  axial  and  orbitaL 
I  imagine  that  for  our  gaining  of  ^^  ideas,"  the  image  of 
self-rotation  suflSces ;  while  for  "  principle  "  there  needs 
always  that  traversing  of  the  whole  circuit  of  the  mental 
heaven,  and  setting  of  each  ^'  ideal "  thus  at  view  at  every 
point  of  the  mental  compass,  which  alone  answers  to- 
the  annual  journey  which  we  attribute,  metaphysical  ly, 
to  our  sun's  progress  through  the  zodiac  of  our  concep- 
tions. Ideation  passes  on,  as  I  imagine,  into  the  practical 
formation  of  religious  principle  by  never  really  rotating 
upon  itself,  as  phenomenally  it  seems  to  do,  but  by 
spirally  advancing  ever  on  its  proper  circuit,  which  at 
all  events  is  more  near  to  a  true  circle,  if  not  absolutely 
such  : — a  circle  which  without  harm  we  may  treat  aa 
being  a  true  one : — and  just  as,  by  its  own  act  of  self-^ 
rotating,  all  imperfect  as  it  is,  I  conceive  that  ''solid'* 
notions  are  deposited  (and  metaphysically  thence  pro* 
jected  upwards  on  mental  space),  so  I  similarly  conceive- 
that  the  thought-substance  of  principle  solidifies :  or^ 
actually  gains  a  balanced  ability  of  what  is  virtually  self- 
Bustainment. 

41.  I  have  indeed  used  very  lately  this  symbol,  when 
in  speaking  of  the  union  which  philosophy  makes  need-^ 
ful  for  Theology  with  both  Psychology  and  Cosmo^ony^ 
I  have  argued  that  if  but  '^  consciousness  "  of  the  uniting 
process  were  added  in,  ''a  circle  of  true  reasoning''' 
would  be  produced,  perfect  to  the  occasion :  referruv^ 


76  PRAOnOAL  EFTBOT.  pabv 

actaally  for  explanation  to  the  present  place  (see  para- 
graph 3).  To  amalgamate  really  the  issues  of  these 
<lifferent  sorts,  is  snrely  what  is  exactly  here  provided 
for.  Namely,  in  the  yery  practice  suggested  of  looking 
doly  on  the  whole  snbject  on  all  sides,  and  nnder  every 
kind  of  mental  proclivity  ;— of  winding  spirally  onward 
to  the  final  mark  of  obtained  postare  for  mental  judg- 
ment, not  too  fast  for  right  power  of  assimilation,*  bnt  yet 
in  no  case  losing  groand  once  secored ; — of  so  precisely 
bearing  the  inward  impulse  in  the  matter,  as  that  truly 
the  ^^dip  of  axis"  to  the  mind,  represented  by  its 
dominating  inclination,  may  enable  thought  justly  to 
fiteer  itself  amid  the  inviting  images  presented,  such  as 
Science  places  naturally  to  the  north  of  us,  and  Religion 
places  sauthy  t  and  which  have  form  under  severally  the 
^^  materialism "  which  is  rightful  to  the  odc,  and  the 
^^spiritualism"  that  is  rightful  to  the  other.  The 
reasoned  circle  of  metaphysics  must  always  be  a  ^^  greai 
<»rcle."  Even  as  to  mere  axial  rotation,  the  fixed  solar 
ideal  that  makes  ^'  day  "  to  us,  only  does  this  by  an 
allowed-for  journey  just  as  circularly  complete  as  is  the 
annual : — so  that  the  very  thought  of  the  sun's  fixture 
proceeds  really  from  the  ever  rollit)g-onward  phenomena. 
And  a  reasoned  circle  thus  thought-integrated  must 
surely  have  the  character  now  in  question,  of  being  that 
which  gives  reason  to  itself.  It  must  actually,  I  con- 
ceive, be  indeed  self-sustaining  in  the  very  manner  that 


*  I  hAve  in  fact  classified,  in  the  foregolDg,  the  actual  moTement  of 
hlAim  which  in  organisms  is  the  Terj  means  of  **  assimilation,"  as  bat  unifom 
Ifith  *•  roTolntion  "  in  effect. 

I  Let  me  ask  remembrance  that  I  have  before  given  the  importance  I  hen 
imply  to  the  point  of  **  dip  of  axis,'*  as  above  that  of  rotation  in  itself :  which 
Utter,  as  I  do  not  forget,  respects  specially  eatt  and  wut,  and  not  *'  moHk  and 
«OH<i,"  as  to  the  direction  of  the  occasioned  phenomena.  See  II.  806-6.  Tht 
dip  of  axis  I  even  take  in  the  above  for  the  actnal  aonrce  of  regulatioii,  if  not 
-erven  of  priDMd  causation,  to  mere  general  rotation. 


CBir.  n.         AFFORDED  SCHEME — ^DIVINS  OBEATOBSHIP.  77 

i$UuitianiB  so:  wherever,  and  of  whatever  kind,  intuition 
becomes  known  to  us  for  such. 

42.  I  believe  truly  that  under  the  image  here  considered 
I  am  but  pointing  to  what  really  is  nothing  less  than 
the  actual  growth  of  intuition ;  and  this  precisely  from 
the  real  naturalness  and  simplicity  of  what,  here  may 
well  seem  but  the  reverse,  from  the  very  feebleness  of 
my  ability  to  do  justice  to  the  immense  subject.  The 
idea  of  thought  being  a  "  revolving  "  of  matters  over  in 
our  mind,  is  already  printed  upon  language ;  but  if  once^ 
in  addition,  the  parallel  with  planet-law  is  adopted,  all 
the  consequences  fit  so  thoroughly,  I  submit,  to  the 
mental  circumstance  involved,  that  it  must  become 
presently  but  immediate  to  mental  habit  to  take  them 
np.  And  immediateness  of  apprehension  is  but  one  with 
intuition.  It  seems  to  me  inevitable  that  the  present 
intricacy  attached  to  the  figure — ^when  once  recognized 
as  but  expressing  the  common  matter  of  how  the  vary- 
ing indination  (or  '^  dip  of  axis  ")  belonging  to  each 
several  disposition,  at  its  various  recurring  seasons  of 
predilection,  determines  constantly  the  working  posture 
of  balanced  judgment, — must  so  necessarily  dissolve 
away,  very  quickly,  as  that  verbal  expression  also  must 
be  enabled  to  be  speedily  dispensed  with  :  after  which, 

the  effect  only  of  intuition  must  remain. But  I  grant 

that  one  thing,  not  common,  is  here  involved :  namely, 
the  assumption  of  developmentalism,  paradoxical  as  it 
is,  that  exercise  of  function  creates  organism.  I  am 
now  supposing  essentially,  that  the  springing  foci  to 
metaphysical  attention  which  form  to  us  the  '^celes- 
tial landmarks  "  of  ideals  and  principles, — religious  sun 
by  day,  and  scientific  thought  star-images  by  night,— 
are  themselves,  by  their  attracting  force,  the  very  cause 
to  oar  mind's  rounding  itself  out,  and  henoe  g;QAxmi\^\Vs^ 


78  PiiAcriCAL  EmoT. 

real  power  of  self-balance.  Oar  jadgment  comes  to  Ui 
I  imagiDe,  only  by  this  very  taming  ourselves  about^  to 
see  on  all  sides  the  world  of  fiEtct  that  enviions  ns.  *-— 
Let  me  pass,  then,  to  what  may  now  be  my  full  grouiid. 
Let  me  take  up  duly  into  my  argument  that  other  matter 
which,  as  premised,  this  very  explanation  must  be  shown 
to  hold  suspended  within  itself  (par.  39). 

43.  The  ^^  great  circle  "  I  now  aim  towards  for  the 
reasoned  integration  of  my  scheme,  means  truly  the 
same  effect,  as  to  its  nature,  with  that  which  hitherto  I 
have  expressed  by  reference  to  stereoscopy  ;  althoogk 
now,  by  fully  resting  on  the  rightful  symboli  which  ii 
that  of  nature  as  opposed  to  that  of  art,  I  conceive  tint 
I  come  first  to  the  real  ground  of  religiousness,  and  with 
this  to  the  only  sufficient  reach  of  sense  of  Truth.  All 
along,  I  consider,  I  might  have  formulated  such  "  circle" 
to  some  extent,  just  by  showing,  as  I  think  I  alwsyi 
might  have  done,  a  virtually-true  meeting  between  the 
two  ends  of  the  argument  comprised  in  the  tracks  of 
thought  I  have  recapitulated.  Namely,  in  the  two 
representative  conceptions,  that,  on  the  one  hand,  natore^fl 
aim  is  found  ceutered  upon  Sexhood ;  and  that,  on  the 
other,  our  mental  instrument  for  dealing  rightly  with 
nature,  by  the  means  characteristic  of  human  intellect^  is 
alone  competent  to  this,  to  full  extent,  when  Mind  itself 
consciously  is  made  subject  to  Sex.  Here,  I  say,  appean 
always  to  have  lain  ready  the  true  circular  condition: 
only  wanting  in  the  practical  rounding  out  to  clear  ci^ 
cumference,  and  the  practical  establishment  of  centrei 
which  sufficient  comprehensiveness  alone  supplies.  Bat 
this  very  remaining  want  I  conceive  to  lie  really,  as  toits 
satisfying,  with  what  naturally  comes  precisely,  and 
comes  only,  with  realized  integration.  The  very  effect 
of  the  notion's  filling  to  sufficiency,  and  thence  gaining 


n.  AFFORDED  SCHEME — DIVINE  CREATOBSHIP.  79 

its  ability  of  self-saRtainmenty  I  conceive  to  bring  at 
once,  and  with  the  suddenness  ever  proper  to  integration, 
{he  impression  which  completion  signifies,  and  which 
here  mast  be  the  same  with  a  full  religiousness.  And  this 
effect,  as  presented  to  myself,  coincides  actually,  as  I 
will  now  show,  with  the  very  matter  of  old  orthodox 
religion  to  which  I  am  now  binding  myself:  that  of 
Ood's  bearing  character  of  our  "Creator." 

44.  I  consider,  as  to  orthodoxy,  that  whatever  in  it  is 
with  genuineness  "  religious,"  is  represented  to  intellect 
by  the  one  matter  of  the  high  quality  it  assigns  to  Mind, 
under  its  integral  symbol  of  "  the   Soul."    The  Mind 
there  was  ennobled  on  inherent  terms,  as  springing  by 
direct  nature  out  of  Deity  :  it  was  treated  as  an  imme- 
diate emanation  out  of  God.     And  therefore  I  allow 
that,  at  first  Bight,  the  evolutional  producement  I  believe 
in  is  degrading  in  this  respect.     The  Soul,  as  a  mere 
result  of  environment  which  here  is  under  character  of 
being  physical,  seems  shorn  of  all  that  makes  its  proper 
glory.     Nor  is  there  really  in  evolutionism,  so  far  as  I 
can  see,  aught  to  hinder  this  consequence,  and  fill  the 
important  void,  save   precisely  the  mode   of  spiritual 
perception  I  advocate.     Namely,  that    of  still  seeing 
throughout  nature  what  answers  to  a  human  ainiy  though 
alone  attributal  for  Divine.     But  this  mode  ot  attribu- 
tion, I  conceive,  does  indeed  cause  evasion  of  material- 
ism to  such  degree  as,  by  the  help  of  my  division  ia 
definition,  leaves  balance  of  directly  opposite  kind  for 
standing  ground  : — since,  when  once  the  lower  stages  of 
evolution,  counted  physical,  are  linked  by  the  idea  of 
^  aim  "  to  all  higher  ones,  these  latter  take  lead  and  give 
character  to  all :  whence  the  ^^  Not-Me ''  of  environment, 
parted  temporarily  firom   the   correlated    ^^Me,"    still 
mentally  restores  to  the  latter  its  own  share  of  «ic»cs^Q;si(r 


80  PBAOnOAL  KITXOT. 

able  Divinity.  And  this  effect  indndes  eminentlj  a 
taking  up,  with  foil  rational  explanation  besides,  of  tbe 
very  sign  which  in  ancient  symbolism,  anterior  to 
Christian,  was  attached  to  the  act  of  placing  hnmsa 
beinghood  in  the  relation  in  question  towards  Gk>d.  The 
actual  Hebrew  way  of  showing  this  relation  .for  ths 
human  creature  with  the  Creator  turned  precisely  oi 
the  '^  dominion  "  given  to  it  over  lower  creatures  ;  and 
if  we  allow  that  the  Divine  Giver  of  this  may  be  as  if  is 
one  breath,  as  plastic  symbolism  permits,  the  entire  Bohr 
over  nature  and  the  somewhat  exoeptioned  image  which 
the  correlating  with  human  Selfhood  implies,  the  same 
point  of  '^dominion''  is  what  utter  materialism,  under 
guidance  of  evolutionism,  does  nothing  else  than  sup- 
port and  show  reason  for. But  farther,  the  conveyance 

of  this  dominion  was  expressed  in  Bible  terms  by 
implication  with  a  point  which  above  all  I  make  claim 
here  to  appropriate,  though  materialism  seems  to  have 
nothing  to  do  with  it.  The  grand  old  poetry  of  Genesis  rans 
thus  : — ^^  And  God  saidj  Let  us  make  man  in  our  imofif 
after  our  likeness :  and  let  them  have  dominion — wiak 
and  female  J — aoer  every  living  thing  that  moveth  upon 
the  earth.^' —  And  this  connection  of  the  two  things,  of 
dominion  and  Divine  likeness,  is  precisely  the  actual 
vehicle  of  religion  I  now  seize  on,  to  vindicate  my  new 
form  of  religion,  on  this  its  intellectual  side.  I  claim, 
that  the  plan  I  am  now  devising  for  symbolism — as  pre- 
cisely enabling  IfzW  to  appear  also  as  become  ^^  male  and 

femde,"  * — is  a  real  means  of  showing  Mind,  as  the  true 

■ 

*I  have  planned — ^let  me  recall, — ^that  the  religious  or  genendistie 
mind-meihod,  now  attempted  to  be  carried  out,  ia  a  feminine  respondflBt 
to  Bcientific,  in  this  way.  I  imagine  that,  as  to  the  general  zepeUtign  ia 
Mind  of  NatorOy  nnder  the  condition  I  attach  of  osciUation,  thia  liat  ia 
ih»  former  case  between  the  extreme  kinds  of  the  natnral  prooev,  wUb 
in  the  Utter  it  lies  between  the  mean  kinds ;  so  that  to  religion  bdonsi 


eBAT.  n.         AFFORDED  SCHEME — DIVIDE  CREATORSHIP.  81 

representer  of  bamaabeinghood,  framed  divinely  in  imita* 
tion  of  tbe  inferrible  whole  design  of  Creative  Nature. 

45.  For  tbe  present  idea  goes  much  beyond  what 
seems  commonly  to  belong  to  the  apt  phrase,  that  ^^onr 
Hind  forms  the  mirror  to  nature."  It  exceeds  this,  I 
believe,  both  by  the  depth  of  my  intention  as  to  the 
matter  reflected,  in  respecting  the  order  and  regulation 
of  this,  in  place  of  its  mere  surface  presentation  ;  and  by 
my  own  taking  into  the  reflective  ground  the  whole  range 
of  nature  subject  to  rule  even  up  to  what  is  actual 
position.  I  treat  Mind,  as  it  is  special  to  evolutionism 
to  treat  it,  as  only  one,  while  the  highest,  of  the  con- 
tinuous serial  fruits  of  evolution  ;  and  this,  while  Mind's 
nature,  at  its  actual  stage,  is  rendered  so  far  sepanite 
from  precedents  that  thought  necessarily  correlates  it 
distinctively  with  these,  in  taking  the  latter  as  but 
charactered  Body:  since  all  mental  development  short 
only  of  what  is  consciously  present,  is  evolutionally 
materialized  to  thought  by  involution  with  advancing 
structure  of  Body.  But  this  involved  correlation,  again, 
as  I  conceive,  has  a  new  power  of  ennobling  my  own 

the  alternation  of  cliild-like  Anthropomorphism  with  what  I  designate 
"Astromorphiam*' ;  while  to  science  is  appropriate  alone  a  change  hetween 
what  I  caU  seyeraUy  "  Dendromorphism"  and  "  Chelonomorphism.'*  And 
as  to  the  suitableness  of  the  new  terms  thus  proposed,  and  their  likelihood 
of  being  erer  generally  adopted,  I  may  surely  argue  thus.  The  tree- 
type  is  already,  manifostly,  for  cultured  persons  universally,  at  the 
actual  stage  of  having  been  rendeied  intuitional ;  and  the  low-animate 
type  I  make  companion  to  this  may  weU  be  said,  if  general  signs  be 
considered,  to  have  made  its  start  to  become  so,  for  at  least  the  class  of 
cultured  persons  whoso  dealing  is  in  eyolutionisin,  and  especially  in 
evolutional  sociology  : — why  then  should  not  also  the  astronomic  type, 
for  at  least  the  new  class  of  cultured  persons  wliioh  is  now  becoming 
such  amongst  women,  assume  its  eminently  more  fundamental  position  P 
—why  should  not,  through  the  means  of  this,  the  whole  series  be  filled  up 
into  what  obviously  Ib  no  more  than  its  just  completeness  ? 

F 


82  PRACTICAL  EFFECT.  PAnn.-Hi^ 

view,  both  beyond  that  of  the  above  phrase  and  of  the 
common  doctrine  of  evolationism,  by  precisely  its  pre- 
serving free  the  other  and  religions  sort  of  correlation 
which  here,  as  in  orthodoxy,  respects  solely  the  Mind's 
likeness  to  creating  Deity.    I  imagine  that  this  likeness 
or  stamped  image  of  the  Creator  upon  Mind,  respects 
precisely  that  epitomizing  there  of  all  lower  creatife 
processes  which,  by  subjective  observation,  we  most  find 
to  imply  the  effect  I  have  described  :  of  a  repetition  here 
made  of,  in  especial,  the  two  great  classes  of  such  pro- 
cesses which  we  mast  count  severally  as  astronomic  and 
physiologic.     But  this  very  idea  signifies,  in  essence,  tlie 
same  point  of  ^'dominion"  given  to  Man  as  a  mental  being 
which  in  the  Bible  is  his  seal  of  dignity  drawn  from  God : 
— since,  how  should   Mind  otlierwise  gain  "  rule  "  over 
nature  than  by  means  of  its  really  holding  within  itself, 
as  we  have  long  credited  it  with  doing,  an  effective  kfff 
to  nature's  hidden  proceedings  ? — while  also,  how  shoald 
otherwise  this  '^  key  "  be  interpreted,  to  reason's  satisfy- 
ing, save  exactly  by  the  Mind's  possession  of  that  lite- 
uess    in  itself  to  the  whole   plan   of  rule  in   Mind's 
environment,    which,    however    in    itself   counting  as 
*^  physical,"  still  expresses,  for  religion,  the  whole  manner 
of  the  sway  of  Creative  Deity? By  evolutionized  reli- 
gion we  must  surely  understand  that  God's  governmeutof 
whole  nature  means  His  bringing  it  under  organization 
ever  henceforth  on  the  same  plan  as  at  first ; — but  ths 
very  power  that,   by  experience,  we  find   to  betoken 
mental  organization,  as  our  ability  of  "  interpreting" 
nature,  and  hence  of  truly  **'  governing  "   it  also,  in  onr 
own  secondary  way,  ought  as  surely  to  be  that  which 
bears  specifically   symbolling  by  our  assuming  Gi)d's 
image  :  while  this  modern  conversion  of  the  old  symbol 
is  surely,  farther,  what  on  the  one  hand,  shows  deeper 


«iAP.  xi.         AFFORDED   SCHEME — DIVINE  CREATORBHIP.  83 

"  mirroring  "  than  mere  secular  poetry  suggests,  and  on 
the  other,  even  surpasses  the  former  poetry  of  religion 
in  bearing  with  it  true  means  of  explanation. 

46.  I  si^pose  that  by  direct  evolutional  exposition, 
the  growth  of  Mind  needs  be  this  : — that  the  precedent 
stages  to  what  finally  becomes  Mind  ripen  onward,  in 
perpetual  correlation  with  those  of  mere  bodily  growth, 
for  the  concerned  beings,  till  at  last  the  lengthened 
stock  of  mental  faculty  as  if  doubles  back  on  itself, 
through  precisely  the  obtained  power  of  "reflection;" 
while  this  critical  ability,   being  attained,  first  conveys 
to  the  whole  stock  what  henceforth  is  the  true  character 
of  Mind.      But,   since   this   character  brings   of  right 
**  dominion  "  over  nature — by  the  express  means  of  the 
conversance  with  things  physical  which  the  process  is 
made  up  of,  and  which  detail  intellect  and  detail  reason- 
ing must  ever  after  be  occupied  in  still  mantaining  : — so, 
I  suppose,  does  the  characterizing  quality  of  "  reflection,'* 
— and  eminently,  as  produced  critically  into  the  sexed 
nature  of  religious  introspectionalism, — contain  naturally 
the  means  of  dispensing,  on  occasion,  with  the  immediate 
reference  to  the  physical  correlation  which  indeed  signi- 
fies "  subjection  "  to  these,  for  reason's  authorizing :  and 
thus    condition    Mind's    "  dominion."      For    the    true 
"  circular  "  view  of  nature,  once  realized,  means  exactly 
the  obtained  nucleus  of  the  entire  or  Divine  import  of 
nature  which  dispenses  with  other  proof  than  precisely 
the  new  correlation  with  Mind's  Selfhood  ;  and  thus,  as 
I  imagine,  becomes  virtually  what  amounts  to  the  religions 
nature,  in  respect  of  the  points  this  includes   of  self- 
sustainedness,  of  intuitionalism,  and  of  instinctively-felt 
Authority, — and,  let. me  add,  the  power  of  anthropomor- 
phic grasp  upon  nature. So  long  as  Mind's  growth  is 

bat  thought  of  as  under  progress,  I  gtatit  \)ck»X.  SX^ 


84  PRACnOAL  SFFSOT.  i*Anii,r-iA, 


dependence  on  material  nourishing  seems  degrading,  to 
the  religious  consciousness.  But  this  snrelj  is  at  onoe 
cancelled  in  effect,  when  it  is  once  seen  that  all  this 
fostering  of  mental  nature  was  but  really  a  ministeriDg 
to  tho  human  power  of  in  the  end,  and  in  the  maiii| 
holding  mastery  over  its  very  maintainor  I 

47,  Here  then,  I  consider,  is  the  general  form  of  mj 
scheme  made  complete.  It  is  brought  into  the  jast  self- 
integration  wliich,  as  such,  now  enables  me  to  place  it 
indeed  directly,  as  all  along  I  have  done  virtnally  or 
incipiently,  under  the  appeal  which  I  rely  on  to  the  also* 
integral  sense  of  Truth.  If  in  any  slightest  point  I  had 
ever  varied  from  subjection  to  the  appeal,  I  know  well 
that  on  the  present  trial  my  reasoned  circle  would  have 
denied  itself.  That  it  has  not  done  so,  therefore,  in  so 
far  as  I  have  the  power  of  discerning,  is  to  me  the  very 
sign  of  reality,  both  in  my  effort  and  in  the  fruit  of  it, 
which  is  the  whole  meaning  I  am  attaching  to  what  is 
Truth.  It  is  to  me,  I  confess,  as  an  actual  revelatioDt 
this  which  forms  into  my  present  view  of  nature.  It  w 
to  me  a  religious  notion  in  itself,  and  one  moreover  that 
succeeds  lawfully  to  the  sanctified  revelation  of  the  Bible, 
that  the  very  matter  of  Environment,  even  as  physically 
charactered,  does,  by  force  of  mingled  spiritualism  and 
materialism  exerted  by  us  upon  it,  exhibit  to  us  anew  the 
very  dogma  of  Genesis,  of  God's  making  Man  in  His  own 
image.  Tlie  new  cosmic  understanding  of  Development- 
alism  does  only,  as  I  receive  it,  fill  out  for  me  with 
'wonderful  increase  the  prime  religious  theory:— the 
change,  truly,  being  only  such  as  to  an  identically- 
asserted  fact  adds  reasonable  explanation  of  the  manner 
of  the  fact's  accomplishment.  But  that  which  yields  the 
explanation — the  materialism  that  in  the  first  instance 
takes  but  coldly  to  pieces  the  first  theory, — itself  ftar- 


ciUF.  II.         AFFOBDED  SCUEME — ^DIVINE  CREATOBSHIP,         85 

nisheSy  I  now  recognize,  such  very  kind  of  realism  in  the 
re-prodnccd  one  as  even  rises  on  its  own  account  into 
religiousness.  By  the  metaphysics  of  orthodoxy  the 
outward  world  of  Environment  was  a  mere  phenomenon— 
a  mere  seemingness  and  unreality  ; — ^but  on  present  terms^ 
it  is  instinct  with  the  identical  life  of  our  own  souls. 
We  can  doubt  in  no  way  more  of  the  existence  of  the 
external  world  than  we  can  doubt  of  our  thinking-prin- 
ciple's existence.  For  a  Divine  link  of  causation  unites 
them  : — a  Divine  link  of  causation  which  means  all,  to 
the  utmost,  which  the  idea  of  Divine  Creation  has  ever 
signified — all,  namely,  both  of  ultimate  inconceivability, 
and  yet  of  manifested  universalness  and  of  figurable 
beneficence,  which  the  idea  of  God  has  from  the  first 
been  bound  up  with.  Do  we  allow  of  our  own  Thought 
that  it  is  real  ? — our  own  Thought  is  now  shown  for  but 
the  stamped  repetition  of  that  which  is  known  to  us  as 
having  rule  throughout  the  universe,  and  there  mani- 
fested as  the  common  matter  of  our  experience.  The 
God  that  is  no  longer  a  Person  is  made  real  to  us,  I 
conceive, — and  with  a  "  reality  "  beyond  any  that  He 
ever  could  have  had  under  that  primitive  limitation, — 
by  exactly  His  now  being  to  us  as  essentially  con- 
nected with  the  material  condition  formed  for  us,  as  the 
lowest  matter  of  our  perception  is  so  connected.  The 
*'  Thought  of  God  "  which  is  imaged  on  us,  as  precisely 
having  shown  itself  through  the  layers  of  created  being- 
hood  which,  after  first  being  in-several  world-  and  plant- 
like, have  come  thence  to  be  the  abodes  of  life-sentient, 
and  those  finally  of  the  very  "  thought "  that,  as  being 
hnman,  is  alone  indeed  the  "  thought"  we  know  as  rightly 
Buch :  this  imaged  "  Thought  of  God,"  I  say,  is  yet  as 
true  to  the  correcting  of  experience,  and  thus  of  being  a 
thing  of  sound  belief  to  us,  as  is  any  thing  that  da\]L^  \vi^ 


86  PRACTICAL  KFFECT.  wxn 

renders  such.  Because  Gbd  is  now  a  '^  TlionghV*  and 
no  more  than  tliis^  He  is  whnt  we  have  the  means  of 
being  sure  about,  felt  wanting  before,  which  belong  to 
reasoning  effort  in  general.  And  more  even  than  this^ 
by  ray  own  terms.  Ho  is  present  to  us  by  the  solid 
means   of  the  enjaymerU  we  have  in  Him, — as  preciselj 

the  sense  of  Divine  Truth. What  of  it,  we  may  now 

ask  ourselves,  if  the  Truth  we  come  to^  but  relative--bat 
relative,  as  we  know  it  to  be,  to  our  actual  power  of 

entertaining  it? So  is  that  which  forms  Happiness  of 

all  kinds  only  relative  to  the  same  ability :  while  who 
of  us  would  think  of  doubting  on  that  account  whether 
Happiness  is  genuine  ?  And  if  Truth,  as  I  contend,  is 
but  our  special  intellect's  mode  of  Happiness,  so  is  then 
its  own  case  already  answered.  Truth,  as  Truth,  if 
it  only  conies  to  be  enjoyed, — ns  it  only  can  when 
reason's  dealing  with  it  is  justified, — is  therein  already 
shown  to  be  divinely  its  own  evidence. 


48.  On  this  integrated  notion,  accordingly,  I  have 
now  to  work,  as  to  that  which  is  my  entire  stated  pur- 
pose. I  have  to  aim,  namely,  to  attach  to  this  outline  of  a 
religious  scheme  an  adapted  plan  of  proper  doctrioal 
substance.  This  outline  as  it  yet  stands,  by  the  sole 
support  of  its  own  inward  testing,  needs  for  practical 
utility — nay,  even  for  its  own  necessary  strengtheningy 
by  the  very  law  of  its  own  nature, — some  portion,  how- 
ever small,  of  tlie  outward  kind  of  evidence  which  is 
realistic  in  a  more  ordinary  sense.  And  to  myself  thi» 
counter-support  is  indeed  so  ready,  in  the  matter  of  my 
own  previous  elaboration,  that  it  seems  to  me  but  imme- 
diate to  attempt  in  regard  to  this  the  special  task  which 
is  the  needful  step  to  its  now  presenting  in  this  light  • 


auF.  II.  AFFORDED  SCHEME — DIVINE  CREATORSIIIP.  87 

the  task  of  bringing  it  into  the  intrinsic  form — or  rather 
into  the  mere  suggestion  of  the  intrinsic  form — which 
the  demand  presupposes  for  it. 

49.  The  evidence  to  the  now  formulated  hypothesis 
must  be  obviously  what  is  evidence  in  kind.  That  is,  it 
must  still  have  the  nature  of  being  integral,  or  abstract, 
even  while  limited  to  only  portions  of  the  entire  subject 
which  the  prime  theory  has  respect  to.  I  have  been 
speaking  of  the  whole  nature  of  Mind  as  being  subject  to 
Environment; — but  if  truly  this  prime  notion  be  genuine, 
it  must  hold  contained  within  it  the  consequence  that  the 
particular  departments  of  Mind  which,  at  all  events,  we 
know  as  principal  ones,  answer  also  respectively,  and 
proportionately,  to'  the  general  theory.  This,  I  say,  is 
perceptible  a  priori^  the  very  instant  the  main  theory  is 
established.  But,  indeed,  to  meet  this  demand  I  make 
claim,  that  all  the  analysing  of  religion  I  have  here 
worked  at  has  led  me  onward  to  this  very  end,  in  so  far 
as  this :  that,  as  to  at  all  events  the  emotive  side  of 
Mind,  I  have  believed  to  find  in  all  genuine  religious 
dogmas  already  held  but  an  express  fitness  to  represent, 
evermore,  certain  provinces  of  mental  nature,  as  such ; — 
while,  even  as  to  intellect,  I  have  done  so  much  as 
belongs  to  my  very  aim,  in  itself,  to  set  forth  wliat  may 
stand  as  "  religious  method  "  of  Mind.  I  am  now  in  fact 
conscious,  that  the  prime  notion  I  now  rest  on  as  intui- 
tional is  yet  that  which  I  have  been  tending  towards  all 
along ;  so  that  if  only  I  can  make  out  a  kind  of  ordered 
connection  for  the  whole  with  this  notion,  the  plan  of 
substantiation  will  be  supplied.  And  as  to  what  may 
satisfy  emotive  feeling  in  this  respect — my  dealing  with 
which  will  follow  presently, — I  believe  that  this  may  be 
e£fected  easily.  But  1  am  aware  that  it  is  not  so  as  to 
intellect :— here  precisely  being  the  ground  of  danger  to 


88  PRACTICAL  EFFECT. 

myself  which  I  have  intimated  beforehand  my  sense  of 
its  being ;  and  as  tx)  which,  in  regard  to  my  at  all  enteiu 
ing  on  it,  I  have  therefore  urged  already  the  defence  for 
myself  which  indeed  I  depend  on  as  sufficient.  And  thift 
is,  that  my  so  venturing  is  the  only  means  of  my  scheme'i 
having  its  indispensable  self-consistency. 

50.  The  matter  called  for  by  intellect  is  obviondy 
what  concerns  a  new  treatment  of  Psychology: —  a  treat- 
ment differing  essentially  from  any  that  slionld  belong 
rightfully  to  either  of  the  two  methods  that  have  yet  had 
lead  in  this  study,  as  to  either  orthodox  metaphysics,  or 
scientific  experimentalism.  For  I  need  precisely  to  beg^ 
upon  assumption,  with  what  the  latter  merely  holds  la 
final  view ;  and  though  the  former  is  in  process  here 
parallel  to  me,  yet  the  assumption  I  take  up  is  not 
identical  with  its  own,  but  only  that  which  I  believe  to 

be  sequential  to  this. It  is  an   int$gral  Psychology 

that  is  in  question;  which  as  such  should  have  the  power 
of  duly  supplementing  the  scientific,  where  the  scieutifie, 
by  its  own  character,  ought  to  fail. — And  to  excuse  my 
now  profieriug  my  feeble  effort  towards  this,  I  fall  back 
on  the  instinctive  claim  of  my  very  basis,  that  the 
supplement  ought  to  be  forthcoming. 

51.  It  is  at  once  clear,  as  even  determined  by  my 
hypothesis,  that  the  integral  arrangement  I  need  to  make 
of  mental  faculties  must  be  that  furnished  by  tree-law:— 
however  it  be,  none  the  less,  that  mental  faculties  must 
have  rise,  primarily,  through  astronomic  law.  For, 
although  by  evolutionism  first  origin  is  always  taken  as 
of  common  kind  with  abiding  creative  maintenance  ;  yet^ 
as  in  nature  physiologic  action  follows  duly  after  astrono- 
mic, in  fulfilment  of  the  creative  plan  which  is  universal, 
so  a  i)arallel  sequence  must,  in  present  view,  be  that 


«BAF.  n.         AFFORDED  SCHEME — ^DIYIKE  CREATORSHIP.  89 

which  is  in  requirement  for  a  true  mental  classification: 
— just  because  only  in  this  way  can  the  stampiDg  of 
nature^s  image  upon  Mind  be  in  detail  conceived  of. 
And  this  very  connecting  of  the  two  natural  processes 
:appears  truly  to  be  that  in  which  the  causative  character 
I  believe  in  is  produced:  namely,  of  the  kind  which 
becomes  visible,  or  has  the  right  of  becoming  so,  when 
once  the  prime  integral  interpretation  of  Mind  is  borne 
out  by  application  in  detail, — or  at  least  in  the  semi- 
detail  mode  of  this,  which  is  such  by  having  reference  to 
leading  groups  of  mental  effects.  I  have  therefore  now 
to  turn  my  own  method  on  the  deeper  ground  than  any 
yet  I  have  tried  it  upon,  which  goes  so  far  as  even  to  touch 
on  the  matter  of  direct  explanation,  of  the  kind  dependent 
on  analogy.  I  have  now  to  do,  not  as  heretofore  with 
the  modes  of  action  of  different  parts  or  different  habits 
of  Mind,*  but  with  no  less  than  the  real  circumstantial 
impulse  that  has  rule  in  these. 

52.  The  type  I  have  to  lay  on  Psychology,  then,  must 
have  at  all  events  this  main  character  :  it  must  show  the 
entire  number  of  mental  faculties,  both  intellectual  and 
emotive,  as  ranged  upon  one  stock ;  but  on  a  stock  that  is 
yet  in  two  branches^  both  branches  of  which  are  by  their 
nature  empowered  for  that  farther  and  full  parting  out 
which  may  fitly  represent  the  grouping  of  those  faculties 
that  is  become  instituted.      For  it    is    alone    in    this 

*Let  me  refer  to  my  attempt  to  typify  the  whole  life  of  human 
Knowledge,  II.  867-67,  397;  and,  on  the  other  hand,  to  my  urged 
objections  to  the  *' un-treelike "  firaming  of  Ck>mte'8  series  of  the 
Sciences,  343,  358,  601.  Also,  to  the  less  formal  bending  to  the  tree- 
type  of  the  massed  ideas  of  Humanity,  378 ;  of  the  growth  of  the 
Seasoning  faculty,  470  ;  of  the  general  progress  of  Art,  484  ;  and  of 
the  Family,  681.  I  hare  indeed  made  it  my  direct  proposition,  that 
**  WhenoTor  Derelopment  is  in  question,  as  applied  by  our  thought  to 
4hiBgs  actual  or  mental  indifferently,  the  Tree-Symbol  is  in  place,*'  888. 


90  PRACTICAL  EFFECT. 

Tiuiforni  basis  to  all,  as  I  imagiuc,  that  the  real  linking 
of  what  is  organism  with  what  fails  of  being  such  nuf 
become  traceable.-'^ The  first  point  is  therefore  neces- 
sarily to  determiue  what  must  stand,  sevcrallj  as  to 
intellect  and  emotion,  for  possessing;  the  stocA^chB,vBC\jeri 
— wliile,  at  the  same  time,  there  must  lie  affixed  to  this 
the  two  stations  of  express  crisis  in  stock^s  developing. 
And  for  this  aguin  I  have  made  provision,  I  require  nov 
only  firmly  to  hold  in  view  what  I  have  fixed  on  as  the 
true  index  to  Mind's  progress:  and  that  is,  the  character 
which  as  a  final  one  is  that  of  Mind's  Sexed-IndimdMO' 

Hon. Let  me  now  say,  then,  that  in  the  attaining  of 

this  character,  when  it  first  did  so,  Mind  reached  the 
very  point  of  its  prime  crisis  :  which  however  was  in  no 
way  a  putting  stoj}  to,  but  only  exactly  a  conditioning 
of,  the  true  ramifying  supposed. 

53.  The  realizing  of  Sexed'hidiciduationj  I  suppose 
the  very  juncture  of  development  which  implies  record 
made  upon  the  stock  of  the  tree-effort,  acting  however  at 
the  leaf-tips,  which  imports  the  doubling  back  of  develop- 
ment's course,  before  single,  now  upon  itself:  seeing  in 
this,  as  I  do,  but  the  special  fact  which,  under  the  name 
of  acquired  power  of  lleflcction^  is,  I  believe,  never  other- 
wise than  admitted  for  the  bcs^tower  upon  Mind  of  it* 
really  characterizing  ability.  But  I  unite  with  Reflection, 
besides,  to  make  up  the  full  meaning  of  my  own  term, 
the  farther  matter  of  Self-consciousness,  Self-conscious- 
ness, in  its  ordinary  implication,  I  take  to  be  no  more 
than  just  the  ultimate  effect  of  Reflection  ;  while  my 
own  term  of  "  Sexed-Individuation  "  expresses  for  me, 
again,  but  that  which  on  the  former  is  a  necessary 
variation, — and  which  is  so,  just  because  I  hold  belief 
that  only  by  the  means  of  the  effects  of  Sex,  have  human 
beings  ever  come  to  possess  Consciousness. But  here 


C8AF.  n.         AFFORDED  SCHEME — ^DIVINE  OBEATORSHIP.        91, 

exactly  is  coDcerned  the  mental  branching  which  I  theo-^ 
rize  for  the  acting  "  cause  "  of  the  crisis.  And  the  need 
18  thus  at  once  that  of  farther  laying  down  a  respective* 
^tocA'ChavncteT  to  each  one  of  the  divided  lines  of  stem. 

54.  In  regard,  then,  to  the  little-intricate  emotive 
branch.  Here  plainly  the  stock-character  must  be  that 
of  general  Love, — that  of  the  vague  kind  of  unapplied 
feeling  which,  as  such,  may  be  understood  to  comprehend 
within  itself  all  the  varying  kinds  of  Love-in-particular 
which  make  up  what  we  are  now  aware  of  as  our  full 
affective  life ; — while  besides  this,  as  I  propose,  it  may 
well  be  taken  farther  to  mean,  culminatingly,  that  high 
reflective  modifying  of  Love  which  means  abstract  human 
Sympathy:  namely,  as  precisely  in  effect  of  the  prime 
crisis.  For  the  real  force  of  this  crisis  I  attribute  wholly 
to  the  encounter  here  made,  directly  and  integrally, 
between  the  progressing  lines  of  the  two  sorts, — the  full 
gaining  of  the  respective  influences  from  one  another 
which  indeed  have  all  along,  though  but  partially,  been 
the  chief  agency  of  progress.  Love,  come  to  the  reflective 
crisis,  I  suppose  to  become,  as  to  a  portion  of  it, — a  por- 
tion no  longer  taken  up  by  the  occasions  of  particular 
affections, — the  again  diffused  sentiment  which  however 
is,  as  such,  on  an  altogether  higher  stage  of  development 

than  the  rude  impulse  at  basis. But  this  uniform 

arrangement,  if  made,  is  moreover,  I  claim,  at  once  cap- 
able of  adaptation  to  an  idea  the  most  common,  and  one 
fully  here  adopted,  which  has  the  requisite  me^a/ bearing 
I  predicate.  Namely,  the  assumption  that  Love's  inmost 
nature  bears  relation  to  effect  of  Chemistry.  Xor^  essen- 
tially means  AttroLCtion,  from  its  lowest  to  its  very 
highest  manifestation  : — though  not  the  Attraction  that 
we  think  of  as  'implying  gravitating  at  distance ;  but 
only  that  which  has  effect  at  close  contact : — a  somethiug 


i)2  PBACnOAL  XFTEOT.  rAn«,-A 

clearly  distinct  from  what  signifies  mechanical  moviii; 
power. — And  thus  I  come  directly  to  my  point.  Tim 
being  so,  why  then,  I  now  ask,  is  it  otherwise  thiB 
conceivable, — why  is  it  other  than  in  a  high  degree 
natural, — that  the  primitive  base  of  Love  should  be 
indeed  but  a  gathered  imprint  from  the  chemical  simpk 
practice  of  atoms  ?  Why  should  it  not  be  even  instantly 
assumed,  that  the  integral  attractiveness  of  proper  beingi 
for  one  another  is  but  the  integration,  with  the  sigoil 
consequence  always  following  on  this,  of  a  '^new  species" 
of  developed  Chemistry  ? 

55.  And  as  to  intellect.  The  difficulty  which  is  hen 
obviously  subsisting,  still  lies,  as  I  imagine,  with  bat 
this  same  integrative  miracle :  to  which,  however,  I  con- 
ceive, that  the  very  affixing  it  injunction  with  the  allowed- 
for  crises  which  are  those  of  tree-progress,  does  lend  to 
some  extent  analogic  explanation.  And  accordingly  I  now 
urge,  with  full  theoretic  purpose,  what  I  have  stated  as 
to  the  Mind^s  habit  of  seizing  contrasts  presented  to  it 
I  contend,  namely,  that  the  mental  faculty  of  instituting 
Comparison  of  impressed  images,  is  in  the  very  place  of 
foundation  to  all  subsequent  faculties  which  here  mast 
answer  to  the  foundation  of  all  emotion  ; — and  I  submit 
that  its  taking  finally  the  character  I  have  assigned,  of 
conscious  Sexed-Iudividuation,  is  rightfully  explained, 
as  with  just  cause  shown  for  it,  by  alone  the  supposed 
juncture  of  integration :  of  integration  occurring  as  now 
supposed,  by  encounter  with  fellow-ripened  emotion.  For 
the  appreciation  of  this  encounter,  brought  home  by  Reflec- 
tion, is,  by  the  inference  here  wrought  out,  nothing  else, 
as  to  intellect,  than  the  result  of  the  new  working 
together  of  the  henceforth  varied  fashions  of  intellect 
which  are  severally  but  little  and  largely  influenced  by  emo- 


cBAr.ii.    AFFORDED  SCHEME — DIVIKB  CBEATOBSHIP.    93* 

tioD, — particularism  and  religious  generalism  :  * — which 
result  is  the  same  obviously  with  but  an  abstract  operation 
of  Comparison.  Just  as  Love  after  its  crisis  becomes 
Sympathy,  so,  I  infer,  does  particularizing  Comparison 
become  raised  into  Comparison  that  is  general :  while,  in 
regard  to  both  cases,  I  imagine  that  the  lower  previous^ 
growth — or,  as  it  were,  leafage  of  the  mental  branches, 
— is  now  raised  by  the  reflective  consequence  of  the  event 
into  what  truly  is  its  first  human  character.  Namely 
thus,  as  to  intellect: — all  the  faculties  first  springing 
from  Comparison,  as  chiefly  Observatiou  and  Attention 
and  Reasoning  and  Judgment  and  ImaginatioD,  appear 
to  have  incipient  existence  while  development  has  not 
passed  the  brutish  stage ;  but  still,  only  after  the 
Reflective  crisis  has  occurred,  as  it  first  does  for  man,  do 
these  faculties  become  that  for  which  now  we  account 
them,  in  so  naming  them.  Observation  is  derived  rightly 
out  of  simple  Comparison,  only  by  means  of  that  con- 
scious direction  given  to  it  which  is  supplied  by  Self- 
hood ;  while  the  enhanced  degree  of  complication  and 
fineness  thus  given  to  the  application  of  Comparison,, 
involves  direct  efibrt  of  Attention.  And  again,  Reasoning 
itself  I  suppose  but  an  heightened  turning  of  Attention^ 
with  a  highly-abstract  Observation,  on  occurring  differ- 
ences :  in  being  assisted  besides  by  that  ability  of 
determinative  preference  as  to  these  which  is  the  basis 
of  Judgment ; — while  Imagination  has  its  change  in  but 

the  simple  addition  of  gained  consciousnes:?. And 

here  does  the  figure's  purpose  in  fact  wind  up  itself: 
since  it  is  only  for  the  seeing  how  the  tree-course  of 
development  does  betoken  in  itself  this  consequence  of  a 

*  I  refer  bero  to  mj  constant  point  that  aU  fuU  action  of  Mind  is  an 
alternation  between  Science^  haTing  ite  basis  in  details,  and  Religion 
wbiob  from  tbe  fizat  is  soleljr  general. 


94  PRACTICAL  EFFECT.  mbtiu-ii^ 

special  crisis,  with  the  consequences  of  this  also  involved, 
that  the  image  as  to  mental  faculties  avails.  Tree<-1aw 
thus  applied,  states  thoroughly,  but  exclusively,  that 
while  nil  partial  elements  of  Mind  were  primnrily,indeed| 
the  source  of  what  finally  is  no  other  thnn  Mind's  integ- 
rally consummated  basis  ;  yet  this  latter,  once  deposited, 
is  thenceforth  the  re-actional  instrument  for  the  exalting 
of  these  actual  producers,  and  of  bringing  these  relatively 

also  to  their  own  integration. But  this  quitting  of 

the  figure — as,  in  regard  to  direct  usage,.  I  must  accor- 
dingly now  quit  it, — makes  room  for  the  larger  gronndl 
have  spoken  of,  as  being  in  need  to  be  included  in  consid- 
eration. I  have  yet  to  furnish  what  here  must  answer  to 
*^  Chemistry,"  as  the  sign  of  nature's  impress  ;  aud  the 
finding  of  this  will  here  require  all  that  purely  general 
survey  of  nature,  the  effecn  of  which  in  that  case  was 
supplied  as  almost  ready  upon  instinct. 

56.  I  must  turn  to  what  I  have  previously  seemed  to 
gather,  in  regard  to  the  natural  action  of  intellect,  while 
discussing  what  indeed  now  comes  in  question,  as  the 
mode  of  symbolism  antecedent,  by  its  reference,  to  the 
tree-mode: — the  star-mode.  (IL  ch.  IV.)  I  mean,  the 
jinalogy  I  have  seized  on  between  thought-operation  and 
volarizationi  in  taking  this  besides  as  joined  naturally 
with  the  power  of  affording  axis  to  planets  (p.  294),— 
which  again  I  have  united  subsequently  with  the  aflford- 
ing  to  trees  also  of  what  is  relatively  as  a^is  to  them- 
selves: the  stock  which,  still  farther,  is  repeated  as  to 
animals  in  backbone.  For  this  matter  of  *'  polarization," 
I  submit,  does  point  us  to  what  in  physical  nature,  as 
being  either  Electricity  or  Mechanic-motion,  or  rather 
both,  may  here  stand  as  the  stamp  required.  Only,  to 
adapt  it  to  the  mental  quality  of  ^^  Comparison  "  there 
needs  this,  which  is  but  simple:  to  count  of  '^2)olarization** 


40Ar.ii.         AFFORDED  SCHEME — DIVINE   CREATORSHIP.         95 

AS  being  the  same  with  Electric  Vibration, — Let  me  once 
affix  this  to  mental  nature  as  its  medium  of  relation  to 
physicism,  and  it  seems  to  me  the  course  is  indeed 
straight,  up  to  the  very  grouud  of  Consciousness,  and 
reaching  dofcn  to  the  very  sphere  of  primal  atoms. 
Vibration  begins  in  aether ;  it  but  enhances  and  inter- 
ramifies  itself  in  reaching  on  to  the  very  substance  of  the 
6onl-principle. 

57.  All  the  import  of  the  tree-figure  is  in  this  use  of 
it  in  fact  centered  on  but  the  crisis  which  is  initial ; 
and  which  hence  forms  the  'seat  of  the  all-significant 
transition  made  by  nature  from  the  single  domain  of 
physicism  into  that  which  menus  pAysicisrmvit/i psyc/iism 
conjoined.  And  by  resting  thought  solely  upon  motion 
in  the  case — the  motion  of  Vibration, — as  that  whose 
differencing  and  accumulating,  with  effect  of  integration 
added  in,  may  represent  fully  all  that  follows  whatsoever 
of  the  phenomena  of  organism,  we  do  indeed  meet,  I 
believe,  the  whole  plan  which  by  physicists  is  assumed 
answered  to,  in  our  own  highest  mode  of  organism,  by 
the  Vibratory  Nerve-system  :  it  being  eminently  there 
recognized  that  what  belongs  to  the  nerve-basis  of 
special  or  partial  sensism  does  really,  just  like  the 
incipient  faculties  I  have  been  speaking  of,  need  the 
culminating  effect  of  re-action,  proceeding  from  tie 
common  integration,  to  give  proper  or  brain  quality  to 
the  nervo-system.  This  view  also  meets  perfectly  the 
notion  of  needed  contrasts  in  experience,  to  give  vnlid- 
ness  to  experience :  from  the  alternation  that  must  now 
be  raised  between  the  partial  effects  of  sensism,  still 
under  their  first  process  of  creation — of  creation  that 
always  is  under  process, — and  the  effects  that  have  been 
integrally  consummated  :  which  stage  of  semi-integral 
oscillation  is  but  the  natural  leading-step  to  Wi^  o^c^^\^- 


96  PRACTICAL  EFFECT.  wmu 

tion  I  snpposc finally  established  under  Sex-character.—- 
But  let  me  be  allowed — under  the  actual  imperfection  of 
my  knowledge  as  to  what  is  in  general  become  anthoriMd 
physicism, — to  present  my  existing  notion  more  fully  on 
its  own  account.      The  integral  oscillation  I  aoooont 
sexual  (as  between  Science  and  Religion),  is  that  when 
the  developed  and  fully-ramified  kind  of  motion  whidi 
is  Electric-vibration,  as  being  mainly  and  distinctivdj' 
employed  for  special  sensism  and  extraspection,  comesat 
last  into  a  state  of  balance  with  the  similarly-developed 
mode  of  vibration  which  is  mainly  Chemical  and  affective 
and  introspective  :  the  variation  between  specialism  and 
inti'gralism,  which  by  degrees  had  been  progressing  in 
efiect,  now  completing  itself  by  even  including  a  direct 
reference  to  emotionalism,  as  to  what  must  be  of  alter- 
nating predominance.      And  in  all  cases  of  attained 
equilibrium,  so  far  as  concerns  organism,  the  effect  is 
surely  ever  of  this  exact  nature,  that  the  vibratory  motioa 
so  reduced,  or  rather  so  led  up  to,  is  henceforth  but  the 
kind  of  oscillation  that   indeed  is   hung  firmly  upon 
balance.     I  imagine — and  is  it  not  lawful  so  to  do  ?— 
that  the  actually-varying    characters  of  all  modes  of 
general  motion  are  rendered  such  by  the  sole  quality  of 
the  oscillations  concerned,  as  beginning  from  oscillation 
that  is  astherial,  and  ending  with  the  mental  kind  noir 
in  question  :  while  the  source  of  the  variation,  though 
residing  chiefly  in  the  involved  amount  of  complication, 
resides  also  pervadingly  in  the  circumstance  of  the  oscilla- 
tion's being  more  or  less  different  from  an  equal  mode  of 
vibrating.    That  is,  in  the  two  sides  of  the  balance  being 
unassortedly  weighted.      A    really  equal  Vibration,  it 
would  seem,  umst  be  that  which  would  be  constantly 
unchangeable  :  incapable  of  any  modifying,  and  indeed 
of  any  accumulating.     But  two  instances  of  oppositely- 


CHAF.  n.         AFFORDED  SCHEME — DIVINE  CREAT0R8HIP.  97 

weighted  balance,  ought  therein  assuredly  to  incline  to 
come  together,  and  hence  run  into  tlie  actual   process  of 
variation. — Nay,  more,   even   this  seems   a  closely  at- 
tendant inference  :  that  all  along,  the  intrinsic  meaning 
of  organic  beinghood  is  determined,  in  nature,  by  the 
very  fact  that  the'ww-equalness  of  the  vibrations  comprised, 
maltidinously  complicated  as  they  come  to  be,  lays  the 
subject,  for  this  reason,  under  the  issue  of  an  abiding 
contrast    with   the   comparative    levelness  of   vibration 
that    characterizes    its    inorganic    environment.       The 
virtual  equalness  of  the  vibratory  habit  which  is  that 
of  our  mundane  atmosphere,  would  seem  to  be  in  fact 
the  very  force  that  is  ever  tending  to  reduce  into  itself, 
and  thus  to  dissipate  abroad,  the  concentered  knots  of 
energy  that  all  organisms  are  ;  and  in  this  to  be  indeed 
the  very  source  of  the  Life-Struggle  to  all  beings,  which 
at  the  last  must  end  always  in   a  surrender  to  tliis  NGvy 
dispersion. — But  then  also,  on  the  other  hand,  I  s(>e  in 
this  quasi-level  movement  what  should  naturally  be  the 
means,  all-beneficent  in  its  tendency,  of  regulating  the 
whole  state  of  organic  being.     I  mean,  as  pertaining  not 
only  to  surrounding  atmosphere,  but  as  attached  farther, 
and  much  more  deeply,  to  the  very  ajther  itself  which  fills 
space  ;    and  which  does,  as  we  are  now  taught,  enter 
thoroughly  into  every  part  of  organic  framework.     The 
having  constantly  to  encounter  and  contend  with  this,  in 
the  home  of  beinghood  where  the  latter  reigns  in  its 
strength,  ought  surely  to  be  the  ever-blending  action 
which  should  of  right  harmonize,  and  thus  render  cap- 
able  of  their   true  functions,   as    alone    they    can  be 
rendered,  the  else-warring  movements  which  all  being- 
hood consists  in. — And  if  this  is  true  of  aether-motion^ 
how  again  is  witnessed-to   the  regulating   capacity  to 
come  at  last,  when  the  integrated  modes  of  motion  in-one, 

G 


98  PRACTICAL  EFFECT. 

attached  to  behigliood,  arrive  critically  to  take  the  natan 
of  Sex  : — or^  of  sacli  ad  does  mean  with  preciseness  aa 
oscillatiou  of  two  whole  sets  of  opposedly-weighted 
oscillations  !-^  I  imagine  that  this  indeed  bears  Ae 
mark  of  a  true  system  of  Vibrations  to  be  found  in 

nature. Let  me  however  now  return  to  what  is  here^ 

more  immediately  than  the  integrating  of  my  conoeptioD 
on  this  heady  my  express  object.  And  that  is,  to  Ae 
helpful  consequence  which  I  believe  to  follow,  as  to  the 
notion  in  general  of  the  natural  "  creation "  of  our- 
selves, from  precisely  the  applying  here  of  symboUe 
method  on  the  present  plan. 

58.  The  result  which  I  claim  from  this  glance  at  i 
possible  "  system  "  of  Vibrations,  is  but  the  called-lv 
strengtliening  of  what  my  paragraph  began  with,  as  to 
the  effect  of  the  tree-figure  on  the  matter  of  Mind's 
growth,  of  reducing  here  all  specialty  of  significance  to 
the  import  of,  not  the  final,  but  only  the  initiating  crisis 
concerned.  It  is  constant  philosophic  practice  in-general 
to  dwell  directly  on  ConsciousyiesSy  as  being  necessarily 
the  true  standpoint  for  any  seeking  of  religious  know- 
ledge. But  for  myself — the  religious  ''knowledge"  I 
seek  being  as  much  differenced  from  the  fruit  of  what  is 
intellection  swayed  properly  by  emotion,  as  it  is  from 
the  knowledge-proper  I  count  scientific, — I  argue  thus. 
AVhatover  may  be  of  right  explanatory  (in  the  present 
limited  sense)  of  Mind's  nature,  must  surely  require 
seeking  at  the  express  mediiun  point  which,  as  such,  Ues 
as  border  both  to  the  realm  of  organism  and  to  that  of 
organism's  antecedent.  And  this  certainly  must  be  the 
earliest  form  of  Sentience,  instead  of  the  final  form  of 
developed  Consciousness.  — I  do  not  say  here,  as  it  is  said 
commonly,  that  it  is  Life  which  is  the  crucial  innovation; 
because  in  subjective  view  Life  is  nothing  except  as  Life 


CHAP.  II.         AFFORDED  SCHEME — DIVINE  OREATORSHIP.  99 

of  Miud  : — thoagh  indeed  it  may  be  true,  and  my  plan 
goes  entirely  towards  the  showing  it  so,  that  Life  of  Mind, 
except  as  Life  of  Body  at  the  same  time,  has  never  yet 
been  made  known  to  us.  This  however  is  the  producing 
of  a  mere  dualism  into  nature's  plan,  and  of  a  kind  that 
brings  necessarily  the  astronomic  figure  into  play,  as 
coonterpart  to  what  is  simple  introspection  : — with  the 
very  justifying  of  this  result  that  belongs  instantly  to 
the  actual  parallel  now  furnished  with  planet-status,  in 
that  gain  of  possessed /^'^^i^;?}  which  is  Mind's  essential 
attribute.  A  tree,  namely,  being  that  wliose  character 
depends  on  express  fixture  of  root-condition,  while 
planets  have  become  charactered  as  free  traversers  of 
space  :  it  follows  even  at  once  that  iutrospectively-viewed 
Mind  must,  as  such,  abjure  the  kind  of  creative  sequence 
which  gives  class  to  the  tree-stage  of  development ;  and 
take  this,  for  the  time,  but  as  provisional  to  Mind's  real 
beginning.  And  this  means  the  same  with  a  regard 
limited  to  the  tree'*  sole  foundation-point :  the  point 
which  signifies  specifically  the  tree's  passing  from  cotyle- 
donous  rootlessness  to  the   state  where  true  leafage  is 

answered  to  by  proper  rootage. 1  will  therefore  here 

now  concentrate  my  effort. 

59.  The  rise  of  Sentience  I  assume  truly  to  be  so  far 
from  a  single  uniform  event  in  evohition,  that  it  consists, 
instead,  in  emioently  a  compound  knot  of  evolved  con- 
sequences :  these  being  precisely  bound  together  by  in 
tTnth  the  very  fact  of  their  junction,  and  in  this  way 
giving  occasion  to  the  recurring  miracle  of  integration  to 
display  itself.  I  assume  Sentience  to  mean  in-little,  what 
Consciousness  means  later  on  an  immensely  larger  scale. 
Converging  lines  of  development  which  before  had  only 
the  character  of  being  physical,  I  suppose  to  turn  now 
into  the  two-fold  nature  of  combinedly  physical  axid 


100  PBACTICAL  EFFECT.  rAifiL-A 

psychical,  just  in  fruit  of  their  being  knotted  intogetiier. 
And  the  Hues  that  have  this  destiuy  attached  to  them  I 
wish  to  assort  as  follows.  The  two  that  I  have  takoi  m 
representing  to  introspection  the  whole  case — as  thoM  rf 
(lilhised  Chemistry,  becoming  personal  Love,  and  of  dif- 
fused Polar-vibratiou  becoming  intellectual  CompanBOB, 
— I  desire  now  to  join,  on  the  terms  of  but  a  level  impot- 
iince,  with  these.  First,  the  developmental  issae  wUdi 
concerns  bodily  structure :  as  bringing  this,  at  the  point* 
in  ([uostion,  out  of  that  which  was  the  mere  vegetd 
plan  into  such  as  ever  after,  and  more  and  more,  has  tk 
distinctively  animal  plan  of  organic  dualism  ;  or,  of  tfo 
systems  of  orgauism  which  are  respectively  outer  nl 
inner  blended  thoroughly  together: — so  that,  as  I  suppose, 
this  latter  plan  really  absorbs  into  itself  the  tree-plan  in 
this  way,  that  each  one  of  the  two  systems  bears  sepa^ 
ately  a  true  likeness  to  the  tree-character  ;  while  also  it 
hap])ens  that  in  the  fact  of  ther  uniting — and  apparentlj 
by  the  very  means  of  their  uniting,^-they  return  to  take 
in  the  primal  world-plan  :  multiplying  the  one  into  the 

other. Secondly,  the  institution  of  Sex  :  prepared  for 

also,  as  I  have  believed  to  discern,  through  not  only  t^e^ 
plan,  but  already  through  what  was  planetary  regulation, 
notwithstanding  its  meaning  now,  as  assumed,  such  only 
kind  of  involved  attraction  as  but  consists  witli  oronnif 

elements. Tiiirdly,  the  new  ability  of  Locomotiony  such 

as  animals  i)()ssess  it  :  led  on  to  in  the  same  wav  ht 
that  which  belonged  to  planets,  even,  it  may  be,  as  to 
the  command  over  environment  conveyed  by  it  in  resi>ect 
of  obtaining  from  this  the  needful  sustenance,  which  w 

"*  Tlio  "  point  *  appearing  fluch  must,  however,  be  allowed  for  m  rery 
different  from  kucIi  nally.  It  must  be  credited  to  extend  over probalilj 
a  whole  creative  epoch  z—comprehending  a  large  section,  indeed,  out  Oil 
from  what  is  linear  evolution. 


cHAP.ii.         AFFORDED   SCHEME — DIVINE   CREATORSHIP.       101 

the  obvious  means  of  an  enhanced  organism.— -And, 
finally,  the  power  of  Will:  the  explaining  of  my  mean- 
ing as  to  which,  as  I  shall  presently  explain  it,  will 
indeed  include  in  statement  my  whole  object. — ^All  these 
several  events  in  development,  the  transformations  first 
noted  and  these  four  now  added,  I  imagine  to  have  coin- 
cided at  the  point  concerned ;  and  not  this  in  the  simple 
sense  of  coming  togetlier,  but  to  have  been  actually 
brought  about  as  transformations,  in  all  the  six  cases,  by 
precisely  the  occurring  fact  of  the  coincidence.  I  imagine 
that  in  the  nature  of  things  no  one  of  them  could  have 
happened  save  precisely  through  the  agency  of  all  the 
rest.  And,  on  the  other  hand,  I  believe  farther  that  in  this 
actual  coincidence  they  do  indeed  intimate  with  sufficiency 
what  is  henceforth  the  acting  plan  of  creation. 

60.  The  change  in  bodily  structure  here  made  I 
imagine  to  be  indeed,  both  the  necessary  concomitant  of 
the  effect  I  have  described  of  unequally-poised  vibrations, 
giving  constant  and  ever-increasing  advantage  to  in7ier 
organism  over  that  which  by  its  relations  counts  as  outers 
and  thus  finally  over  environment  still  more ;  and  the 
capable  agent,  herein,  in  the  demanded  work  of  the  in- 
storing  continually  of  outer  motion,  which  is  the  recog- 
nized accompaniment  of  all  organism  : — while  from  this 
recognized  fact  springs,  again,  a  most  obvious  suggestion 
as  to  the  case  with  the  crowning  intellectual  vibra- 
tion, between  Extraspection  and  Introspection.  I  sup- 
pose, truly,  that  by  the  time  what  is  animal  integration 
has  arrived  at  its  present  stage  of  afforded  brain- 
condition,  the  amount  of  motion  that  is  imprisoned  is  so 
immense,  that  each  solitary  possessor  of  Mind  really 
holds  within  himself,  concentered  and  condensed, — not 
indeed  the  actual  presence  (see  II.  425),  but — the  valid 
effect^  or  representative,  of  a  sum  of  motor  energy ^  a.ctui^ 


102  PRACTICAL  EFFECT.  rin  q.-rf. 

serially,  that  if  used  up  at  once  might  well  roll  a  planet 
round  its  orbit.    This  being  so,  however,  how  natonDf 
does  the  mere  fact  of  such  eDgrossing  of  coBmicfiM 
seem  to  account  for  the  Mind's  attention  being  dnwn  to 
itself,  in  tlie  mode  of  what  uow  is  Introspection  :  hot 
inevitably  bhuuld  it  have  been  brought  to  bear  inwarJ^ 
even  as  for  the  commanding  station  in  snbordinatioii  ti 
which  it  may  treat  all  that  lies  around  it  auiwardfy! — 
But  farther,  in  this  ordered  advantage — cm  lying  almji 
on  the  iroier  side  of  a  constitution  that  is  yet  Mtartf 
much  as  inner,T-6eems  also  involved  this  consequenn 
as  to  Locomotion,  which  again  includes  a  reference  moit 
essential  to  initial  Sexhood:  namely,  that  all  tending 
in  the  tree-type,  in  the  mode  proper  to  it,  to  give  in 
increase  of  importance  to  fructification— or,  all  length- 
euing  out  of  stem  as  if  to  reach  at  the  foreign  aid  to  this 
now  known  to  be  intrinsically  desirable, — must  therein 
aud  iu  so  far  have  cut  off  vitalism  from  the  tree-rootage. 
The  very  fact  of  an  ordered  balance  being  in  question 
seems  to  prove  this  :  seeing  precisely  that  by  tree^law 
the   leafage   which   is   to  trees   the  provided  source  rf 
maintenance  to   their    tree-integrity,  does   seem   to  be 
alone  such  through  an  adapted  supplementing  by  root- 
age.    And  the  stretching  away   from  external  fixture 
should  altogether  have  gone  to  the  establishing  of  the 
inner  principle  of  balance  : — it  should  have  altogether 
tended  to  give  fulcrum  to  the  integer  in  such  mode  of 
concentration  to   its   own  movement,   as    does  rightly 
import  the  true  kind  of  individuation  here  begun  whid 
the  trcH'-plan  in  itself  had  no  room  for.     Beginning  Bex- 
hood  and  Locomotion  together  seem  necessarily  to  hafe 
set  on  foot  the  first  kind  of  regard  to  foreign  integers, 
as  such,  which  is   the  prime  demanded  step  to  the  real 
coming  to  be  an  integer  on  self-account,— —And,  in 


our.  II.  AFFORDED  SCUEME — DIVINE  CREATORSHIP.      103 

fine,  there  is  here  signified  the  very  phantasm  of  inde- 
penitence  of  material  earth  which  the  Mind,  when  the 
Mind  becomes  aware  of  it,  ever  does  and  ever  must  take 
delight  in  and  make  the  most  of. 

61.     The  sense  of  power  of  Will  is  indeed  so  entirely 
instinct  with  sense  oi  freedom^  that  its  associating  with 
tree-existence  is  scarcely  possible  except  through   the 
strained  figure   of  a  tree's  choosimj  its  own  soil  to  take 
root  in.     The  seed  cast  from  a  tree  mils  not  to  thrive 
unless  it  falls  within  reach  of  fitting  nourishment.     But 
in  fact,  after  all,  surely  here  is  truly  marked  the  only 
character  that  is  inherent  to  Will-power.     By  power  of 
Will  is  to  the  last,  surely,  never  to  be  understood  rightly 
what  is  more  than  to  refuse  aught  that  is  found  e^w-fit- 
ting  :    it  never  surely  means  what  of  right,  or  in  other 
way  than  figuratively,  is  choice.     So  at  least  I  find  it 
necessary,  on  my  own  part,  exclusively  to  interpret  the 
ability.      And,   by   the  aid   of  an  assumed   system  of 
Vibrations,   such  as   that  I   have  been    describing,  it 
appears  to  me  that  this  most  signal  of  human  functions, 
when  constantly  thus  limited  in  its  import,  lies  apt  to  an 
"  explanation  "  that  is  immediate. — Let  me  turn  to  the 
simplest  of  all  cases  which  is   that  of  a  plant-animal 
"selecting"  food.     Here  the  circumstance  for  the  most 
part  is  an  environment  of  water  :  the  waves  and  currents 
of  which  bring  sufficiently  to  the  creature  its  due  sus- 
tenance without  any  kind  of  effort  of  its  own  ;  and, 
ordinarily,  not  even  in  regard  to  the  mere  swallowing  of 
it,   which  seems   caused  by   the  food's  action  on  the 
organism.     But  this  latter,  while  the  rule,  could  not 
always  happen  ;  and  its  not  doing  so,  r^hen  it  does  not, — 
on  account,  namely,  of  un-suiting  quality  of  the  presented 
food, — ^points    accordingly  to   an    inherent    means    of 
negativing  the  external  compulsion.    This  negoAiNm^ 


104  PRACTICAL  EFFECT. 

fiiuctiou,  tlien,  I  attribute  solely  to  the  condition  snp- 
])osed  that  of  the  dawning  animal,  of  habitual  osciUatioB 
of  actions  outer  and  inner,  of  which  the  latter  is  on 
average  always  dominant,  I  imagine/  namely^  that 
itii're  internal  status  has  the  power  so  to  rest  on  itself 
for  a  short  space,  as  thence  to  let  pass  any  inducement 
of  the  moment  not  desirable  :  the  insistance  on  inwiid 
functions  only  rendering  the  habitual  vibration  tem- 
porarily one-sided  to  excess.  And  in  this  kind  of  check 
to  outward  movement,  I  recognize  indeed  what  ever  after 
appears  to  be  power  of  Will,  when  Locomotion  in  the 
first  place,  and  innumerable  added  faculties  in  sacoession, 
raise  incessantly  to  the  subject  new  modes  of  exterail 
inJucenient.  Up  tu  "Will's  highest  stage  of  development 
I  conceive  it  never  other  than  this  :  tlhs  ability  to  refiae 
yieldirtfj  to  an  out /card  solicit  ituj  for  a  change  in  self- 
jjosture,  or  i^elf- pur  pose:  which  posture  or  purpose  is  tkus 
rendered  self-deter  mi  nat  ice.  In  any  case  where  the 
a])pcarancv  goes  beyond  this, — where  Will  seems  indeed 
to  choose^  instead  of  merely  to  refuse^ — I  suppose  it  only 
happens  that  the  external  promptings  which  in  reality 
give  direction  to  movement  fiiil  in  record  by  perception: 
so  that  Self  gains  the  credit  of  it  delusively.  And  the 
power  simply  to  refuse,  as  thus  explained, — meaning 
nothing  but  a  holding  momentarily  firm  to  inward 
spending  of  the  motor  energy  in  hand, instead  of  giving  way 
to  spend  it  outwardly, — must  ever  gain  naturally  in 
strength,  as  the  known  power  of  Will  does,  just  pro- 
portionately with  organic  advance.  Namely,  when  the 
Will  comes  to  stand  for  the  aggregate  impulse  of  an 
inner  world  of  conflicting  desires.  To  carry  out  Self- 
will  to  the  last,  seems  rflways  a  mere  setting  of  Self  in 
the  obdurate  frame,  whether  for  good  or  for  ill,  which  as 
such  lets  Self  go  but  as   Self-nature  drives    it  to  go. 


eiAP.  u.         AFFORDED  SCHEME — DIVINE  CREAT0B8HIP.       105 

And  in  this  sense,  indeed,  the  Mind-power  that  is 
engaged  makes  np  in  passivity  what  it  loses  by  its  special 

newness  of  activity, Here,  however,    I    tonch    the 

point  which  in  my  notion  is  all-important,  in  regard  to 
the  "  explanation  "  of  Will ;  and  which  accordingly  I 
must  try  to  set  forth  with  a  fuller  and  most  express 
indication.  For  it  is  in  fact,  as  I  imagine,  within  the 
very  matter  here  touched  on — the  matter  of  mingled 
"  passiveness  "  and  "  activeness," — that,  just  as  much  as 
Will  itself,  comes  in  question  the  other  miracle  of  nature 
which  is  that  of  universal  Integration.  I  conceive,  truly, 
that  the  two  admitted  miracles  are  in  reality  but  one. 

62.  Certainly,  the  Integration  of  organic  beings  is 
but  one  with  their  produced  Self- hood:  while  a  mental 
Integration  is  but  Selfhood  reduced  to  consciousness  ; 
— and  hence  the  prime  starting  of  Selfhood,  at  the  initial 
crisis  I  speak  of,  otiffkt  to  be  that  of  also  the  initiation 
of  the  faculty  which,  as  that  of  Will,  is  notably  the  leading 

manifester  of  Self-consciousness. And  we  must  fully 

bear  in  mind  how  the  state  of  circumstance  organic 
beings  are  born  into  is  a  state  of  Struggle :  a  state  where 
*^  activity,"  as  such,  is  triumphant  or  successful,  and 

where   "  passiveness  "  succumbs. But  we   must  not 

fail  to  remember,  at  the  same  time,  that  the  distinction 
now  arising  to  organic  beings,  in  this  creative  birth  of 
theirs  out  of  previous  plant-existence,  was  in  fact  pre- 
cisely that  of  true  individuation  being  now  possessed  by 
them,  in  place  of  the  rude  step  to  this  which  lay  in  the 
plant's  kind  of  individuation  :  in  which  fact  is  contained 
also,  as  I  suppose,  the  import  of  now-originated  Sex. 
For  a  state  of  Struggle,  to  bo  such  as  that  Will  should 
have  concern  in  it,  could  alone  be  of  the  kind  in  which 
integral  beings,  as  rightly  such,  were  engaged  ;  but  this 
in  DO  way  occurred  while  the  mere  impulse  of  Hunger, 


106  PRACnOAL  KFFBOT.  rin 

or  what  teaded  to  be  sach,  was  alone  in  Ibroe.  WDi 
implies  resistance  ;  and  as  being  the  ijitegral  affectioi 
that  it  iS;  it  implies  also  a  resistance  that  is  integiaL 
And,  apparently,  this  must  have  first  arisen  wh^  tiw 
occasion  came  about  for  two  kinds  of  prodnoed  beings  to 
co-operate  for  an  end  which,  thongh  whollj  differeat 
from  what  was  answered  to  hj  Hnnger,  was  yet  that 
without  which  the  self-maintenance  which  Honger  Ion 
respect  to  must  have  failed,  at  this  crisis,  of  any  longer 
being  cvolntioually  supported.  Plants,  namely,  coaU 
not  actually  have  been  developed  into  a  nature  that  had 
true  individuation,  unless  really  there  had  been  a  kind  of 
contention  set  on  foot  for  the  boon's  obtaining ;  but  thii 
must  have  been  set  on  foot  when  the  needful  object  of 
duly  limiting  the  being's  status — or,  of  putting  stop  to 
that  continuous  re-production  ou  the  same  stem  which 
it  is  the  plant's  nature  to  carry  on, — was  made  con- 
tingent on  help  forced  from  a  rival  plant.  And,  as  to  its 
being  evolutioually  successful  that  this  process — the  pro- 
cess of  rounding  out  the  existing  being's  own  life,— 
should  come  to  be  thus  sliared  in  with  an  alien  being- 
hood,  we  have  before  us  immediate  sign  that  is  sufficient 
in  what  experience  ever  after  has  witnessed  to,  of  the  two 
characterized  sex-natures  ensuing.  The  plant-animal 
that  succeeded  in  compelling  a  rival  plant  to  relieve  it  of 
the  task  of  nourishing  its  seed,  had  therein  its  full  energy 
retained  towards  the  ripening  at  last  into  all  that  the 
male  character  now  involves  in  it; — while  the  plant- 
animal  that  remained  female,  although  as  such  it  was 
worsted  in  respect  of  such  qualities,  yet  retained  the 
latent  store  of  advantage  of  its  own  which  proceeds  from 
the  not-rejecting,  but  the  entire  carrying  out  of,  creative 
nature's  first  intention.  The  rich  consequence  thus 
prepared  for,  though  not  actually  yet  made  good,  but 


CHAF.  n.         AFFORDED  SCHEME — ^DIVINE  CREATORSHIP.      107 

only  destined  to  be  produced  when  mental  quality  of  due 
consciousness  shall  arrive  to  be  infused  into  Sexhood, — 
and  thence  into  the  appreciated  meaning  of  what  *'  active- 
ness  and  passiveness  "  really  are  in  regard  to  Mind  : 
manly  "  activeness,"  as  mental  conquest  over  nature, 
while  female  "  passiveness  "  is  but  subjection,  in  no  way 
to  the  rule  of  a  fellow-creature,  but  only  to  the  general 
sway  to  which  nature's  whole  self  is  also  subject : — ^tbis 
rich  consequence,  I  say,  being  allowed  for  as  now  in 
prospect,  the  evolutional  success  of  Sexhood  needs  no 
farther  proving.  But  beyond  this,  I  conceive,  there  is 
also  this  result  self-included  :  that  the  Life-Struggle 
which  is  general,  is,  precisely  by  its  thus  falling  under 
the  character  which  it  lay  with  Sexhood  to  give  to  it, 
the  source  also  of  Will's  integrating  into  consciousness  : 
— that  is,  by  its  own  dividing  into  what  are  severally 
active  and  passive  forms  of  Will-power.  Will's  own 
integration  into  its  actual  nature,  out  of  that  which  it 
was  previously  and  primarily,  I  imagine  to  be  as  much 
due  to  this  division,  as  mental  beinghood  in  general 
owes  its  making  into  what  it  is  to  it«  actual  lying 
between  beings  male  and  female. 

63.  For  the  manner  of  Will's  first  showing  in  nature, 
before  there  had  yet  befallen  it  the  crisis  of  transforma- 
tion which  raised  it  thence  into  its  actual  mentalness 
and  miraculousness,  I  imagine  to  be  indeed  nothing  else 
than  what  is  instantly  drawn  out  to  our  perception,  when 
to  those  primaeval  times  we  apply  our  present  sense  of 
Life-Struggle  in  general,  as  evolutionally  conditioned  : — 
of  Life-Struggle  as  the  proper  and  sole  means  of  evolu- 
tion. Under  this  applied  notion  we  require  to  look  at 
planets,  as  the  earliest  of  ordered  beings  in  any  sense,  in 
the  same  light  of  a  constant  striving  at  individuation,  or 
int^ratioDy  that  we  judge  of  sentient  orgaai»m&  \^.  ^  ^ 


108  PRAOTICAL  SFFEOT.  tuaur^ 

must  credit  these,  as  much  as  those,  I  conoeiTey  with.fte 
purpose  that  is  yet  referribic  to  alone  nature's  BoleTi  of 
coDsimimatiug  finally  Individuation!  both  mental  and 
bodily,  by  the  means  I  assume  as  necessary  of  its  Ses- 
qualifyiug.     And  what  is  by  this  ]ight  rendered  deir, 

I  see  as  follows. 1  bear  in  mind,  let  me  first  observe^ 

that  what  actually  as  to  planets  is  the  import  of  ordend 
beinghood,  is  their  lying  under  the  form  of  role  whidi 
we  know  of  as  beiug  that  of  our  own  earth's  "sdltf 
system:''  the  established  group  of  sun  and  sun's  satel- 
lites, and  farther  of  the  minor  satellites  to  these  which 
make  the  first  minor  suns,  amid  which  our  own  eaith 
holds  medium  rank  : — in  which  system,  accordingly, 
the  ^^ rule"  that  stands  as  such  is  that  known  as  Gravi- 
tation. Here  then  what  at  once  impresses  me  is  the 
almost-sole  importance  of  mere  7nagnitude^  in  regard  to 
the  constituent  globe-masses  ; — while,  by  evolutionism 
is  euforced  on  me  accompauyingly  that  "  mere  magni- 
tude "  comes  by  bare  "  accumulation."  I  catch  the 
notion  that  all  these  now-assorted  variously-sized  orbs 
had  previously  been  all  striving  in  emulation  just  only 
to  be  in  the  end  the  largest-heaped  : — that  is,  the  fullest- 
fed  with  the  nebulous  world-substance  which  at  first  lay 
floating  generally  around  them.  I  see  mentally  a  number 
of  forming  vortices,  aimiug  each  to  draw  into  itself  a 
special  current  from  the  general  revolving  motion.  And, 
forsimplenessjl  suppose  first  but  a  single  pair  of  these  rival 
whorls.  Even  for  two,  there  ought  naturally  and  as-if 
necessarily  to  exist  a  somewhat  of  the  inequality  of  con- 
dition which  is  the  basis  of  universal  Struggle :  one 
vortex  or  springing  orb  oi  the  two  must  to  some  degree 
have  advantage  of  position,  as  to  an  arising  command 
over  outer  motion.  Here,  however,  is  the  sole  matter 
I  am  pursuing.    In  supposing,  as  I  must,  that  the  two 


CBAP.  II,         AFFORDED  SCHEME — DIVINB  CRBAT0R8HIP.        109 

settled  foci  which  are  now  in  action  were  at  first  enough 
distant  from  one  another  to  act  without  any   kind  of 
appreciable  mutual    interference,    I    see  it  to  be   yet 
obvious  that  a  certain  moment  must  have  come,  as  the 
accumulation  of  mass  and  force  was  proceeding,  when  the 
special  currents  hence  resulting  would  be  entangled,  or 
would  at  all  events  impinge  on  one  another.    And  this 
entangling,  or  impinging,  must  have  acted  as  a  common 
check  upon  both  of  the  two,    however   in    expressly 
diflferent  ways  : — since  while  it  brought   to  the  least 
forceful  of  the  two  masses  the  sure  occasion  of  defeat  as 
to  the  ending  in  place  of  "  sun  "  to  the  other ;  it  no  less 
brought  a  modifying  effect,  with  delay,  into  the  attain- 
ment of  this  awaiting  the  pre-favoured  one.    That  is, 
a  whole  set  of  relations  sprang  up,  for  both  of  the  grow- 
ing orbs,  to  give  character  to  their  respective  strivings 
at  Self-development.    And  what  precisely  is  here  implied 
but  the  very  mark  which  is  always  that  of  Integration — 
the  very  mark  of  consummation  which  belongs  intrin- 
sically to  every  stage,  as  being  such,  of  progressing 
Individuation  ? — The  creation  of  a  new  set  of  relations 
that  is  entire  and  general,  is  necessarily,  I  infer,  the 
same  thing  with  a  new  species  of  beinghood  produced.— 
And  in   regard  to  the  creation  also  of  Will,  which  I 
theorize  to  be  here  effected  simultaneously,  my  object  is 
at  once  answered  by  the  very  nature  of  the  coimter- 
qualities  drawn   out  by  the  new  relations,  as  turning 
always  herein  on  mere  "activeness  and  passiveness,'' 

such  relatively. But  this  needs  its  direct  tracing. 

64.  The  advantage  that  seems  necessarily  to  have  been 
gained,  for  the  whole  body  of  rising  planets  concerned, 
when  sun-and-satellite  regulation  was  systematically 
produced  for  them,  I  conceive  to  be  indeed  proportionate 
to  the  very  number  that  is  comprised :  that  \ft^  V/ci  Vk^ 


110  PRA.CnCAL  BFFBCT.  rin«r-A 

more  or  fewer  of  amassing  whorls  that  fall  nnderUie 
common  planetary  competition  which  I  assume  as  the 
actual  canse,  or  actual  source,  of  a  forming  solar  system 
(see  11.  253).  And  throughout,  therefore,  I  also  oonoeiTe 
present  the  same  modifying  and  retarding  action  of  each 
one  on  the  rival  aims  of  all  the  rest  which  I  have  noted 
in  regard  to  a  single  pair :  the  which  action  I  find  itneed- 
fiil  to  express,  from  the  point  of  view  here  adopted,  as 
resistance: — seeing  that,  evidently,  the  very  treating  ai 
these  as  ^'  rivals  ''  pre-assumes  of  them,  one  and  all,  that 
they  are  none  of  them  to  be  thought  capable  of  beiog 
crushed  by  collision  into  a  state  of  passiveness  that  should 
be  absolute, — or  swept  totally  into  any  vortex  gainiof 
mastery.  But  the  nature  of  this  "  resistance/*  when 
considered,  I  find  that  exactly  wliich  agrees  with  the 
action  that  I  have  defined  to  be  that  of  Will.  Namely, 
in  being,  as  of  right,  a  lalling  back  on  what  is  inwardly 
employed  movement,  of  that  which  has  been  arrested  from 
being  outward  movement.  For  the  forceful  mass  that 
had  been  defeated  as  imagined,  would,  we  know  by  all 
law  of  solar  physics,  in  its  very  restricting  from  farther 
swelling  of  its  own  amassing  vortex,  turn  instead  to  the 
due  task  of  the  mundane  organizing  of  its  actually- 
existent  mass.  Being  checked  in  its  operation  of  me- 
chanics, it  would  turn  to  its  needful  planetary  chemistry. 
And  this  means  everything  I  contemplate.  Just  because 
the  case  is  so,  I  contend  that  here  already  was  there 
exercise  of  such  kind  of  direct  fimctiou,  attached  to  even 
planetary  individuality,  as  indecMl  wants  but  enhancement 
— and  the  kind  of  enhancement  that  is  in  question,  of 
enlarged  and  deepened  circumstantial  conditions,  raised 
as  actually  above  those  of  planets, — to  become  at  once 
of  the  proper  nature  of  Volition.  And  this,  precisely, 
through  the  fact  of  the  two  forms  of  Will,  here  already 


OBAr.n.         AFFORDED  SCHEME — ^DIVINE  CBEATOBSHIP.       Ill 

prefigured.  The  vanquished  planet  that  coald  take  up 
with  this  resource — laid,  I  say,  by  a  true  "  Providence," 
to  be  open  to  it, — may  assuredly  be  said  to  have  wiHed 
not  to  suflfer  its  own  absorption  into  its  neighbour's  vortex. 
It  may  well  be  said  to  have  held  its  own,  in  the  planet- 
struggle,  with  a  noble  planetary  obstinacy,  that  indeed 
was  a  true  beginning  to  a  persistently-conditioned  Self- 
integrity.  And  while  this,  as  I  consider,  was  the  passive 
mode  to  be  ever  after,  as  here,  that  of  dawning  Will ; 
the  mode  following  upon  this — ^which  also  obviously 
must  in  nature  so  have  followed, — is  that  effort  to  subdtie 
this  resistance,  by  coimter-exercise  of  the  same  function, 
which  exactly  gives  to  Will  the  form  which  stands  as 
active: — tlie  insistance  on  bearing  down  opposition  that 

shows  itself  openly  as  such. 1  do  not  think  that  ever, 

to  the  highest  stage  of  its  manifesting,  the  case  of  Will 
becomes  different  from  this.  I  conceive  that  to  the  last 
Will  means  always  either  a  refusal  to  be  vanquished,  or 
a  refusal  to  be  thwarted  in  the  aim  of  being  vanquisher  : 
these  two  being  but  phases  of  one  matter.  Let  us  count 
the  Will  of  planets  as  but  physical ;  yet  when  once  upon 
this  stock  the  crisis  of  transformation  should  have  had 
effect,  in  precisely  sexualizing  both  Will  and  the  con- 
struction of  framed  holders  of  Will,  both  as  bodily  and 
mental  tenements,  I  believe  it  may  well  be  seen  that  the 
first  stock  was  the  true  parent  to  the  mental  fact  that 
followed  after.  The  mere  impulse  towards  the  accumu- 
lating of  self-substance,  which,  after  planet-state  and 
tree-state  have  been  passed  through,  comes  to  appear 
within  the  animal  as  Hunger,  most  legitimately  developes 
in  Mind-condition  to  the  intellectual  craving  for  pure 
knowledge.  And  the  Sex-supported  nature  of  Will 
being  of  the  integral  kind  it  is,  I  conceive  to  be  indeed 
witnessed  to  by  Mind's  entire  history,  as  bearing  mark 


112  PRACTICAL  EFFECT.  n»vi^ 

of  the  same  identity.  I  mean,  as  to  the  action  of  Hoid 
carried  out  in  repetition  of  nature's  actioD,  which  ICnfi 
history  has  shown  to  be  entirely  involved,  religioiuly  and 
anthropomorphically,  with  tho  one  matter  of  the  exiBtent 
presence  of  Will. 

65.  For  I  take  the  iutriiisic  reading  of  this  matter 
of  mental  history  to  be  as  follows.  Whenever  what  Wiil 
opposes  itself  to  is  in  reality  not  an  integral  rival,  bat 
only  dead  matter,  or  mere  circumstance^  I  infer  that  the 
trick  of  mind  which  anthroi)omorphism  involves  is  set 
at  work,  jnst  in  order  to  give  Will  its  power  to  act.  Ihs 
rock  that  needs  removing,  the  incident  to  be  cancelled|ii 
personalized  for  the  occasion,  but  to  enable  Will  of  Sdf 
to  start  in  action  ; — while  if  actually  the  raised  opponent 
be  of  the  import  that  is  integral  as  moaning  entire  Matter, 
or  much  more  specially,  entire  Circumstance,  religioM 
implication  is  iuevitable.  That  is,  Pantheism  in  the  first 
case,  and  with  much  finer  symbolism,  the  sublime  image 
of  Destiny  in  the  latter  case,  springs  to  give  answer  to 
the  Mind's  need.  And  this  educins:  of  Will-enor5rv*  I 
conceive,  is  the  true  and  rightful  effect  of  Beliffion :— 
ever  having  had  such  bearing  from  the  first,  and  ever 
still  being  in  need  for  the  same  office  ;  and  the  onlv  harm 
that  has  ever  lain  with  the  "  sup(»rstition"  of  it,  being  the 
gross  un-perception  of  the  actual  symbolism.  The  only 
real  meaning  of  Will — whether  "  actively  "  it  thus  sets 
itself,  apparently,  against  nature  as  such,  in  common 
with  what  are  truly  rival  beings  ;  or  whether  "  passively" 
it  takes  common  ground  with  nature,  in  outward  sup- 
pression of  the  birthright  action  of  rivalry  : — the  only 
meaning  of  Will  I  find  to  lie  exactly  as  pertaining  to 
state  of  rivalrj'-;  while  the  true  implication  of  Religion 
I  place  in  owning  this,  and  in  duly  submitting  to  this, 
as  matter  of  the  admitted  Divine  Rule  of  things. ^And 


our.n.         AFFOBDXD  SCHEME — ^DIVINE  CBEATOBSHIP.       113 

the  anthropomorphism  is  justified,  at  the  same  time,  by 
the  very  kind  of  relation,  all  subtle  as  it  is,  that  Will- 
power bears  to  Self-hood.  So  nearly,  indeed,  do  the  two 
seem  no  other  than  identical,  that  the  mere  fact  of  the 
religious  correlation,  a(^(>  constant  as  the  fruit  of  religion, 
seems  to  hold  them  apart.  And  yet  the  following  is, 
even  here,  an  apparent  "explanation."  When  Will- 
power does  actually  gain  its  way,  in  subduing  what 
opposes  it,  truly  is  its  subject  a  holder,  for  the  moment,  of 
Divine  function.  The  possessor  of  successful  Will,  for 
the  moment,  is  an  actual  "  God  "  to  fellow-beings,  in  the 
anthropomorphic  sense  of  Godhead.  And  it  is  only  by 
renewed  reference  to  what  stands  as  such  for  whole  nature, 
in  the  way  that  whole  mentalism  supposes,  that  the  right 
momentary  phenomenon  is,  as  needful,  dispersed. 

66.  What  other  than  truly  natural  is  it,  in  fact,  that 
the  concentred  knots  of  energy  that  human  minds  repre- 
sent should  actually  have  a  real  temporary  command  over 
outlying  matters  of  development,  such  as  truly  are  yet 
free,  or  yet  looae,  from  the  final  binding  sway  of  the  solely 
integral  rule  of  nature,  which  is  that  of  settled  organ- 
ization ? For  Will  is,  as  I  imagine,  made/r^^  to  us  as 

it  is,  in  our  actual  sense  of  freedom,  but  alone  through 
its  power  to  work  on  what  is  indeed  free,  in  nature's  own 
sense, — as  wanting  in  organizing.  And  herein  I  conceive 
laid  a  related  "  explanation  "  of  consummate  kind : — 
such  as  falls  on  the  very  nature  of  the  ultimate  Ego-con- 
sciousness, and  vindicates  to  sufficiency  the  Soul's  instinct 
of  its  deriving  out  of  Deity.  Conscious  Ego-ship,  I  now 
recognize,  may  have  become  such  from  precisely  the 
vibrating  difiference  afifecting  it  through  the  opposedness 
of  Will's  two  modes  of  action:  the  "passive"  being 
effect  of  the  engaged  correlation  of  entire  Self-hood  with 
the  entire  action  of  ruling  Deity ;  the  "  actlve^^  'b^^va^ 


114 


PSAOnOAL  EFFECT. 


lAH 


import  that  Self  takes  on  it  the  plaoe  of  BiYine  Bokii 
as  indeed  planting  its  own  image,  in  the  ray  my  flit 
God's  image  has  been  planted,  by  organization  eflbetel: 
namely,  on  the  kind  of  material  that  is  compoMd  if. 
living  objects  counting  either  as  struggling  ziyalii  or  m 
members  of  the  ordered  body  of  such  which,  as  fhelRB 
of  Society,  is  indeed  the  highest  fruit  whidi  can  OM 
from  work  of  human  creation.  The  alternation  As 
produced  I  conceive  the  acting  <^  cause"  of8elf-conaGi8» 
ness  : — though  only,  as  I  bear  in  mind,  as  but  tSSag  ii 
the  full  the  effect  I  have  already  noted.  That  is  :  ptt% 
as  to  my  belief  that  all  mental  creation  of  any  Idai  ■ 
but  a  raising  to  the  Mind  of  due  instruments  of  mleoMl 
nature,  in  the  mode  of  producing  abstract  iiletis  in  pot 
copy  of  nature's  framing  of  concrete  beinys  ;*  and  paitiy 
as  to  the  agency  I  am  now  assigning  to  conscious  igh 
ism,  in  its  passive  working,  of  a  real  creative  role,  or 
organic  effort  of  creation,  produced  by  it,  or  through  % 


*  Lot  me  here  append  a  snmmary,  or  rationale,  of  mj  whole 
respecting  Symbolifiin,  pursued  through  this  work.— ^Taking  "  C^ 
holism/'  as  I  do,  to  express  the  entire  action  of  Mind,  as  oonaiitiaf  ii 
the  producing  of  what  are  '*  abstract  ideas/'  I  reason  thus. — ^IGad  « 
what  it  is  by  its  command  over  outer  nature,  empowered  to  it  1)j  iti 
possessed  key  to  the  general  plan  and  constmotion  ol  its  niniiniTMrf 
But  this  implies  an  homogeneousness  of  method  in  Mind  with  the  mBftoi 
of  creation  that  rules  in  environment.  Hind  can  exercise  the  bj  it 
possesses  only  in  following  the  same  modus  operandi  as  what  is  loOovii 
generally  through  the  sphere  of  physics  lying  beneath  :  seeing  thst  tti 
*'  abstract  ideas  "  Mind  creates  for  itself  are  but  massed  integntioBi  d 
its  results  out  of  observation  and  experience.  Hence,  in 
grouping,  the  mental  forms  obtained  need  be  such  as  shaU  class 
as  typical  repetitions  of  modes  of  structure,  and  mnoh  morB  of  mote  d 
action,  that  in  physics  are  astronomic,  physiologio,  semi-aaimsftib  M^ 
mental:  each  ascending  class  of  which  includes,  by  hypothsaii  d 
effect  of  precedent  constitution  intermultiplied  with  what  is  rosofiii!  I> 
of  new  and  higher  kind.  As  to  Mind,  however,  the  case  is  neosondtfi 
as  xesolting  from  the  new  ohaxaoter  of  rc^(Mfi|  thatwhiohiQlkniii 


«UP.n.         AFFOBDED  80HEME — ^DIVIKB  CBEATORSHIP.      115 

on  the  initial  human  facalties  preceding  it.  I  have 
lately  said  (par.  55,)  that  when  Consciousness  is  once 
come,  it  raises  first  into  rightful  quality  the  lower  stages 
of  the  ability  of  Comparison  which  is  the  intellect's 
pervading  function  ;  but  I  wish  now  to  add  that  the 
passive  use  of  Will  stands  as  means  of  this  organizing  ' 
control : — seeing  that,  for  instance,  when  direct  Obser- 
vation and  Experiment  come  in  practice,  force  of  Will 
is  what  is  obviously  at  work  ;  while  above  all  as  to 
Jadgment,  the  determined  closing  of  the  mind  to  farther 
reasoning  here  implied  is  the  action  I  suppose  special  to 
Will.  And  as  to  the  opposite  or  emotive  branch  of 
&cnltie8  I  have  in  view  to  show  a  course  strictly  paral- 
lel. —  If,  however,  this  creative  process  be  allowed  for, 
what  is  plainer  than  that  Selfhood,  thus  acting, — thus 
acting,  in  right  obedience  besides  to  the  Whole  Rule  of 
things, — ^is  indeed  to  be  seen  in  place  of  its  own  Creator  I 
In  r^ard  to  its  own  limited  sphere,  of  existence  and  of 
influence,  the  Will  that  is  attached  to  human  Selfhood, 
it  seems  to  me,  is  as  wholly  free,  and  as  spontaneous  in 
its  action,  when  it  does  in  this  way  carry  on  real  work  of 
evolution  for  nature,  as  is  the  entire  rule  of  evolution  in 

lefCTie  order  to  the  phyaical.  Mind  begins  with  the  Jinal  stage  of 
develoxnnent ;  and  thna  enters  on  ohseryation  of  ontcr  nature  under  sole 
impression  from  the  experience  that  ia  introspective.  Ii  makes  its  rudest 
efforts  at  oreatiYe  imagery  in  the  solo  way  of  anthropomorphism :  to 
which  natnre  only  came  after  due  preparation  of  practice  through 
planet-life,  plant-life,  and  creeping-animal-lifc.  Mind  therefore  has 
oontinnaUy  to  go  back,  and  to  go  deeper  and  deeper  in  its  converse  with 
natnre,  to  gain  duly  the  sound  basis  to  Thought  which  nature  in  its 
prime  coarse  secured  steadily  from  the  first. — ^And  this  varied  repetition 
of  plan,  necessitated  by  Mind's  grade  in  development,  has  on  this 
account,  I  conclude,  all  right  to  be  thus,  through  the  very  contrariness 
exhibited,  the  real  sign  of  the  great  demanded  point  in  a  truly  natural 
Psychology,  of  proved  Unity  of  Composition  with  Mind's  counterpart 
in  natoxe's  physioal  and  bodily  framewoxk. 


116  PBACmOAL  SFFKCfT.  um9f^ 

itself : — ^the  entire  role  which  in  preaent  ykm  k  fli 
express  signifier  of  Deity.  By  force  of  Willi  wlm  it  k'- 
exerted  lawfully,  thongh  only  so,  the  Ego-soul  of  luHi 
beings  appears  proved  what  as  mnch  as  ever  we  mat 
think  of  as  directly  sprang  from  QoA :  and  ttai%  JMt  { 
because  Will's  own  natore  repeats  what  espedally  eioli- 
tionism  confirms  as  the  proper  attribute  of  God. 

67.  I  am  supposing  always  that   behind  attanh 
phenomena  lies  an   Infinite  Potentiality  in  Teapeottf; 
evolution :— or,  as  more  carefully  expressed,  a  Bol» 
tiality  that  to  ourselves  is  indefinable  as  to  limits.   Aili 
are  we  really  more  able  to  define,  and  give  limits  to^  fli^J 
immediate  capability   that  belongs   to    onr  possew 

quality  of  Selfhood  ? This,  however,  is  a  transoendiDK 

of  the  proper  ground  of  Psychology.  And  I  will  the» 
fore  now  resume  all  this  speculating  on  my  selectal 
central  point,  the  rise  of  Sentience.  As  to  this,  it  ii 
clearly  best,  for  a  true  arrangement  of  our  thinkiBf^ 
that  without  looking  onward  to  future  possibQiiy  d 
development,  we  should  look  only  to  what  alresdyii 
effected : — so  that,  even  as  to  Divine  Power,  we  shooll 
only  implicate  thereby  that  which  actually  has  been  abb 
to  bring  about  what  we  see  brought  about.  It  is  devlf 
best  that,  even  in  regard  to  what  shows  as  "  miracle  "  ii 
mind's  creating,  ds  being  traceable  no  otherwise  thn 
direct  to  Deity,  we  should  think  only  of  a  common  coone 
of  nature's  /acts :  facts,  truly,  which  are  distingaiahed 
to  us  {or /acts  of  experiencej  while  others  are  outj/Buif 
of  observation^  but  which  to  reason  lie  always,  none  Ae 
less,  on  a  common  track  with  the  latter. 

68.  The  ^^sentio'^  that  I  am  regarding  indnded 
equally,  in  its  original  potentiality,  the  final  ''  oyto" 
that  was  to  arrive  for  intellect,  and  the  final  power  d 
consdous  Love  that  holds  the  import  of  all  ripend 


OBAr.n.         AFFOBDED  8CHfiHE — ^DIVINS  OREATOBSHIP.     117 

emotion.  And  in  being  itself  the  wholly  vaguest  of 
nature's  facts,  in  the  present  sense  of  being  least  capable 
of  defining,  it  yet  gains  in  this  way,  naturally,  all  the 
glory  of  being  parent  as  it  was  to  the  mental  facts 
ensuing  from  it,  in  both  of  the  two  lines  of  descent.  — 
Here  at  once  then  is  a  reducing  of  its  ^^  miracnlousness  ^* 
of  character  to  a  wholly  new  and  in  one  sense  lower 
ground.  Of  every  subsequent  kind  of  sense-impression, 
whether  as  belonging  to  intellectual  special-sensism,  or 
to  mere  general  ^^ feeling''  known  as  such,  each  at 
starting  was  as  sudden  in  its  arriving,  and  therein  as 
ftccoontabie  for  ^^  miracle,"  as  was  the  original  root- 
impression.  And  still  it  is  so,  whenever  we  turn  thought 
fresh  upon  it.  All  the  work  of  accumulation  preceding, 
in  which  we  see  nothing  of  "  miracle,"  merged  at  once 
on  its  separate  integration  into  that  which  thought  is 
forced  so  to  paint.  Of  the  pregnant  first  instance,  accord- 
ingly, there  is  manifestly  to  be  only  adjudged  that  it  is 
tAe  special  ^^  miracle  "  in  question  :  and  this  on  the  sole 
account  of  its  ascending  scquents  in  the  same  kind.  For 
the  real  birth  of  Mind,  I  bear  in  memory,  is  nothing 
short  of  the  full  production  of  Consciousness.  And 
when  truly  the  same  mental  perspective  is  employed  as 
I  suppose  in  regard  to  Sentiency's  production, — namely, 
as  representing  the  whole  effect  of  development  so  long 
as  tree-plan  was  the  highest  showing  of  this  : — ^when  we 
look  to  the  mental  progress  now  in  question  under  the 
necessary  foreshortening  of  it  caused  by  our  position, 
this  amalgamating  of  the  serial  fruits  into  one  object 
does  involve  this  prevailing  notion  with  full  pertinence. 
Birth  of  Mind,  produced  at  once,  is  inevitably  perfect 
xniracle  ;  and  the  more  close  our  foreshortening  is  drawn, 
hj  the  existing  force  of  our  subjectivity,  so  rightfully 
must  our  sense  of  miracle  be  the  greater.~-^Aiyi)  \^Xi 


118  p&AonoAii  nrtiot. 

me  note^  this  miracalizing  of  Mmd*B  prodvetion  n  botk 
harmony  with  the  old  theologic  notion  of  that  of  Bo^i 
as  immediately  ont  of  dust  of  earth| — in  plaoe  of  vlit 
now  appears  true  of  its  most  gradual  derifatiMii  wt 
from  dust  alone,  but  from  also  what  are  ftagmeirti  d 
primal  motion.  The  two  kinds  of  production  1 8eealM|l 
B,t  pari  passu  with  one  another.—— ^Let  me  hoiweiw  M 
to  this  my  present  scheming  about  Will,  and  mj  nUtat 
to  orthodoxy  on  the  subject  of  creation  Beema  to  gain  Hi 
very  end  I  am  now  pursuing,  of  oonfinnation  to  Ai 
actual  turn  I  desire  to  give  to  the  BiUe  manner  of  a 
ing  life — and  with  this,  Soul,— into  tlie  prima  dMt 
The  true  integrating  of  the  sentient  fiumltyintoitonall 
of  becoming  Consciousness  at  last,  I  find  simply  ta^b 
in  the  inevitable  transit  out  of  passiveness  into  aelIl^ 
ness  of  function,  which  universally  means,  as  I  beliei^ 
the  infusion  of  Divine  or  Soul-character.  That  is,  rf 
Soul-character  made  such  by  precisely  a  likeness  stampel 
on  it  of  the  ruling  action  of  universal  evolution. 

69.  Yes:  I  imagine  that  when  the  IGnd  has  caoi 
realized  Self-Consciousness,  it  has  truly  begun  to  tfanft 
with  the  only  proper  symptom  of  life  which  is  that  of  i 
beating  pulse.  Just  because  the  divided  systems  of 
special  seusism  and  integralism  now  unite  for  interactioi^ 
I  imagine  that  the  true  ^^  Heart "  begins  to  work  withii 
Mind,  without  whose  constant  pervading  influence  fla 
mental  '^  Brain "  would  be  indeed  a  mere  machine^  ani 
the  whole  substance  of  Mind  still  but  mental  protof^asaii 
And  as  Mind  here  but  follows  the  law  of  Body,  so,  I 
suppose,  did  the  latter  only  answer  to  the  very  jdan  of 
intrinsic  guidance  which  is  the  balance-principle  of  soltf 
systems.  I  imagine  that  the  movement  of  pulsriioa 
within  us,  affecting  Mind  as  well  as  Body,  is  a  red 
repetition,  set  up  within  our  own  little  oosmoa,  of  fli 


«AP.  B.  ATFOBDXD  SOHIDCK— DIVntE  CBE ATORSHIP.       119 

systole  and  diastole  that  govern  starry  hosts  :  so  that, 
ever  as  we  think,  and  ever  as  we  breathe,  we  are  drawing 
into  our  very  souls,  as  into  our  very  frames,  the  habit  of 
the  kind  of  motion  which  was  that  of  the  earliest  state  of 
actual  things  :  the  motion  that  still  is  the  life  of  space, 
and  that,  flowing  thus  into  us,  and  through  us,  seems  to 
have  been  the  due  feeding  of  our  own  life,  and  regulating 
of  this,  without  which  would  beinghood  have  been  im- 
possible, just  as  much  to  ourselves  at  its  topmost  range, 
as  to  planets  at  its  lowest  range.  Self-consciousness,  I 
imagine,  is  the  actual  form  of  the  result  springing  up 
for  us  from  the  cosmic  fact,  that  we  possess  in  ourselves 
that  centre  to  converging  tracks  of  motion,  coming  into 
it  from  all  regions  of  Space,  and  bearing  reference  to  all 
Time,  which  yet  itself,  for  this  very  reason,  is  never  mo- 
tionless ! — never  other  than  pulsating,  and  therein  vital. 

70.  And  this  notion  about  the  nature  of  our  ^^  experi- 
ence" appears  to  me  indeed  what  is  justly  hung  on 
balance,  between  opposing  realism  and  idealism.*—— 
What  of  it,  I  still  ask,  if  whole  "  experience "  be  but 
relative — a  mere  matter  of  our  position  in  nature,  and  of 
our  relations  with  fellow-portions  of  nature  ?  I  acknow- 
ledge that,  by  this  notion,  neither  the  essence  of  our  own 
beinghood,  nor  the  essence  of  any  beinghood  in  God,  as 
we  are  able  to  think  of  either,  is  proved  for  anything 
but  a  tried  consequence  from  congruity  existing  between 
experience  and  circumstance.  If  Mind  should  disappear 
from  this  actual  cosmos,  so  also,  by  this  notion,  must 
disappear  at  once  God  and  oar  own  Selfhood:  since 
wherever  Mind  is  not,  neither  can  abide  that  which 
stands  to  us  as  G^d,  nor,  any  more,  can  exist  Truth  in 
our  sense  of  it,  nor  Happiness  of  any  kind,  in  our  feeling 
of  it  Mind  disappearing,  all  that  Mind  bestows  on  us 
must  go  with  it.    But  what  of  that  ?    The  congruity  as 


120  FBAOnOAL  SFffEOT.  wUKWj^i 

it  exists  is  a  reality,  if  anything  belonging  to  vs  ii  mdi 

And  the  congrnity  senres  ns  to  live  by.  I 

THE   ACTUAL   8CHIMB  X  rnn>  AnOBDlD    ZV  MAXfOMf  AM  TO  in 

PB007  07  DXVZHl  rATHUHOQD. 

71.  When  we  turn  to  the  emotiye  side  of  mental  gmrfl^ 
the  image  of  our  taking  likeness  firom  the  Divine  Bdim 
of  outer  nature  retreats  into  the  background ;  and  n 
stand  in  presence  of  an  aspect  of  nature's  fiusta  that  cdb 
for  a  quite  different  representation.  By  my  oonoeptifli^ 
it  is  now  that  precisely  becomes  necessary  the  xefeiiBi 
ideation,  attached  naturally  to  religious  method^  wUflk 
gives  in  place  of  that  image  the  kind  that  paints  God  ii 
man's  likeness : — the  reversion,  as  I  consider,  being  tte 
normal  consequence  of  the  very  turn  to  activeness  rf 
function  in  the  Mind  which  the  crisis  of  obtained  S«h 
tience][exactly  stands  for. 

72.  The  set  of  facts  we  come  in  face  of  are  altQge&er 
comprised  within  the  range  of  such  relations  as  aie 
mutual  ones, — the  relations  of  fellow-beings  and  fellow- 
strugglers  in  the  fight  with  circumstance,  that  in  iiie 
meantime,  or  in  the  course  of  that  main  contest^  bear 
effect  on  one  another.  And  the  effect  of  this  mutoil 
action  is  so  incomparably  more  creative  than  that 
following  from  mere  circumstance,  and  so  manifestly 
more  indicative  of  Divine  Bule,  that  its  taking  religiooB 
form  is  indeed  at  once  explicable. 

73.  I  have  said  that  all  the  bearing  of  this  work  baa 
been  on  the  matter  of  this  emotive  view  of  nature.  And 
the  chief  thing  I  have  now  to  do  is,  accordingly,  but  to 
integrate  the  conceptions  I  have  thus  thought  out,  in  t 
mode  parallel  to  my  preceding  process  with  intellectual 
ones  newly  gained.  That  is,  I  must  again  bring  my 
thinking  into  form  of  an  ordered  circle  of  reasoniBg^ 


«AP.  n.        AVFOBBSD  8CIHElQB'-*-DIVI!nB  VATHEItHOOD.      121 

mdnsive  of  the  ^hole  general  effect  In  paragraph  43, 
I  drew  my  circle  in  this  wise.  Having  aim  to  show  that 
the  Bole  in  nature,  as  such,  betokens  right  character  of 
Divineness,  I  gathered  np  my  proof  to  this  effect  into  a 
figored  meeting  of  these  two  lines  of  thought,  assumed 
as  representative  of  the  whole  matter : — the  one,  that  the 
aim  of  natare  is  foand  centred  on  production  of  Sexhood ; 
the  other  that  the  Mind's  consciousness  of  its  own  God- 
like command  over  nature,  which  is  the  proper  starting- 
point  to  sense  of  Deity,  depends  on  its  very  subjection  to 
Sezhood,  of  mental  kind.  And  this  formula  I  considered 
to  be  80  rightfully  addressed  to  the  assent  of  nothing 
short  of  intuition,  that  it  wholly  answered  to  my  imposed 
demand  of  its  being  laid  under  appeal  to  general  Truth. 
As  to  what  then  is  now  my  demand,  being  that  of  lying 
imder  the  different  sort  of  appeal  that  concerns  whole 
general  Happiness,  it  is  thus  available  to  me  at  once,  I  con- 
sider,— as  in  effect  of  my  before-gained  conclusions, — no 
more  than  just  to  shift  my  first  point  to  this  new  bearing. 
I  have  simply  to  turn  my  formula  into  an  assertion,  that 
nature's  proved  aim  towards  perfect  Sexhood  is  that 
which  meets  without  flaw  the  experienced  need  of  human 
beings  for  an  ever-increasing  measure  of  Happiness. — 
And  this  outline  of  an  emotive  scheme,  interpreted  as 
I  intend,  does  seem  to  myself  what  should  meet  a  true 
emotional  intuition.^^-!  grant  that  except  for  the  great 
inclusion  I  have  in  view,  of  all  that  legitimately  makes 
Beligion,  the  proposition  is  untenable,  and  has  nought  to 
give  it  power  to  hold  together.  But  mth  this  inclusive 
interpretation,  I  believe  it  may  well  be  pleaded,  as  before 

the  cultured  heart  of  mankind. My  object,  therefore, 

now  is  precisely  to  make  clear  this  interpretation : — as 
combinedly  concerned  with  historic  observation  and 
sabjective  experience,  on  the  one  hand ;  and,  on  the  othet^ 


122  PRionoAL  nvioxSi  mm 

with  the  mingled  psydiologio  and  physiolo^  Tiffv  rf 
progress  just  traced  on  aoooont  of  intellect.  What  I M 
seeking  is  an  integral  Philosophj  of  BmotioPy  oonp^ 
hending  a  balanced  estimate  of  the  ndae  of  •piogtmaf 
Beligiods  Forms,  connected  with  a  fbll  refinanoe  to  ihs 
evolving  Forms,  both  of  organism  and  of  material  cinafr 
stance^that  are  in  natnre  always  joined  with  growing  IGai 
Withoat  Forms,  either  as  to  matter  or  spiriti  I  id 
nothing  of  reality  present  ^-and  herein  I  have  cdhi 
my  new  Beligion  as  much  a  ''  doctrine  of  Forma,"  ii  a 
^^  doctrine  of  Sexhood,"  and  as,  otherwise  a  doobiae  rf 
<^  Belationism '': — ^while,  for  this  reason,  I  entitle  Bf 
present  object  that  of  finding  in  natore'a  Baler  a  ^  DbiM 

Father." To  know  God  as  pnre  Spirit,  whoae  worah^ 

ping  we  must  carry  oat  by  a  surrendering  of  onrsalni 
wholly  to  the  quest  of  Thith,  I  accept  as  the  petfect 
satisfying  of  mere  intellect ;  but  to  know  Him  as  the 
heart  requires,  needs,  I  feel,  all  the  concrete  kind  of 
attributing  His  essence  which  actually  past  Beligion  hu 
furnished. 

74.  Let  us  try  to  imagine  to  ourselves  at  firat-hand 
what  might  be  a  plan  of  nature  of  the  kind  required : 
directed  to  the  supplying  of  the  truest  kind  of  Happiness, 
and  just  therein  ascribable  to  creative  Deity.  Let  as 
imagine  .ourselves  looking  out  on  whole  nature,  wholly 
free  from  all  orthodox  prepossession,  but  with  all  oar 
present  feelings,  known  commonly  as  such,  strong  upon 
us.  Can  we  really  in  this  way  come  to  any  other  kind 
of  mental  decision,  about  nature's  plan,  and  thereia 
about  Gk>d,  than  that  course  has  been  provided  for  the 
developing  of  our  affections,  and  that  because  of  this  ve 
must  own  that  the  rule  has  been  for  good,  and  haa  been 
Divine?— —To find  in  natnre  what  ia  <<God,"  impUai 


ouF.n.        AFfOBDSD  8CHX1I]E— DIVIirS  FATHEBHOOD.      123 

sorely  notliing  else^  in  right  reason,  than  an  amonnt  of 
wondronsness  combined  with  beneficence  supereminently 
greater  than  is  otherwise  representable,  exhibited  as  having 
sway  there  :-*or,  centering  npon  itself  universal  tendencies. 
— ^And  as  to  ^^  wondronsness/'  what  can  match  with  the 
prodaction  of  Conscious  Life  ? — as  to  ^'  beneficence/'  what 
can  imaginably  surpass  the  existing  boon  of  human  Love, 

distributed  in  the  actual  fashion  ? The  only  point  that 

is  surely  needful,  for  reason's  perfect  contenting  with 
tiiis  decision,  is  a  due  perception  of  the  actual  unity  of 
the  bearing  here  asserted— But  if  this  ^^  unity"  indeed 
lie  where  I  predicate,  in  the  one  matter  of  bestowed 
Sexhood,  allied  with  the  concomitants  I  have  noted, 
what  more  need  be  demanded  ? — By  the  scheme  I  am 
npon,  Love,  Life,  and  Consciousness  are  really  but 
different  phases  of  one  another.  And,  for  a  principle  of 
nature's  ever-progressing  movement,  or,  for  a  true 
^'  creative  aim,"  what  could  possibly  be  revealed  more 
exalted  than  exactly  this  junction  expresses  t— -For,  by 
*^  Life^'*  I  mean  now, — ^in  this  emotive  and  therefore 
practical  aspect, — not  the  ^^Life"  that  makes  the 
'^  miracle  "  of  speculation,  but  the  Life  which  is  really 
living  and  dynamic ;  the  '^  Life "  that  means  human 
creatorship  of  its  own  destiny— or  rather,  human  strug* 
gling  for  desired  exercise  of  such  creatorship. 

75.  And  this  concerns  wholly  what  has  been  the 
actual  doctrine  of  Forms  which  I  regard  for  essential  to 
my  present  notion  of  Beligion.  As  Beligions  Forms, 
having  respect  to  our  affective  relations,  appear  to  me 
therein  to  have  been,  all  along,  the  proper  edacaJting 
of  our  affective  conduct  of  Life ;  so,  with  Sexhood,  which 
is  the  source  of  these  relations,  I  find  naturally  associated 
from  the  first  that  '^  rounding  out "  of  personal  state  of 
being  which  implies  Death  (par.  60)  :— while^  ftxthsc^  I 


124  PRlOnOAL  BiaOT. 

theorize  that  all  actual  intelligence  in  iiB|  at  beii^.  rf 

the  reflective  nature  of  creative  ideatioOi  wMob  ia  fhnii 

homogeneous  with  nature's  own  creative  pnotifle^  rmgnm 

similar  limitation,  and  thus  has  its  ovni  need  aifim^ 

of  its  own  kind: — whence  as  much, in  fhe  end^iifls 

ensuing  fruit  laid  in  Consciousness,  as  it  is  in  giBBid 

Love.    And  in  all  this,  as  I  believe,  I  still  gain  hot  t 

clenching  and  truly  formative  support  to  what  lias  hm. 

from  the  first  my  special  view  about  Beligion,  cf  ik 

taking  rise  out  of  the  drcumstanoe  of  Deatlu    I  bsM 

here  argued,  to  the  full,  that  religious  ideation  bntfidloii 

pattern  of  universal  ideation ;  but  now,  iriien  I  am  JsaSiSBtg 

in  scheme-plan  the  two  influences  in  one,  of  the  Bediool 

that  has  given  character  to  religious  forms,  and  of 

Death  that  is  inferred  to  have  given  rise  to  them  at  aD, 

the  whole  notion  comes  indeed  to  effective  definitenesSi 

Death,  before,  I  have  treated  fiilly  as  the  working  malm 

to  religious  ideation  ;  but  it  shows  now,  taken  injunctkn 

with  Sexhood,  as  having  acted  in  the  very  first-spring  of 

Mind — as  having  been,  even  with  exclusive  spedalness, 

true  creative  conditioner  to  both  intelligence  and  feeling. 

76.    Let  us  suppose  that  the  fellow-strugglers  £ir 

beinghood  which  had  arrived  at  just  short  of  the  rise  of 

Sentience,  should  there  have  stopped,  as  to  any  aid  of 

new  conditions ;  and  thus   should  have  never  come  to 

what  was  more  than  the  tree-kind  of  individuation  ^- 

can  any  natural  process  be  conceived  of  which  shoiild 

have  really  led  them  onward  developmentally  towards 

Mind?     Surely  not.    They  could  only  have  remained 

always,  as  they  had  begun,  the  merely  plant-like  creir 

tures  that  had  solely  for  incitement  the  one  need  of 

imbibing  food, — ^with  that  indeed  of  keeping  from  being 

smothered  down  by  neighbour  plants.    The  growth  of 

all|  taken  in  mass,  could  only  have  been  a  tangle  d 


mtM.  u.  UrOBDZD  SCHEHS — DITISI:  FATHERHOOD.        125 

lengthened  Btems,  and  a  cotnmon  chaos  of  obstractioa  and 
monstrosity  :  while  the  decay  that  came  on  slowly  from 
Ming  food,  as  it  mast  do  at  last,  would  be  only  an 
infiuion  of  constant  rottenness,  and  ia  no  way  a  helper 

to  Drganic  progress. Or  suppose   that  the  sentient 

crinB  having  been  passed  which  tamed  vegetal  decay 
ntto  proper  ■nimal  Death,  this  however  should  have 
b^ipened  with  only  Will-power  anil  Locomotion  attend- 
ing, and  without  Sexhood.  ~What  tiok  could  be  the  case 
but  that  the  actual  sort  of  Eavagery  that  sentient  natures 
iKgin  with,  having  tendency  to  diminish  constantly  in 
lb  proportion  with  what  was  contrary  to  it,  would  have 
tagned  nnootmteracted  and  ever  increasingly ''  The 
beings  that  lived  but  to  pacify  their  hunger,  and  to  make 
tbenuelves  room  for  the  working  of  their  own  importon- 
*te  mAchinery,  must  have  betaken  themselves  solely,  as 
Utnally  kt  first  they  did  chiefly,  to  the  mere  preying  on 
one  another.  And  in  this  indeed  there  might  possibly 
^■ve  been  a  working  impulse  to  life's  preserving,  in  a 
demoniac  kind  of  "  pleasorablenesn;"  though  by  no  means 
of  a  kind  to  saggest  "  God  "  to  our  present  apprehension. 
*— Bnt  no :  assuredly  such  fancying  is  a  mere  run- 
BJny  riot  of  reason  ; — and  no  more  ciiuld  'VTill  hare  oome 
aihmdly  without  Seihood,  with  tlie  foil  complement  of 
flie  fraction-elemerits  of  Sentience,  than  conld  any  of 
these  have  had  existent-  whboTil  th»  answering  of  the 
iiM»miiig  mode  of  Lif^  by  its  cr.nnt'^'UTt  con'i.t:oa  of 
Death.  And  this  tme  Hmiuit^o^  t'>  tbe/«-j»  of  bemg- 
bood,  as  the  prim^^t  of  th.  developed  con=e'iu%Lces 
drawn  into  ns  from  er-v^ronmei^t,  (my/U  tLerrfore,  jn 
eiieDtial  nnion  with  S.xhwl,  to  ftand  a?  th.  central 
matter  of  the  genen,!  l^ten...  wLi':-.  w.  inhern  fr..m 
physidsm  of  nature's  mann-r  of  1^1^^'=  «-^-- 
77.    It  is  in  this  WSJ,  but  only  m  t\ua  w^^j^XViA  \ 


126  PBAOHQAL 

suppose  the  leading  notion  I  have  gained  to  retwat 
to  the  background.  For  while  evohing  faeinga  wit  m 
working  out  the  force  of  Sedhood^  in  therein  beaUiaim 
attributes  on  acknowledged  Deity,  it  ia  the  very  pent  d 
my  reasoning  circle  that  they  did  thia  bat  in 
on  the  one  ^^  purpose  *'  of  evdntion,  irUoh  the 
ripeness  of  Sezhood,  become  mental  and  oonaoiai^  ■ 
the  stamp  of.  And  I  will  now  glance  in  annunaiy  om 
the  ^^  history"  of  the  working  action  I  think  of:  wUk 
indeed  stands  as  my  present  ^'  proof"  of  reigniBg  IMI|; 
— Only,  first  I  must  truly  lapsCi  on  my  own  mBOomt^ 
into  a  plain  following  of  the  s^tled  method  of  zelijgiM 
orthodoxy,  for  due  arranging  of  thia  very  oridflnoe. 

78.  My  attributing  of  Deity,  in  torma  of  inti^gnl 
intention,  has  been  that  which  gives  the  import  of  the 
Whole  Bule  of  evolution.  But  the  uniformity  wbidi 
attests  the  Divine  Oneness  of  this  Bule,  when  regarded 
in  the  present  light  of  emotion,  and  as  thence  appealing 
mainly  to  expressly  personal  experience,  denies  itself 
naturally  into  a  valid  Trinity.  And  this,  but  because  of 
the  actual  nature  of  those  relations  which  have  now  to 
carry  uniformly  on  this  begun  manner  of  the  attn- 
buting  of  Deity. 

79.  I  have  dwelt  folly  in  my  first  volume  on  the 
reasoned  necessity  to  mental  faculty  of  having  given  to 
past  religion  the  mould  that  it  has,  from  the  relational 
condition— or  rather,  sequence  of  progressing  conditions, 
— flying  naturally  on  every  owner  of  mind ;  while  I  have 
therein  conbentcd  always  to  the  need  of  treating  ^^Fathe^ 
hood"  as  the  one  kind  of  relation  to  be  regarded 
representative  of  the  whole  group  of  the  relational 
creative  influences,  ever  acting  upon  mind.  And  I  have 
worked  out  the  mental  consequence  that  is  due  to  the 
prime  fact,  all  simple  as  to  experience,  that  the  aame 


iBAT.  n.        AITOBDXD  BOHIIIB— DIYINX  FATHBBHOOD.        127 

being  which  begins  life  as  a  Child,  tarns  afterwards  into 
ihe  Cionjox,  and  thence  into  the  Parent.  Bat  this 
uniting  into  om  moolding  inflnence  what  woald  other- 
wise have  been  three  moolding  inflaences,  separate  and 
conflicting,  I  most  now  with  direct  expressness  hypothe- 
cate for  nature's  Trinity  on  the  terms  of  evolation : 
namely,  as  a  naturally-enforced  parting  of  the  mode  of 
the  Billing  wis  evoltUianis  that  was  rendered  dae  when 
once  the  mid-point  of  evolation's  coarse,  which  throws 
physical  creativeness  to  the  backgroand  and  the  onus  of 
creation  on  the  interaction  of  created  beings,  had  been 
transcended.  To  treat  ^^  Fatherhood  "  now,  in  what  is 
thorongh  scheme-intention,  save  as  meaning  in  the  same 
breath,  and  precisely  with  the  same  force  of  intention, 
both  Childhood  and  Spoasehood,  would  be  false  to  the 
whole  principle  now  pursued,  of  thinking  of  general 
facts  alone  on  ^^  balance."  It  is  this  triple  relation, 
three-in-one,  which  I  conceive  to  have  had  delegated  to  it 
from  the  first,  by  nature's  Bole,  the  commission  of  going 
on  with  what  physical  circumstance  began  upon,  of  the 
stamping  on  created  beings,  or  rather  on  the  elect  human 
species  of  these,  the  proper  likeness  of  the  Divine  ^^  aim" 
of  creation  which  it  lies  with  Mind  to  exhibit. 

80.  Nor  is  this  all;  but,  beyond  this  relational 
Trinity  is  another  which  true  theory  must  take  account 
of.  The  very  vis  ewhUionis  must  be  seen,  in  this  aspect, 
to  be  no  longer  the  sole  principle  of  Progression,  whose 
recognizing  has  sufficed  hitherto,  but  Progression  as  only 
standing  for  an  equal  triad  of  principles  really  involved 
in  the  very  meaning  of  Progression.  Progression,  surely, 
to  the  view  of  reason  that  fully  casts  itself  on  personal 
apprehension,  cannot  naturally  exist  in  the  universe  save 
as  answered  to  by  a  balancing  opposite  :  seeing  that^ 
the  amount  of  existing  force  in  the  universe  being  ^^^t 


128  FRAonc 

the  same,  tiie  increased  drawing  on  this  in  any  pari 
the  imiTeise,  implied  by  Frogiesflton'a  acting  tbei^ 
necessitates  in  reason  the  dimimshing  of  its  snpiily  li 
some  other  part.  And  hence  the  balance  irtiich  alna^l 
have  imagined,  as  lying  between  Development  and  Bflli» 
gression,  eeems  the  trne  static  rendering  of  the  a 
basis  : — ^which  very  rendering  besides,  as  also  I 
conceived,  is  bat  another  e^^resaion  for  what 
otherwise  as  an  alternation  between  state  of 
and  state  of  Part-distribntion  (IL  263).  As  to 
latter  mode  of  statement,  however,  there  is 
involved  the  third  element  in  the  case  which,  by 
hypothesis,  is  the  very  agency  at  work  in  what  is 
distribntion.  Namely,  Sexhood.  The  Divine  Ptiaofk 
that  controls  evolution  mnst  necessarily,  I  urge,  take  « 
itself  the  tri-une  and  religions  form  of  standing  thus  :  it 
mnst  be  in  one  "  lie  Force  of  Progression,  the  Force  ef 
Deeadenee,  and  the  Principle  of  Sex." 

81,  For  the  two  forms  of  tri-nnity  are  little  di&rait 
The  metaphysic  triad  just  asserted  may  still  be  seen  to 
have  stamped  its  prime  likeness  on  the  homely  trinity  of 
those  domestic  relations  of  which  I  now  predicate  tbit 
they  have  been  the  divine  prodncers  of  all  whatever  ia 
actaal  life  that  causes  Happiness.  Actnal  Life,  aa  dnlf 
answered  by  Death,  is  to  the  individual  in  some  sense  a 
continoal  Progression  ;  but  mnch  the  rather,  at  the  saiH 
time,  is  it  that  on  which  really  the  three  phases  of 
mting  principle  implied  act  separately.  We  grow  vf 
to  mid-life,  but  only  thus  far,  under  tiie  inflneuiB 
which  ie  that  definitely  of  Progression.  We  M 
away  from  the  mid-point  under  the  infinence  of  De- 
cadence. We  fill  np  our  mid-life,  and  at  the  same 
time  we  raise  np  to  us  successors,  nnder  the  inflnenoe  of 
Sexhood.     As  growing  beings  in  the  first  place;  M 


n.        AnrOBDXD  SOHSMX — ^DIVINE  FATHERHOOD.         129 

declining  beings  in  the  second ;  and  as,  lastly,  snpplant- 
^g  and  supplanted  beings,  we  make  out  our  tethered 
course,  with  our  Life  always  shadowed  round  by  Death, 
«nd  warmed  genially  by  Sex  : — while  the  form-limit- 
ation set  upon  us  only  answers  in  little,  bat  therein 
irith  commensurate  intensity,  to  the  plan  of  partitioned 
flpberes,  and  bounded  energies,  which  reigns  everywhere 
dse  throughout  nature. 

82.  If  it  had  not  been  as  it  is, — again  I  say, — that 
the  first  entering  on  life  to  each  one  of  us  had  been  out 
from  the  mid-life,  or  rather  mid-lives,  of  a  two-fold  parent 
stock,  certainly  we  should  have  wanted  all  that  to  our 
personal  and  mental  status  in  life  has  given  its  actual 
impulse  to  what  is  mental  Progression.  The  environ- 
ment of  parental  tenderness  has  manifestly  been  the 
creative  agency  on  our  personal  store  of  faculties  which 
to  a  large  extent,  and  apparently  to  the  main  extent, 
has  impressed  its  own  '^  result "  there  ;  and  prepared  us 
thence  to  receive  adaptedly  the  more  general  result  from 
the  common  atmosphere  of  social  being  which  is  to  us 
throughout  life  our  continuous  creative  environment. 
Without  Parents,  wrapping  round  with  their  own  life  the 
budding  life  of  the  Child,  not  only  would  mere  physical 
sustenance  have  been  so  far  off,  and  so  hard  to  come  by^ 
for  the  latter,  that  it  must,  hence  alone,  have  been  kept 
down  to  the  lowest  character  of  animalism ;  but  it  would 
also  have  missed,  as  I  have  argued  abundantly,  the 
formative  mould  that  alone  could  have  cherished  simi* 
larly  the  dawning  life  of  the  abstract  function  of  idea- 
tion which  makes  the  substance  to  all  exercise  of  mind 
(L  ch.  IV,  sees,  i,  ii).  For,  in  regard  to  the  mental 
**  history  "  now  in  question,  I  see  in  the  very  nature  of 
all  theology  or  mythology  that  has  ^^  succeeded,"  and 
that  hence  has  gained  its  stamp  of  being  true,  nothing 

X 


130  pRAcncAL  nmox; 

else  bat  a  very  homage  and  atteetatum  randwed  vf 
the  divineness  of  what  is  Fuenthood*8  instiiiiiioBi  m 
actaal  human  mode  of  being  inyolved  all  albpgy.iMt 
birth  alone  bnt  on  to  death,  in  eflEeota  of  Seob  iraiiHk[| 
in  the  actual  fact  that  all  its  symboUiiig  of  iho  DinN, 
Principle  by  the  name  which  it  ktu  made  ita  ohoaeft  fli^ 
of  ^^  Father,"  has  still,  bj  the  veiy  force  of  the  wmlBMl 
involution,  been  on  a  footing  of  intrinaio  aliatneiMK, 
The  true  import  which  mythology  selected  from  the  ffl^' 
and  has  adhered  to  ever  since,  has,  I  argue,  been  hiM^ 
capable  always,  under  evolution^  of  repreeentiiig  witk 
advancing  stages  of  adequacy,  and  more  and  man  of  j^^ 
balance,  the  entire  group  of  birth-produoed  and  lUk 
producing  relations.  It  has  but  witneaeed,  I  oonem^ 
to  the  actual  ordinance  of  nature  that  organic  beingbood^ 
universally,  is  what  at  once  is  both  generated  and  geno^ 
ative.  It  implies  Parenthood  gone  before,  and  Parait 
hood  carried  after,  eveiy  integer's  own  life ;  with 
Parenthood  besides  for  the  supplier  of  emotiye  snbBtanoi 
to  all  individual  occupation  of  life. 

83.  The  actual  process  which  I  suppose,  then,  tohiil 
been  that  of  the  development  of  emotion — Bet  panlU 
with  that  of  intellect  (par.  66), — I  trace  as  foUowa.  li 
my  very  recognizing  of  universal  ^'  law  "  as  now  stated,  1 
claim  primarily  to  have  made  the  full  intrinsic  refeneoi 
to  Divine  Bule  which  I  admit  demanded.  And  hence  I 
infer  thoroughly  of  the  by-gone  course  of  mythol<9 
that  here  actually  has  been  the  medium  of  creation  to 
the  affections,  as  supplying  these  precisely,  in  the  veij 
matter  of  the  mythologic  changes  undergone,  with  mouU* 
ing  forms.  All  refining  that  has  gone  on  of  the  men 
^  chemical "  kind  of  Love  that  lay  at  basis^  I  infer  te 
have  consisted  naturally — ^both  for  progiesa  that 
anterior  to  Selfhood  and  for  that  helped  I^ 


I 


u.         AFFORDED  SOHEIOB — ^DIVINE  FATHBfiHOOD.      131 

from  thiSy — ^bat  in  the  differencing  which  is  the  common 
^igency  for  improvement,  in  evolution  ;  while  such  differ- 
encing I  believe  afforded  in  the  sole  matter  of  the  work- 
ing power  on  the  rude  element  at  foundation  which  is 
that  of  the'Death-and-Sex-caused  relations,  as  in  course 
4i/t  their  own  coming  to  rightful  difference.  The  very 
presence  of  these  relations  as  at  all  formed  in  group,  I 
wimt  the  sign  of  the  mere  brutal  state  of  beinghood 
being  surpassed, —  the  state  wanting  in  any  conscious 
le-action, — and  that  of  human  regulation  being  fur- 
nished : — though,  all  onward  from  the  primal  starting 
4d  Sentience,  I  imagine  preparation  this  way  laid,  in  the 
increasing  system  of  contrasts  proceeding.  All  anterior 
to  human  origin,  I  suppose  primal  Sentience  ever 
enhancing  through  impressions  of  presented  contrasts 
408imilated ;  but  as  yet  of  such  only  as  were  partial  and 
jHldressed  to  special  sensism.  When,  however,  these  came 
troly  to  be  made  integral,  as  human  Selfhood  and  proper 
humanized  Feeling  imply,  there  was  also  made  existent 
Jk  starting  mode  of  interhuman  connection,  supplied  by 
tiie  incipient  grouping  of  birth-relations,  which  now 
indeed  was  a  first  answering,  such  as  that  I  suppose 
demanded,  to  the  long-before  established  bond  of  system 
which  was  that  of  sun-and-satellite  regulation ; — ^while 
in  this  new-astronomic  ordination  I  suppose  it  was  that 
human  Consciousness  began,  as  on  the  course  of  advanc- 
ing stages  of  completeness  which  Selfhood's  history 
represents.  And  this  beginning  integralness  I  see  espe- 
ciaUy  as  due  to  the  new  class  of  relations  now  begun 
npon,  unknown  to  state  of  brutes, — Fraternal,  lying 
cross-wise  to  the  Parental, — which  indeed  can  no  way 
else  come  to  bear  than  by  means  of  state  of  Family,  or 
of  appropriate  regulation,  being  in  some  manner  fur- 
nished.   All  along,  while  proper  Selfhood,  not  yet  real- 


132  PRACTICAL  XFRCT.  Mnn^-^Ar 


ized,  was  but  approached  to,  the  extant  fiuhioii  of 
relational  circamstancei  laid  divinely  about  beingbood, 
was  necessarily  widening  ont  into  eyer-spreading  degrees 
of  increased  remoteness  and  of  lessened  intensity  ;  and 
was  therein^  as  is  evidenti  affecting  Tarionsly  tiie  emotive 
basis :  bnt  this  being  done  in  expressly  two-fold  way 
seems  direct  canse  for  the  condensing,  at  the  same  timey 
of  the  common  influence  acting  there,  and  thus  of  the 
very  differencing  that  is  needful  to  both  the  actual  rda* 
tions  and  the  feeling  these  address.  And  I  theorise 
accordantly.  In  the  very  fact  of  its  bemgi  as  it  is,  one- 
and-the-same  integer  that  the  multiplied  and  especially 
^hc  diversified  influences  act  upon,  in  being  acted  on 
also  themselves  by  the  encountered  mental  function  of 
Comparison,  I  see  reason  for  Selfhood's  actual  integra- 
tion : — since  the  effort  thus  variously  engaged  shoold 
have  led  naturally  to  the  effect  of  not  partial  and  tem- 
porary but  of  fully-general  and  established  impression 
which  is  here  in  question.  The  case  implies  that  all  the 
states  of  relation  belong  oppositely  to  Self  and  to  the 
foreign  Selves  that  are  Self  s  integral  environment  ;- 
and  for  this  very  reason,  then,  should  the  integral  Com- 
parison come  to  act,  which,  in  concerning  what  is  constant 
Self-experience,  never  possible  to  be  escaped  from,  should 
manifestly  in  the  end  have  caused  the  conmion  centering 
of  all  tracks  of  received  impressions  in  what  here  is  a 
famished  general  impression.  The  meeting  finally  of 
all  such  tracks  should  inevitably,  it  would  seem,  bring  to 
point  in  the  end  what  must  thence  be  of  right  to  Irtro- 
spection  the  true  fulcrum  of  beingbood ;  while  therein, 
the  more  of  variance  and  of  distinctness  in  the  tracks,  so 
long  as  they  are  made  subject  to  regulation,  the  more  true 
must  be  the  centre  produced. — And  how  otherwise  than 
thus  could  the  effect  of  Self-attention  have  been  fined  to 


€BAP.if.         AFFOBDSD   SCHEME — ^DIVINE  FATHERHOOD.       133 

the  express  import  which  is  the  need  of  Introspection ! — 
how  more  natnrally  than  by  exactly  snch  implication  as 
this  is,  of  Self  with  Self-Associated  but  still  alien  integers, 
could  the  mingled  usage  of  Observation  and  ExperiencOi 
on  which  depends  cognizance  universal,  have  become 
assorted  to  the  central  oneness  which  as  much  integral 

intellect  as  integral  emotion  betokens  I Emotion's 

share  in  leading  onward  to  Conscious  Selfism  is,  I  argue, 

hence  ns  plain  as  the  fellow-share  of  special  sensism. 

Yet  more,  however,  does  the  fellowship  seem  conspicuous 
in  the  farther  element  concerned  of  what  I  attribute  to 
mythologic  agency.  Namely,  in  the  mode  which  appears 
the  actual  one  of  the  needful  sorting  into  order  of  the 
home-relations,  for  the  differencing  which  is  thus  ulti- 
mately important ;  and  especially  of  duly  regulating  the 
settlement  by  which  the  strictly  domestic  of  these  may 
stand  in  classed  apartness  from  such  as  are  but  second- 
arily so,  or,  the  rather,  secular. 

84.  Do  we  not,  in  common  habit,  say  of  beings  we 
regard  as  savages  that  ^^  they  have  ino  idea  of  the  real 
meaning  of  the  domestic  ties  ?" — No  possible  explana- 
tion, then,  however  elaborate,  could  better  touch  what  I 
here  have  in  view.  The  savages  that  all  beings  were  at 
first,  I  wish  to  urge,  could  not  fill  the  state  of  Family- 
life  just  because  they  yet  wanted  standard-notions  that 
should  enlighten  them  upon  it.  That  is,  save  in  cases 
that  were  felicitously  exceptional.  In  the  coarse  kind  of 
Kingdom-Family  men  began  with,  there  was  not  means 
of  their  understanding,  as  they  need  to  do,  how  the  real 
character  of  the  Father  requires  expressly  the  stooping 
down  from  the  mere  posture  of  authority  into  that  of 
tme  sympathy  with  the  Child ; — ^how  the  real  character 
of  the  Child  only  lies,  and  can  possibly  only  lie,  in  the 
implication  of  acommon  levelness  of  Brotherhood  between 


134  PEAcrnoAL  nmn.  not 

the  common  ofTspring  of  FarentB ; — lunr,  aboTe  all,  tt» 

proper  nature  of  Fatherhood  gains  alone  its  ¥alid  djgnUf 

in  being  equally  Beconded  by  opposing  dignitj  seen  ii 

Motherhood. — ^And  what  is  this  but  saying  that  thqr  hd 

not  yet  felt  the  power  of  CShristian  dogmas  I — BvA  erat 

here  there  was  the  formal  setting  forth,  and  the  b^gia- 

ning  regnlation,  to  the  affective  triad  of  notions,  whidi 

was  wanting  utterly  in  still  earlier  oonditum  ^— siM 

brutish  pre-family  had  the  Mother  alone   in  plaos  flf 

Parent ;  while  the  semi-brutish  tribe  whioh  went  so  fit 

as  to  exalt  solitarily  the  Father  in  such  light,  bat  mads  flf 

him  an  idealized  monstrosity.— Just  becaose  it  was  fd 

the  real  case^  as  commonly  is  supposed,  that  the  aflb^ 

tions  we  call  ^^  natural"  were  implanted  in  human  bein|^ 

hood  at  the  first,  by  the  direct  hand  of  Deity,  whenoe 

state  of  Family  sprang   as  product  from  these;  bnt 

because  contrarily  it  was  the  out-standing  conditions  thii^ 

in  the  common  mode  of  evolution,  had  to  draw  forth 

settled  kinds  of  affective  function  by  alone  a  tentatire 

prior  exercise  of  function  :— just  because  of  this  newlj^ 

revealed  circumstance,  I  believe,  have  the  dogmas  of 

religion  had  the  place  that  they  have  had  in  mind's  bii- 

tory — furnished   actually  to  them,  because  previooslj 

made  ready  for  them.    The  rude  and  unassorted  Family 

which  was  the  ideal  alone  reached  to  by  savages  drew  as 

itself  from  these,  however,  a  starting  moral  attention. 

However  far  it  was  from  as  yet  answering  indeed  to  tlM 

truly  divine  "  law  "  of  generation — where  Gtenitor  and 

Genitrix  and  Generated  share  equally  in  the  allowed 

import  of  generation, — it  was  that  which  did  thus  mudi 

that  it  stirred  up  affective  Observation,  and  thus  was  aa 

availing  step  in  the  matter.    It  was  an  availing  first-stflp 

to  the  regulation  for  the  savage  practice  of  Family  whidi 

might  end  in  being  ^^  natural "  in  the  true  sense  of  hmag 


tev.  n.  AFTOfLDED  BCHBHE — ^DIVINE  FATHERHOOD.        135 

Intimated  by  nature : — and  this  especially  for  its  fol- 
lowing np  by  what  Christian  mythology  has  famished,  in 
precisely  its  separating  the  worldly  law  of  kingdoms 

from  the  centrally-divine  law  of  Family. But  in 

Christian  dogmas,  moreover,  is  exactly  shown  the  effect 
of  conscions  re-action  which  in  special  sensism  has  the 
dharacter  of  Experiment,  added  on  to  Observation  to  fill 
tap  the  true  nature  of  Extraspection.  The  very  active- 
nesB  of  mind-function  which  was  engendered  in  these 
dogmas,  and  has  been  held  in  exercise  on  them  constantly, 
18, 1  argue,  but  obviously  the  same  sign  of  beginning 
mental  integration,  in  regard  to  Introspection,  which  in 
proper  intellect  is  familiar.  The  world's  dogmatizing  on 
religion,  as  I  believe,  has  been  solely  the  world's  expcri^ 
meriting  in  formation  of  true  domestic  ideals,  such  as 
may  indeed  answer  to  Divine  Rule. 

85.  In  separating  the  formed  notion  of  the  Kingdom 
from  what  should  be  the  formed  notion  of  the  Family, 
as  Christianity  did  separate  these,  I  imagine  that  the  lat- 
ter caused  Brotherhood  to  be  left  alone  as  the  guiding 
principle  of  religious  sort  in  the  first  mode  of  regulative 
formation  ; — and  this  with  right,  from  the  intrinsic  fact, 
that  while  Brotherhood  may  indeed  be  diffused  naturally 
into  int^al  Sympathy,  which  is  the  emotion  befitting 
follow-beings  in  common,  all  the  other  affective  senti- 
ments imply  necessarily  an  immediate  association.  But 
even  herein  did  Christian  dogmatism,  none  the  less, 
provide  for  what  is  secular  thought  the  kind  of  image, 
indnding  all  in  its  reference,  which  for  modern  sociologic 
philosophy  is  in  specific  requirement.  I  mean,  the  indis* 
pensable  ideal  notion  of  Race.  For  not  only  did  it 
embody  the  true  ^'  law  "  about  Parenthood,  in  so  far  as 
this  had  then  been  made  ready  for,  in  the  crude  mode 
ttien  in  usage  of  direct  personal  exhibition  as  shown  on 


136  PR^OnCAL  BVIOT.  MM 

Deity ;  bnt  in  the  vezy  image  of  fiie  drrindy-gamiM 
Son  is  sapplied  the  mystic  Christ  whiohi  madj,  ftooi  itl 
very  standing  as  before  Gt>d  in  the  light  of  Bepraaenlv 
of  all  mankind,  may  be  taken  by  us  now  as  the  dwiiMk 
notion  of  Race : — or,  of  mankind  as  r^garded|  in  e^eoU^ 
nnder  inflnence  of  the  law  of  generation.  In  mj  on 
terms  I  would  say,  ^'  the  Divine  Principle  of  geneiatki 
brought  about,  eighteen  centuries  ago,  the  first  oonnni* 
mated  ability  in  human  thought  to  entertain  the  propc 
feeling  of  abstract  Sympathy  whence  alone  men  it 
general  can  be  symboUed  as  being  BrotherB.*'«^^!l!lm 
was  much  more  however  coigoined,  of  the  same  modoa 
import,  of  the  kind  direct  to  religions  nse;  and  aibove  ^ 
in  the  common  dogmas  woven  specially  about  that  of  fli 
Divine  Man,  or  New  Adam,  which  has  the  qualifying  of 
**  Original  Sin."  The  true  import  of  what  is  Birth-pro- 
duced Sin  is  to  present  scientific  thought  that  whidi 
signifies  the  inherited  disposition  to  moral  slackness  of 
fulfilment  of  whatever  is  of  divine  requirement  in  hnmaa 
beings :  the  correcting  of  which  native  disposition  by  tho 
strengthening  of  what  is  moral  education  is  ever  to  nsa 
problem  as  to  how  far  it  may  actually  be  effected,  and 
how  far  it  must  stand  simply  ^^  atoned  for  "  by  the  exist- 
iug  facts  of  the  case  in  regard  to  Race.  (See  L  371;  377S 
391-3;  408.)  And  since  Birth-produced  Sin  concemi 
naturally  in  chief  part  the  right  practice,  or  right  cultosi 
of  nature's  law  of  generation,  in  the  whole  bearing  of 
this,  so  should  plainly  the  extreme  remedy  of  r^^ation 
fallen  into  by  first  Christians,  of  self-denying  ascetidsm, 
have  been  still  in  its  final  tendjency  but  a  wholesome  out- 
break, needing  now  in  some  kind  its  repetition ; — ^whileof 
such  kind,  of  direct  scientific  aid  to  self-restraint,  if 
surely  the  modem  doctrine  of  Heredity,  called  notably  in 
at  the  present  day,  as  it  is,  to  go  on  with  what  Christ* 


n,         AVFORDXD  SOHSMX— DIVINE  TATHEBHOOD.       137 

ianily  began  upon,  of  rightly  limiting  the  condition  of 
Eamily  ;  and  canying  on  by  an  express  questioning  of 
nature  that  settlement  of  the  matter  of  consanguinity 
and  kindred  points  in  regard  to  marriage,  which  ever 
ainoe  there  has  been  a  Church  it  has  been  assumed  it 
was  the  Church's  province  to  see  to.  The  modern  doc- 
trine of  Heredity,  as  a  required  supplement  to  what  is 
personal  self-restraint,  is  naturally,  I  conceive,  in  the 
same  relation  to  the  true  principle  of  Family  (not  yet 
revealed  in  full),  which,  to  the  Christian  moulding  of 
Tri-nne  Deity,  was  borne  by  the  atoning  efficacy  of  a 
moral  leaning  upon  Christ  as  to  all  defect  that  was 
actually  not  personal,  but  only  outwardly  or  providen- 
tially inflicted. And  so,  again,  is  the  whole  idea  of 

New  Birth,  and  of  Grace  needful  to  subdue  Sin,  but  the 
notion  of  special  crisis  coming  on,  in  mental  progress, 
which  I  find  so  full  of  meaning  to  myself:  namely, 
MB  precisely  signifying  the  turn  to  consciousness  and  to 
activeness  of  function  of  what  before  was  but  passive 

growing-up  to  this. On  each  and  all  of  these  points, 

then,— or  rather  in  the  conmion  purpose,  the  common 
Bcheme-purpose,  that  runs  through  them,  —  I  see  the 
very  e£fort  engaged  of  Experiment  made  consciously  with 
the  involved  subject,  and  of  direct  Will  brought  to  bear 
on  it,  which  the  very  crisis  I  thus  infer,  of  afforded  in- 
iegnAion  in  respect  to  it,  implies  similarly  to  intellect 
on  matters  purely  those  of  intellect.  The  present  crisis 
in  Beligion,  which  is  also  and  therein  the  special  forma- 
tive point  in  Mind's  history,  I  describe  to  myself  exactly 
as  that  of  the  former  progress  in  Beligion  come  to  state 
of  the  implication  with  direct  Will  which  I  affirm  as  the 
proper  evidence  of  integration  universally.  It  is  to  me, 
as  it  were,  the  event  bespeaking  Christianity's  becoming 
conscious  of  itself. — ^And  for  this  very  reason:  that  the 


V  •!<     Ml  1I» 


188  FRAcrnoAL 

worlcTs  experimenting  is,  none  fhe  -leHy  but  Ihe  Im 
work  of  individual  mental  beingi,  ngW^  BtmuJUed  k 
the  work  by  their  own  needs.  Ihroqgh  the  wbdb  ma 
of  mythic  forms  from  ihe  first  I  see  nothing  bat  iUs  iM 
two-fold  object :— -on  the  one  hand,  the  setCled  ^parpM*^ 
of  creation  towards  a  regulated  mode  of  Baienftooi; 
on  the  other,  the  immediate  striving  of  mentsl  fteifllH 
in  the  same  direction. 

86.  And  from  this  statement  of  piooeBB  I  mqr  pM 
at  once  to  a  dirtet  offering  of  the  special  M  whkh  I 
have  marked  as  sachy  of  the  claimed  improivement  in  wf 
present  Form  of  Beligion  over  the  orthodox  one 
oned.  Namely^  that  which  needs  to  show  it  as 
a  bettered,  because  rightly-differenced.  Morality  (p.  28). 
If  the  idea  of  Creation-by-miracle,  which  I  now  associsle^ 
as  by  role  of  mind,  with  the  rade  times  when  a  wilM 
Despot,  as  such,  could  be  looked  on  as  a  presented  Drrine 
Father,  were  not  really  surpassed  in  moral  consequsnee 
by  the  notion  I  see  as  ready  to  be  substituted^— of  what 
here  I  will  cUll  the  miraculousuess  found  special  to  hi- 
tegration, — I  have  owned  that  the  latter,  in  regard  to 
scheme-character,  would  be  proved  a  failure.  But  I  maj 
actually  allege,  as  my  sign  to  the  contrary,  the  whob 
import  of  the  mental  track  now  designed  :  since  in  all 
that  I  here  predicate  of  Integration  I  am  but  making  a 
direct  transit  for  Religion's  subject  into  that  which  is 
exactly  the  prepared  or  divided  province  of  Morality  I 
have  set  in  view.  The  deepened  Will-power  which  I 
imagine  necessarily  involved  in  the  integralizing  of  Sd^ 
beinghood  into  Consciousness,  is  indeed,  on  the  religioui 
side  of  it,  the  very  instituting  of  a  kind  of  WiU-ageniy 
which,  by  its  relative  activeness  in  contrast  to  the  proper 
passiveness  characteristic  of  Beligion,  means  ezactlyi  I 


.  B.  AFFOBDSD  SOHHO — ^DIVINE  FATHEBHOOD.       13(^ 


eonceiyey  the  miracle  of  oanyersion  of  nature  which  fol- 
lows  ever  on  the  crowning  of  accumulation  of  resnlts  by 
the  actual  int^ation  of  ^'  new  species ''  of  existence, 
idiether  body  or  whether  miod  be  in  question.  And  by 
this  I  mean,  in  present  point,  the  following  actual  change: 
that  whereas  under  the  notion  of  a  merely  personal  Divine 
Parent  hnman  feeling  was  able  only  to  lean  passively 
on  Deity,  the  very  changing  of  the  soul's  Parent  into  a 
•olely-spiritnal  conception  of  Parenthood  engenders  ne- 
eeesarily  the  moral  attitude  towards  Deity  which  is 
expressly  other  than  .passive  (p.  35)  :  but  which  may 
•till,  and  must  thus,  remain  rightly  side-by-side  with  the 
passive,  when  the  latter  is  brought  to  the  true  point  of 
appreciation  in  regard  to  the  involved  character  of  a  true 
^Father."  For  the  specifically  religious  posture  of 
mind  I  suppose  the  kind  of  Will  to  be  engaged,  which 
holds  personal  desires  of  every  sort  that  are  in  conflict 
with  the  Divine  Buling  of  circumstance  in  subjection,  or 
in  express  denial  to  operate  through  what  is  temporary 
and  illegitimate  temptation  to  action ;  while,  for  the 
attitude  that  is  religiously  moral,  I  suppose  an  active 
effort  to  support  Divine  Rule,  as  in  dealing  with  outer 
eircTunstance  of  the  kind  concerned,  which  is  that  of  the 
soul's  environment  of  relations  with  fellow-beings  and 
feUow-strugglers.  That  is  :  it  implies,  one  way,  a  con- 
icious  personal  resignation  to  the  figurable  ^^  Divine 
Will "  ruling  nature ;  it  implies,  the  other  way^  an  implicit 
carrying  out  of  the  divinely-integrated  law  of  Parenthood. 
And  these  two  most  specifically,  or  most  ^'  femininely  " 
religious  modes  of  Will  have  their  requisite  respondents 
provided  in  the  secular  or  sociologic  modes  of  Will  which 
respect  severally  the  Life-struggle  on- its-own-account 
as  this  vaiyingly  is  either  properly  interhuman,  or  only 
secondarily  so,  as  tumeddirectly  on  the  conquest  of  mere 


140  PBACnnGAL  SiraOT*  MM 

physical  enviFonment^-— When  the  Btook-^diflpontion  to 
Will,  formed  within  jib,  may  indeed  thus  be  seen  to  htie 
differentiated,  I  conoeive  that  a  proper  ettttoB  of  ]IoiaIil]f 
is  itself  integrated,  to  the  point  of  really  teetiiyiqg  to 
the  very  integration  of  Beligion  which  I  identify  wi& 
Religion's  coming  to  ite  own  oonBoionsneiB  of  itid£ 

87.  There  is  also  lying  ready  the  Teij  ward  lAUk 
gives  instant  expression  to  all  I  thns  point  to  ;  indndof 
specially  the  subtle  reference  to  Bez  which  is  the  domto' 
ant  one: — a  word,  the  springing  np  of  which  in  the  my 
it  has  actually  sprung  up,  in  the  conree  of  Uetorio  ealtai% 
and  the  actual  consequence  that  has  hence  oome  to  to 
attached  to  it  of  differencing  in  ito  employed  import^  m^ 
explain,  if  this  could  fully  be  traced  out,  even  alone  ii 
itself  the  whole  natural  origination  of  Morality.  The 
word  "  Virtue.'^  In  this  curiously  concentrate  term— 
which  is  as  changeable  in  its  import  as  it  is  fixed :  as 
arbitrary  and  conventional  and  adaptible  to  any  newness 
of  implication,  as  contrarily  it  is  of  specialty  adapted  to 
an  application  that  is  unvaiying  and  unique, — is  contained 
the  express  essence  of  the  kind  of  qualifying  of  Selfhood 
which  Morality  has  regard  to.  To  produce  "  Virtue  "  in 
all  its  sorts  may  well  be  said  to  be  the  only  object  of 
Morality.  The  word  virtually  asserts  that  the  virei 
which  of  the  human  subject  makes  the  vir,  is  alone  the 
kind  of  strength  that  is  inherent  to  the  being's  luteal 
Self-nature.  And  this  exactly  is  what  alone  the  force  of 
Moral  principle  implies.  But  in  this  way,  not  onlyii 
there  included  the  whole  matter  of  the  balanced  or 
focussed  character  which  any  subject  of  Virtue  is  accredited 
with,  even  where  the  difference  made  out  in  the  ego-focofl 
respects  but  minor  classes  ranging  under  the  name  of 
f»r,  and  symbolically  but  mere  classes  of  abstract  notions: 
but  moreover  and  most  specially  is  allusion  furnished, 


CiAr.  n.  AFFOBDSD  BOHBME — ^DIVINE  FATHEBHOOD.      141 

where  also  it  has  prevailingly  been  employed,  as  directed 
to  8ex-diBtinction  in  general  of  hnman  beings.  And,  so 
directed,  the  word's  reference  has  surely  but  supported 
my  attempt  at  the  formal  differencing  of  Will.  For 
what  has  actoally  been  the  kind  of  Virtue  made  distinc- 
tive of  Men,  aa  a  dass,  but  exactly  the  active  Courage 
which  is  the  same  with  a  forceful  exercise  of  Will,  carried 
out  in  the  kind  of  conflict  which  is  interhuman ; — and 
what  has  actually  been  the  kind  of  Virtue  made  distinc- 
tive of  Women,  as  the  counter-class,  save  exactly  the 
Will-subjected  carrying  out  of  what  belongs  to  the  Divine 

ordinance  of  Parenthood  ? ^The  exercise  of  Virtue  in 

these  two  modes,  as  sexually  apportioned, — or,  as  made 
neither  of  them  exclusive  to  its  class,  but  only  severally 
predominant, — ^represents,  I  contend,  the  whole  sum  of 
what  belongs  to  Morality. 

88.  The  Man's-virtue  of  Courage  has  obviously  no 
right  to  the  name  unless  motived  by  an  impulse  wherein 
mingles  some  regard  to  his  affections :  at  least  as  to 
general  Sympathy,  if  not  to  what  is  personal  emotive 
Selfhood.  And  the  Woman's-virtue  of  the  express  cul- 
ture of  the  only  source  of  true  affections  which  is  state  of 
FamQy,  has  obviously  its  own  need  of  a  helping  Courage, 
such  indeed  as  religiously  is  supplied  by  the  motive  which 
stands  formally  as  regard  to  Bace,  though  in  reality  it 
means,  almost  with  exclusiveness,  regard  to  offspring 
attached  personally  to  Self.  I  recognize  entirely  that  the 
main  sphere  of  the  former  is  sociologic ;  and  that  for  the 
latter  the  main  sphere  is  in  the  briuging  of  religious  charac- 
ter into  the  Family — ^in  the  endeavour  to  make  truly  and 
consciously  the  working  of  the  Self-affections  that  which 

acts  for  the  general  object  of  exalting  Bace. Of  the 

Domestic  Morality,  accordingly,  which  I  am  here  bound 
ttpeoially  to  the  treatment  of,  I  daim  that  it  possesses 


142  FRAcrnoAL  smor. 

fully  the    latent   yalae  of  erea  tint  hndftrt  pvfc  flf 
Ohristian  dogmatism  whicli  seems  to  liold  Ifgkl  hf  ^  gsoi 
works."   I  claim  of  this  religioas  law  of  Yirtaa=  tlMfrilril 
but  a  modem  fashion  of  saying  over  ag«ui|  thai  am  ttf 
highest  moral  practioe  of  life  that  feUa  dkirt  of  xqgail<ll 
'' Christ/'  or  of  regard  to  Baee,  is  after  all  iMtaa  tottH 
^<  religious  sin.''  lb  live  '^  in  Ohrist  **  now  stands  ^peoU^f 
to  me,  as  a  Woman,  as  a  holding  myself  adbgeot  ts  At  . 
law  of  Family,  and  to  the  whole  ctnmit  of  the  httMm0 
of  Family,  with  constant  smse  abiding  by  me  that  Iwtf  : 
thus  do  my  part  in  work  general  or  Divine  i^nat  as  ew 
trarily  I  consider  that  for  a  Man  so  tolhroy  hri  In  npnniiHy  ' 
bound  over  to  the  single  representative  matter  of  Broftai*   . 
hood,  to  be  generally  and  generously  interpinited.     Us 
law  of  conduct  that  is  for  Men  is  well  estimable  fir 
static,  in  every  sense.     The  law  proper  for  Women  ii 
never  other  than  dynamic,  with  the  strictest  reference  to 
the  Divine  purport  of  central  energy. 

89.  By  a  regard  to  this  result,— K)f  the  producing  of  a 
true  Form  of  Beligious  Virtue, — and  thus  only,  I  believB 
there  may  be  thought  of  as  adduced  fairly  the  fell  creatifs 
influence  I  am  contemplating.  I  mean,  the  united  two-fidd 
influence  of  Death  and  Sex.  In  my  first-attempted  schem- 
ing in  psychology,  I  broke  off  my  collected  formula  widi 
the  recognition,  that  I  was  resting  for  it  still  on  what  alons 
was  a  mere  ^'  logical  anticipation  "  of  ground  yet  imma- 
ture, in  regard  to  its  actual  hold  on  conviction :  the 
ground  of  reasoning  which  asserts  that  the  wbole  mesih 
ing  of  Individual  Life  is  bound  up  with  the  accepted 
meaning  of  Individual  Death.  (I.  503).  But  to  my 
present  view, — as  the  very  effect  of  all  the  system- 
atizing of  the  idea  of  Sex  which  has  pervaded  my 
intervening  effort,*!— even  the  feet  of  such  immaturity  cif 


I.  A7F0BDSD  SCHSMS — ^DIVINE  FATHERHOOD.       143 

• 

conviction  is  no  impediment  to  the  making  np  of  an 
entire  scheme^  in  its  primal  oatline.  I  feel  now  that  it 
gnffices  wholly  to  mj  scheme-purpose  to  leave  the 
question  of  what  belongs  to  fdtarity  in  regard  to  Life  and 
Death,  which  ever  naturally  is  wont  at  times  to  press  on 
UB,  outside  of  consideration  :  even  in  openly  surrendering 
myself  to  the  dealing  here  with  Death  as  being  absolute. 
I  confess  to  myself  that  by  the  terms  which  I  have  found- 
strengthened  to  me  more  and  more  by  my  questioning, 
there  is  cut  off  proportionately  all  that  hitherto  has  been 
taken  wontedly  for  moral  evidence  of  restored  Selfhood 
alter  Death ; — ^but,  none  the  less,  I  feel  it  open  to  my  per- 
4)eption,  with  even  increase  of  power  in  this,  to  see  the 
<x>n8tant  possibility  of  some  new  revelation  about  nature 
which  should  bear  on  this  actual  point.  And  if  this 
flhould  come  to  pass,  I  allow  fully  to  myself,  that  all  the 
reasoning  that  goes  to  make  my  present  scheme,  even 
aupposing  it  entirely  valid  to  its  actual  stage  of  truth, 
would  need  a  thorough  re-arrangement  from  its  found- 
ation : — OTf  the  accommodating  to  a  new  and  a  higher 
species  of  Beligious  Foimu  But, — with  this  proviso  held 
in  view, — I  conceive  that  the  conclusions  I  have  deduced 
from  a  dealing  with  Death  simply  as  it  now  appears,  as  a 
decisive  ending  to  what  also  is  decisively-apprehended 
life,  witness  fully  to  their  own  worth.  I  allowed  first, 
under  the  '^  anticipation  "  I  thus  explain,  that  the  whole 
of  our  mmd's  growth,  both  in  intellect  and  feeling,  has 
been  naturally  impelled  on  us  by  the  fact  of  circumstance, 
existing  there  in  reality,  and  which  therefore  we  have  been 
forced  to  deal  with  really  and  constitutionally,  that  Death 
if  the  actual  bounder  of  Life.  Death,  as  bounding  Life, 
IB  assuredly  of  all  realities  the  surest  I  And  yet  not  surer 
nor  more  real  than  Birth  1  In  taking  then  now,  as  I  do, 
the  two  things  together  as  &ct8  of  circumstance,  to  be 


144  PBAcrnoAL  mwwEm.  mh 

jadged  of  in  mere  accordaiioe  with  our  actual  knoiila^l 
lespecting  them ;  and  in  seeing  how  the  two  tqgirital 
work  in  concert  on  Morality : — ^I  aigae  that  I  am  ta^ 
nished  with  scheme-principle  that  must  neceBeariljr  te' 
thus  far  sound,  and  safe,  in  a  religioos  senae,  for  tmt 
given  to  it  My  scheme  may  hereafter  be  proved  to  ham'. 
been  only  temporary ;  but  for  the  present  itia  ahown  Im; 
to  its  own  design. 

90.  The  creative  notion  I  am  founding  on  auppoM 
constantly  a  circling  inwards  of  ontwaidly-obtained  h^ 
pressions.  And  in  the  primary  effect  of  idigumy  whn 
creative  power  took  the  aspect  of  a  hnman  Deapoti  I 
recognize  a  true  beginning  to  what  now  I  bdieve  ripe  U 
be  adopted  by  hnman  thought  as  a  right  centre  aal 
nucleus  to  religion^  in  especially  the  two  modes  I  nam 
state  as  its  leading  ones^  specifically  *^  feminine."  For 
of  these,  both  the  power  of  an  abstract  spirit  of  Resig- 
nation and  the  power  of  internal  Self-restraint  were  led 
on  to,  I  conceive,  though  by  no  means  reached,  in  the 
coarse  mode  of  regulation  then  established,  for  tlie 
interim.  Under  a  (jod  known  as  Despot, — and  even  on 
through  the  whole  period  of  supematuralism,  while  at 
all  God  is  thought  of  as  a  Person, — no  emotion  of 
religious  sort  that  I  can  now  account  as  such  had  the 
means  of  appearing  pure  in  its  kind :  because  precisdy 
of  the  feeble  nature  of  the  inducements  to  emotion  that 
do  alone  act  on  the  mind's  surface.  These  inducements, 
as  I  have  here  contended,  could  only  in  this  stage  of  their 
action  work  mainly  by  the  force  of  fear;  while  any  AqM 
of  Divine  succour  to  be  obtained,  and  of  Divine  bounty 
to  be  enjoyed,  was  kept  back  to  the  mere  character  of  a 
seeking  for  Diy'me favour:  which  is  antipodal  to  thevefj 
essence  of  moral  principle.  And  as  much  so,  I  believ8| 
is  intrinsically  the  aim  attendant  on  belief  in  Divine 


a.  AFFOBDSD  8CHBME — DIVINE  FATHERHOOD.         145 

Penonalism  to  change  the  primal  fear  in  the  case^  in- 
stead of,  as  is  natural,  into  hope^  into  love :  love  for  the 
Divine  Being,  as  such.    For  this  is  truly,  I  consider, 
the  drawing  off,  or  the  attempt  to  draw  off,  from  its  only 
nghtfiil  operation,  the  very  motive  which  stands  as  such 
to  all  the  inwardness  of  action   that  Religious  Virtue 
implies.    Bat  none  the  less,  I  conceive,  did  the  final 
character  demanded  here  precisely  take  its  rise  :  as  is 
shown  generally  and  fully  by  the  presented  course  of  the 
tfaeologic  doctrine  of  Punishment.     As  long  as  resting 
on  the  notion  of  Divine  Despotism,  this  doctrine  gave 
for  penalty  to  religious  sin  but  the  kind  of  suffering  that 
in  main  character  was  external  to  the  inner  and  real 
nature  of  mind.     It  announced  such  as  bore  in  chief 
on  mere  bodily  sensation  : — except  always  for  the  very 
point  which  is  involved  in  religion's  nature,  that  it  res- 
pected pain  solely  as  prc-figured,  or  feared  beforehand  ; 
and  except  also,  most  importantly,  tlxat  it  stood  rcpre- 
seated  inrintegro  by  the  spiritual  conception  of  Death, — 
of  Death  which,  to  primal  savages,  was  indeed  the  mode 
of  settled  punishment  alone  extant.      If,  however,   we 
now  imagine  the  impressed  regard  to  this  general  penalty 
deepened  inward  to  its  right  station,  which  is  that  of  the 
human  heart  or  emotive  centre,  by  effect  of  ever-circling 
life-experience,  the  result  is  surely  instant  that  this 
ngard  is  herein  made  to    be  intermingled  with  due 
iQotives  of  affection  ;  and  that  also,  for  this  reason,  it  is 
ttempted  from  all  the  coarseness  and  mere  bodiliness 
flttt  were  attached  to  the  first  kind  of  acting  fear.    And 
thiB,  exactly  from  the  weight-in-full  now  involved  to  be 
given  to  the  idea  of  Death : — since  this  naturally  implies, 
tf  the  kind  of  sin  supposed,  that,  for  any  failure  in  the 
idigioQB  object  of  the  right  conduct  of  Family,  the  penalty 
*vaiting|  in  chief  sort,  is  what  indeed  the  immediate 


146  PRAOTIOAL  XIROT.  »Aiv«^« 

islaner  must  bj  means  of  Death  escape^  while  henoo  irht 
he  mainly  must  dread  can  be  only  smdi  as  »piIitaJ^f 
affects  him,  and  such  as  moves  him  by  ibroe  of  tm 
human  ^^  love/'  though  of  reflective  kind,  finr  theoflfapri^ 
to  himself  born  as  if  under  sentence.  And  fear,  xraeiil 
this  character  is  assuredly  what  in  no  way  is  ignoUc^  • 
unworthy  to  be  associated  with  Religion  I — ^wbile,  flnt  Ik 
should  act  effectively  as  Self-restraint,  is,  I  argue,  at  con 
natural  in  general  theory,  and  consonant  wifh  vkh 
experience  as  to  what  is  even  for  habit  the  motive  povs 
of  the  affections  for  impelling  effects  even  most  piiaU 
to  the  Self-nature.  I  suppose  but  still  a  new  miriide<^ 
Integration  at  work.  For  if  the  '^  love  **  that  xespedi 
unborn  descendauts  loses  truly,  as  it  does,  the  real  natun 
of  "  love  :"  yet,  by  rule  of  this  power  of  miracle,  th«» 
is  made  even  necessary  to  succeed  the  active  phase  of  its 
first  passive  condition  which  is  the  moral  sentiment  ia 
question.  I  mean,  by  the  help  of  religion.  Namelj 
thus :  tlie  very  ''  leaning  on  "  external  aid  which  ai 
towards  Deity  snpernaturalism  encourages,  has  the  nature 
in  itself,  by  the  present  naturalism,  to  turn  into  the  desire 
to  bestow  external  aid  on  the  special  class  of  fellow-beingf 
who  are  made  by  nature  dependent  on  Self. 

91.  The  Morality  that  stands  as  outcome  of  Christ- 
ianity is  indeed,  I  now  recognize,  well  expressed,  as  tot 
little-" evangelic"  fashion  of  it,  by  Dr.  Paley,  in  tta 
notable  definition  of  '^Virtue"  with  which  he  hii 
associated  it,  to  the  common  dissatisfaction  of  modsra 
reasoners.  Virtue  may  be  said  rightly,  I  admit,  to  k 
that  which  refers  necessarily  to  an  exhibited  ^*  will  of 
God  **  for  its  proper  rule,  and  to  ^^  everlasting  happiness  ** 
for  its  ruling  motive,* — if  we  allow  duly  for  the  want  of 

•  Palej'8  words  (in  his  Mwal  Ph'UowpKy^  I.  Yn.)  axe  tbete.  <* Vfatal 
is, '  the  doing  good  to  mankind,  in  obedience  to  the  wiU  of  God^  mmdfit  A 


•  lu  AFFOBDED  SCHEKE — DIVINE  FATHERHOOD.       147 


defiDiteness  in  any  limit  we  can  assign  to  the  attached 
eonsequeuces  of  the  rnle's  infringement  For  the  ^'  will 
<of  Grod,"  as  now  accounted  of,  being  of  central  direction 
on  the  perfecting  of  full  Sexhood,  mental  and  moral  :  so 
must  also  the  ruling  motive  to  its  obeying  be  that  of  the 
transmittiug  to  stock-of-Family  a  portioned  beiughood 
ihat  may  be  worth  the  taking  up — worth  the  living  out, — 
by  the  future  **  Selves  "  to  us  which,  as  to  a  certain 
fraction  of  the  identity  of  ourselves  to  be  presently  to 
all  appearance  submerged,  engendered  offspring  may  all 
uaturally  be  supposed  to  carry  on,  though  with  decreasing 

power. But  I  admit  likewise,  with  the  orthodox,  that 

the  **  gospel-truth  "  of  the  matter  is  still  short  of  expo- 
sition. This  lies  always  with  an  express  reference  to  the 
very  point  here  implied  of  what  to  personal  sense  is 
j^rovidential  irjustice:  the  sinner  left  to  escape  retribu- 
tion, and  the  innocent  made  victim  to  it.  ^'  Imputed  sin  '^ 
and  **  vicariously-suffered  punishment,"  wliich  are  to 
present  moral  instincts  a  clear  offence,  are  ye  mixed 
into  the  whole  plan  of  existence  whose  interpreting  is 
the  problem  forced  upon  us  ;  and  the  mode  of  their 
assorting  to  it  which  Christianity  afforded,  as  the  solution 
that  human  thought  was  first  rea<ly  for,  was  only  that, 
I  believe,  which  the  kind  of  conversion  I  have  now  in 
view,  of  passive  principle  into  active,  developmentally 
justifies.  The  imputed-sin  and  substitution  which  are 
normally  a  part  of  nature,  we  now  see,  are  without 
voluntariness  present  on  either  side;  while  the  very 
meaning  of  the  Christ  is  ¥nrapt  up  in  this.  And  if  now 
it  be  the  case,  as  I  suppose  it  is,  that  the  moral  exercise 

§mkc  of  evtrUuliiiff  happiiuu.*  *' ICy  own  meaning  for  Yirtoo  is  that 

obriomlj  which  obliges  me  to  ezdade  attention  to  the  fint  olaiiae.  Tha 
wofd  implies  for  me  alone  the  intrinsic  quality  of  oar  own  bein^^^o^dl 
which  cnablet  lit  to  cany  on  with  effect  ^vta  oiloroed  Strogi^  of  lAk^ 


148  PRAOnOAL  XiraOT.  tut 

of  Self-restraint  is,  in  reality,  the  true  means  of  ledeaf- 
tion  that  is  laid  ont  for  ns,  by  the.  fall  design  if 
Providence,  this  does  bat  still  imply  the  adoption  if 
Christ-character  ^^  for  the  sake  of  others,**  which,  as  jut 
argned,  is  the  ripened  frait  of  ^'  leaning-oQ  **  soeh  »- 
jast  because  the  class  of  '' others**  here  intended  m 
those  for  whom,  and  for  whom  alone^  as  I  contendi  n^ 
^^  altruism ''  that  is  genuine  can  be  awakened.  (See  IL 
511-22.) 

92.    For  my  aimed-at  philosophy  of  emotion,  aeeori' 
ingly,  it  is  still  an  idea — a  dogmatie  idea, — ^that  I  M 

avail  me. When  the  notion  of  the  Ohrist  was  Alt 

produced,  I  have  believed  to  see  how  indeed  it  came,  aal 
may  iu  reason  well  have  come,  to  the  apostle*8  mind  on 
which  it  broke,  with  all  the  force  of  catastroplie  which 
I  have  moulded  my  present  principle  to  allow  duly  for. 
Tliat  is,  of  catastroplie  of  moral  sort.  The  case  which 
was  that  of  Paul,  as  I  conceive  it,  was  that  of  new 
emergence  from  ancestral  trust  in  the  mere  favouritism 
of  a  Deity  who  ''loved"  Israel,  but  who  "hated"  the 
outsiders  to  this  His  divine  Family,  and  who  hence 
pursued  the  latter  with  an  "  eternal "  vengeance  veiy 
diflFerent  to  His  mere  chastisement  for  Israel,  reacliing 
but  to  som(*  third  or  some  fourth  generatiou,  as  by 
common  ordinance  of  birth-conditions  : — and  thus  the 
change  tliat  was  brought  about  to  his  experience  when 
was  opened  to  him  the  new  conception  of  an  Israel  that 
was  unlimited  in  earthly  sense,  and  only  spiritnally 
determined  by  observance  of  Jehovah's  law  of  actusi 
rigliteousness  in  heart  and  life,  must  evidently,  as  I  infer, 
have  come  upon  him  with  the  crushing  kind  of  appre* 
hension  of  Sin,  that  could  only  thence  cause  liiin  to 
receive  with  such  rapture  of  welcome  as  he  did  the 
attendant  opcDing  to  provided  means  of  redemption  that 


^AP.  II.  AFFOIIDBD  BOHEMB — ^DIVINB  FATHERHOOD.        149 

was  commensorate  (L  417 — 21).  The  idea  of  moral 
panishmenty  carried  forward  to  the  unknown  world  be- 
yond  the  grave  for  an  express  personal  undergoing  of 
Ood's  judgment  on  race-accumulated  transgression,  is 
that  manifestly  of  wholly  terror  to  the  threatened  sub- 
ject :  it  is  over-weighted,  and  all  too  obviously  unjustly 
so,  for  any  real  moral  eflScacy  ;—  and  hence  necessarily 
the  proper  image  of  "  salvation  "  to  correspond  must  be 
that  which  appeared,  as  the  sense  of  ^^  Christ "  did, 
directly  furnished  by  Deity  :  furnished  as  in  pure  gift, 

and  in  no  way  what  was  capable  of  being  earned. 

And  for  ourselves,  as  I  contend,  the  case  is  but  become 
what  is  only  still  the  same,  however  deepened  and 
strengthened.  We  are  again  under  an  occurring  moral 
catastrophe,  having  signs  repeating  those  to  first  Christ- 
ians, which  also  is  again  witnessed  to  by  the  need  of  a 
new  special  idea,  representing  a  whole  arrangement  of 
our  view  of  Providence,  as  changed  for  ourselves  beyond 
that  which  was  in  power  of  reach  to  first  Christians,  not 
<inly  by  all  that  science  has  since  revealed  to  us,  but  even 
by  the  very  working  of  the  Christian  notion  itself, 
through  all  the  centuries  that  have  since  elapsed.  The 
^*  repeated  signs "  I  allege  are  those  of,  on  the  one 
hand,  tlie  sudden  quenching  of  direct  personal  anticipation 
of  **  reward  "  to  come  ;  and  on  the  other,  the  demand  of 
a  moral  care  for  posterity  that  is  truly,  except  for  em- 
powered trust  in  ruling  Deity,  an  iufiiction  of  what  is 
terrifying  responsibility,  made  chargeable  on  the  enjoy- 
ment of  present  life.  And  in  regard  to  the  ^'  new  idea  " 
herein  called  for,  to  give  character  to  the  moral  status 
involved,  no  more  does  this  either  seem  to  fail.  I  find 
mich  afforded  in  the  very  principle  I  now  imagine  of 
ialaneej  holding  sovereignty  over  movement  and  over  lif#. 
universal,  though  but  now  first  applied  to  the  concerned 


150  PRAOTIOAL  EFTBCT.  far 

moral  conditions.  The  Christ-idefty  from  the  iint,  I 
suppose  to  have  been  indeed  bat  what  was  aotoillj  t 
balanced  estimate  of  the  linman  mind,  for  what  im 
seyeral  individual  relation  to  the  lot  providentially  hh 
nished  to  each,  on  not  Vk  severally-adapted  bat  a  oomi 
plan:  having  therefore  the  special  reference  to 
condition  that  but  befitted  the  point-of-view  aaaamedi  t» 
which  alone  dogmatism  was  yet  competent^  taking  tlHt 
from  supposed  ^^  motives ''  of  Deity  ; — ^while,  as  andi,  il' 
was  indeed  a  first-cast  of  general  theory  that  evolviqf 
knowledge  must  be  in  essence  ever  bonnd  to.  And  if 
the  balance  be  now  taken  in  full  conscioasness,  this  ii 
surely,  in  itself^  but  the  kind  of  newness  of  eflPort  timfc 
should  alone  substantiate  the  first  kind. 

93.  The  Christ-idea,  when  it  arose,  was,  on  present 
terms,  the  simple  springing  of  a  new  Thought,  of  wholly 
general  kind,  for  which  human  powers  were  prepared, 
and  for  which  indeed  was  there  a  naine  also  ready :— a 
name  so  adapted,  as  that  instantly  there  was  felt  that  no 
other  could  express  possibly  so  well  the  satnng  import  it 
contained,  as  to  that  which  men  had  previously  felt  at 
loss  for,  and  had  striven  painfully  in  search  of.  The 
ready  name  came  at  once,  as  would  seem,  in  the  wonted 
manner  of  all  appropriate  terms,  as  the  true  fixing  of 
the  idea :  the  high  and  yet  utterly  vague  character  of 
which  made  it  otherwise  all  incapable  of  mental  handling. 
And  here  exactly  then  appears  the  '^  moulding "'  forma' 
tive  power  which  I  attribute  to  religious  dogmas  in 
general,  now  in  mode  that  is  expressly  representative,  in 
regard  to  all.  The  actual  essence  of  moral  principle  in 
the  Christ-idea  could  alone  naturally  develope  itself  inta 
its  true  function  of  direction  over  affective  feeling,  it  ii- 
evident,  by  means  of  a  right  relation  produced  for  it  with 
the  actual  case  of  the  general  mass  of  affective  impulses  ^ 


CHAF.  II.  AFFORDED    SCIIEHK — DIVINK   FATHERHOOD.       151 

— not  possible  to  be  gained  at  once,  whence  the  necessary 
long  retention  of  the  mere  mysticism  of  the  notion, 
which  its  first  presenting  involved  of  right ;  but  such  as 
only  could  experientially  be  elaborated^  and  thus  fitted 
for  the  proper  logical  examination  which  moral  principle 
implies.  And  tliis  very  elaboration  is  what  I  mean  by 
the  "  moulding  power  of  religious  forms" : — just  because 
it  has  provided  balance^  rightly  such,  to  the  natural  dif- 
ferencing of  the  vague  emotional  basis  which  is  the  mode  of 
growth  to  this.  The  primal  anthropomorphic  image  held 
up  constantly  the  evasive  matter  needing  logical  treat- 
ment, even  while  it  as  yet  resisted  this  ; — and  it  did  this 
by  the  very  force  of  its  adapted  name  I — ^Aud  even  now, 
wh^i  it  seems  frankly  no  longer  to  evade,  but  expressly 
to  sorrender  itself  to  examination,  the  fixed  form  is  as 
mnch  as  ever  what  moral  principle  has  need  of,  for  its 
own  furnishing  with  steady  fulcrum.  Namely  thus. 
Surely,  ever  in  true  experience,  the  real  finding  of 
direction  to  the  differenced  modes  of  acting  afi*ectiou 
which  make  up  the  general  whole  of  our  emotionalism, 
does  lie,  by  nature's  rule,  in  the  fact  of  our  being  driven 
to  make  transit  through,  in  turn,  each  and  all  of  the 
existent  kinds  of  subjugation  to  afiection,  either  iu  per- 
son or  by  personal  sympathy :  the  local  vices  that  spring 
up  to  each  partial  state,  being  duly  brought  to  correction  by 
the  whole  coarse  being  gone  through.  It  is  thus,  and 
thus  only,  that  a  just  balance  of  emotive  impulse  seems 
brought  about.  But  thus  precisely  does  also,  by  present 
view,  the  Christian  dogma  express  itself.  Precisely  the 
name  of  Christ,  with  all  its  historic  bearings  stamped 
on  it,  but  notifies  the  same  fact.  For  the  very  coming 
of  the  Divine  San^  which  the  Christ  was,  into  the  position 
for  haman  honour  which  was  thas  attained,  is  shown 
indeed  as  but  the  same  with  a  true  process  of  abolition 


152  PRACTICAL  SmOT.  Mm 

set  on  foot  for  the  moral  hindrance  before  preTsilii^  ii 
the  Hebrew  trust  in  Divine  iavouritiBai,  to  the  henoi^ 
ing  of  what  shoald  first  by  this  means  be  a  DifiM 
Father  ; — ^whila  the  involved  sanctiffing  of  the  iufllrfBJ 
station  ot  Wifo-and-Motlier  brought  up  hence,  in 
tion  for  a  full  renderinj^  of  moral  homage,  the 
aspect  of  proper  Godhead  now  affirmed :  the  IVimij  d 
Divinely-regulating  conditioDs  which  are  those  of  As 
coTnmon  law  of  Generation.  Unless  daly  the  Ham 
modes  of  human  Love  which  are  in-several  GoDJi^ 
Fraternal,  and  Filio-Parental,  had  come  into  their  rig^ 
differencing  and  also  their  equalizing  in  moral  estimst^ 
by  no  means,  I  conceive,  could  that  law  ever  have  b- 
fluenced  human  conduct  in  the  mode  of  r^nlation  wUbk 
in  regard  to  that  law  we  account  as  moral.  Bat  the 
Christ-idea,  through  precisely  its  historic  working,— 
carried  on  ever  since  its  revealing, — appears  exactly  to 
have  done  this.  By  means  of  it,  just  because,  in  Paol's 
language,  we  are  made  ^^/ree^^  from  the  previous  bondage 
of  moral  Hebrewism,  we  are  made  capable  of  that  actoil 
moral  liberty  which  means  constantly  a  state  of  harmony 
with  the  universal  "  will  of  God,"  or  rule  of  nature. 

94.  The  idealized  God  of  nature  is  to  me  indeed  now 
but  precisely,  in  a  moral  light,  an  imperative  on  man- 
kind to  give  a  truly  balanced  homage  to  the  just-named 
three  elements  of  affective  life :  these  being  taken  for 
incladiug,  in  the  rightful  manner  of  assortment,  all  that 
actually  I  refer  to  them.  That  is  to  say,  the  Difinc 
Rule,  reduced  to  form,  is  but  a  moral  demand  for  ibe 
true  cultus  of  the  natural  bond  of  Family.  Just  as  troly 
as  the  idea  of  ^^  God  ''  in  its  integrity  I  see  demaoded 
for  needful  basis  to  any  scientific  scheme  of  nature,  does 
the  idea  of  "Christ"  also  integrally  represent,  witk 
derived  adequacy,  the  scheme-estimate  that  is  needfid 


BAP.  II.  AFFORDED   SCHEME — ^DIVINE  FATHERHOOD.      153 


to  any  emotive  sense  of  mic,  because  of  its  balanced 
imcleiu  of  import  on  the  very  matter  which  is  specific  to 
state  of  Family.  For  the  idea  of  "  Race,*'  which  in  this 
iray  I  attach  to  that  of  ''  Christ/'  is  Done  that  deadens, 
bnt  snch  as  specially  is  of  moral  life  to  the  concerned 
matter.  It  implies  of  the  common  Brotherhood  of  man- 
kind that  it  represents,  that  those  specially  which  are 
regarded  by  it  are  however  what  in  common  acceptation 
ire  instead  Fathers  and  Children : — the  latter,  as  snch, 
being  yet  none  the  less,  as  I  have  already  noted,  real 
Brothers  with  one  another  before  God,  as  respecting 
a  common  Parent  to  all  (I.  269).  And  thns  indeed  it 
means  a  Brotherhood  along  the  plane  of  Time,  character- 
istically, instead  of  along  the  plane  of  mere  Space :  and 
is  dynamic  for  mental  influence  in  proportion : — with 
instant  interpretableness  to  the  effect.  Antecedently 
to  this  dynamic  sense  of  Race,  the  portion  of  the  haman 
Family  that  lived  anteriorly  to  any  present  part,  had 
eminently  nndue  value  attributed  to  them:  whence  in 
fiu^t,  as  I  have  allowed  for,  all  primitive  superstition  had 
its  origin.  But  since  Christhood  has  been  realized,  this 
is  rendered  impossible — in  the  very  way  that  Paul 
himself  has  shown  conviction  of.  It  is  not  possible 
now  that  the  having  "  Abraham  "  to  our  father  can  be 
thought  availing  to  us,  unless  also  we  bring  forth  "works 
of  Abraham:" — and  "works  of  Abraham"  in  a  religious 
sense,  must  mean  truly  the  raising  offspring  to  God  who 
shall  be  such  even  more  than  the  actual  ancestor.  Suo- 
oeaaors  ha^e  continually,  to  the  living  stock  of  men,  the 

attached  promise  of  a  new-proceeding  "  Messiah." 

And  what  practically  follows  hence  but  precisely  this  : 
that  while  always  in  religious  sense,  we  must  say  to  our- 
selves with  Job,  "  Shall  we  receive  pood  at  the  hands  of 
God,"  as  the  stored  fruits  of  whole  inherited  evolution, 


154  PRACTICAL  KFnOT.  Mar 


and  not  also  the  partial  fruits  of  local  ^^  an/?'*- 

say  at  the  same  time,  by  mere  force  of  ael£ng|H^ 

^^  Shall  we  receive  good,  and  not  also  transmU  goodr 

This,  I  argne,  is  the  only  rensonable  waj  heucebrfk 

of  accountiug  with  Providence.  And  it  means  «inl|f 
the  proper  stimulus  to  Religious  Yirtne : — juat  in  con- 
stituting the  escape  from  the  i^artly-childish  and  paiti^^ 
slavish  ancestral  claim,  which  Paul  felt  as  he  did,  fiyr  Ui 
own  part,  to  be  indeed  the  moral  value  of  his  fiuth  ia 
Christ :  the  power  of  standing  Jree  before  God, 
to  the  proper  stature  of  a  man. 


95«  Here,  tiien,  does  my  argument  close  for  Uie 
second  kind  of  appeal  that  I  have  laid  my  entire  scheme 
under.  In  my  thinking  of  God  previously  as  Creator  ta 
us,  I  have  believed  to  gain  truly  the  abstract  averaged 
idea,  or  rightly-weighed  focus-point  to  the  univenal 
estimation  of  nature  which,  as  such,  may  be  felt  by  in* 
tellect  as  satisfying  the  general  sense  of  Truth.  And  it 
seems  to  me  indeed  that  I  have  no  less,  in  what  I  now 
take  as  consequence  from  thence,  made  out  equal  satis* 
faction  to  sense  of  Happiness.  God  taken  now  as  Father, 
in  the  express  meaning  of  being  such  alone  ^^  tn  CArutf' 
is  indeed  that  which,  as  I  have  said,  now  retreats  on  iti 
own  account  to  the  mental  background,  leaving  only  ton 
direct  concern  such  respects  as  are  interhuman  :  whence 
the  kind  of  general  notion  in  force,  as  the  idea  of  the 
^'  Christ,''  is  that  which  breaks  up  Deity  into  an  attribiK 
tion  made  accordant  with  these  respects.  But  what  ii 
this  save  exactly  the  counter  kind  of  result  to  that  whichi 
in  regard  to  claim  of  Happiness,  I  have  already  laid 
down  ?    The  very  power  in  the  human  mind  of  enter- 


ciur.  II.  AFFORDED    SCHEME — DIVINE    FATHERHOOD.      155^ 

taining  the  abstract  notiou  of  a  ^^  Christ"  seems  to  me 
the  express  sign,  tbut  the  experienced  government  of 
natare  may  bo  theorized  in  full  for  bearing  straight  oa 
hmnan  Happiness. 

96.  The  resulting  notion  of  Providence  is  settled  by 
this  derived  general  idea  into  the  true  common-sense 
apprehension  that  to  judge  of  our  relation  to  Providence, 
as  to  that  which  is  our  allotted  weal  or  woe,  we  must 
simply  take  all  circumstances  together ;  and  this,  of 
apecialty  as  regarding  our  fate-controlling  birth-condition. 
We  are  made  to  see  specifically  that  in  our  station  be- 
tween ancestors  and  successors  which  gives  us  mainly 
our  religious  destination,  we  must  exercise  our  judgment 
on  Providence  only  as  setting  one  thing  against  another, 
and  thinking  fairly  but  of  the  general  effect.  And  is  not 
obviously  the  idea  of  Christ,  so  employed,  that  which 
means  a  true  reconciling  with  Providence  ? 

97.  But,  besides  this,  the  idea  of  Christ,  as  now  inter- 
preted, means  directly  the  whole  conditioning  of  what 
is  to  human  beings  in  general  the  allotted  share  in  the 
Life  of  Struggle  that  is  universal,  which  responds  exactly 
to  my  conclusion  about  Happiness,  that  it  depends 
wholly  on  Self-action  and  Self-fighting-for.  For  this 
idea,  even  in  meaning  still,  as  it  is  held  in  common  to  do, 
the  proper  principle  of  Brotherhood,  means  yet  just  as 
much  in  counter-aspect,  and  in  the  aspect  which  is  that 
I  rather  dwell  on,  the  principle  of  the  right  exercise  of 
Sex-condition.  And  so  adjudged,  what  is  that  of  which 
5t  mainly  is  exponent  but  indeed  the  whole  mass  of  soft- 
ening influence  that  has  ever  come  into  the  state  of 
Struggle,  to  make  it  what  it  has  been  in  regard  to 
Happiness!  The  conflict  of  fellow-strugglers,  without 
Bex-oondition,  could  never  have  been  an}'  other  than  in- 
ternecine I   But  mih  this — and  mth  this  in  whole  purpose 


156  PBAOnOAL  SifBOK.  wmm 

of  nature  assented  to,  and  by  means  of  the  Ghriit41n 
now  precisely  revealed  to  ns  as  so  being^^— it  bas  bflei 
Bucli  as  has  bnt  tangbt  ns  tbe  Emotive  IVnihy  HUt 
just  as  much  as  we  are  always  bonnd  to  exert  rifsbji 
we  are  yet  forced,  and  therein,  to  derelope  Lore.  Aid 
from  this  follows  plainly  all  tbe  impelled  vriouiawi 
of  life-pursuit  that  life's  eigoyment  is  jbandentinl|yii 
depend  on.  Beetsuue  of  the  involved  oonnter-exMBBor 
for  us,  of  Life-impnlses  that  are  opponent, ^ofattraelm 
or  parental  ones  warring  constantly  wifli  ibe  flnnil 
repellent  ones  of  fraternity,— -have  the  lift-oonzses  bflsi 
made  open  to  ns  whose  threading  and  filling  out  bas  bflsi 
the  furnishing  of  life's  delight!  Bectmae  of  Ibe  cwwel 
texture  thus  made  necessary,  has  onr  wrongbt  web  of 
life  become  shot,  as  it  has  been,  with  all  its  actual  rU 
brilliance  of  shaded  colouring ! 


CHAFrER  III. 

THB  DEFINITENESS  OF  CHARACTER  WHICH  APPEARS  (ilVKN 
TO  THE  ACKNOWLEDGED  BASIS  OF  ALL  MORALITY,  CON- 
8ISTINC.    FK   THE    RELJOIOHS    PRINCIPLE   OK   DirTY. 

I  believe  that  in  the  foregoing  scheme  I  have  indeed 
gained  a  basis  to  Beliglon  that  is  in  this  way  snre  :  that 
it  draws  out  into  prominence  the  leading  points  in  the 
general  aspect  of  nature,  developmentally  regarded,  which 
are  sach  as  address  naturally  the  religions  sense  in  us. 
The  track  of  such  points,  taken  in  series,  I  have  treated 
as  being  that  which  shows  to  us  the  whole  manner  of  the 
creating,  or  rather  generating,  of  ourselves,  by  the  Power 
having  common  sway  throughout  the  universe ;  and  hence 
its  recognizing  in  that  light  is  to  me  indeed  the  same 
with  a  true  finding  of  that  relation  to  Deity  for  our  own 
beinghood,  of  which  constantly  all  frame-work  of  Religion 
is  admitted  to  be  no  other  than  the  expression. 

From  this  "effort  of  integration"  I  may  therefore 
pass  to  what  I  have  pre-stated  as  my  designed  seconding 
of  it,  by  an  attempt  to  derive  from  it  the  farther  kind  of 
basis  that  is  in  question  with  me  :  the  basis  that  must 
in  sequence  to  this  primary  one  be  adapted  to  Morality 
(p.  30).  I  have  yet  said  nothing,  as  may  have  been 
observed,  of  the  producing  of  the  ultimate  sort  of  men- 
talism  which  is  here  concerned  : — ^the  sort  which  is  no 


158  PBACnOAL  XmCE.  nn»-A 

more  of  peculiarity  intelleotoal,  than  it  is  of  MftdtHf 
emotive  ;  but  which  the  rather  is  the  mental  oompoiadflf 
either  ratioaal  sentiment  or  affectiTely-diieoted  nmm. 
And  thus  obviously  I  have  now  to  sopplemeBt  tte 
omission :— of  which  the  occnrrenoe  indeed  was 
sary  to  my  method.  My  scheme  has  borne  wlibl^ 
the  ordering  of  a  snbjectiYe  or  metapl^yaioal 
arrangement ;  and  classes,  as  snch,  nnist  ineniaMy  b 
held  separate  in  their  definings,  however  also  it  ii  Ai 
matter  in  demand,  as  now  it  is,  to  show  a  palpaMft 
nection  throughout. 

As  a  subjective  classification, — ^to  which^  in  iti 
such,  the  point  of  int^;ralness  is  all-important,  and  da 
separating  into  feasible  classes  is  complicated  in  piopv* 
tion, — the  arrangement  I  have  come  to  has  had  this  of 
advantage,  felt  such  by  me,  that  it  has  indeed  ledooed 
the  classes  of  topics  dealt  with,  seeming  needful  of  sodi 
character,  to  apparently  the  smallest  possible  number 
But  very  few  of  leading  terms  I  have  found  suffice  to 
express  all  of  distinction  that  I  have  felt  necessary.  Ois 
one  term  of  Vibratwriy  by  itself,  has  come  to  stand  to  me 
as  full  classifying  signifier  of  in  fact  the  working-actxn 
of  whole  nature,  apprehended  in  the  material  mode  of 
science.  And  as  to  what  must  answer  to  this  in  vgp^ 
hens  ion  that  is  spiritual,  where  Vibration  becomes  kaovB 
under  reflection,  I  have  found  supplied  force  of  indieir 
tion  for  the  two  branches  hence  produced,  in  bat 
naming  one  of  these  the  working-function  of  osciDat* 
ing  Comparison^  and  the  other  the  working-function  d 

dually-assorted  Love. Moreover,  it  now  even  ocean  to 

me,  tliat  by  merely  a  little  stretching  of  the  force  of  the 
common  term  confined  usually  to  one  only  of  the  admit- 
ted kinds  of  thought-agency, — indeed  countable  as  the 
highest  of  such, — this  again  may  comprise  for  me  the 


^^  At 


TUB    SUPJ'LY    OP   BASIS   Tu    JlUlUilT" 


159 


iresBioQ  of  my  whole  actual  rcHgiuuM  theory  of  mmd's 
^reBtion.  I  refer  to  the  deaignatigu  of  "  Imagination" 
At  tht*  mental  df^partment  bo  named,  as  such,  I  have 
scarcely  gliiuced  in  the  foregoing  :  for  the  very  rensnn 
that  to  myself  the  need  here  is  taken  up  hy  Llic  name  of 
■Byndfolism,  which  is  to  me  but  oue  with  intt.'lleiition 
iniTersal.     But  the  former  now  may  truly  express  for 

le,  in  addition  to  what  "  Symbolism"  does,  the  imminent 
point  of  fftith  I  have  realized  which  unites  our  own  prac- 
tice of  ideation  in-toto  with  the  assimilation  of  the  Divine 
Image,  creatively  laid  on  us  : — so  that  now  what  ia 
.Oman  power  of  Imagination  means  to  me  but  the  same  i 
with  the  reflective  or  duly-active  human  working  npon 
|the  type  of  God's  imagery.     I  may  define  creative  pro- 

188  aa  solely  this  :  that  what  is  figurable  as  being  God's 
Imagination  displayed  in  nature,  differs  only,  but  differs 
■always,  from  man's,  by  being  causatively  allied  with  an 
inatrumentation  of  materialistic  Vibration  which  indeed 
.culminates  in  the  human  kind  ;  and  which  does  this  by 
■precisely  the  vibratory  consequence  ensuing  /or  mental- 
ism,  ihat  here  the  action  of  the  Compariug-iuteilect  has 
■e  vibratory  counterpart  in  the  action  of  two-sided  Love. 
——And  if  now  for  what  is  come  to  he  my  occasion, — 
■of  adding  on  to  this  condensation  of  religious  theory 
ffbat  may  riglitly  be  of  respect  that  is  ulterior  to  this, 
however  justly  connected  with  it,  in  sense  of  being  evolved 
flrom  it : — if,  to  mark  tlie  change  of  ground,  there  may 
trnly  be  once  more  a  signal  term  loimd  sutlicient  in  it- 
self alone,  I  may  surely  take  the  precedents  for  con- 
firmed, to  the  full  need  of  the  occasion.  And  this  actually 
is  what  I  plead,  in  regard  to  the  appellation  of  "  Duty." 
By  adopting  this  n;cognized  moral  term  to  express  solely 
in  itself  what  I  make  the  class-import  of  Morality,  as 
-Apart  from,  but  sequential  to,  Religion,  I  believe  that  I 


160  PKAOnCAL  xmcT. 

have  means  to  clench  to  its  naedfbl  point  all  the 
tizing  I  have  given  to  Beligiou. 

The  object  of  this  diapter  is  tharafiBre  aimplad     J 
have  shown  already  my  design  with  Monlitj ;  botha 
regard  to  my  intended  treatment  of  the  anlgeotttrfkr 
represented,  and  to  the  integral  dass-aasigniiiflnt  I SM- 
template,  which  indeed  most  raise  standaid  to  Ait 
treatment. — I  have  stated  amply  my  OMivietaoiL  as  li 
snbjective  classifying,  that  this  most  bend  itself  iribri^ 
to  conformity  with  the  one  law  of  production  that  in  o^ 
wardly-observed  nature  determines  new  spedes^  or  nei^ 
evolved  modes  of  integration  :  supposing,  as  I  do^  flit 
the  order  of  ^^  Two-«nd-Three  alternation  *'  vdiidi  Aw 
rules  and  affords  class -marks  to  what  is  generda- 
ing  physiciem,  enforces  thence  no  way  less  a  reflectire 
course  of  ^^  genealogy  *"  for  subjective  Ideals,  such  as 
similarly  are  concerned  with  nature  (II.  312-4).    And 
thus  I  feel  to  have  made  goody  so  far  as  to  what  is  prior 
hypothesis,  the  addition  I  project  of  Morality  in  a  class- 
form  to  those  two  I  have    hitherto  alone  recognised: 
namely,  Science  and  Beligion.    Although  hitherto  Ihsve 
taken  these,  with  believed  right,  for  including  ait  tliit 
mind  can  operate  by  ;  yet  by  attending  to  this  law  the 
very  inserting  of  Morality  between  the  two,  on  the  same 
level  of  class-character,  is  approved  to  me  as  inherentlj 
justified.    It  is  but  the  normal  passage  from  dualism  to 
triplicity  which,  if  duly  conditioned  to  restore  on  a  nev 
stage  the  first  mode,  is  the  true  exhibition  of  nature's 
plan  of  generation  :  while,  in  regard  to  this  condition,  I 
do  at  once  provide  it  by  precisely  the  new  sexualiiing 
of  Morality  on  its  own  account.    I  only  claim  the  class- 
character  for  Morality  with  view  to  its  inmiediate  partiag, 
on  a  new  mental  stage  of  division,  into  Scientific  and 
Religious  Morality  :  so  formulated  just  accordingly  ss 


*".  nfc         THS   BOPPIT  OB"  BASIS  TO  MORALITY.  161 

tile  new  factor  Bhom  the  nature,  for  estiiuale  cast  "  per- 
•onallj"  oa  it,  to  incline  preferentially  towards  the 
diantoter  of  either  ooe  or  the  other  of  its  two  geaeratora. 
Dsrelopmental-SQbJectivitj,  it  seema  to  me,  requires 
vith  impeiativeneBS  this  conformity  ;  while  Develop- 
mental-Objectivity expressly  yields  assent  to   it. If 

then  it  be  the  case,  as  1  iusttactively  suppose  it  to  be, 
that  the  idea  of  "  Duty  "  in  itself  muy  fonu  signal  to  the 
whole  matter ;  and  that  it  may  depict,  by  precisely  its 
own  history,  the  process  of  the  £rst  and  the  process  of 
tiie  aeooad  evolving  kind  ;— I  have  here  the  guiding  clue 
that  is  Bnfficient.  The  demand  upon  me  lies,  it  is  evident, 
to  ahow  the  Moral  sense  of  Duty  as  real  parallel  in  class- 
character  to  the  intellectual  ensign  of  the  appreciation  of 
Comparison,  and  to  the  emotive  ensign  of  sense  of  Love : 
— while,  besides,  Imast  show  of  Duty,  that  it  is  of  right 
the  true  link  of  connection  which  binds  naturally  Moral- 
ity of  both  sorts,  thoagh  preferentially  the  Religious 
sort,  to  the  kind  of  parent  to  itself  which  it  sexually 
follows  afler :  this  being,  by  inevitable  assumption,  the 
"  maternal "  one. 

And  if  in  this  I  so  much  vary  from  common  practice 
as  again  to  strain  meaning  in  the  term's  usage,  I  think 
I  shall  scarcely  do  so  to  more  extent  than  my  adhesion 

to  Developmeutalism  is  answerable  for. The  essential 

part  in  Morality  which  this  third  element  plays  is  no 
where  questioned.  It  is  a  popular  acceptation  that 
"Moral  science,"  as  such,  "denotes  specially  the  science 
of  what  is  called  mau's  duty,  what  he  ought  and  ought 
not  to  think, feel,  say, do":— the  "science", so  accounted, 
being  the  settlement  of  rules  of  life  whii-!i  comport  with 
doty,  while  Morality  in  a  more  ordinary  i^ense  means  the 
"art"  of  making  practice  of  those  rules  (see  Penwy 
C^lopadia  in  "  Morals").    And  hence  pltunly  it  is  the 


162  PRiLOnOAL  KfiaOT.  MMVrA 


case  that  the  crucial  matter  to  be  inTertigatady  ftr  v^ 

knowledge  on  the  subject,  is  admittedly  the  sole  iOfSt 

of  this  main  term,  whether  actually  there  laid,  m  If 

distinction,  or  cast  otherwise,  as  continiially  it  needs  H 

on  what  are  cognate  expressions  : — as  on  the  tnas  rf 

''  ouglit/'  or  of  <'  right/'  or  on  that  epithet  of  ''pvof^ 

which  ages-long  before  it  came  to  be  Englished  eeeMh 

have  fixed  itself  in  language  as  familiariaed  bejondaBri 

of  explanation, — though,  as  recently  appropriated  ia  li 

Grecian  form,  it  has  served  notably  to  gife  tifk  h 

explanation  that  has  been  such  with  wide  eflEsct :  mad/f 

in  Bentham's  rendering  of  Morality  as  ^  DrntMogg^^ 

Bat  for  myself  the  bearing  of  the  investigation  eoncsMil 

is  both  deepened  and  also  therein  differenced  from  wlal 

Positivists  of  any  shade  have    allowed    for.     Id  i»> 

gard  to  the  subject's  treatment  by  Comte,  I  have  raised 

strennoosly  my  protest  that  the  dealing  with  Morality  h 

if  on  the  common  terms  of  science,  is  a  hardening  it  ioto 

a  frame  of  artificialness  that  prima  f<icie  condemns  it ; 

and  that  it  does  this  by  overlooking,  or  rather  puipoself 

trampling  on,  a  large  amount  of  unmanageable  matterof 

connotation  that  is  yet  primely  of  importance  to  be  dcoie 

justice  to,  and  not  to  be  thus  technically  and  mechaoiealiT 

disposed  of,  being  such  as  thus  eminently  suffers  injoiy 

(II.  147-8).     Bat  farther,  even  in  regard  to  such  purer 

mode  of  science,  as  I  esteem  it,  as  that  of  Positivists 

who  are  moral  psychologists,  I  contend  that  there  is  still 

defect  in  what,  I  grant,  it  lies  of  right  not  with  them, 

but  with  specific  religionists,  to  furnish.     And  that  is, 

indeed,  what  imports  regard  had,  over  and  above  whit 

the  referred-to  words  express,  to  what  has  rested  until 

now  in  that  latent  hold  of  dogmatism  which  they,  as  I 

admit,  with  reason  on  their  own  part  exclude  : — to  wlot 

lies,  namely,  in  the  very  bosom  of  Theology,  nnder  the 


ciup.  in.  THE    SUPPLY  OF  BASIS  TO  MORALITY'.  163 

religioaslj-toned  oames  of  Kesponsibility  and  Moral 
Obligation.  It  is  only  by  comprising  to  the  full  what  is 
here  contained  that  I  can  work  my  own  aim  : — and  this 
being  the  case,  I  must  force  "  Duty  "  to  bear  burden  in 

proportion. But  this  only,  I  repeat,  in  so  far  as  I  find 

sanction  in  Developmentalism. 

Tlie  integral  plan  I  am  upon-^while  it  recognizes  for 
Morality  both  the  character  of"  science,"  of  tiie  latter  kind, 
and  that  of  "art,"  if  made  consistent  with  this  plan, — 
has  a  ground  of  its  own  attached  to  it  where  change  in  the 
meaning  of  its  standard  phrasing  is  as  much  involved  as 
I  have  found  it  heretofore  in  other  ways.  It  is  here 
again  the  case,  as  I  have  found  with  Keligion  itself,  that 
the  right  differencing  of  internal  divisions,  as  for  several 
accordance  with  our  idea^  and  with  our  ^en^e  of  the 
affected  matter,  brings  at  once  the  clearing  up,  and  with 
this  what  is  actual  addition,  to  the  import  of  the  estab- 
lished terminology  : — while  in  this,  as  I  consider,  is  the 
real  progress  in  conception  which  I  infer  rendered  mani- 
fest.  And  this  ground  of  its  own  is  indeed  that  which 

must  treat  "  Duty,"  as  a  moral  faculty,  in  no  other  than 
the  same  way  as  that  applied  to  the  two  already-allowed 
facultias,  of  Comparison  and  Love.  A  developed  sense 
of  Duty  which  should  be  equal  to  form  third  to  these  two 
iu  the  way  I  contemplate,  must  be  that  which  shall  have 
bad  rise,  and  Continual  course  of  growth,  in  connection 
with  mental  progress  in  general,  just  as  these  have  been 
supposed  to  have  :  and  especially  must  have  had  need  in 
itself,  in  common  with  these,  to  undergo  the  "  crisis  "  in 
formation  which  w,  by  my  notion,  specifically  metaphor- 
phic,  or  indicative  of  its  own  two-fold  division.  And 
this  need — this  assumed  theoretic  need — exactly  points 
the  class-boundary  concerned.  The  very  dualizing  of 
Morality,  by  my  scheme;  is  its  separating  iu  cla«%-\\^\. 


184  PRACnOAL  KPFBOT.  IM 

from  the  jftareDt^Uases  of  Beligioo  and  Sdeooe,  timi^ 
with  always  the  aniting  bond  which  setua  of  Ihi^  en 
sistB  in  left  abiding. 

I  believe,  ia  fact,  that  the  point  of  leligioas  auEmnte 
which  thronghont  I  am  dealing  with,  at  the  greet  edril 
to  Religion, — the  crisis  of  its  really  comiag  of  agl  tt 
condnct  itself  normally,  in  obedience  to  the  UWineiSl 
with  it, — ia  exclusively  what  conditions  a  tiae  ttaa  rf 
Morality,  capable  of  being  practically  acted  on.  AiJ 
just  for  this,  that  sense  of  Dn^,  in  its  own  nonml 
import,  IB  by  nature  inconsistent  with  BapematmliilL 
This  conviction  has  indeed  deepened  itself  by  the  *  ' 
course  of  my  theorizing  ;  and  this,  precisely  by  the  Ml 

bearing  of  my  theory. Religion,  as  I  have  recognized, 

must  necccssiu'ily,  for  true  practical  effect,  be  to  ni  i 
diffused  atmoRphore  of  inHucnce  ;  but,  none  the  less,  the 
more  thoroughly  I  have  worked  at  giving  /n*intoit,l7 
inter-definitioDH  made  out  for  it,  the  more  do  I  seemoalj 
to  have  realized  the  state  of  "  Soul "  which  is  qualified 
to  draw  its  breath  from  such  atmosphere — the  state  cJ 
"  Soul"  which  for  me  repre.BGnts  an  oiganically-eBtablitlud 
mental  centre,  possessed  of  the  religiotu  sense.  And  tk 
sense  of  Duty,  to  be  vital  centre  to  Morality,  must  henct 
be  iu  consistency  diffused  into  the  same  generalised  kind 
of  import,  iu  connection  with  an  adapted  sphoe  of 
function,  also  iutegralized  and  centraliaed.  ZX  thii  it 
done,  but  only  so,  will  the  sphere  of  Moral  principle  Im 
furnished,  as  have  been  the  scientific  and  Teligiov 
spheres ; — and,  at  the  same  time,  the  correlation  miin- 
talned  with  the  religious  image  of  Deity,  without  whieli, 
as  I  hold  thoroughly.  Duty's  meaning  would  be  nnllifiedj 
and  in  actual  support  of  which  the  latest  of  niy  definiogi 

of  Religion  has  bearing  (p.  35). But  the  very  woriiinf 

of  this  organized  apprehension  disperses  all  i"t"g"'1f 


m.  THE  SUPPLY  OF  BASIS  TO  MORALITY.  165 

of  power  outside  of  natare,  even  more  as  to  this  crowning 
Tesnlt  than  as  to  all  gone  before.  And  evidently  from  the 
Tery  canse  that  Dnty^s  meaning  is  essentially  herein  driven 
liome  to  an  internal  seat  in  onr  constitution.  I  am  im- 
pelled by  all  reasoning  into  the  result^  that  the  rise  of  sense 
of  Daty  in  our  natore,  by  evolutional  course^has  been  solely 
a  new  functional  consequence  of  the  same  leading  organic 
"•Act  which  had  led  before  to  the  rise  of  Intellect  and 
of  Love  :  the  formation  of  an  established  Ego-centre. 

The  instrumenting  of  Moral  principle  by  that  which  is 
adequately  distinctive  to  it,  as  set  apart  from  these  other 
two  departments,  is  also  no  less  ready  in  term-expression, 
than  is  the  matter  which' "Duty"  in  itself  answers  to. 
Just  as,  called  for  by  Intellect,  rendered  conscious,  the 
term  of  Science  is  engaged  ;  and,  required  by  Love,  the 
term  of  Consciousness^  unchanged,  is  sufficient :  so,  to  fit 
the  new  class-ground  supervening,  is  there  actually  laid 
down  the  modified  name  of  Conscience : — of  Con-sciencej 
which  is  neither  turned  wholly,  or  characteristically, 
as  Science-proper  is,  on  environment ;  nor  turned  main- 
ly within,  by  its  eflfect,  as  emotive  Self-science  is :  but 
which  mingles  the  two  eflfects  by  regarding  specially 
the  relation  which  Self,  as  such,  is  enforced  to  bear  to  its 
environment  of  only  foreign  Selves,  while  including  view 

to  Divine  ordinance  universal. And  thus,  iu  the  mode 

of  mind-creation  I  have  been  scheming,  I  have  marked 
as  I  have  the  occurring  variance  of  this  kind — between 
general  or  mainly-physical  environment  and  that  which 
is  made  up  of  fellow-beings, — with  express  view  to  the 
class-separateness  of  the  two  aspects  of  nature,  or  modes 
of  general  knowledge,  pertaining  severally  to  Intellect 
and  to  Feeling.  I  have  however  no  less  believed  to  trace, 
all  along,  a  constant  sequence  of  effect  through  the 
parted  matter  of  development :  and  thuS;  in  coming  to 


166  I^RAOTtCAL  EtFECr.  PAniu.4^ 

the  farther  ground  of  Moral ity,  I  am  directed  straiglit  to 
the  distinction  just  drawn.  In  saying  as  I  do,  generallji 
that  effect  of  Science  respects  physical  enviFonmenti 
treated  with  the  very  highest,  or  most  conscions,  power 
of  Intellect ;— and  in  saying  of  that  emotive  kind  of 
Consciousness  which  also  is  the  highest  of  its  sort,  in 
being  Religions,  that  effect  kere  concerns  exclusively  our 
inter-humnn  surrounding  : — it  is  sorely  but  advanoii^ 
by  just  step  to  deal  now  with  effect  of  Consdeno^  by 
taking  the  compounded  gronnd  which  is  the  following. 
Namely,  that  which  is  assumed  to  bear  respect  to  sneh 
only  kind  of  human  inter-action,  as  implies  that  the 
whole  ripeness  of  Intellect  has  joined  with  the  whole 
ripeness  of  Feeling  to  give  to  it  what  is  conscious  regula- 
tion. It  is  plainly  only  thus  that  the  character  of 
*'  principle  "  which  is  here  alone  relevant,  can  be  imagin- 
ed brought  about :  but  so  does  the  precise  plan  only 
tend  to  make  clear  this  very  consequence. 

What  is  "principle"  of  moral  sort,  means  inevitably 
the  kind  of  regulation  that  is  inward.  And,  accordantly, 
the  whole  plan  of  mind's  creation  1  take  up  has  leil  to- 
wards this  Divine  purpose  with  creation,  in  giving 
order  and  arrangement  at  all  to  mundane  elements,  I  see 
to  have  worked  constantly,  though  always  by  what  show 
to  us  as  definite  stages  in  the  progress,  for  the  imparting 
to  human  beingliood  at  a  certain  point,  and  thence  onward 
more  and  more  of  it  continually,  the  power  of  true  Self- 
regulation — or,  of  effective  Self-control  in  what  regulates, 
of  specialty,  the  conduct  of  inter-human  relations.  God 
in  man,  acting  thus,  appears  as  "principle ;"  though  God 
outside  of  man  can  only  make  of  him  a  dead  instrument 

Hence  the  need  now  enforced  of  supematuralism's 

disappearance  ! And  hence  also  is  the  requirement 

present  of  even  setting  thought  to  work,  as  if  anewjupoo 


OUF.  in.         THE  DKFINITIOK   OIVEK  TO  DUTY.  167 

matter  so  long  studied  by  select  minds  as  the  nature  and 

philosophy  of  Morality  I To  my  own  point  of  view,  in 

fact,  the  case  is  in  no  way  that  where  Morality  can  be 
made  subject  to  discussion  as  being  a  thing  actually  in- 
stitated.  I  can  only  treat  it  as  in  course  of  institution. 
I  cannot  take  it  as  my  problem  to  consider,  as  is  done 
generally,  "  What  is  Morality  ?" — but  have  the  rather  to 
ask  of  myself,  ^^What  needs  there  now  be  made  of 
MoraUty?" 

I  will  then  turn  again  to  the  scheme-ground  I  have 
otherwise  completed,  so  far  as  this  is  concerned  :  that  I 
may  show,  or  at  least  endeavour  to  show,  how  the  link 
of  connection  I  require  for  the  new  class-ground  with  the 
former,  in  precisely  a  developing  sense  of  Duty,  worked 
by  Conscience,  has  actually  been  that  I  now  imply  : — 
how  this,  namely,  has  latently  been  indeed  springing  up, 
while  as  yet  sapernaturalism  has  been  in  force  ;  but  how 
still  it  is  only  now,  when  the  latter  seems  abolished,  that 
the  sense  critically  is  realized.  After  this  shall  have  been 
traced,  but  not  before,  I  can  come  to  the  final  matter 
in  the  case,  of  the  actual  state  of  Morality  now  due  : — 
that  is,  as  differenced  to  the  degree  of  definiteness  that 
seems  necessary. 

TUB  nxrUIID  TRACK    WHICH    8RBM8  ASSIGNABLE  TO  THE    EVOLUTION 

07  THE  SENSE  07  DUTY. 

I  am  now  aiming,  as  I  have  just  signified,  to  bring 
Doty  into  the  strictly  abstract  form  which,  in  fact,  can 
alone  give  to  it  the  means  of  being  considered  as  to  its 
history ;  and  thence  of  becoming  differenced  in  the  in- 
tegral manner  that  I  intend.  I  need  to  deal  with  Duty 
by  no  means  as  Science  implies,  by  attention  to  what  are 
'*  dutiesj^  or  particular  applications  of  the  general  feel- 
ing ;  bat  Bolely  and  expressly  by  attention  to  the  senti* 


168  VBLAxmoxL  mmm. 

m 

ment  in  itself.  I  have  thus  treated  of  horn,  and  I  amk 
carry  out  the  treatment  with  Doty: — hf  the  mhenit 

necessity  of  sahjectivity. 

But  in  trying  for  the  general  yiev  this  reqnniy 
a  little  -  common  introdoction  to  the  snlgect— let  M 
notice  on  the  spot,  —  is  what  thrasta  itadf  on  UNu  I 
find  myself  at  once  brought  in  fiuse  of  wliat  iiM'tlialf 
appears  curious  in  occurrence,  as  this :  that  the  Ughif 
spiritual  import  of  the  term  concerned,  now  gnaSj  rf» 
fixed  to  it,  lies  yet  under  a  common  attached  beariit 
which  is  the  opposite  to  elevated.  To  other  leading  melir 
physic  terms  the  common  usage  which  their  Teqr  natn^ 
as  I  recognize,  subjects  them  to  (IL  175),  in  no  wqf 
degrades  them.  Space,  Time,  and  Form,  are  handled  ii 
the  roughest  manner,  but  remain  thence  intact  and  un- 
sullied : — though  indeed  it  is  true  as  to  Love,  mudi 
more  than  as  to  Duty,  that  its  using  in  ordinary  is,  ii 
such,  always  liable  to  be  its  yul^'urizing.  But  the  case 
as  to  Duty  is  unique.  Alternately  witli  its  connotiDg 
of  Conscience,  the  word  stands  for  the  purely  secular 

matter  of  a  tax,  laid  on  marketable  commodities ! 

And  the  more  carefully  I  consider,  the  more  I  see  actually 
that  in  no  way  is  the  circumstance  accidental.  I  find, 
contrarily,  that  in  this  now  estranged  meaning  lies  reallj 
the  proper  nucleus,  and  historic  root,  to  the  whole  needful 
understanding  about  Duty. 

For  in  the  view  I  uphold  of  Beligion's  history,  (inter- 
pretable  always  by  its  /arms,)  what  must  stand  as  the 
first  character  of  religious  Duty  does  palpably  intend,  \rf 
its  one  and  only  meaning,  what  is  of  the  very  nature  of 
tax-payment :  the  rendering  of  an  impost  claimed  by 
Gh)d,  as  a  Despot-King,  on  his  human  subjects.  Theveiy 
occupying  by  Peity  ot  the  place  of  State-soveriegn  implied 
this  :—  that  He,  as  such,  gave  to  his  people  government 


mA9,  m.  THB  DEFINITION  GIVEN  TO  DUTT«  169 

and  protection ;  and  that  they  were,  in  return,  to  be  called 
on  to  make  payment  for  the  same,  in  whatever  way  He 
chose  to  order  the  payment :  whether  in  offering  of 
worldly  substance,  or  in  any  commuted  form  of  rendered 
homage.  To  pay  worship  to  God,  as  I  suppose,  was  then 
literally  but  a  true  mercantile  transaction  :  an  effect  of 
bartering  of  advantages,  which,  if  primarily  one-sided  in 
its  implication,  yet  always  had  the  import  attached  to 
liarter  of  proper  debt.  God,  in  character  of  an  earthly 
chief,  is  supposable  evidently  to  have  bought  his  people's 
service  by  the  granting  of  his  leadership  ;  while,  oppo- 
sitely, it  is  true  to  reason  that  He  also,  in  his  turn,  owes 
to  them  his  favour,  as  the  due  of  their  service.  And  by 
holding  simply,  but  firmly,  on  at  all  events  our  own  side 
of  the  reasoned  case,  to  this  root-notion, — which  also  all 
etymology  confirms, — I  conceive  that  we  have  the  key  to 
indeed  the  whole  consequent  historic  progress.  '  To  the 
last  may  religions  duties,  I  believe,  be  thus  reckoned  of, 
but  exactly  as  being  dues^or  otherwise,  as  owed  conduct 
of  life, — to  the  ruling  Potentate  acknowledged  by  us  :  as 
dueSy  truly,  which  are  changed  ever  in  character  so  far 
only  as  to  meet  constantly  our  own  rising  demand  for 
spiritnalness  and  refinement  in  their  claim  on  us. 

Etymology  exposes  plainly  that,  not  only  is  ever  Duty 
in-the-abstract  thus  barely  what  should  spell  itself 
Due-ijy  but  that  all  the  whole  class  of  related  terms  are  of 
the  same  kind,  imbued  essentially  with  the  idea  of  debt — 
or,  the  \i\img  dd>itum : — since  the  terms  of  "  ownership  " 
and  ^'property"  but  carry  obviously  the  added  kindred  im- 
plication of  empowered  command,  to  the  individual  con- 
cerned, over  the  matter  held  as  debt.  ^^  To  own property^^ 
means  now,  and  must  have  meant  from  the  first,  ^^to  hold 
appropriated  to  self  what  no  other  than  self  has  any 
claim  over,  capable,  at  all  events,  of  being  made  good." 


170  PBiLCfnOAL   DIMT. 

But  here  opens  the  oonflidenlioiii  aU-iiifobtd  k 

the  subject^  of  ^^  law.**  Debt  could  not  be  deUy  ia  or 
perfect  modern  sense,  nor  any  more  could  monl  JMj  h 
such,  except  for  the  ruling  inflnence  of  Law.  And  ffan 
the  whole  matter  to  be  now  pnmiedy  to  jAjoA,  Tktg  m 
the  standiDg  centre,  is  fnlly  poetnlated,  The  itq[erf 
Duty's  history  which  is  that  of  its  oonnectkn  with  ngth 
naturalism,  I  may  class  definitely  as  betokening  Liwrf 
no  more  than  the  autocratic  sort  ^~^farying  in  tbii^  wi& 
explicituess,  from  the  final  stage  which  needs  to  maik  it 
alone  as  ^*  principle." 

Thus,  in  following  the  scheme-pnrpose  I  have  siitri^ 
of  the  natural  evolution  of  the  moral  sense^  it  if  maiallf 
here  that  I  see  it  needful  to  fix  attention  : — on  pieds^ 
this  involved  association  with  Law,  plainly  notable  ift 
what  is  ordinary  human  history.  In  regard  to  the  entire 
subject, — while  holding  always  in  view  the  important 
point  just  referred  to,  of  metamorphosis  into  "principle," 
as,  by  tree-figure,  the  leading  crisis  to  be  interpreted,— 
I  need  also  indeed  to  search  the  lesser  centre  to  the  mat- 
ter, wliicli  means  the  feeling's  springing  out  of  lower 
than  at  all  its  own  condition :  out  of  state,  as  I  have  pre- 
mised, even  lower  than  any  countable  as  organic.  But 
in  this  case  of  application,  it  is  in  fact  the  intermediate 
condition  that  is  in  chief  need  of  investigation.  The 
very  fact  of  human  history  being  here  in  question  makes 
the  process  of  growth  here  supposed  as  represented  that 
which  answers  the  most  fully  to  the  object :  in  showing, 
namely,  the  true  rootage  to  the  matter  which  the  green- 
leafage  of  any  produced  forms  is  but  exponent  of.— —And 
the  following  is  what  I  make  of  the  investigation. 

The  season  of  this  figured  green-leafing  and  root-pnv 
ducing  to  the  sense  of  Duty  I  indeed  identify  with  iti 


aur.111.  THE  DEFINITION   GIVEN  TO  DUTT.  171 

historical  association  with  Law.  Bat  from  this  arises 
instantly  the  indication  of  what  must  stand  to  it  actually 
for  the  matter  of  first  crisis.  I  mean,  the  large  historic 
circomBtance  of  the  establishing  of  JS^ations:  taking  these 
in  the  mere  general  light  of  organized  bodies  of  men^ 
rendered  as  such  to  what  is  needful  extent  distinctive  in 
character  from  one  another.  For  surely  what  does  indeed 
serve  as  such  distinction  is  that  which  is  to  them  in- 
scveral  their  accepted  constitution  of  Law.  It  is  surely 
this  which  does  solely  make  of  Nations,  whatever  be  their 
local  dimensions,  the  individualized  human  masses  that 
we  know  them  for.  Nor  is  wanting  the  farther  instant 
suggestion  that  here  exactly  is  afforded  sufficient  reason 
for  the  alliance  now  pervadingly  existent  between  the 
idea  of  debty  or  of  Duty,  with  terms  of  ownership  and 
property:  seeing  that,  obviously,  it  is  the  Law  which  is 
the  internal  making  of  the  Nation  that  alone  furnishes 
such  sanction  to  recovery  of  debt  as  means  at  all  any 
evasion  of  the  mere  savage  recourse  to  brute  strength. 
And  is  it  not  even  clear  that  in  this  is  shown  the  very 

cause  for  the  massed  formations  ? Anteriorly  to  the 

production  of  Nations, — inclusively  of  the  state  of  Tribe- 
hood, — the  case  appears  this.  Primal  savages,  in  their 
first  ceasing  from  exclusive  practice  of  warfare,  had 
therein  a  dwelling  need  of  some  better  mode  than  this  to 
secure  hold  to  them  of  such  share  as  they  could  severally 
grasp  out  of  that  common  good  which,  as  we  know,  must 
in  some  way  or  other  be  fought  for.  Such  was,  however, 
the  occurring  means  of  barter,  if  only  the  transactions  ot 
the  commerce  could  be  backed  with  sufficient  surety  of  ful- 
filment beyond  the  actual  moment,  which  in  fighting  was 
alone  concerned :  while  in  national  Law,  or  the  first  rudi- 
ments of  this,  was  the  threat  of  fixed  penalties  provided 
which  stood  forth  as  such  surety.  Of  all  the  kinds  of  debt- 


172  PBAonaiL  01101:  mbima 

payment  needing  tbis,  the  eulieat  mort  hxn  ban  mat- 
eutlj  Hat  irliich  lay  solely  between  the  letdon  of  fl^ 
ing  tribea  ;  as  regarding  traota  of  land  to  be  itMptOMj 
allotted  and  occupied : — inToInng  natoially  tbe  ■wnnii 
tioD  now  formed  between  Nationa  and  "  oonntriM."  JSd 
this  first  kind  of  bargain  bald  really  indnded  tbe  Mond 
which  must  have  followed,  aa  for  chieft  witii  tiiab  on 
subjects ;  and  which  mnst  neoeuaiily  haTS  meant  ■  nfe- 
encc  of  the  kind  in  question,  to  an  abeiraCt  and  an- 
bodietl  lecognitioa  of  general  Law: — even  fbr  iiltiniti 
backing  to  sncb  minor  transaotions  of  matnal  inlgeeti  ■ 
in  every  famished  state  are  of  occarrenoe}  *ifili»^  tk 
houesty  in  debt-payment  that  all  experience  ptovoa  it  bri 
rendered  dependible-nn  when  it  is  thus  supported  by  the 
whole  force  of  governmental  constitution. 

And  tbie  opens  out  to  view  nothing  less  than  tbe  entire 
consistent  course  of  the  eenee  of  Duty's  evolution  whidi 
I  seek  for : — since  the  constant  association  with  L»v, 
once  definitely  assented  to,  throws  simply  upon  tbe 
changes  befalHug  our  acceptation  of  Law,  the  vatyiDj 
by  demand  of  the  moral  import  engaged :  namely,  « 
carrying  out  the  special  plan  of  evolution  laid  doini. 
Tlie  kind  of  Lawjust  referred  to  bears  on  itself  the  index 
to,  in  fact,  the  lending  matter  to  what  is  history  of 
Bel igioD,  which  is  the  passing  of  the  state-character  of 
Nations /rom  religious  to  political :  the  very  transit,  in  ray 
view,  which  first  integrates  the  nature  of  botli  the  parent* 
of  Morality :  a  Law-secular  being  that  allied  with  onlj 
social  consicleratious  that  belong  to  Social  Science,  and  t 
Law-religious  being  always  personal  and  introspections!- 
But  the  constituting  of  this  difference  was  the  work  so  fu 
off  from  the  savage  being's  comprehension,  that  I  plice 
it  only,  as  to  its  perfect  accomplishment,  at  our  actui 
time  of  culminating  crisis.     And  the  whole  period  of 


CBAP.m.  TBI    DIFIKITION  GIVEN  TO  BUTT.  173 

mere  pre-Christianity  I  take  for  but  employed  in  the  slow 
effort  of  making  way  for  the  accomplishment : — as  being 
the  express  epoch  when  evolving  Nations  were  indeed  no 

more  than  Tribes. But,  more  than  this,  if  we  avail 

onrselves  of  help  of  Science,  the  signal-import  of  Law 
spreads  ondoabtedly  into  the  pre-natal  domain  for  the 
sense  of  Daty,  escape  from  which  was  its  first  critical 
event.  And  this  means,  that  the  analogy  with  what  are 
laws  of  astronomy  which  I  am  urging  constantly  in  the 
case,  is  in  strictness  borne  out  by  the  very  force,  in 
itself,  of  this  plastic  adjustment.  The  Law  of  regulation 
to  solar  systems,  which  means  an  inner-seated  balance  of 
contending  impulses,  gained  by  simply  the  effected  mass- 
ing of  planets  in  groups  together,  was  truly,  I  submit,  but 
the  natural  precursor  to  botA  of  the  final  groupings  which 
fum  act  for  regulation,  in  the  highest  known  method  of 
this  which  is  moral :  the  Secular  regulation  of  Nation- 
ality, and  the  Personal  regulation  of  state  of  Family. 
Worlds^  that  grew  into  planet-order  through  solar  rule, 
bad  fiercest  heavings  of  internal  struggle  to  subdue,  before 
the  motion  hence  prisoned  up  within  them  could  bring 
them,  as  it  did,  into  organic  beauty  and  habitableness. 
Minds  also,  I  conceive,  had  no  less,  at  the  first,  of  volcanic 
passions  to  compress,  into  the  wholesome  motor  power  of 

moral  life. It  is  the  farthest  from  a  mere  simile  that 

is  here  concerned  I  It  is  indeed  nothing  less  than  the 
common  plan  of  creation  I 

When  Law  does  bear  the  character  alone  of  Science, 
how  plainly  is  it  visible,  when  we  consider,  that  no  more 
than  the  simplest  shifting  of  language  makes  sign  of 
all  that  happens,  in  the  transit  from  ground  of  physics 
to  ground  of  morals  I  We  need  but  say,  for  example, 
that  ^^the  seasons  mtist  come  round,  because  of  the  earth's 
placing  on  its  axis/' — instead  of,  that  ^'  the  seasons  do  so 


174  PBACnOAL  nTBOT.  HfeTB-iiL 

come  round  :"  and  the  whole  fonn  of  what  ii  debt  nd 
obligation  is  in  presence^  in  the  true  mode  of  '*  prine^" 
Out  of  physical  Law,  the  ethical  is  at  once  evdnd. 

And  yet  I  grant  that  I  am  here  fbreetalling  mjmH 

There  is  still  here  contained,  latently,  the  great  matterof 
reversal,  in  regard  to  what  is  subject  of  the  "mori^" 
which  yet  waits  its  interpreting  :  as  ont  of  anpematnnt 
izing  conception  into  snch  as  deals  simply  with  natoa 
The  ^e^^ness  of  condnct,  as  to  regulating  the  weamm, 
here  adjusted  to  fall  specifically  on  Deity,  as  Got$^ 
in  the  work  of  fashioning  the  universe,  can  only  mm  h 
predicated  by  the  help  of  the  acknowledged  seniee  of 
anthropomorphism  : — though  in  fact,  as  I  have  now  to 
urge,  the  real  consciousuess  of  demanded  mutualoess  in 
whatever  is  of  the  kmd  of  moral  compulsion  lies  deep  at 
whole  orthodoxy's  foundation. 

I  will  still  take  the  Hebrew  people  for  exponents  to 
human  nature  in  general,  iu  this  ultimate  religious 
matter  of  the  affording  of  Moral  Law,  and  its  attendant 
sense  of  debt  I  will,  namely,  suppose  that  the  very 
framing  of  the  race  of  Abraham  into  a  People,  such  ss 
actually  they  ever  reached  to  be, — and  accordingly  into 
that  which  was  far  short  of  a  proper  Nation, — ^was  for 
them  the  initial  passage  from  antecedent  Moral  Lawless- 
ness into  requisite  subjection  to  Law,  which,  as  sach,  is 
of  right  instructive  in  regard  to  the  intrinsic  case  of 

evolution. And  why,  but  for  the  very  reason  that  what 

served  to  them  as  '^  national  constitution  "  was  all  along 
of  the  true  character  of  "  bargain,"  which  alone  leads  to 

the  requirement  of  enforced  Law  ? It  is  surely  proved 

in  history  that  in  no  other  case  of  tribe-formation  wai 
there  furnished  to  the  same  actual  extent  as  with  the 
Hebrews  it  was,  the  formal  matter  of  "  covenant,^'  oi 
laid  between  the  Ruler  and  the  ruled : — ^while  no  leas 


oup.m.  THE   DEFINITION  GIVEN  TO  DUTT.  175 

fihonld  it  be  certain  to  reasoD,  as  I  conceive,  that  this 
implies  the  inclnsive  essence  to  the  whole  matter. 

For,  however  Hebrew  history  is  immersed  throughout, 
as  I  do  not  fail  to  remember,  in  the  mythic  tone  which 
was  at  first  inevitable, — through  the  very  matter  of  its 
being  Beligion  that  was  concerned  : — ^it  is  certainly 
undeniable  that  the  idea  of  a  bonded  covenant  was,  not 
only  the  formal  means  of  differentiating,  subsequently, 
the  re-formed  Hebrewism  of  Christianity  from  what  was 
Hebrewism-proper,  by  the  very  sign  of  a  JS^ew  Covenant 
bestowed ;  but  also  formally  accepted  in  the  character 
in  the  earliest  rise  of  the  quasi-Nation.  It  matters  little 
in  this  respect— of  whatever  intrinsic  interest  it  is 
otherwise, — whether  Abraham  or  Moses  as  actual  beings 
had  existence :  the  thing  only  of  importance  is  what 
testifies  that  the  people's  form  of  constitution  depended 
on  the  point  for  which  their  beinghood,  whether  mythic 
or  real,  was  in  requirement.  And  this  point  is  obviously 
the  asserted  compact,  as  such,  made  by  him  that  was  the 
general  father  and  representer  of  the  Hebrew  body,  with 
Him  that  was  the  family's  chosen  sovereign,  or  chosen 

Qod, To  be  satisfied  on  this  point,  I  believe,  we  need 

only  turn  to  the  one  of  the  Bible  statements  of  the  case 
which  occurs  in  the  book  of  Joshua ;  and  which,  at  all 
events,  through  whatever  circumstance  of  its  produc- 
tion, seems  to  have  the  advantage  of  being  widely 
removed  from  the  spirit  of  the  over-mythic  tale  of 
Genesis, — bearing  rather,  as  I  imagine,  the  fossil  char- 
acter of  a  true  relic  of  tradition  such  as  always  is  the 
best  furnisher  of  primal  history.  To  see  that  really  the 
state  of  compact  which  Hebrew  polity  ever  rested  on 
did  actually  imply  Deity's  being  bargained  with,  in  no 
other  than  what  intrinsically  fvas  the  same  with  State- 
assorance  of  lecoverableness  for  common  debts,  we  need 


176  PRAonoAii  XFnoc 

only,  I  thick,  read  critically  the  following  extract 

"  And  Joshia  gathered  all  the  tribes  of  Israel  t» 
Sieehem,  .  ,  ajid  said  unto  all  the  people  .  .  Choote  yn 
tkia  day  mhom  ye  mil  serve;  Tt^ther  the  godt  Hlii 
your  fathers  serzed  that  teere  on  the  other  side  of  the  /lead, 
ortheffoda  of  (he  Amoriiee,  in  tehose  laTtd  ye  dmell :  Mm 
/or  me  and  my  house,  me  mil  aerxe  the  Lord.  And**  iAm 
the  people  mode  aoswer,  "  We  teill  also  serve  the  Lcri^ 
he  rejoined,  "  Te  cannot  serve  the  JLord:  for  .  .  Uk 
jealous;  .  ,  andifye/orsaie  him,forttranffegods,liewB 
twn  and  consume  you."  Bnt  they  persisted,  "  Jfty;  M 
we  will  serve  the  Lord.  And  then  .  .  Joshua  modi « 
eotenant  mith  the  people,  and  set  them  a  statute  and  as 
ordinance  i/t  Sheduim,  And  JMhua  xrole  tke»e  tcordi  U  ' 
the  book  of  the  law  of  God,  and  took  a  gretU  rione,  andid 
it  up  there  under  an  oak,  that  was  by  the  sanctuary  of  tk 
Lord.  And  Joshua  said  unto  all  the  people^  Behold,  tiii 
stone  shall  be  a  witness  unto  us ;  for  it  hath  heard  eB 
the  words  of  the  Lord  which  he  spake  unto  us  :  itshaUil 
therefore  a  witness  urUo  you,  lest  ye  deny  your  GoC 
(Joshua,  xirv.) 

In  this  simply  poetic  and  bat  slightly  mythical  report, 
ve  catch,  I  imagine,  enough  of  what  is  faithful  indicatira 
to  be  satisfying  on  the  point  in  qnestion,  even  as  to  wlnt 
was  actoal  history  in  the  founding  of  Hebrew  state-hood. 
But,  so  taken,  the  account  easily  interprets,  besides,  tbe 
richer  mythic  fruits  placed  earlier  in  the  Bible  record ; 
and  throws  specially  instructive  light  on  those  grandot 
of  these  which  had  scene  iu  Sinai  and  the  desert  of  the 
burning  bush.  For  the  "  stone  of  witness"  barely  named 
here  by  Joshua — while  plainly  it  is  but  the  same  Itind  of 
appeal  to  an  authorized  poner  of  sanction,  admitted  by 
both  parties,  which  we  know  to  have  been  commonly  tha 
employed  primitiTe  means  of  giving  weight  to^  «r  of 


.m.  THB   DEFINITION  GIVEN  TO  DUTY.  177 


l^alizing,  any  bargaining  of  importance :  such  as  notably 
we  have  example  of  in  the  Mizpah  set  up  between  Jacob 
aod  Labon  {Gen.  xxxi.  44-52)  : — is  evidently  but  re-con- 
ftmcted,  as  with  necessary  symbolic  ornamenting,  when 
the  place  of  ^'  witness ''  is  taken  up  by  the  stone  tables 
of  the  Law.  The  Mizpah  for  the  great  case  of  the 
nation,  where  the  bargain  was  that  of  Abraham,  for  his 
whole  tribe,  with  Jehovah,  was  that  mythically  alone 
adequate  to  the  occasion,  which  signified  indeed  actually 
Bubscription  made  to  the  bond  by  both  parties.  By  the 
Lord,  not  as  placing  there  the  name  He  might  be  chal- 
lenged by,  which,  as  previously  revealed,  was  sublimely 
no  real  name  at  all,  for  any  common  apprehension  ;  but 
by  graving  on  the  tablets  with  His  own  hand  the  ordin- 
ances He  would  have  obedience  to  ; — ^by  Abraham,  in  the 
yielded  "mark'*  of  self-surrender  to  such  obedience 
which  was  set  in  instantly-constituted  ceremonial,  sym- 
bolic of  the  surrender  :  promised  also  for  repetition,  in 
the  same  strictness  as  to  the  personalness  of  the  signature, 
on  the  part  of  every  future  rising  claimant  to  the  privilege 

of  participation  in  the  contract. The  two  tables  of 

fundamental  commandments — alike  by  their  direct  call 
on  each  "  thou  "  that  should  to  the  end  be  so  addressed, 
which  was  the  inherent  spiritualness  of  their  demand ; 
and  by  the  fact  that,  in  mode  natural  to  the  age,  they 
were  thus  associated  in  practicalness,  from  the  first,  with 
a  mde  element  of  mere  physical  ceremonialism  : — are 
clearly  but  associable  in  reason  with  that  whole  ^'  book  of 
the  law  "  which  Joshua  is  made  here,  as  if  in  carelessness 
of  history,  to  connect  them  with.  The  two  tables  are 
indeed,  for  mythic  estimate,  the  true  Magna  Charta  of 
the  people's  constitution  :  whence  no  less  than  reasonable 
are  even  the  close  directions  of  the  "  book  "  for  the 
providing  of  due  custody  for  the  important  bondv^ 


178  PRAcrnoAL  otboi:  »» 

while  the  very  secretness  and  innerneas  of  tlis  ^ 
tnary,"  not  omitted  here  in  reference,  are  but  sobiIb 
prophetic  shadowings  of  the  ultimate  kind  ci  flf^Hit 
Holies  where  (rod's  law  needs  enshrining.  But  fioAa^ 
—or,  besides  being  this  charter  of  the  people's  liheftiili 
— the  stone  tables  are  no  less  their  actoal  HaomMbjf 
book.  *  They  are  bnt  the  actual  record  for  the  peopb  d 
their  assessment,  all  and  several,  in  Jdiovah's  impsirf 
taxes.  That  is,  in  not  such  kind  of  ''  duties  **  as  wodi 
have  been  imposed  if  that  sovereign  had  seemed  alvqi 
the  ^^  Man-of- War  "  He  seemed  at  first ;  bnt  audi  m 
followed  naturally  from  their  knowing  Him  as  **  inspired 
teachers  came  to  show  Uim« 

The  esscDtial  point  in  the  case,  which  is  that  of  inneN 
seated  consciousness,  thus  clearly  shines  out.  It  is  here 
as  if  adequately  certified,  that  the  Hebrew  state-engage- 
meut  that  was  entered  on  did  indeed  involve — ^to  at  all 
events  the  subsequent  Hebrew  thought  which  caught,  as 
I  suppose,  the  real  bearing  of  what  were  earlier  facts,— 
true  personal  concurrence,  on  the  part  of  every  "soul" 
within  the  state-body.  It  is  this  which  is  everything  as 
to  present  theory  ;  and  this  iSy  as  I  believe,  as  to  Hebrews 
made  good: — while  hence  naturallv  follows  inference  for 
state-beginnings  in  general,  not  subsequently  mythicized, 

or  capable  of  so  being,  with  the  same  force. In  the 

opposing  case  of  the  Grecian,  or  rather  of  the  Athenian 
people,  which  I  postulate  for  being  typical  as  to  Heathen- 
dom, state-formation  had  been  requisitely  cultured  to  the 
true  secular  point  of  fraternal  republicanism  :  which,  in 
my  view,  is  of  alien  kind  altogether  to  religionism.  And 
what  here  stood  as  Morals,  accordingly,  I  believe  want- 

*  Sec,  for  casual  illastration,  Tsalm  Lxzxvn.  And  of  ZUm  it  tMk 
said.  This  and  that  man  was  bom  in  her  .  .  The  lord  shall  coimtt  10AM  ^ 
writeth  up  the  people,  that  this  man  teas  born  there. 


<mAr.uu  THE  DEFINITION    GIVEN  TO  DUTY.  179 

ing  in  any  basis  at  all  adequate  :  resting  merely,  as  it 
did,  on  the  vague  sense  of  "fitness"  and  ** beauty" 
which,  though  justly  in  place  for  "  art "  on  art's  ground, 
means  nothing  that  is  intelligible  of  the  sense  now  in 
question.  But,  none  the  less,  even  here  was  the  constant 
binding  of  the  idea  of  virtuous  life,  aod  especially  of 
observed  justice  and  fidelity,  with  recognized  superin- 
tendence of  gods,  which  might  well,  as  I  suppose,  and 
«ven  naturally  must,  have  grown  out  of  the  prime  con- 
ditions of  tribehood  universal. The  case  indeed  lies 

but  with  theory, — is  open  but  to  generalizing  speculation. 
But  surely,  the  plan  I  trace  w,  for  reason,  substantial. 
I  argue   precisely,  that  whereas  ww-congregated  beings 
were  therein,  of  necessity,  without  recognition  of  the  very 
meaning  of  fidelity  in  engagements,  so  also  were  they 
destitute  of  moral  sense  ;  while  the  in-coming  of  this  into 
human  nature  was  intrinsically  but  the  same  with  the 
sense  of  supernal  government  which  again  coincided,  by 
the  actual  state  of  normal  occurrence,  with  the  cemented 
tribe-union   to   which   always   some  kind  of  god  was 
made  witness : — a  god  in   general   that  was   no  more 
than  fetish,  but  which  eminently  with  the  Hebrew  was  of 
the  kind  that  could  escape  from  being  such,  and  develop- 
mentally  pass  on,  as  of  right,  into  first  the  knowr  phase 
of  man-like  Godhead,  and  thence  finally  into  the  full 
character  of  abstract  Principle. 

I  imagine  that  the  emergency  which  lay  in  circum- 
stance that  human  beings  should  thus  mass  themselves 
together,  for  very  power  of  carrying  on  human  life,  com- 
pelled to  take  rise — was  the  very  means  of  creation  to — 
the  expressly  ^^-quality  of  inward  Conscience  ;  and  that 
it  did  so  through  precisely  the  integral  or  focussed  nature 
of  the  emergence.  I  mean,  as  anew  comprising  a  knot 
of  universally-sprung  and  all-varying  but  concurring 


180  FRlonoU.   XlfBOT.  »■■,  * 

occasioDs.  Primanlj,  there  mi  oompelliiif  Bead  it 
leagned  defence  agunst  enemiea,  and  of  ooofitioB  fo 
affective  life-e^joymeot :  bmohing  opposite^  Mlf-intoof 
to  the  quick ; — while  farther  waa  exactly  opened  mv 
groaod  for  the  stirring  pasaiooa  both  of  unlutioa  aad  d 
the  bratal  craving  for  rerenge.  Bat  the  TerT'  initat 
that  ^un'fy  came  in  qoeatioa  for  the  league^ — and  tl^ 
mast  have  come  in  with  the  riaing  regard  to  ofl^iig 
pacific  settlement  inTolvea, — the  epeoifio  alteratini  hm 
theorized  for,  of  tarn  from  passiTe  modes  into  aotiii 
ones,  shoald  natnrally  have  again  worked,  and  fliwgim 
dnly  effects  of  new  creation  on  the  spot.  The  rerj  batM 
tliat  a  parent  acts  for  a  child,  in  the  same  way  thatheiiU 
for  himself,  self-interest,  i  imagine,  gains  the  newnesaof 
active  character  thence  to  oscillate  in  occurrence  with  the 
passive,  which,  in  not  destroying  that  first  kind,  raiMS 
contrarily  hoth  to  a  solidly-endaring  stage  of  eahance- 
meot.  And  this  occasioned  oscillation,  accordingly, — in 
being  integral  as  I  suppose  it, — is  the  formative  basis  I 
sec  to  the  power  of  Conscience.  Self-interest,  ieing  inte- 
grally trnusferrible  to  the  extent  in  qnestion,  of  poseessed  ■ 
status  in  a  duly-bonded  condition  of  social  aggregation, 
I  imagine  to  be  inherently  productive  of  the  stage  at 
Egoism  which  is  this  highest :  the  conscioosly-HCcepted 
obligation  to  answer  to  terms  of  league  that  have  been 
at  their  first  institution,  at  least  supposedly, — though  hj 
what  originally  was  indeed  a  mere  tyrannic  legal  fictioD, 
— fairly  signed  and  fairly  witnessed  to. 

Here  is  root  to  the  majestic  power  in  man — in  evay 

born  child  of  woman, — to  make  promise. WAeti  G«d 

mttde  his  promise  to  Abraham,  because  he  could  sieear  if 
no  greater,  he  sware  by  Himself  (^Heb.  vi.  13).  And  tb« 
same  happens  daily  at  the  present  time,  when  the  coltored 
honest  man,  on  any  merest  occasion  of  common  li^ 


^up.ni.  THE  DEFINITION  GIVEN  TO  DUTY.  181 

gives  his  word  I Not  without  an  oath^  and  an  appeal 

to  the  whole  Law  of  the  universe,  does  any  religious  man 
ot  the  present  day — any  Christian  man  duly  anointed 
<ifter  the  order  of  MelckizedeCy — pass  his  offered  security 
for  fulfilment  I  And  the  priesthood  of  this  sort,  now 
opened  by  Gospel-rule  to  every  one  of  us,  and  now  in- 
rooted,  as  by  right  it  is  ex-local,  is  therefore  truly  an 
unchangeable  priesthood.  Every  time  we  make  promise, 
we  assert  ourselves  priests  of  the  High  God. 

He  is  not  the  God  of  the  dead^  but  of  the  living. Is 

this  not  rightly  interpreted,  by  true  history,  so  soon  as 
we  read  it  thus  : — namely,  that  Jehovah  of  the  Hebrews 
was  in  this  way  not  the  Gentile  fetish  that  fellow-tribes 
gave  their  bond  to,  but  the  spiritual  i  am  of  Bcinghood 
nniversal,  which  therein  was  just  as  much  a  Beinghood 
eternal,  or  for  all  Time,  as  it  was  for  all  Space  :  and  just 
because  of  the  rule  of  nature  that  Beinghood  in  actuality, 
or  such  only  as  we  ourselves  have  to  do  with  it,  is  a 
sequence  of  generations  of  living  beings  ? 

But  let  me  now  try  to  realize,  by  imagination,  the 
instruction  to  my  purpose  that  must  needfully  lie  con- 
tained iu  the  earlier-than-liistoric  state  of  mentalism. 
According  to  my  notion,  no  sign  of  moral  sense,  of  right- 
ful kind,  ought  at  all  to  have  existed  anteriorly  to  the 
bond  of  tribehood,  as  that  of  a  voluntary  aggregation 
of  human  beings,  including  view  to  the  future  ;  and, 
dfortiorij  not  among  lower  animals  than  human.  And 
I  believe  that,  notwithstanding  surface  matter  against 
this,  there  is  really  to  be  found  here  at  basis  what  I  may 
urge  as  a  very  special  confirmation  to  my  present  plan  of 
moral  theory;  and  as  to  what  in  it  most  concerns  me 
to  have  support  to. 

The  adverse  matter  I  allude  to  is  ttiaV,  oWvom'^'^  ,  ^^ 


182  PBAOTicAL  Emcr.  »«»-* 

the  comnum  signs  tfa&t  are  afforded  by  thehigberof  r^ 
hnman  aoiiuals,  which  go  at  all  erentBTerjneartobriif 
those  of  ConscieDce.  Nameljr,  in  aach  caw  &■  iAm* 
dog,  for  ezatiiple, — to  choose  that  which  of  all  oflun  k 
pertinent, — adheres  to  a  task  of  costodjr  chaiged  n  i^ 
though  left  alone  by  itself^  and  exposed  to  pcf3  ni 

severe  actnal  sufferiDg. Now,  for  017  owo  par^  I M 

here  what,  in  even  taking  it  as  it  stands,  seems  yet  M 
to  be  referred  only  to  that  pre-condition  to  the  seoiB  d 
Duty  which,  in  the  missing  of  any  preTioas  nndeiti" 
of  such  charge,  made  consciously  by  the  dog,  mtt 
rightly  with  the  dog's  inferred  want  of  brae  iodiTidBsliHl 
selfhood.  What  I  do  alone  recognize  is  no  more  tba 
may  well  attach  to  bat  a  mere  hadit  of  obedience,  rendeitd 
perfect  to  this  degree  by  a  firm  Tsill  to  resist  tempting 
away  from  it :  the  nill  being  again  the  safiGcieut  testifin 
to  what  only  need  import  a  general  comfort  in  obediace, 
with  be.'tiiies  an  affective  sentiment  in  action  towards  itf 
human  controller.  Nor  even  does  the  case  seem  materially 
enhanced  when  we  add-in  the  common  signs  which  in 
moods  of  playfulness  instead  of  daager  are  coincidoit 
with  this  affectionate  fidelity  :— those,  namely,  whiA 
exhibit  a^d me  entertained  :  as  when  the  dog,  being  found 
out  in  some  casual  transgressiou,  hangs  its  bead,  vii 
mostly  proffers  even  more  than  usual  of  its  caresses,  u 
in  cajolery  for  the  felt  offence's  well-anticipated  condone- 
ment.  The  capability  of  shame  is  indeed,  as  I  believe, 
the  richest  out  of  all  the  rich  elements  that  are  engagd 
in  the  moral  sense's  production  ;  but  then,  as  here  exbi- 
bited,  it  is  too  manifestly  of  a  mere  outer  kind— to* 
plainly  the  mere  reflection  of  the  atmosphere  of  wod 
judgment  that  belongs  to  every  kind  of  aggregation,  or 
even  but  of  two-fold  connection,  for  beings  that  htn 
augbt  of  intellect  at  all, — to  betoken  more  than  what  u 


«iAr.in.  THE  DBITNITIOK  GIVEN  TO   DUTY.  183 

moral  pre-oonditioD. But  this  case  as  it  stands,  and 

ftoy  case  that  is  similar,  is  moreover  what  has  always  to 
be  remembered  for  as  none  truly  of  conditionment  that 
developmentally  is  natural.  Its  conditioning  is  altogether 
artificial,  in  the  sense  of  man's  having  had  a  working 

hand  in  it. And  it  is  here,  accordingly,  that  I  precisely 

find  my  point. 

The  relation  that  subsists  actually  between  the  animal 
tamed  by  man  and  the  latter,  is  indeed  none  that  we  can 
name  accurately  by  terms  framed  for  ourselves.  The 
lower  creature,  housed  and  petted,  and  answering  to  this 
with  love  of  its  own,  is  far  from  being  rightly  a  "  slave.'* 
It  is  much  more  near  to  being  a  c/iild  of  its  master ; — 
but  then  a  child  only  by  adoption  :  which  is  an  utter 
varying  of  the  proper  meaning  of  childhood.  But  hence, 
I  wish  to  urge,  there  is  surely  here  afforded  no  less  than 
a  very  parallel  to  the  case  man  has  made  for  himself 
under  supernatural  ism.  A  God,  treated  grossly  as  man, 
is  surely  in  regard  to  the  man  what  the  man  may  in  just 
inference  be  supposed  to  appear  to  the  stimulated  think- 
ing-fancy of  the  cultured  dog.  By  his  very  adopting  of 
the  brute,  man  has  made  himself  to  it  what  the  brute  can 
only  feel,  so  far  as  it  is  stimulated  to  reasoning-fancy, 

for  in  the  place  of  a  man-god  to  it. If  so,  however,  I 

plead  this :  here  precisely  there  is  done  for  us  the  true 
experimenting  with  supernatural  religion,  which  ought 
evidently  to  supply  us  with  the  serviceable  indication  we 
have  need  of,  in  regard  to  moral  influence  produced.  If 
directly  we  had  sought  means  so  to  experiment,  this 
in  fact  is  the  resource,  and  the  exact  one,  which  alone 
we  could  have  fouud  open  to  us. 

As  to  then  my  own  result  from  observation  of  the 
process,  I  give  it  without  hesitating  in  but  repeating 
what  I  have  just  said  :  that  the  actual  ^^  moral "  influence 


184  PBACnCAL  STTBCr.  HHSi-* . 

made  diBceroible  is  by  no  means  oanied  £uiliv  tfau  t| 
mere  preparation  for  being  snch  of  right.  And  mj  team 
for  the  jadgment  I  reet  mainly  on  theso  two  tliiogi  >— 
first,  that  the  amnsing  practice  which  the  dog,  by  emiB- 
ence,  employs,  of  coaxing  out  forgireness  for  misdoiiig,  ii^ 
in  earnest,  all  replete  with  depravation  ; — bat  alao,  la).. 
even  more  fandamentally,  that  the  animal  kind  of  "loitf 
which  I  gmnt  truly  to  be  awakened  for  Ste  crektn/ti 
master,  ie  such  as  notably  staodB  opposed  to,  and  il 
destractire  of,  the  love  which,  as  I  desire  to  asmmi,  il 
alone  natural  in  the  case  of  homan  beingo.  Hie  pettai 
animal  that  repays  nnrtare  in  the  way  it  does,  by  affeiy 
tion  for  ita  accepted  goardiaD,  oarea  manUMtly  the  iM 
in  consequence  for  its  fellow  animals,  even  in  n^gaid  It 
mate  and  progeny.  And  this,  I  eay, — and  I  say  it  if 
immediate  instinct, — is  dietortioQ,  iocooHiatent  with  trai 
development :  which  ought  to  lead  it  on  towards  thl 
human  mode  of  exercise  of  love,  where  esBeotially  then 
stand  first  as  its  proper  objects.  The  dog  mnning  wiU 
amid  fellow-dogB,  I  feel  sure,  wonld  have  done  better  in 
this  most  necessary  respect. 

I  f:rant  that  in  the  special  case  of  the  dog  there  il 
present  a  true  beginning  of  the  power  of  "  promise  :"— 
there  is  a  genuine  initiation  to  the  deliberately-framed 
compact  which  I  hold  for  tlie  sole  occasion  to  sense  rf 
Dary  :  shown  by  the  noble  indignation  of  the  brute  whea 
the  man  is  the  one  to  fail  as  to  the  understood  engage- 
ment between  them, — repeated  finely,  as  I  submit,  by,  in 
some  instances,  the  Hebrew  bondsmen  of  Jehovah,  as  to 
all  events  a  pleading  claim  upon  even  their  omnipotent 
Anti'criit(scec.s|>cciallyn.  EadraSjin.  30-6).  Alsolf^raat 
that  the  obtaiued  enhancement  of  the  brute's  mental  ptf- 
ceptioMs  in  general,  by  its  human  associHtion,  is  so  much 
of  sheer  good. — And  this  I  would  compare  with  the  grat 


■uruni.  THB  DSFINITION  GIVEN  TO   DTJTT«  185 

■ecnlar  advantage  to  the  Hebrews  of  being  indeed  render- 
ed, b^  their  bonding  to  Jehovah,  into  firmly  the  solid  status 
of  a  ^'people :"  prolific  to  them,  as  it  was,  of  all  kinds 

of  what  is  secalar  cnltivation. fiat  in  the  point  I  now 

refer  to  there  is  sign  of  interference  with  what  otherwise 
makes  part  of  whole  progress,  which,  as  such,  bears  full 
BUggestion  of  fundamental  disintegration  set  on  foot. 
And  here  therefore  is  the  theoretic  aid  I  imagine  : — to 
be  made  available  by  its  applying  to  human  history  ;  and 
more  generally  than  under  solely  Hebrew  limits.  I  mean, 
in  taking  typical  Hebrewism  as  extendible  through  and 
beyond  Christianity. 

For  the  experimenting  thus  on  animals  plainly  indi- 
cates, I  imagine,  that  the  integral  partition  I  suppose 
between  the  inherent  spheres  of  Love  and  Duty, — allow- 
ing for  a  third  appropriate  to  intellect, — either  has  been, 
or  most  be  in  future,  borne  out.  And  this  from  the  very 
showing,  by  trne  and  deep  theoretic  suggestion,  that  the 
relation  of  mastery^  in  precisely  afibrdiug  ground  for  the 
existence  of  what  is  genuine  sense  of  Duty,  is  none  the 
less,  at  the  same  time,  intrinsically  antagonistic  to  the 
natural  ground  of  Love.  That  is,  in  regard  to  the  fact — 
applying  equally  to  the  third  province, — that  any  excess 
in  cultivation  of  the  one  is  answered  duly  by  diminution 
of  character  in  the  other — or  rather  iu  the  tivo  other 
departments.  The  intrinsic  separateness  of  the  three 
modes,  or  integralized  habits,  of  mental  beiug,  seems 

thos  placed  in  terms  that  bear  immediate  verifying. 

And,  taking  the  clue  in  hand,  I  will  therefore  now  return 
to  my  interrupted  track. 

I  by  no  means  desire  to  imply  that  the  Hebrew  people 
fell  actually,  as  result  of  their  own  bondage  to  Jehovah, 
into  the  animal's  induced  state  of  comparative  neglect  of 


188  PKAcmcAL  srwwjr,  tmrn-^t 

its  own  true  relational  ties.  The  very  iqjoaotiooi  M 
are  attributed  to  Jehovah  for  reqQiaitefolAlmeQfcoftiMi 
tie«,  80  far  aa  they  were  then  oodeistood,  show  iliilihr 
ate  pnivisioD  against  this  vhich  indeed  testifies,  in  w^ 
moD  with  the  known  character  of  the  race,  to  MM  ft 
specific  leaning  to  domestic  practice  of  life  : — M  tl^ 
even  here  exactly  I  seem  to  find  the  oircamstantial  Mtf 
of  the  direct  bonour  to  domestic  functions  whiA  hi' 
subsequent  efTect  in  Christianity.  The  innate  prt^MM^ 
of  HebrewB,  I  ima<^De,  was  specifically  toward!  hlH 
life  and  home  affections.  And  hence  their  love  to  Jat> 
satetii,  and  to  the  Lord's  house,  which  broke  oat  kh 
such  fervotir  in  their  state  of  captive  exile  &om  tliaN^~ 
as  is  made  known  to  us  in  those  treasories  of  troe  rdip- 
ous  experience  they  have  bequeathed  to  ns  in  theii 
immortal  Psalms.  When  they  went  up  in  due  service  fa 
Zion,  we  are  well  shown,  they  went  constantly  in  coinpsn;: 
— in  companies  of  ordered  neighbourlioods  and  famihes. 
The  inclination  to  association  in  religious  formalism  whicli 
is,  as  I  consider,  the  very  sign  of  true  character  in  the 
latter,  seems  perfectly  exhibited  amongst  them. 

But,  ou  the  other  hand,  they  surely  exhibit,  and  exhilnt 
eminently  among  fellow-peoples,  the  other  kind  of  indi- 
cated defect,  which  is  marked  as  to  the  dog  in  its  speeiil 
habit  o(/amni^  on  Its  master.  The  Hebrews,  of  p«ciw 
liarity,  are  chargeable  to  modern  sense  with  what  sppe*n 
in  especially  those  very  Psalms  as  but  ordinary  adalatioo 
of  a  reigning  King.  There  even  lies  against  them  cod- 
Btautly  the  imputation  of  the  unreal  kind  of  homage  to 
a  sujierior  which  hiis  eye  all  the  time  to  self-advantage; 
and  which  therein  is  intrinsically,  to  hnmao  and  con- 
scious beinghood,  and  just  accordingly  to  the  degree  at 
consciousnesBin  action,  the  vice  we  designate  "  kypoerUjf- 
And  this  eofficiently  is  witnessed  to,  in  coorst^  by  th> 


in.  THE  DEFINinOK  GIVEK  TO   DUTY.  187 

series  of  admonitious  laid  on  them  by  their  national 
instmctorsy  the  prophets.  We  need  only  com  par  e^  above 
all,  the  exhortations  and  remonstrances  of  Ezekiel  with 
some  of  those  very  Psalms,  to  confirm  what  arises  to 
most  of  lis,  in  hearing  their  repetition  in  our  own 
ohnrches,  of  instinctive  averseness  to  the  tone  of  them. 
To  most  of  us,  I  would  say,  there  is  an  inward  shrinking 
from  adopting  personally — as  our  churches'  rule  lays  the 
peril  on  us  of  requiring  from  us, — such  exaggerated  pro- 
fessions of  our  own  religiousness  as  the  Hebrews,  in  those 
national  hymns,  felt  it  honour  to  their  God  to  make 
before  Him.  We  cannot,  for  ourselves,  make  at  first- 
hand the  boast  which  the  Psalmist  insists  on  as  he  does, 
with  so  much  passionateness,  of  an  exceeding  delight  in 
QoiTs  Law  : — in  a  Law  that  we  feel  well  to  have  been 
framed  even  exactly  for  a  different  object  than  our  de- 
light ;  being  that  expressly  of  controlling  us  in  respect  of 
what  is  wont  to  be  our  delight,  as  easy  but  unworthy  self- 
indulgence.  We  feel  that,  above  all,  in  "  God's  house," 
or  God's  realized  presence,  true  devotion  is  incompatible 

with  such  boasting. ^And  though  truly  in  the  Hebrew 

case  there  were  circumstances  that  even  partially  make 
genuineness  possible  in  these  expressions,  not  present  for 
ourselves,  the  vice  intrinsically  is  such  that  any  tampering 
with  it  under  semblance  of  earnestness  ought  obviously 
to  give  us  feeling  of  contamination. 

The  palliation  to  be  borne  in  mind  is  evidently,  as  I 
allow,  the  unavoidable  exaltation  that  must  have  ani- 
mated the  Hebrew's  selfhood  when,  especially  under  his 
foreign  captivity,  he  was  enforced  to  maUe  comparison  of 
his  own  habitualized  subjection  to  Law  with  the  witnessed 
relative  lawlessness  of  other  peoples.  He  might  gen- 
oinely  idolize  God's  law,  when  amidst  the  effects  of  a  law 
of  idols  I    Also  truly,  under  the  bitterness  of  this  exile,. 


he  might  almost  beu  i^rarding  viih 
«Ten  that  wished  reprisal  on  the  aatnal  **  littla  aam  "  4. 
his  oppressors,  which  tQ  tika  bami j  oi  oar  own  IqM  il 
too  brutal  for  us  to  imagine  doing  i — ahowiny  thyiy  aa  ft 
does,  but  the  likely  oonnteipart  to  theoza^umtad  daiiM 
of  the  Lord's  courts,  and  the  esteemed  amiablwieaa}tbai> 
aandfold,  of  the  privilege  of  being  there  inatmotad,  wUA 
hia  nataral  wistfblness  towards  ffion  wu  sofflment  vmm 
for.  His  very  cursing  of  his  enemiea — <daim«d,  erai^ 
inglj  towards  Qod,  to  he  Qod'i  own, — ^ia  but  manifSn^a 
needful  part  of  that  deeply-unassorted  stage  of  denlipt 
meut,  which  by  the  dog,  under  homaa  godahip,  ia  ihon 
in  niatchini;  fawning  upon  its  own  master  with  Ofnl 

snarling  upon  the  masters  of  other  dogs. The  veiy 

matter  of  development's  being  in  question,  ia  enoii|^ 
palliatLve,  in  fact,  as  to  the  whole  case.  Even  aa  to  by> 
pocrisy  we  are  forced  to  make  the  general  defence,  that 
Bome  vicioasnese  or  other,  approvable  aa  such  to  us  now, 
most  inevitably  have  given  character  to  any  local  exhibi- 
tion of  a  generally  lower  stage  of  mental  nature. 

Thus,  I  take  it  under  granted  historic  theory,  that  so 
long  as  God  was  alone  to  Hebrews  their  virtual  earthly 
King,  hypocrisy  was  but  naturally  promoted  for  them ; 
however  this  was  really  the  obstruction  in  the  way  of 
mental  progress  which  thence  conetantly  needed  strog' 
gles  for  its  repression,  such  as  actually  prophets  adniii> 
ably  fostered.  And  here  precisely  I  find  lucid  explanation, 
on  my  own  terms,  of  that  ever-prevailing  call  for,  of 
pretension  to,  the  virtue  ot  what  is  '^righteousness,^*  whioh 
ao  notably  represents  in  itself  the  whole  import  of  pro- 
phetic teachings.  To  enter  into  the  Hebrew  feeling 
about  "righteousness"  may  be  assumed  at  onoe  to  be  the 
weighing  fairly  of  their  actual  moral  position.  And 
when  truly  this  is  joined,  as  I  postulate  for,  with  tht 


m.  THS    DEFINITION  OIVBN  TO  DUTT.  18& 

primal  notion  abont  Duty  I  have  now  traced,  I  belieye 
the  snbject  mar  be  held  indeed,  as  to  at  least  its  whole 
basis,  cleared  of  difficnlty. 

For  if  *^  righteousness  "  be  kept  strictly  to  connection 
with  the  idea  of  ^^debt,"  we  are  at  once  on  common 
groand  with  the  Apostle  Paul  as  to  that  which  is  his 
own  expressed  jadgmenty — little  otherwise  explainable, — 
that  for  offence  against  Gkxl's  law,  any  single  instance 
whatever  of  transgression  is  equivalent  to  transgression 
that  is  entire.  **  He  that  of  ends  in  one  pointy'^  said  this 
best  jadge  of  Hebrewism,  ^^UguiUtf  of  the  whole  law  :" — 
and  this  apparent  moral  paradox,  as  I  will  show,  my  own 
intend  dealing  with  the  matter  jost  enables  me  to  meet. 
I  banish  instantly,  by  my  method,  the  detail  notion  of 
righteousness  which  is  now  common, — ^and  against  which, 
as  I  conceive,  Paul  is  here  in  reality  but  raising  protest, 
— by  whose  effect  the  term's  bearing  is  diverted  into 
ground  that  is  merely  concrete :  being  set,  namely,  to 
the  direct  matter  of  the  stated  ordinances  of  the  law, 
instead  of  held  to  the  one  matter-in-general  of  vowed 
obedience  to  the  whole  body  of  such.  To  be  ^'  righteous  " 
in  Paul's  sense,  or  in  true  Hebrew  sense,  I  also  for  my- 
self recognize  to  mean  simply,  ^'  to  adhere  rigidly  to  an 
accepted  bond,  which,  by  a  comprehended  understanding, 
has  respect  of  eminence  to  moral  conduct"  Or,  more 
simply  still, — ^to  obviate  reference  which  to  us,  though  it 
was  not  to  Hebrews,  is  exceptionable,  as  having  object  in 
now-obsolete  ceremonialism, — I  would  define  ^^  righteous- 
ness" but  thus  :  as  mere  ^^  rectitude  of  moral  practice  in 
paying  up  such  engaged-for  bond  to  the  fulV  For  this 
applies  as  much  to  a  bond  that  has  become  finally,  as  it 
needs  do,  personal,  as  it  does  to  the  first  Hebrew  kind  of 
bond  that  was  merely  national.  And  by  this  rigidly- 
abstract  interpretation,  the  finest  parallel  is  here  gained 


190  PBAOnOU  MWWWBt.  hmbthA 

for  the  moral  tens  with  what  is  even  Hitthmnttiwl  pw* 
cisioa  in  termioology :  an  entira  amnotfttioB  Wpg  n^ 
plicated  with  what  standa  postolatod  of  mers  pl^JHtid 
perpendicularity.  To  be  righteons  is  to  be  monllj  i^ 
riffht ;  and  what  is  it  to  be  "  npright "  but  to  bdd  If 
the  strict  demand  of  leaning  never  anj  more  in  vaj  M 
diri^ction  than  in  any  other? — while  agmio  it  it  erida^ 
of  precisely  tliis  indifference  u  to  proolivity,  that  if  W 
thought  of  as  in  section,  or  by  static  view,  it  preeenti  il 
pure  essence  the  ideal  of  two-sided  barter.  To  be  ip-  ; 
right  on  such  terms  is,  however,  alao  aoooontad  fiirM 
lieing  the  same,  in  the  way  it  is,  with  being  jutt.  AH 
whatever  ot  moral  rectitude,  accordingly,  is  hence  shon 
to  demoQStrtitioa  for  what  I  claim  it,  of  sole  aeeuraey  ii 
its  kind, — of  accuracy  in  what  at  full  is  representable  u 
but  spiritual  redan ffuCarit^. 

To  fulfil  truly  what  was  Hebrew  Duty,  therefore,  we 
may  well  sec  to  have  been  that  which  the  Apostle  for 
himself  groaned  over,  ae  he  did,  for  an  infliction  too  hud 
for  man  to  bear.  It  was,  in  my  reading  of  him,  theveiT 
soundness  of  Paul's  moral  constitution,  and  the  very 
truthfuloess  of  his  own  personal  conscience,  that  heie 
bespoke  itself:  as  iu  a  vent  of  rightly-justified  resent- 
ment, on  exactly  his  own  personal  accoont,  against  the 
primal  dispensation  which  he  felt  to  liave  out-grown  :— 
while  in  this  justified  resentment,  again,  I  see  proof  of 
there  being  now,  in  Panl's  age,  and  for  PaQl's  fellowi, 
the  true  need  of  a  new  national  representer  to  re-modd 
for  Hebrews,  aud  in  a  way  that  might  serve  for  all  man- 
kind, the  conditionment  first  ratified  by  Abraham:— 
the  "true  need"  that,  as  such,  held  promise  of  providen- 
tial fulfilment.  Nor  was  wanting  the  counter-symptom 
also  necessary,  to  show  the  need's  reality  :  that  of  the 
■aggravation  to  the  point  of  requisite  urgency  amid  the 


^tuf.  111.  THB  DEFOnnON  GIVEN  TO  DUTT.  191 

mass  of  Paul's  lower-minded  coaDtrymen  of  the  religious 
malady  denounced  by  prophets:  the  prevailing  vice  of 
hypocrisy  which,  as  I  suppose,  the  Abrahamic  or  Mosaic 
^DStitation  tended  naturally  to  produce  and  foster.  For 
when  actually  the  required  antitype  appeared,  in  him 
whose  simply-human  career  yet  furnished  duly  proper 
ground  for  later  mythicizing  upon,  in  respect  of  a  new 
covenanting  with  Deity,  what  stands  out  more  plainly  on 
record,  as  immediate  moral  action  of  Jesus,  than  precisely 
his  resumption  to  the  utmost  of  preceding  denunciations 
of  hypocrisy  : — namely,  as  of  the  deepened  form  of  the 
old  disease,  which,  mediciued  vainly  as  it  had  been,  had 
now  come  to  head  in  the  full  religious  rottenness  of  what 
the  gospels  make  us  know  as  ^'  Pharisaism  "?  The  state 
of  feeling  implied  by  this,  I  imagine,  was  exactly  that 
which,  as  the  gospel-parable  represents,  made  the  average 
Hebrew  man — ^instead  of  saying,  as  the  Apostle-pub- 
lican did  virtually,  in  real  humility  of  self-knowledge, 
^^  Wretched  man  that  I  am,  who  shall  free  me  from  this 
law  of  captivity,  forcing  on  me  such  warring  consciousness 
of  sin  ?" — say,  in  miserably  self-deceptive  variation,   "  I 

thank  God  that  the  sin  around  me  I  escape." Just 

the  arriving  at  this  point  of  degeneracy  I  see  as  the  full 
conviction  of  Mosaism  for  being,  save  alone  as  to  the 
elect  Christian  few,  after  weighing  in  time's  balances, 
found  wanting. 

What  then  was  the  actual  product,  transmitted  by  these 
«lect,  and  apt  naturally  to  catch  mythic  light,  which  now 
we  may  see,  from  present  station,  to  be  indeed  deserving 
of  then  being  taken  for  Messianic  restitution  ?  Or,  in 
other  words,  how  did  actually  Christianity  afford  cure 

that  was  genuine  to  the  moral  vice  set  on  foot  ? 1 

own  that  again  here,  at  first  sight,  my  theory  appears 
crossed.    But  this  is  still  with  what  resolves  into  only 


192  FRUmOAL  IffflBOr.  ■■»■<» 

final  confirmation.  It  is  in  ftot  merdy  that  4e  onM 
of  moral  progreu,  which  at  flrat  it  burrihhfy  autioipilil 
as  straight,  yet  reqnirea,  by  the  Tnjr  Imt  of  tlunigbMh*^ 
matioD  I  am  consentiiig  to,  to  turn  primuily,  at  nwf 
case  of  Dew  production,  m  if  baokwaid  on  prenou  idbOmI 
of  advaooe.  It  is  bot,  as  I  remind  myedf,  the  Ine  fkth 
uomenoD  of  *'  leaf-growth  "  which  ie  agMn  appanoL 

Certainly  it  is  now  evident  that  the  only  onra  tarmtot 
rottenness  of  any  sort  is  what  we  mean  by  expranly  (It 
present  term  of  Morality.  I  grant  howerer  bold]|y  ai  li 
Christianity, — and  by  this  I  mean,  witboot  any  of  sak 
misgiving  for  my  own  theory  aa  mnit  othenriiB  hM 
lain  tipon  me, — that  especially  as  to  Paul's  haodlin;  cf ' 
its  doctrinism,  this  is  not  of  type  moral,  bnt  «Tea  the 
opposite.  And  this  distinctly  in  the  very  matter  of  iti 
ofifered  remedy  for  hypocrisy.  My  remaining  track  of 
required  thought  in  regard  to  Daty,  it  hence  seems  to 
me,  must  be  the  followiog.  Premining,  as  I  do  for  my- 
self, that  tlie  real  ripening  of  Morality  into  efficiency  ii 
alone  by  its  own  gained  difi'erentistion,  into  separately 
religious  and  secular,  attending  similar  result  with 
Dnty's  import :  I  have  to  show  how  the  apparent  backiog 
on  tiiis  effect  which  accompanied  Oiristianity  was  actnallj 
but  a  true  raising  of  means  for  it. 

And  I  may  still,  it  appears  to  me,  draw  reliantly  on 
the  enticing  aid  of  etymology,  so  far  as  this  is  open  to 
me.  Even  in  respect  to  English  wording  it  seems  clear 
that  the  special  bearing  of  what  is  Christian  terminology 
no  way  varies  in  reality,  or  by  what  is  intrinsic  cause,  fiW 
that  of  phrasing  sapplied  by  religious  Hebrewism.  For 
the  new  moral  demand  raised  by  Panl,  which  however 
has  the  aspect  of  being  un-moral,  is  that  of  "faitA"  set 
pre-eminently  above  detail  action :  and  what  is  "  &ith," 
as  to  at  all  events  its  Latin  derivation,  bat  the  sabjectin 


CBAP.  m.  THX  DlEFlUlTiON  GIVEN  TO  DUTT.  193 

correlate  to  the  power  of  maintaining  promise^  whicli 
again  is  the  precise  sanction  to  all  dd>t  ?  '^  Faith  "  in 
the  Old  Testament  lies  mainly  on  the  part  of  Deity  :  it 
is  God  who  is  insisted  on  as  '^  faithful."  But  in  the 
ripened  apprehension  of  the  New^  where  the  function  in 
the  case  is  referred  justly  in  active  fashion  to  man,  it  is 
the  latter  who  is  only  looked  to,  as  needing  care  on  account 
of  faithfiilness  to  the  prime  bargain.  If  man  will  but 
keep  his  pledge^  it  is  now  affirmed^  all  with  Qod  is  secure, 
oat  of  reach  of  doubt.  And  hence  while  ^^  faith,"  as  I 
suppose,  had  its  root-import  in  sole  reference  to  the  pro- 
miser  on  either  side  of  any  bargain,  it  came  now  to 
adhere  rather  to  the  secondary  attached  meaniug  of  the 
opponent's  tnut  in  the  promiser's  fidelity.  And  this  is 
all,  as  I  conceive,  that  really  varies  the  Christian  case 

from  the  Hebrew. But,  moreover,  the  signal  term  of 

*^ truth"  stands  in  wholly  correspondent  predicament. 
The  word  ** truth"  in  Bible  usage  occurs  constantly 
in  association  and  even  as  in  exchangeableness  with  the 
term  of  ^^  righteousness  ;"  and,  as  our  native  Saxon 
explains,  is  indeed  therein  but  one  with  preserved  '^  trot  A;* 
— while  it  falls  again,  just  as  ^^ faith"  docs,  into  the 
inevitable  duplicity  of  meaning  one  thing  as  to  God, 
when  referred  to  Him,  and  another  thing  as  haviug 
reference  to  ourselves:  namely,  in  the  first  case,  the 
kind  of  "  truth  "  which  from  the  absence  of  any  possi- 
bleness  of  exception  to  it,  was  apt  from  the  first  to  its 
present  general  implication  of  an  abstract  quaVityper  se; 
and,  in  the  second  case,  the  kind  of  "  truth  "  which  we 
now  designate  the  rather  by  the  term  of  "  truthfulness,^* 
matching  in  exactness  with  "  faithfulness." — The  whole 
class  of  kindred  word-forms  is  but  drawn  from  the  slight- 
est shifting  of  the  common  meaning  : — truth,  and  riffht" 
eausness,  and  obligation^  and  justice^  and  faith^  and  duty^ 


Jfl4  FnAcmCAX  EFFECT. 

and  all  ramifying  off-shoou  from  tkaw,  an  box : 
Bupplementary  varieties  of  the  one  ids  of  «bM.-  of  Mt 
that  is  deliberately  entered  into,  and  anthoritativdj  wit- 
neesed  to : — and  the  glowing  Bymbolfl  of  the  wbt^  BiUl 
are  cooeistent  with  it  All  along,  from  the  fint  pMbf 
of  (he  buraiDg  bosb,  and  the  clouding  Tail  of  tlw  m^ 
tuarj,  to  the  sterner  mythiciflm  of  Panl  and  Fsiil*i  Ukm, 
there  is,  I  conceive,  but  an  ever-deepening  intinirtiiri  if 
the  arriviDg  natare  of  Conscience,  as  the  tnily-Uddi^ 
but  none  the  leaa,  the  manifeBtly-Divine  orderer  of  IM^ 
I  see  thronghont  but  the  constant  leading  of  tbeidMrf 
Duty  into  that  which,  in  tact,  I  precisely  now  wish  tofr 
fine  it  for  : — "  tAat  teiieA  points  to  morai  action  if  mA 
sort  as  that  innately  tee  are  atvare  of  its  being  naturttlbi  ^ 
Dicine  en^agemeiUf'  or,  "  of  engageTnent  tonhich  God,Jir 
general  nature,  and  Conscience  Jot  each  separate  se^  (f 
us,  are  perceived  to  kat>e  set  duly  hand  and  seat." 

In  Paul's  notion  of  "  faith "  I  see  thus  the  real  gut 
that  is  legitimate,  of  but  affordiag  an  availing  expediot 
for  exactly  the  needful  turning  of  the  pledge's  force  od 
the  right  ground  of  our  owu  conscious  eelfbood.  Hie 
moral  point  in  demand  was  that  of  "  truth  in  the  inwaid 
parts,"  in  the  place  of  mere  deceptive  ceremonialism. 
And,  as  "  truth  in  the  inward  parts"  can  mean  only  whit 
respects  the  closed  sanctuary  of  true  human  affections,  or 
central  /leart  of  us,  it  was  inevitable,  I  infer,  as  first-it^ 
in  the  matter,  that  bis  evangelism  should  alone  import, 
as  we  find  it  do,  the  changing  of  Grod's  claim  upon  man 
into  such  as  might  follow  upon  Lore,  considered  specisUj' 
as  directed  towards  Qod,  instead  of  such  as  was  chie% 
motived  by  Fear : — this  being  naturally  consequent  od 
the  personalness  still  attributed  to  Deity  ;  and  this  in- 
deed the  more  specially  for  the  effect  concerned,  of  the 
Hebrew's  Despot  now  passing  into  instead  the  Christiu'i 


<mi9,  u.  THE  DEFINITION  GIVEN  TO  DUTY.  195 

God  of  the  express  "  Father  of  Christ."  The  God  of 
Hebrews,  as  Paul  came  to  regard  him,  we  may  well  look 
on  as  the  rigid  lord  of  the  gospel-parable,  to  whom  it 
was  granted  only  for  bare  justice,  that,  in  regard  to  fail- 
ing payment  of  his  required  tribute, — in  imitation,  it 
may  be,  of  tyrannic  practice  in  ordinary, — he  should  cast 
the  hapless  debtors  "to  the  tormentors."  But  the 
Christian's  God  was,  on  the  contrary,  all  willing  to  take 
-**  security  "  for  the  payment,  such  as  Christ,  by  Christian 
symbolism,  himself  oflfered.  And  hence  "faith"  given 
to  God  might  draw  naturally  towards  both  Father  and 
Son  the  sentiment,  alone  personal,  of  true  Love  : — that 
is,  of  the  true  remedy  for  hypocrisy,  such  of  right,  which 
•as  thus  turned  was  indeed  temporarily  effective,  though 
at  the  same  time  an  acting  hindrance  of  direct  kind  to  its 
own  perfect  operation.  Love  to  God,  "through  Christ 
Jesus,"  I  conceive  to  have  meant  indeed,  even  for  Paul, 
the  same  kind  of  self-surrender  inrintegro  to  a  purposed 
-obedience  to  God's  law,  as  a  law  of  righteousness  in 
general,  as  that  signed  to  by  the  kind  that  was  Mosaic, 
except  for  this :  that  it  went  farther  than  the  latter  into 
the  internal  ground  which  needed  noting  by  Conscience. 
The  former,  binding  to  a  wholly  integral  observance  that 
respected  outward  conduct,  was  but  merged  into  the  deep- 
ened demand  for  an  integral  keart^sire  to  obey  God  : — 
which,  by  force  of  purchased  grace,  it  was  supposed  would 
stand  to  God  as  obedience  actual.  And  this  surely  is 
what  no  form  of  Morality,  however  cleared  of  primal 

symbolism,  can  gainsay. The  whole  case  is  but  that 

of  a  continually-increasing  emergency,  met  by  answer 
that  was  respondent.  The  claim  on  Love  of  the  Hebrew's 
*  God  was  his  mere  rescue  of  his  bounden  subjects  out  of 
secular  Egypt  and  Babylon  :  their  abandonment  to  whose 
thraldom  was  the  *' torment"  he  apportioned  them  for 


196  PSAonoAL  ■rnpx:  ^m  ^^ 

the  false  weight  and  false  meanire  of  MBdend  dnei  Iril^  ■ . 
whicli  preTJoosly  the;  had  tried  to  ebamt  luMk  Oi 
claim  on  Ijove  of  the  Chriatun's  God  wu  that  of  IMM 
from  the  expatriation  that  wu  spiritoal,  ths  nnl'i  akMh 
donmeot  to  the  domun  of  Sin,  when  iti  "  tonMot**  wm 
Bhowtt  inevitably  aa  eternal,  and  by  i^paittitlj  tiw  bfl 
as  none  the  less  mainly  phyBioal,  joat  aa  tniakiiidofipi> 
ritual  enjoyment  is  the  ooatraiy  : — aiooe  M  to  tliat  wUk 
DOW  we  feel,  that  pain  of  body  is  a  dead  atop  to  w/at- 
growfli,  tAis  lies,  I  imagine,  with  what  &r  its  oorractto^a 
beyond  Christianity's  means  of  toaohin;.  It  was  flnoi^ 
at  tlie  time,  that  Christ  ahonid  Tanqmsh^fiirbiBorin^il 
Power  of  hell.  It  is  only  now,  I  belion,  that  tlia  nip 
of  SiD,  ns  a  plain  reality,  may  be  seen  vanquisliahle,  t>  ' 
sufficient  measure  for  the  soul's  "  saving,"  by  every  lii^ 
ing  soul-possessor  for  himself. 

■W'licn  the  Law  of  Love  came  in  force,  I  conceive  thit 
there  was  brought  about  a  rebonnd  against  the  previous 
Law  of  Fear  that  by  its  very  violence,  tboagb  alone  bf 
this,  involved  temporary  inadequacy  in  itself.  To  fetr, 
in  the  proper  sense  of  religion,  is  assuredly  as  essential 
as  to  love  : — provided  only  that  the  right  division  be 
ascertaine«.l  as  to  requisite  spheres  for  each  to  have  primuy 
right  of  exercise  in.  The  sphere  of  Mastery,  I  am  con- 
tending, is  appropriate  always  and  of  right,  both  to  i 
rendering  of  tribute-Duty,  and  to  the  senttmeut  of  Far, 
if  refined  enough  ; — but  the  sphere  of  Love,  on  the  con- 
trary, needs  shutting  off  entirely  both  from  Duty  and  from 
Fear,  as  ruling  influences.  And  therefore,  when  Jesni 
set  up  standard  for  Christianity,  as  he  did,  by  adopting 
for  it  the  already-produced  formula,  of  demanded  "  Lati 
Jot  God,  ttith  all  the  heart,  and  all  the  tout  and  mind  mrf 
etrengt/i," — treated  as  the  epitome  that  woald  hencefortli 
Serve  for  all  Hebrew  vowed  tribute  due  to  God :— I 


our.ui.  THE    DEFINITION  GIVEN  TO  DUTY.  197 

assare  myself  that  the  trae  way  of  understanding  him  is 
bat  in  duly  allowing  for  an  excess  of  fervour.  I  feel 
justified  in  but  reading  it  as  glowing  poetry  that  for  moral 
accuracy  must  be  classed  as  but  attendant  on  symbolism, 
or  concrete  human  figuring  of  Deity. — And  in  fact  I  note, 
as  to  this  outburst  of  ripened  Hebrewism,  that  Jesus 
matched  it  with  a  poetic  parallel  as  to  Fear: — when, 
namely,  he  broke  forth  into  the  awful  warning,  as  to  that 
which  he  would  have  his  disciples  cower  under;  "  Fear 
SiMy  I  say  unto  youy  verily y  who  hath  the  powers  after  kilU 
ing  the  hody^  [much  worse  than  any  killing  of  merely  this,] 
of  casting  soul  and  body  together  into  helW  This  too,  I 
would  say,  but  needs  treating  as  under  colour  of  anthro 
pomorphism  to  be  felt  expressive,  in  true  moral  sub- 
limity, of  the  requirement  which  is  perpetual  on  our 
selfhood,  of  not  hiding  from  us  nature's  well-proclaimed 
threat,  of  the  su£fering  entailed  by  sin,  far  surpassing 
instant  death,  of  slow  bodily  and  mental  disintegration. 
Fear  of  punishment  of  this  sort,  I  consider,  is  duly 
refined  to  the  point  of  permanence  : — and  just  because, 
on  the  chief  side  concerned,  the  very  penance  implied  is 
but  the  reflective  kind  of  this  forming  re-pentance  ;  and 
because,  equally,  the  fear  applied  to  God  is  now,  as 
such,  softened  requisitely  to  re-verence. 

But  Jesus  added  to  this  great  Hebrew  commandment 
what  indeed,  as  to  the  force  that  he  gave  to  it,  was  a 
second  that  we  may  well  count  his  own.  It  is  in  the 
reading  we  give  to  this^  it  is  therefore  plain,  that  the 
moral  action  of  Christianity  is  mainly  opened  to  us.  And 
again  I  am  bold  to  theorize  that  exaggeration  is  pre- 
sented which,  if  not  duly  allowed  for,  and  with  attending 
sense  of  historic  colouring,  stands  as  hindrance  to  moral 
value.  We  cannot  in  literalness,  I  urge,  "  love  our  neigh- 
lour  as  ourselfC^ — so  that  actually  in  commanding  this, 


198  FRAonoAL  nmoT. 

if  Jesus  so  intended  to  do,  he  mnit  agaui  hsfie  Imt 
raising  a  new  incentire  to  hypoGrisy,  of  the  kiiid  he  hil 
set  liimself  to  destroy.  I  beUere  tiie  lafhery  thenAii% 
that  the  real  import  to  the  hiyish  phrase  was  thk  kfld 
one :  that  all  the  benefit  which  followed  finmi  loving God| 
and  being  impliedly  loved  by  Him,  miiBt  be  owned  it 
the  same  time,  and  with  the  same  kind  of  xeferanee  t» 
heart-willingness,  and  to  the  willingness  of  the  eatiit 
sphere  of  human  powers,  to  be  as  free  to  fbllow-ereatnie» 
who  were  Qentiles  and  Samaritans  as.  even  to  the  ehflt 
Hebrew  in  question  personally.  This,  I  think,  is  theoii- 
point  that  here  harmonises  Jesns  with  Paul ;  and  thil| 
in  doing  so,  brings  consistency  into  the  whole  matter  of 
the  moral  growth  under  process.  And  for  the  exact 
reason,  that  thus  was  laid  free  of  barriers  the  groimd 
needing  to  be  that  of  principle,  in  place  of  now-obsolete 
supernaturalism,  which  alone  ds  thus  opened  can  befit 
the  new  character  to  be  assumed.  That  is,  by  the  very 
means,  now  urged  as  such,  of  making  "  Love  to  Grod" 
import  solely  the  heart-tribute  to  God  shown  in  yielding 
to  Him  the  true  sovereignty  over — in  place  of  a  mere 
share  in — the  domain  of  our  affections : — in  making  sub- 
ject to  God's  law,  with  implication  of  taxed-duty  accord- 
ant, the  iutcr-traffic  of  affections  applying  naturally  alone 
to  fellow-beings. 

And  this  already  contained  latent  aim  towards  the 
ultimate  differentiation  of  Morality.  The  very  insight 
which  proved  to  Jesus  that  the  heart's  realm  needed 
bringing  forth  to  light,  as  to  its  demand  of  regulation, 
caused  him  also  to  answer  thus  the  alien  disputants  who 
vexed  him,  in  his  purely  religious  object,  with  questions 
of  only  secular  import :  "  Render  truly  to  Casar  what  is 
Casar's,''  but  "  to  God  what  is  God*s.''  Here  already 
seems  stated  in  poetic  prophecy  the  whole  future  event 


our.  m.  THS   DEFINITION  GIVEN  TO  DUTY.  199 

to  befal  Law,  of  its  parting  finally,  under  agreed  mutual 
bounds,  into  Law-of-man  as  of  social  statehood,  and 
Law-of«God  as  affecting  personal  Conscience  :  which 
however  it  belongs  of  right  not  to  Christian  mode  of 
thought,  much  more  than  Hebrew,  to  bring  about,  but  to 
that  which  comes  as  fruit  to  the  ever-working  effect 
which  has  gone  on  through  Christianity's  whole  season 
of  endurance.  Namely,  that  which  is  neither  Hebrew 
nor  even  Christian  sense  of  Deity,  but  such  as  springs  as 
the  light-centre  of  developmentalism. 1  reach  there- 
fore here  to  the  point  of  the  remaining  object  I  have 
marked  for  myself:  that  of  tryiug  to  assign  as  definitely 
the  bounded  sphere  which  needs  be  allotted  to  Law 
Divine,  as  I  have  had  hope  of  assigning  definitely  by 
this  present  discussion  the  bounding  import  of  the  per- 
vading function  of  that  province,  in  sense  of  Duty. 

This  latter  I  now  collect  then  as  follows. 1  suppose 

that  the  one  import  which  has  been  constant  to  the  term 
of  Duty,  through  all  its  stages  of  progressive  enhance- 
ment,— of  which  indeed  Mosaism  and  Christianity  are 
inclusive  re  presenters,—  has  been  that  of  an  over-master- 
iig  impression  on  us,  springing  out  of  social  aggregation, 
though  affecting  us  alone  in  our  individualism.  It 
implies  of  specialty  self-action :  since  Duty,  save  in  refer- 
ence to  cbingy  is  a  nullity.  It  means  a  ^^  doing"  from 
essentially  QeU-impulse : — which  however  is  not  therein 
prevented  from  being  just  as  essentially  a  proper  task : 
enforced  by  what  is  outward  compulsion,  and  assented 
to  as  sach  by  our  inmost  power  of  recognition,  or  the 
real  centre  to  our  whole  nature,  as  much  of  feeling  as  of 
intellect  It  is  intrinsically  an  integral  perception,  both 
as  to  itself  and  the  correlate  state  of  circumstance  which 
draws  it  forth  : — an  ultunate  kind  of  miracle-of-integra^- 


200  PEi.cnia 

tion,  or  niher  of  semi-iotegntion,  whifdi  hu  tiie  cdM 
of  stamping  the  htmian  being — still  aloae  u  lij  imignf 
back  eoviroQineiit, — with  the  aharaoter  of  &  adf-motind 
agent :  perhaps  throngh  oontrast  with  the  main  «Aet  rf 

integration  that  is  entire. To  prodoott  perftot^  fli 

effect  of  morf^  seoBe,  outlying  oiroonuUiioe  mint  ht 
rendered  a  trae  atmosphere :  an  afanoaphare  hoUiBf 
means  in  itself  to  Tecompense  conduct  in  both  wiji  ef 
reward  and  pnnishment,  by  meana  of  beatowsd  hamtm 
and  inflicted  shame  :  the  latter  being  ■ppoifioallT'  k 
Conscience  its  guarding /latiijjnataiBiniilarly  to  all  otbB 
human  functions,  whether  mental  or  bodily,  an  attwM 
severally  their  own  phases  of  distinotiTe  pun.  A  gooA 
Conscience  meana  the  simple  complacency  of  being  a 
state  to  endure  testing,  shonld  testing  arise,  without  loH 
to  its  own  mode  of  well-being,  as  simple  absence  of 
moral  pain ;  a  bad  one  is  that  Btuug  to  precise  suffering 
of  shame.  And  according  to  the  existing  quality  of  tie 
latter  is  hence  determinable  the  possessed  fineness  and 
potency  of  the  moral  sense.  To  make  shame  the  real 
minister  of  perceived  Duty,  the  compnlsion  giving  force 
to  it  must  be  that,  wholly  inward,  which  implies  alone 
sense  of  Deity  for  that  which  forms  the  morally-acting 
atmosphere  :  the  soul's  pain  must  be  purely  felt  in  ths 
Bonl  itself,  and  have  respect  to  nothing  else  than  the 
soul's  correlate.  And  this  condition,  I  imagine,  follows 
only  from  the  due  separating  of  the  kinds  of  moral  action, 
or  detail  dudes,  which  relate  naturally  to  aggregation 
that  is  merely  general,  from  those  whose  regard  is  to  a 
state  of  this  specifically  individualistic. As  to  a  stand- 
ard indication  of  stages,  therefore,  the  cansal  graduation 
appears  this.  Whereas  ripeness  of  moral  sense  demand! 
for  itself  perfect  all-sideduess,  with  pure  subtleness  of 
diffused  ability  of  impression  :  it  befals  that  just  as  sense 


au».iii.  THE    DEFINITION  GIVEN  TO  DUTY.  201 

of  Gkxl  is  merely  personal,  and  especially  as  He  is  more 
of  a  mere  l>fraiit,  the  seal's  bearing  in  religion  is  almost 
wholly  in  one  direction : — ^whence  the  pain  of  shame, 
instead  of  merely  being  a  liability^  is  snch  as  acts  but  in 
creating  as-it-were  a  local  braise,  in  itself  only  a  hinder- 
ing of  moral  growth.  Bat  then  again,  the  very  fact  that 
the  Power  bringing  men  together  in  aggregation  is  for 
ever,  as  to  men,  but  expressible  by  relations  than  in  due 
working  are  not  tyrannic,  but  only  varyingly-aflfective  in 
benefioently-hnman  sort  which,  as  such,  is  indeed  therein 
all-sided  in  fall  response  to  the  case's  need, — the  very 
fact  of  this  implies,  I  wonld  say,  the  induced  world-like 
revolution  for  our  own  minds  which,  in  itself,  brings  the 
ontlying  burden  to  the  mere  weight  of  world-like  atmos- 
phere, adapted  as  such  to  become  morally  inspirable. 
By  the  time  that  God's  symbolling  has  really  done  its 
work,  of  creating  in  us  the  Consciousnsss,  in  regard  to 
it,  which  is  alone /{^  to  beget  Conscience,  I  conceive  that 
the  apprehension  is  made  ready  of  an  ^^  imperative  "  of 
must  and  ought  over-ruling  us,  in  the  proper  mode  of 
prineipUf  which  is  inevitably  to  be  taken  for  the  sublime 
mode  it  has  been  ever  taken. 

Science  came,  as  we  know,  to  its  actual  height  of  charac- 
ter through  its  realizing  for  itself  the  ability  oi pre-vision  ; 
while  of  Consciousness  we  see,  that  it  has  played  its  actual 
part  in  whole  development  through  but  giving  to  all 
mentalism  the  leading  boon  of  re-fiectiveriess.  The  en- 
gendered function  of  Con-^ciencCy  therefore,  seems  elevated 
but  of  right  to  the  crowning  post  which  all  instinct  allots 
to  it,  when  we  see  it,  as  by  present  showing  we  may,  as 
uniting  within  itself  both  effects.  The  moral  sense,  as  is 
now  supposed,  began  with  a  duly-ordered  engagement, 
for  the  object  of  carrying  law,  in  the  mode  required  by 
science,  into  conduct: — but  this  accordingly  was  in  its 


202  pBAonoAL  smoT.  mhkhh 

nature  pre-eacrngement.  The  final  action  of  CtHUoaitee, 
however,  involves  necessarily  r»-flection  on  the  eosagv- 
meut,  more  or  less  directly  present  to  thoDght.  Do^ 
never  can  be  reasoned  oat  save  in  faithfally  re-prododi^ 

tlte  first  engagemeot Also,  as  Science  has  iti  iestiB; 

by  sense  of  TrntU ;  while  BmotioasIiBm  reqaiies  ftat 
thia  sense  shaU  essentially  cause  Happiness: — eo  tba 
testing  of  a  law  of  Conscience  agrees  with  that  of  botk 
in  the  demanding  explicitly  a  mental  TrothfiilBMi, 
exactly  as  carried  ont  in  social  Condact :  thus  Msm- 
edly  involving  Happiness  of  ntmoet  sort,  and  of  a 
sort  applying  as  mach  to  Selfhood  as  to  Soci^-stab- 
hood.  For  even  the  abstract  sense,  by  present  plan,  bat 
comes  to  its  own  actual  Divine  purport — or,  Imt  cooM 
to  be  felt  as  the  Truth, — throagh  forming  a  mere  oscil- 
lating compromise,  or  intellectual  bargain  maintaineil 
faithfully,  between  separately-gained  resalts  of  thought 
and  feeling.  And  what  is  Duty-in-the-abstract  may  well 
owe  its  filling  up  to  the  same  kind  of  inclosion  of 
opposed  departments. 


The  one  matter  in  which  alone  abstract  Duty  gains 
newness  of  character,  when  adjndged  to  a  sphere  fomut- 
lated  as  secular,  ia,  in  fact,  that  which  regards  Truth : 
taken  exclusively,  however,  in  the  sense  used  by  Zech- 
ariah,  when  the  latter  urges  triumphantly  on  the  restored 
Jews,  more  in  prophecy  than  exhortation, — '*  TAeaa  ert 
the  things  ye  shall  do" :  besides  executing  the  judgmut 
of  truth  aud  peace  in  your  gates,  ye  shall  "  tpeak  airy 
man  the  truth  to  his  nei^&dour."  Verbal  truth,  I  imagine, 
is  the  only  religions  virtoe  that  belongs  specifically  to 
mere  Social  Morality,  in  addition  to  the  two  prime  onc^ 


p.m.         GENERAL  FOBH  OF  BEUGIOUS  MORALITY.       20!^ 

of  Brotherhood  and  willed  obedience  to  ordained  Law. 

In  a  true  state  of  Nationality  the  sort  of  Mastery  which 
its  fixed  government  embodies  is  in  no  way  more  personal 
than  I  believe  to  be  the  case  in  the  sphere  religious.  It 
is  always  the  Nation's  Law  that  holds  authority.  Just 
however  in  being  brothers  to  one  another  men  are  wholly, 
by  nature's  plan  of  enforced  Struggle,  set  as  rivals  as  to 
objects  to  be  lived  for  :  whence  Mastership,  in  a  second- 
ary sense,  stands  indeed  as  the  only  sign  of  obtained 
worldly  success.  Like  all  lower  antecedents  in  beinghood, 
human  integers  can  only  compass  life-position  by  sur- 
mounting a  large  number  of  fellow-strivers.  Every 
atom,  at  creation's  basis,  had  to  master  fellow-atoms  ; 
and  human  beings,  at  the  topmost  stage  of  creation, 
have  nothing  for  it  but  to  follow  out  the  rule : — laid 
originally^  as  I  suppose,  in  the  ultimate  inevitability  ot 
pervading  inequalities  of  condition.  But  the  effect  of 
Law,  incidental,  on  aggregation,  to  exclusively  human 
beings, — when  attended  with  a  produced  sense  of  Fra- 
ternity, of  the  kind  I  have  just  referred  to  the  second  of 
the  great  commandments  of  Christ, — means  an  influence 
in  common  on  all  members  of  any  Nation,  which  only 
wants  for  its  completing  the  established  practice  o{  verbal 
truthj  as  the  instrument  of  interhuman  communication,. 
to  be  rendered  surely  adapted  for  all  needful  restraining 
of  such  rivalry :  within,  namely,  the  bounds  which  are  so 
far  from  preventing,  that  they  specifically  promotc,human 

happiness. To  have  a  fellow-being  for  the  Nation's 

Master,  I  fully  recognize,  is  most  certain  impediment  to 
happiness :  as  it  is  to  moral  growth  in  every  way.  But 
to  have  a  selected  agent,  or  rather  agency,  for  the  due 
administration  of  appointed  Law, — the  '^  selection  "  and 
the  ^^  appointment "  being  duly  ^^  bonded,"  stamped  and 
sealed  by  every  member  of  the  Nation,  in  repetition  of 


304  ■"  PRACTICAL   KFFBCT.  i>»«iK^^i", 

■what  waB  tribal-religions  practice: — tAia,  I  B»y,  b  W 
other  tbaa  a  just  availance  of  religious  help,  Id  ereitisg 
a  dae  CoiUcience  of  Nationality  :  a  principle  as  to  ffW^ 
or  secular  disobedience,  which  exactly  snsweis  to  Ak 
coosciooBDess  of  religions  sin. 

It  ia  "  Crime",  as  we  acconnt,  to  break  eng&gemeot 
with  the  Nation's  governing -power  as  to  all  kinds  of 
l^al  ordinatioQ,  each  and  several,  which  that  power  has 
also  bound  itself  to,  by  force  of  Btate  penalties,  to  mais- 
tain  OD  one  and  all  of  its  snbjects :  this  being,  natnrslly, 
the  proper  means  of  forbidding  any  of  the  fortnnfr-fewmrrf 
of  the  latter  from 
And  indeed,  in  all  civili 
of  Lav  M,  aa  I  have  implied  (pp.169, 171),  io  affiwdrailr 
what  is  sureaesa  of  fulfilment  to  pledges  given  by  soli- 
jects  to  one  another,  uuder  witaessed  appeal  to  the  pom 
of  goverament ;  since  Law  that  ia  merely  secular  can 
obrionsly  deal  only  with  express  cases  of  disobedience,  of 
overt  showing.  A  promise  made  "  without  an  oath,"  at 
least  virtually  made  present,  stands  for  nothing  in  tlu 
eye  of  KaUonal  Law ; — and  mnch  less  does  mere  accutcy 

in  what  only  is  personal  statement But  then,  the 

instant  a  related  Conscience  appears,  so  also  ia  the  Belf- 
respect  evoked  which  regards  shame  of  being  bnt  Hoik  to 
detection  ; — while,  farther,  the  conscionaneBS  of  what  ii 
due  to  Self-peFBonal,  and  the  desire  to  be  true  to  thi^ 
involve  the  care  as  to  all  verbal  ezpreasiou  which  is  tha 
import  of  "  truth  spoken  to  our  neighbour." 

And  when  secular  respects  have  worked  thua  lar,  I7 
help  of  alien  religiousness, — ^in  creating  the  sense  of 
personal  honour :  honour  that  again  is  two-fold,  as  mem- 
ing  severally  honour  shown  and  demanded:  hofumr,  or 
rather  honesty,  both  active  and  passive  in  its  implicstion^- 
nattire's  "  law  of  the  strongest "  is  surely  vundicstad. 


m.         OSNERAL  TOBM  OF  BELIGIOUS  MORALITY.       205 

The  desire  of  mastery  for  self  has  risen  to  the  evolntional 
point  of  meaning  thence  nought  but  good  to  even  the 
foreign  selves  that  are  subjected. — In  what  is  obvious  fact, 
even  the  aim  of  pure  beneficence,  in  requiring  of  a  fellow- 
creature  to  be  grateful  to  its  exercizer,  is  an  obtained 
masterj  over  him :  equally  if  aid  physical,  or  aid  moral 
and  intellectual  be  in  question.     We  cannot  deserve  any 
way  personal  esteem,  or  personal  approval  and  admir- 
ation, without  forcing  fellow-beings  to  look  up  to  us ;  and 
thenoe  to  render  actually  the  very  tribute  which,  however 
finer  in  its  quality,  is  still  of  the  same  kind  of  bonded 
service  as  that  which  a  common  master  has  claim  for  on 
a  common  servant.    To  force  another  to  admire  us,  or  to 
force  him  even  to  agree  in  opinion  with  us,  is  but  a  new 
mode  of  enslaving  him,  however  voluntarily  and  delight- 
fully.   But  then  the  nature  of  what  is  mastery  so  refined 
is  free  from  injury  on  either  side,  by  precisely  its  tempor- 
ariness  and  shiftingness  :  since  an  accident  at  any  time, 
and  always  the  effect  of  age,  may  at  once  change  the 
mutual  positions  : — while  hence  actually  is  made  way  for 
all  ceasing  of  any  personalness  in  the  case,  and  the  sub- 
stituting of  sole  mastery  of  principle. — Also,  in  true 
evolutional  course,  even  the  personal  sort  ripens  in  the 
end  alone  to  become  this  :  an  obtained  mastery  over  self. 
The  function  is  but  complete,  when  the  stronger  of  the 
two  parties  under  struggle  is  alone  the  higher  of  the  two 
sides  attached  to  selfism,  which,  in  being  spiritual  and 
thence  capable  of  principle,  is  able  rightly  to  crush  down 

the   side    sensually    defective    in    regulation. ^And, 

taken  thus.  Nature's  ^^  law  of  the  strongest*',  it  seems  to 
me,  is  in  no  way  a  thing  needful  to  be  afraid  of.  It 
respects  purely  our  arriving  to  embody  in  ourselves  the 
final  image  of  moral  strength,  repeating  for  us  relatively 
the  Force -in-general  which  is  the  Divine  essence  of 


"206  PuonoAL  xnwcn,  hmbi^ 

erolntion  :— and  to  derelope  peraosal  amlntioDtei^fih 
■we  may  say,  by  symbol,  "  to  love  Ood  mtk  owr  ifrwjit" 

For  Secnler  Morality,  therefore,  the  relignoi  Mi 
attendant  I  would  define  aa  no  other  titan  angM^ 
diffneed  conscioasncBS  of  required  Tmthfolneas,  or  JhIhi^ 
• — the  two  words  being  taken  epedally  as  egmvalent  taw 
another, — which  needs  to  sway  na  in  each  particoUr  io- 
stance  of  ordered  intercoarae  vith  fellow-nien.  It  mt 
touch  deeper  ground  than  that  of  erim*:  which  VKgak 
only  nominated  det&il  cases,  while  this  respects  ntaem^ 
all  snob ; — and  it  thos  forms  traly  the  tax  on  aodal  viria^ 
payable  alone  to  Ood,  which  is  well  aooonntable  u  Ul 
by  oatnre  on  the  commerce  of  liffr-transactions :  tm 
regardable  as  such  in  just  aequence  of  cnltnre  to  the  i 
mere  battle  of  life  carried  on  by  nn-moralised  saTan;ea,  ot, 

hy  men  having  neither  Nation  nor  Law. And  this 

answers  precisely  to  the  defining  terms  I  have  laid  out 
for  the  opposing  sphere. 

Religious  Morality  I  am  contrarily  designing  aa  tbit 
where  a  kind  of  tax,  or  of  dtte-ty  towards  God,  is  brongtit 
in  question,  which  is  of  special  and  unique  impoit 
Namely,  as  signifying  a  kind  of  commerce,  or  bsrta 
engaged  in  by  fellow-beings,  which  stands  eminently 
aloue  as  dependent  on  sanction  from  Deity.  Here,  where 
it  is  question  not  of  ordering  the  Nation  but  the  Familf  > 
the  diffused  sense  of  having  a  something  imposed,  of 
required  conduct  to  be  observed,  is  brought  to  an  espresi 
nucleus,  importing  pointedness  as  central  in  that  which 
is  the  "  will  "  of  Buling  Power.  And  accordingly  whst 
I  wish  to  plead  is  that  here  needs  in  future  be  bronght 
about,  by  consciously  directed  human  efforts,  anch  framed 
constitution  of  needful  Law — of  the  Law  needful  to  aery 
state  of  aggregation, — aa  may  rightfully  be  adapted  to 
the  peculiarity  of  the  condition  : — since  all  progress  in 


m.         GENERAL  FORM  OF   RELIGIOUS   MORAUTT.         207 

evolational  condition  must  henceforth,  by  the  Divine  rule 
of  the  case^  be  obtained  through  alone  our  active  aim 
tow^ards  it. 

It  is  only  by  induced  change  in  the  integral  constitution 
of  the  kind  of  Law  concerned,  that  the  attendant  action 
of  the  moral  sense  can  be  rectified,  to  the  need  of  the  new 
stage  I  am  supposing.     Duty  in  regard  to  Family-con- 
dition, I  urge,  must  be  in  its  every  bearing  on  detail 
action  as  religious  manifestly  as  in  worldly  practice  it  is 
BO  only  latently.     That  is,  moral  principle  must  claim 
ostensibly  its  relation  to  Divine  and  not  human  kind  of 
Xiaw.     State-of-Family  must,  in  fact,  take  up  evolution- 
ally  what  to  Hebrews  was  state-of-Nation  :  cleared,  how- 
over,  from  all  its  secular  respects,  and  adapted  to  the 
new  relational  experience  ripened  under   Christianity. 
God,  and  God  only,  must  stand  as  Head  to  it :  com- 
manding, as  He  does  alone,  those  issues  of  Life  and 
Death  which  to  state-of-Family  are  the  properly-abiding 
element.     God  only  must  stand  as  authorizer  of  the 
jules  of  life  whose  observing  forms  the  "  righteousness"- 
of-Family  :  the  detail  rules  which  indeed  are  but  diifcr- 
onced  phases  to  the  one  matter  of  abstract  Duty.     And 
the  variance  in  these  parted  phases — so  much  greater  as  it 
is  here  than  any  falling  amid  secular  modes  of  Duty, — I 
take  again  for  the  proper  sign  of  progress  that  is  critical, 
attained  by  Conscience.   The  minor  shades  in  the  general 
feeling  of  Duty  which  attend  on  what  are  ordinarily 
named  "  duties,"  in  life  secular, — as  "  duties  "  between 
landlord  and  tenant,  and  between  traders,  and  between 
governors  and  governed,  and  those  generally  between 
individual  and  individual, — are  scarcely  notable  in  com- 
parison with  those  others,  in  life  domestic,  which  regard 
infancy  and  maturity,  singleness  and  connubialism,  and, 
above  all,  sex-distinction.    And  the  doing  of  justice  to 


these  latter  variationB  means  tlie  perfeoting  of  fhei^joit 
ment  of  CoDscienca  to  the  whole  otnmit  of  eositiri 
hnman  condttioiiB,  which  implies  snrely  now  lib  to  fti 
moral  faoctioQ. — Oonscienoe,  I  eoneein^  ii  slom  oifiUi 
of  being  integral,  which  is  the  same  U  bdiig  nli^o^ 
by  force  of  being  accurately  apportioned  to  the  mold 

integers  it  coDcems. Bat  even  tat  ziile  rfOomnll^ 

— even  exactly  for  its  b^g  Oonsoienoe  tint  ig  oaatrnt^ 
~-I  find  necessary  the  new  snpposal  of  dinot  **  ooranf 
in  the  case :  "  coTenant "  made  direotly  irith  Da^ 
Except  for  the  implicatioQ  of  a  Dirine  OoTOumt,  nS^ 
able  by  every  mode  of  ripened  Gonstneooe,  either  na^ 
or  all  in  one,  I  see  nothing  that  can  give  toVnM^Va^ 
ita  effectual  establiBhinent. 

And  hence  the  sequence  I  have  aimed  to  demonstiiti^ 
as  lyiog  in  reason,  for  the  Hebrew  binding  to  Jefaonk 
into  what  may  be  a  true  contract  of  Marriage.  (See  E 
pp.  560-89.)  The  Hebrew  Nation,  as  snch,  diimti 
actnally  to  be  as  Spouse  to  the  Kation's  Lord ;  and  cm- 
tracted  accordingly  : — or,  at  least,  was  so  stated  to  btn 
done,  in  retrospective  mytbicism.  And  the  fact  of  tiai 
I  argue  to  be  a  real  prophecy  and  antedation  of  irlut 
tbe  Marriuije-tie  must  become  when  moulded  to  be  eoA 
of  riglit : — namely,  in  part  as  to  be  assigned  where  alone 
it  is  in  place,  between  sex-divided  human  beings;  and  in 
part  as  to  the  actual  provision  of  needful  eojUract  in  tbe 
case.  Before  Christian  times, — or  rather,  before  Chrirt- 
ianity  had  been  grounded  well  in  moral  soil, — the  tie  of 
Family  was  but  secular  altogether,  and  independent  cf 
Conscience,  save  as  ruling  in  general  over  matters  of 
tra£Bc.  Tlie  Wife  was  bought ;  and  bonght  not  ftom 
herself,  but  from  a  despot-father.  She  signed  to  no  bond; 
she  had  Conscience  of  no  bondage,  in  religions  seme; 
— nor  until  Christianity  had  done  its  work,  through  tlie 


GENERAL  TORM   OF  BKLIQIOUS   MORALITY.       209 

l^liole  bearing  of  its  dogmatism,  to  create  in   her  tlic 

(feeling  of  an  owned  sow/,  had  she  truly  tht;  riglit  power 

f  moral  obligation  within  her,  wliich alone  entitles  to  the 

Etlglitof  signiag  to  the  bond,  by  nny  sigQature  ndmissible 

as  eBsential.     It  in  only  by  tlie  coming  to  a  due  sense  as 

to  Sin,  in  regard  to  it, — or  to  ihe  felt  incurrence  of  the 

effect  of  sundering  from   a  state  of  harmony  with   the 

recognized  rule   of   Deity  ;    which   sense   belongs   only 

perfectly  accomplished   individualism: — that   the 

/Foman  can   be  a  real  party  to  the  bond.     Except  as 

knowing  herself  liable  to  be  made  bankrupt,  she  is  not 

[Competent  to  bear  the  dignity  of  being  God's  debtor,  nor 

Kirortiiy  to  feel  the  honourable  joy  of  obtaining  finally 

Ifiis  quittance  for  her  contracted  debt.    But,  uone  the 

,  while  she  fails  in  this  competency, — and  not  yet,  in 

ipite  of  whole  Christianity,  is  she  formally  admitted  to 

liave   attained    it, — the   common   danger,   to    Men   and 

(-■Women,  of  moral  bankruptcy  in  Marriage  is  so  imminent 

to   show  to   reason   for   scarcely  hinderable.      How 

Kidiould  it  be  so,  unless  the  'Woman,  just  as  much  as  the 

tSIan,  is  held  bound  by  moral  oath  to  the  God  of  nature 

D  pay  up  fully  what  nature's  whole  constitution  showa 

tatarally  demanded   in   Marriage? — I   mean,  as   to  the 

irrying  on  duly  of  the  great  plan  of  generation,  for  the 

using  up  continually  fresh  and  fresh  life-possessors,  to 

sep  vigorously  going  on  the  work  of  life,  and  of  life's 

EDraishiug  with  means  of  happiness.     To  make  compact 

rithQodfor  this,  lcouceiTe,isus  much  naturally  attached 

>  u  state  of  niitid  duly  influenced   hy  reli-ic.n,  and  as 

Jedfully  80,  as  was  ever  from  the  tirst  the  consoiidatiog 

1  any  way  of  human  modes  of  aggregation      And  I  am 

Laiming  that  the  time  is  come — the  time  of  eiuiueiit  relig- 

sis, — when  the  power  of  contract  in  the  caaii^a.».\iL 

!  attendant  power  of  CoUBcieoce,  is  a\\  I'v^a  "iQ^ 


cNva^^^J 


210  PRAOnOAL  BmOT.  M 

exercised.    A  third  form  of  Corenant  in  reUgton,  I  «>» ' 
ceive,  is  drawn  up  for  us  actually  ia  God's  design. 

This  "third  Covenant,"  I  believe,  haa  to  show  iti 
Divine  authoriziog  these  special  points.  On  t^  na 
hand,  though  benring  of  peculiarity  od  emotire  imimlM^ 
it  is  strictly  coincident  with  the  mode  of  scieace,  u  tl 
the  uDiveraal  appliableness  of  its  conditions.  No/aanr 
of  any  kind  attaches  to  the  law  of  Marriage  concerned  i> 
it  Appeal  solely  is  implied  to  a  Bole  in  nature  utber 
actoally  shown  as  absolnte,  or  probably  inferrible  at 
such  :  or,  to  the  imperatiTe-in-eommon  wiiich  allowa  to 
the  "  most-^Dd-oaght "  of  moral  principle  its  due  buii 
in  utmost  phyaiciam.  On  the  other  hand,  however,  tlw 
certain  ground  thus  laid  hold  of,  as  the  fulcrum  toniDnl 
enerf^,  ia  left  to  cover,  or  atone  for,  commensnrate  m- 
steadfastness  otherwise,  as  incident  to  the  frail  bongi 
making  contract.  For  the  "  moral  oath  "  in  demand  of 
these,  I  imagine  to  be  indeed  but  of  pliant  nataie;  ul 
therein  far  less  stringent,  just  as  actually  etrooger,  tin 
what  in  common  we  consider  as  mere  "  piomise."  Hh 
vow  of  Marriage,  now  contemplated,  ia  no  more  than  in 
fact  an  avotval.  It  means  a  simple  acltiiowledgmeDt,ii 
face  of  God  and  man,  that  the  homan  pair  nndertakii; 
it— I  will  not  say,  invoke  on  their  own  heads  believed^ 
penalties  for  infringement  of  its  accepted  laws,  since  the 
term  is  only  barbarous  in  its  association  ;  but  that  thtf 
consciously  and  deliberately  confess  their  jost  liahili^to 
such, — with  disgrace  before  men  in  accompaniment — 
^e  vow  of  Marriage,  I  contend,  has  but  perilously  been 
imagined,  as  it  has  through  Christiau  times  until  no*, 
to  be  addressed  by  the  intended  partners  to  one  anotha. 
Being  so  supposed,  it  has  stood  naturally  for  a  homui 
promise,  and  of  the  solemnest  of  ^1  kinds,  to  maintain 
what  however  it  liea  not  with  themselveBi  in  role  of  naton^ 


«ap 


.m.         GKNEBAL  lt)BM  OF  BBLiaiOUS  HOBALITT.        211 


to  maiDtain :  a  state  of  the  mntnal  Love,  whose  existence 
iS)  by  principle,  the  iDdispensable  basis  to  the  legal 
partBcrship.  And  the  falseness  of  this  primal  under- 
standing has  once  more,  as  I  believe,  shown  its  natnral 
frait  in  what  alone  is  matrimonial  hypocrisy.  The  duty 
attached  to  Marriage  is  but  eminently  above  duty  of 
other  kinds  to  be  vowed  to  God  alone  :*  even  in  concern- 
ingy  as  it  does,  the  asserted  Love  to  one  another  of  the 
pledged  covenanters,  the  rightful  working  of  which  in 
this  manner  stands  indeed  as  the  heart-service  God  calls 
for.— This  ^*  third  covenant,"  let  me  repeat,  has  its 
natorally-Divine  authorizing  in  its  asking  from  human 
beings  only  that  which  they  have  the  power,  and  the 
eminent  moral  need,  of  fulfilling. 

It  is  often  spoken  of  as  a  discredit  to  the  institution  of 
Marriage  that  it  is  a  matter  of  '^  convention,'*  instead  of 
being  *'  natural,*'  in  the  common  sense  of  the  latter  word. 
But  here  precisely,  on  the  contrary,  I  find  the  sort  of 
naturalness  present  which  alone  by  evolutionism  I  am 
taught  to  look  for  as  real.    Certainly,  it  has  been  human- 
ly natural  that  the  law  of  Nations  has  been  fixed,  as 
it  has  been,  through  the  means  of  convention  :  differing 
alone  from  that  which  makes  ordinary  '^  conventionalism'* 
by  the  gravity  of  the  intention  at  work.    And  to  give 
parallel  weight  to  the  source  of  law-of- Family,  I  plead 
now  the  very  circumstance  I  have  alleged  that  the  taxed 
''  righteousness  "  of  state  of  Marriage,  there  contracted 
for  as  lawful  debt,  is  precisely  what  calls  for  the  kind  of 
Virtue,  from  especially  the  Woman,  which  Christian 
dogmas,  in  being  conventionalized  on  their  own  account, 

*  "  JDut^  U  our  neighbour"  in  anj  kind,  I  interpret  as  lo  phrued  in 
man  ootiTenienoe.  1  read  it  as  meaning  constantly  bat  **  IhUy  U  God^ 
m  r$§mr4  U  Mr  hoJumour  t9  our  neighbour** 


PKAXmOAL  SVfXOt.. 


fela    . 

liave  led  np  to  (see  paragr^hs  88-8 
For,  the  rcgnlaling  of  the  Self^ffectJoof  I7  Inr  of 
rtiige  IB  tVie  due  rosDner  I  contemplate  H^idi  itiWA 
fierviag  as  a  trne  outcome  of  the  idea  of  CSsu^  b  lll> 
wnr  of  acliog  "for  the  general ol^ect  of  ezsltiag  'B»a'*i 
this,  I  infer,  was  the  very  aim  of  gnidtog  FrondoiM 
throngh  all  the  series  of  chDrcb-coancili  which  to  die 
dehating  ecclcaisstics  coDoerned  bad  purpose  which  Ids' 
toty  shows  so  differeot.  While,  in  their  own  riew,  than 
were  settling  charch-opiaion  on  only  doctrisea  abort 
God's  perBonality  and  autocratical  relation  to  man ;  I 
conceive  that  in  reality  tUey  were  bat  raifiing  a  mjtit* 
ologic  basis,  for  the  settling  finally  into  the  consisteiK^ 
of  moral  do^atism  the  plan  of  whole  general  ralationim, 
such  rightly  as  it  lies  with  Family  to  embody.  The  odb 
dogma  of  a  settled  notion  abont  Marriage,  tvAan  this  shsll 
once  adeqnntely  have  become  snch,  is  the  only  one,  u 
here  I  am  affirming,  tliat  the  Beligion  now  doe  hu  to 

mould  itself  by. And  here  therefore,  I  consider,  ii 

produced  to  the  full  the  class-character  I  am  seeking  for 
Morality  definitively  Religions,  or  Domestic. 

Even  to  meet  the  demand  of  exact  science,  the  dsM* 
boundary  between  Law-of-Nuiion  and  Law-of-Familj 
has  instant  terms  : — just  as  severally  regardmg  ths 
common  etrnggle  of  human  beings  for  what  is  meral; 
"  self-maiotenance,"  and  the  common  means  of  their  jct 
clinging  together  which  concern  "re-production":  » 
prodaction  of  the  anfficing  number  of  acting  stm^leti 
whicli  may  adequately  and  for  over  improvedly  fill  the 
void  which  the  loss  of  weakened  ones  by  Death  is  era 
causing.  Law-of-Marriage,  accordingly, — ouch  as  hence- 
furth  I  claim  that  it  needs  be  dogmatized  for, — means  s 
pure  invocation  to  Creative  Order  for  inspiring  motin 


■ftr.m.         GXNKRAL  FORM  OF  REUGIOUS  MORALITY.       213^ 

Mre  to  act  out  evolution  for  Providence. — Only,  in  the 
iray  of  this  Bettlemeut  of  the  great  dogma,  stands  the 
lindrance  of  tte  Woman's  failure — nay,  the  failure  of 
xAh  Woman  and  Man, — ^in  the  needful  Conscience-of-^ 
Karriage,  which,  I  consider,  is  the  great  ^^  let  which  now 
letteth,"  having  instant  necessity  of  removal.  How  can 
realy  "  convention  "  be  perfect,  or  the  law  resulting  be 
teaLy  upright,  when,  as  now,  the  one  half  of  the  personal 
beings  affected  have  in  no  way  been  convened  to  have 
foioein  it? 

We  have  in  fact,  I  believe,  the  just  ground  of  com- 
parifioi  for  the  two  kinds  of  Law-formation,  when  we 
regard  but  the  effect  which  in  Law-national  has  befallen 
the  idea  of  "  property  ":  connected  inherently,  as  I  have 
noted,  lith  the  treatment  of  Duty  as  strictly  debt  (p. 
169).  Zie  right  of  holding  legalized  property,  or  of 
owning  aiything  that  is  made  sure  for  one's  own,  is  the 
boon  gaiiKd  out  of  ordered  nationality  which  chief  of  all 
must  be  aonitted  to  be  that  justly  bargained  for,  in  being 
taxed  with -charged  debt  to  the  general  exchequer ; — but 
the  idea  of  'uch  "  property  "  is  no  more  any  other  tlian 
oonventionatthan  the  idea  of  Marriage-law  is.  The  two 
things  essenially,  I  imagine,  fall  together  in  being  purely 
artificial ;  wKle,  none  the  less,  they  are  both  so  utterly 
advantageous,  that  they  are  thence,  as  if  inherently, 
stamped  with  ^rmanence  in  human  notionalism.  They 
stand  together  vs  what  must  necessarily  abide,  so  long  as 
ever  remain  in  force  what  at  all  are  fixed  human  insti- 
tutions :  althou|i  eminently,  as  I  have  here  argued,  there 
ia  over-measure  >f  security  in  the  case  of  Marriage,  in 
the  preparation  sown  towards  it  through  the  whole  plan 
of  antecedent  for n-arrangemeut.  The  kind  of  property 
secured  by  Marriajp  to  the  pair  of  debtors  entered  by  it 


214 

in  God'B  books,  is— besidai  a  miitail  dun  m  Iki  hma^ 

bood  of  one  uiother,^ — b  two^fiild  ihwe  m  liia  p 
brsQches  of  tlieir  united  atock  irhioli  an  ^  o 
common  to  theoL  It  is  of  ddUrmi  that  A»  li|^  if 
possession  is  earned  &oin  Qod :  thongh  aloaa  h^  tjwil 
important  limitation,  on  God'i  own  andantandif  rf 
aocli  possession.  Namel/,  ai  bnt  on  As  short  Imh^  td 
erer-^hifting  condition  of  relatioiis,  whidi  baflti  BBtnd^ 
generational  succession  ;  and  but  on  the  enantnl  Imi 
of  sab-agency  to  Qod  in  the  posMiion's  tnatmit  Jbd 
tbat  children  sAM&f  thus  stand  u  pmntal  tumii(ft  at 
■we  imagine  tbat  any  futon  light,  of  hi^iart  IMM 
and  purest  lore,  can  oppose  ? 

I  form  then  my  point  on  just  tbe  strength  of  ibis  per- 
ception :— this  perception  of  sorely-promised  a*Bn(>g^ 
in  tbe  Law  of  properfy-attached-to-Maniage  beng  madi 
beoceforth  of  real  parallelism  vitb  that  of  piDpertf 
merely  secalar.  Exactly  as  taken  for  ending  ix  this  my, 
all  the  purport  of  my  investigating  about  Duj,  and  the 
purport  in  fact  of  my  inTestigating  of  the  wlole  sobject 
of  Religion,  comes  to  a  nucleus  of  appeal  to  imtiiid 
Bucb  as  actually,  I  assure  myself,  is  tbe  rery  testiof 
of  my  adhesion  to  Derelopmentaltsm  wicb  is  so* 
sufficieot. 

Let  me  sum  up  my  reasoning. Tbe  anse  of  Dntf,  I 

theorize,  is  intrinsically  but  the  habitua'  tone  of  mind 
engendered  by  human  practice  of  delJ)erately-formed 
aggregation  ( — so  tbat,  for  a  being  pl&ed  alone  in  at- 
ation,  even  BOpposedly  come,  as  yet  I  elieve  he  conld 
tua  do,  to  sense  of  God,  sense  of  Duty  onid  not  posiiUy 
arise — ).  It  is  a  sense  irhoUy  vague  n  itself,  and  only 
rendered  practically  efficient  by  expres  '*  duties  "  beiag 
started,  on  wliicb  it  may  be  brought  t  bear.  And  tim, 
seeing  as  I  do  of  all  Becolar  and  joioiui  conatitufioi, 


IB,        QUniB&AL  lOBM  OF  BSUGIOUS  MOBALITT.        215 

that  this  has  produced  the  kind  of  Duty  engaged  to  full 
ezerdse  and  enhancement  of  itself:  I  infer  also  of  Re- 
ligions Dnt7i  or  of  Morality  toned  essentially  by  Religion, 
that  an  eqnal,  or,  rather,  greatly  heightened  consequence 
will  follow,  when  to  the  aggregation  which  is  that  of 
Family  the  same  effect  of  full  convention  shall  have  been 
qiplied  : — ^my  inference  to  this  end  being  supported  by 
the  whole  course  of  interpretation  I  find  rightful  of 
Beligion's  entire  progress  through  history. — I  argue^  that 
a  real  Law-of-Marriage,  such  as  actually  should  give  form 
to  the  state  of  Family  in  a  way  adapted  to  the  ^^rcilV^  of 
Pjroyidence  in  the  matter,  revealed  naturally  as  this  has 
been  through  history  developmentally-interpreted,  never 
yet  has  however  been  compassed  because  exactly  of  the 
defective  recognition  on  the  one  hand,  and  defective 
capability  on  the  other,  of  Women  :  who  now  first,  as  I 
admit,  are  called  by  Providence  to  their  due  station  in 
Marriage,  by  the  true  sign  of  an  educed  religious  Con- 
adenoe. — I  beliete^  in  religious  trust,  that  such  requisite 
Law,  once  established  by  full  human  consent,  will  be  a 
centre  to  out-flowing  results  whose  very  benefit  to  man- 
kind will  be  the  fixture  of  their  source  of  origin. 

The  Law  of  Marriage,  considered  as  a  Divine  Law 
accepted  on  behalf  of  Conscience  by  marrying  persons, 
includes  necessarily  a  moral  regulating  of  the  whole 
sphere  of  emotive  impulse  within  us,  just  as  clearly  as 
Law  human  affects  that  which  alone  it  can  affect,  of  the 
outward  action  of  interhuman  life-conduct.  To  the  latter, 
from  this  nature  of  it,  the  only  impulse  needing  play 
is  the  weakest  of  the  hinds  of  Family-affection,  as  such  : 
that  of  Brotherhood,  to  which  the  idea  of  rivalry,  and  of 
struggling  for  mastery,  is  always  present,  however  modi- 
fied and  covered  in  : — ^the  struggle  of  life  secular  is 
toflened  to  its  best  when  it  appears  but  as  Conflict 


216  FSACnOAL  VnOT.  I  tmam*, 
Fraternal  But  id  the  nacleated  state  of  VuaHtf  tit 
whole  naniber  of  emotive  correots  are  oanght  ap—4ka^ 
representable  yet  by  simply  the  trt-ane  plu  dl  lUt 
marking  which  religiouB  formaUsm  has  Dudanidfll 
use.  Id  diriding  hnmuL  ftcti<Hi  of  what  ii  iti^g^ 
Bniversal  by  the  plan  of  theology— or,  of  what  litfl 
treat  as  "  the  embodied  Belationiim  of  mankmd**  (L  4)b ' 
626-8), — and  accoanting  of  it  as  Coaflict,  which  tto^^ 
always  directed  to  Divine  Citcomstance,  as  tha  prtp(t 
Israel-stmggle  of  Religion,  yet  respects  sevoally  «r 
imposed  states  of  Fraternity  and  Filio-Farenthood  mi 
8exhood,  with  a  secondary  effect  of  trae  religioni  aHf 
gralncss  in  each  case : — in  dividing  thus  the  wbolo  naUtt 
of  life-action,  I  imagine,  we  have  an  adapted  expreasiDi 
for  all  the  office  of  regulation  that  Religion  put  in  pno- 
tice  implies,  as  to  such  kind  of  practice  as  is  other  tliu 
strictly  personal :  or,  in  other  words,  that  is  moroL  For, 
the  just  inclusion  made  here  of  the  track  of  conflict  which 
in  nature  lies  really  deepest,  and,  as  I  believe,  is  indeed 
cause  to  the  two  other  kinds, — however  it  be  now  aloiK 
made  apparent  in  that  character, — fills  up  surely  the 
state  of  Family  to  that  which  exactly  by  its  form  at 
integrnluees  may  ask  for  itself  the  insigniam  in  questioii 
of  a  symboUed  covenant  made  with  Deity — as  nnmg 
from  Creative  Nature,  in  the  mode  of  a  jnstly-esmed 
blessing  :  earned  precisely  by  the  strife  of  development 
fought  out  since  the  acqaisltion  of  the  second,  or  Christ- 
ian covenant. 1  have  noted  already  that,  in  the  coune 

of  Providence,  the  influence  proceeding  from  Christisnitj 
which  in  its  appearance  was  external  to  effect-religiODi 
had  this  two  special  two-fold  mode  of  presentatien  :  Uist, 
besides  acting  in  raising  Women  into  importance  it 

gave  form  to  a  concrete  Chnrch  ( II,  626  ), 1  see, 

accordingly,  none  other  than  what  is  natural,  denlop- 


•iur.  m.         OXNSRAL  FOBU  OF  BELIGIOUS  MORALITT.        217 

mentally,  in  a  tAird  dispensation's  being  now  at  hand, 
having  ontward  mark  in  a  frill  establishing  of  the  form 
of  Family. 

With  this  ostensible  sign,  then,  I  now  desire  to  nnite 
my  whole  scheming  : — since  the  establishing  of  a  form 
of  Family,  precisely  as  influenced  by  Religion,  is  to  me 
the  same  thing  with  the  raising  to  a  distinctive  class 
Beligions  or  Domestic  Morality  :  while  this  effect  I  have 
approved  as   the  sonnd  testing  of  my  Developmental 

Beligion. 1  see  entirely,  as  already  said,  that  "the 

OD-coming  Formation "  I  believe  in  must  be  "  one  of 
gradual  process :  one  that  needs  to  ffraw  up  in  the  human 
mind,  and  that  cannot  be  as  if  stamped  off  by  the  mind 
at  once*'; — though  the  manner  of  its  forming  must  be 
henceforth,  in  the  course  of  things,  of  as  purely  "  con- 
scious creation  "  by  us  as  the  by-gone  formation  has  been 
''  tm-couscious."  I  see  entirely  that  in  waiting  requisite 
results,  to  answer  cis  such  to  my  appeal  laid  to  instinct, 
in  regard  to  benefit  to  ensue  on  the  formation,  my  ground 
18  alone  that  of  forestalling  argument  of  reason  : — while, 
as  I  have  said,  I  still  hope  to  be  able,  in  my  yet-remain- 
ing pnges,  to  point  to  some  actually -starting  evidence  of 
such  results:  namely,  to  such  as  present  exercise  of  reason 
I  believe  may  produce,  by  carrying  the  general  view  now 
merely  outlined,  into  reference  to  what  is  detail  experi- 
ence. Even  at  once,  however, — or,  even  in  owning  the 
present  scheme  mere  hypothesis, — I  claim  that  I  am 
secure  in  this,  that  I  am  but  attributing  to  Religion  a 
character  not  unworthy  of  it.  I  claim  that  Comparativ- 
ism  iSj  or  may  bey  a  Religion,  in  its  very  furnishing  of,  if 
no  more,  yet  the  one  point  I  now  affirm. 

Christianity,  it  is  plain,  had  the  smallest  of  beginnings. 
What  was  it^  when  the  babe  it  had  to  deify  lay  but  slum- 

F 


SIS  ruumou.  wrwEog, 

beriog  in  its  manger  7 And  what  truly  would  im 

been  telt  by  a  pious  Israelite  of  the  time,  if  some  arde&t 
fore-seer  had  theu  dreamt  of,  and  announced,  the  deifi- 
cation to  Come  ? — Certainly,  it  wonid  have  soanded  in 

Hebrew  ears  as  not  less  than  arrant  blasphemy  I WliJ 

then  should  it  be  over-daring  to  imagine  a  repetition  d 
the  same  case  ?  It  is  not  "  a  babe  of  Bethlehem  "  1M 
now  again  is  wanted  :  nor  even  an  avowed  imfti  id  ni 
fateful  infant.  The  real  demand  now  io  force  may  bl 
painted  in  tbe  sole  expression,  bntassamed  asp&nM 
to  the  one  tlien  ascendant,  that  while  the  sign  c^  "Sat 
of  Man"  Was  that  befitting  the  doly  propheoied  Hesoik, 
commg  io  reveal  the  general  dignity  of  humanity,  tin 
ensign  now  looming  into  view  betokens  a  riaiug  piide  to 
be  entertained  by  human  beings  in  the  title  of  "  Sen,  or 
else  Dtmghter,  of  Woman": — a  pride  latent  indeed  to 
the  myth  of  Bethlehem,  and  truly  therein  made  letdf 
to  become  actual. 

And  the  actual  advent  of  the  formed  Religion  to  be 
thus  eusigned  may  indeed,  if  we  trust  to  the  reigning 
flush  even  now  on  our  horizon,  be  not  more  than  "* 
little  while  "  yet  destined  to  be  ahead  of  us. 


In  my  foregoing  chapter  I  have  made  out  my  schems 
of  nature,  by  showing  its  intrinsic  "Bnle "  adapted 
severally  to  the  religions  symbolling  which  makes  of 
God  either  a  "  Creator  "  or  a  "  Father."  But  in  tlii< 
added  arrangement  for  Morality,  I  believe  to  have  shown 
similarly  that  the  same  "  Bule  "  amounts  farther  to  tho 
divine  figuring  of  a  "  Moral  Governor  of  the  World- 


I 


esip.  in,         GENERAL  FORM   OF  RELIGIOUS  MORALITY. 

The  very  fact  of  its  being  apparent,  if  it  is  indeed  made 
BO,  that  the  moral  sense  has  come  as  naturally  to  us  by 
evolution  as  any  other  fanctionhas,  and  that  it  still  obeys 
the  common  order  of  evolution,  seems   to  justify  iu  all 
sufficiency  the  attribution.     For,  to  see  a  plan  of  operation 
throughout  nature   thus   finally    comprising   the   same 
guidance  over  human  will  and  human  conduct  as  over 
every  lower  sphere  of  operation,  by  the  very  means  of  a 
new  sppcializod  function, — by  the  production  of  an  inner   ■ 
intellect,  or  direct  moral  vision  for  the  interpreting  of  | 
the  hidden  motor-impulse  of  the  guidance  : — to  see 
extended  Providence  of  this  sort  forcing  general  human  | 
action  to  its  own  ends,  is  surely  nothing  else  than  ex- 
hibited Moral  Goveromenr..     And  tlie  difference  betweeit  j 
"  Moral  Goverumetit  "  and  a  "  Moral  Governor  "  is  but  j 
the  variance  between  the  poetry  of  theism,  and  the  clear  j 
intelligibleness  of  analytic  prose,  which  sets  off  both  to  a  I 
practised  sense  of  religionism. 

These  three  notions  of  Deity  are  all,  in  effect,  I  may  I 
surely  say,  that  religionists  have  ever  seemed,  even  to  \ 
themselves,  to  make  sure,  by  whatever  pursued  investi- 
gation.    And  to  secure  them  iu  a  mode  of  common  ^/einj 
-[/"tiiis  really  is  done, — ia  theuce  surely  an  adequately-  J 
provided  creedism. 

I  believe  still  in  God, — and  in  Duty.     I  believe  in  J 
Love  and  in  Truth  and  in  Happiness.     And  strenuously 

I  believe  also  in  Virtue. -No  meagre  creed,  surely.- 

But  as  to  all  of  these,  farther,  I  believe  that  my  accepted 
doctrine  of  Development  now  places  them  actually,  aa 
indeed  by  its  own  promise  it  ought  to  do,  in  an  enhanced 
form  beyond  that  which  they  had  previously  to  this  in- 
vestigating of  them.  I  see  now  in  every  one  of  these 
great  matters  but  what  stand  as  mere  Evolving  Ideas  : 
the  first  and  greatest  of  them  jast  aa  much.  a&  %X\.  ^^ 


rest : — ^bnt  tbey  are  Ideas  that,  exactly  as  such,  I  now 
own  as  Divinely  Moral,  or  Religioasly-iDflaeutial  oa 
practice.  And  the  parity  of  this  perceptioa,  joined  with 
the  valne  of  ita  thorough  mental  consistency,  I  recogniie 
as  the  advaiiced  consequence,  compared  with  the  moral 
OODseqnencc  from  Snpernaturalism,  of  at  least  any  sort 


known  to  me,  which  th 
trust  in  the  reasoning  gT< 
wholly  clianged  as  it  is 
for  religions.    If  the  ri 
opmentaliam  had  fail 
contained  provinces  i        i< 
assnredlf  have  given  i 


justifies  to  me  a  retained 
[  have  been  working  on,— 
iiat  aforetime  pre-asanmed 
consequence  from  Devel- 
ne,  in  this  highest  of  ita 
exercise,  this  trust  mart 
)ut  in  its  seeming  to  be 
1  here,  I  feel  it  proveu  equal  to  all  I  aek  [wreoii- 
ally  from  it 


y  ^  V  .  -  , 


PART   II.-SECOND   DIVISION. 


THE     EFFECT    OF     PRESENT     RELIGION,    ON     ITS 

PRACTICAL    SIDE. 


SECOND     SUB-DIVISION. 


THE     PRACTICAL      EFFECT 


WHICH  APPEARS  IN  DETAIL,  AND  WHICH  REGARDS 
THE  ACTUAL  WORKING  OF  MORAL  PRINCIPLE  BASED 
SPECIFICALLY  IN  RELIGION. 


\ 


CHAPTEB    L 

SrFBOT   OF  PBRSKNT  BELIGION    IN   AFFORDING    MORAL 
PBINCIPLB  IN  REGARD  TO  REXHOOD. 


Section  I.     Moral  Standpoint. 

My  remaining  object  is  to  show  what  I  take  for  initial 
ngns  that  the  great  change,  of  improving  kind,  which  I 
im  asserting  in  Religion,  is  not  actually  nn-attended  by 
a  requisite  fellow-change  in  Morality.  A  new  form  of 
Beligion,  snch  as  that  which  I  am  here  stating  my  belief 
in,  must  fail,  I  acknowledge,  even  as  to  its  presenting  in 
mere  theory,  if  it  be  not  to  some  extent  thus  accompanied 
by  an  ethical  formation  to  correspond.  That  is,  by  at 
Ifisst  a  foreshadowing  of  newly-ordered  moral  principles. 
And  I  aim  therefore  now  to  fill  up  my  work's  design  by 
^%iog  what  to  my  own  judgment  appears  evidence  to 
tlus  effect 

I  have  at  all  events  a  defined  plan  with  regard  to  the 
viticipated  material.  I  am  but  hoping  to  carry  out  in 
^  sphere  of  Ethics  the  mode  of  dual  partition  which 
^7  result  as  to  Religion  has  indeed  made  for  me  a  part, 
^d  a  most  special  kind  of  part,  of  the  whole  general 

■cheme  **  of  things  revealed  in  nature.    Just  as,  pri- 
'^^•''^'yj  I  conceive  that  Religion  is  parted  dually  from 


224  PRACTICAL   EFFECT: — 8KXRO0D.  fm  ii-i*. 

Science — in  the  very  sanie  maDDer  of  integral  UolaliiRi 
and  yet  interdependeDce  nhicti  parts  onr  concrete  beiip 
hood  iato  manhood  and  womuDhood  : — so  I  iniHgiDe  tbtt 
Morality,  ia  itself  beicg  the  fruit  of  those  two  proccwt 
united,  needa  to  fall  into  a  similar  two-fold  status:  eucb) 
namely,  aa  shall  mark  "  ir  side  the  respective  pn- 

dominance  of  one  or  the  modes  of  parenlsgt, 

and  this  with  the  equ  T  recognition  that  i«  fint 

rendered  possible  wbei:  i  is  set  level  with  Scienct. 

That  is,  when  a  form  ality  ostensibly  Reli^ow 

shall   be  allowed  a  tmeut   in    Ethics  ai  int- 

portant  on  its  own  sepa  erms  aa  will  still  remcis 

the  class  of  what  is  oruii.„.j    and   ecientific   MornMlj. 

The  dynamic  effect  of  Bexliooil  in  producing  evet 

ODwarda  such  partition  seems  to  me  but  the  requisite 
self-proof  of  au  uhiding  principle  of  Evolution. 

The  event  of  the  partition,  aa  repeated  now  in  meats! 
products  after  the  mode  of  all  physical  being,  is  the  sign 
of  a  state  of  crisis  in  development  which,  as  occarring 
equally  at  a  certain  stage  to  all  developing  beiogB  whtb- 
ever,  seems  part  of  the  deepest  ordering  of  whole  natnn. 
And  significantly  in  this  light  does  the  crisis  now  pesding 
for  Religion,  iu  regard  to  its  world-long  coarse,  coinoda 
with  the  first  rising  up  of  Women  towards  a  social  stand- 
ing. A  true  Religions  Morality,  I  conceive,  has  no  meaat 
to  existwhile  either  Supernatnralism  is  in  force,  or  Woma 
are  claimed  subjects  of  Meu,  And  this  has  simple  exp)^ 
nation  in  the  one  fact,  that  the  whole  basis  to  the  oonditaoB 
is  the  sense  of  Duty,  worked  by  Conscience :  the  I'mnrrf 
motive  not  drawn  forth  under  outward  obligation,  vfarthn 
to  God  or  to  fellow-man. 

A  belief  in  the  concurrence  is  the  main  element  of  Ae 
moral  standpoint  I  now  assume.  And  I  reason  it  wt 
thus. In  the  same  way  as  consciooB  Manhood  SBCl 


MORAL  STANDPOINT.  225 

Womanhood  are  due  to  obtained  knowledge  of  one 
another  on  the  part  of  men  and  women:  so  is  it  with 
Science  and  Religion.  Neither  one  nor  the  other  could 
have  been  what  it  is,  except  through  the  help  of  its 
opposite:  while  the  real  cognizance  of  this  truth  lies  indeed 

with   their  production-in-common  of  Morality. For 

Science  is  Science  through  specifically  that  conception  of 
Ztow  which  it  yet  owes  entirely  to  Religion's  showing  it  a 
One.  Oovernmeut  throughout  nature  ; — and  Religion  is 
a  tme  or  naturalized  Religion  by  the  very  means  of  thus 
learning  from  Science  that  nature's  ruling  is  by  Law; — 
but  when  the  two  mental  methods  together  have  turned 
their  meeting  action  on  the  matter  of  human  conduct,  a 
new  character  at  once  appears  in  the  very  notion  of  Law. 
The  scientific  idea  of  Law  is  revealed  to  be  as  inherently 
artificial^  and  as  inherently  anthropomorphic,  as  was  also 
the  primitive  religious  one.  It  becomes  necessary  to 
make  allowance  that  Law  itself,  in  being  the  product 
that  it  is  of  human  thought,  is  subject  to  the  very  course 
of  progressional  variation .  that  dominates  over  power  of 
thooght.  Or,  in  technical  terms,  the  very  absoluteness 
of  Law  depends  now  on  its  flexible  rehitivity. — This 
however  makes  way  for  that  actual  sex-division  in  Law's 
cognizance  which  involves  all  the  consequence  now  pre- 
dicated. 

The  typical  idea  of  Law  is  that  the  matter  it  deals  with 
IB  of  nnexceptioned  occurrence.  But  even  where  this 
happens  to  the  greatest  extent  it  ever  is  found  to  happen, 
which  is  onder  the  one  science  of  Astronomy,  there  is 
present  none  the  less  a  residue  of  mere  ^^  taith,"  in  regard 
to  the  nniversalness  predicated.  And  if  thence  we  take 
the  sciences  in  series,  that  which  signifies  ascent  in  the 
line  is  marked  continually  by  an  increase  in  the  amount 
of  this  element  that  becomes  called  for.     Once,  how- 


226  PllACTlCAL    EFFECT  : — SEXHOOD.  ?•«.  B-rt 

erer,  the  moral  gronnd  of  our  aelf-cODsciousneas  is  tlin 
attacked,  the  proporlioQ  of  the  two  in^edJenU  'is  u 
changed  aa  to  be  indeed  reversed.  Observed  ca««e  of 
obedience  to  assigned  law  are  secondary  altogettiei  to 
the  anthropomorphic  ineiBtance  on  the  iatrineic  mtU' 
aity  of  Law.  Aod  thus  Law  becomes  classified  natnrall; 
as  ininard  instead  of  oulrtard,  as  to  the  kind  of  sabjefr 
tion  to  it  implied: — while  here,  as  I  contend,  is  u 
inTolved  beginning  of  the  Sex-aoalogy,  by  which  Uie 
snbjectioQ  to  low-religioue  gains  the  qnatity  of  being 
relatively  feminine.  For,  once  the  reversing  crisis  lieisg 
over-past^  the  idea  of  Law  tukes  inevitably  the  new  oaDM 
to  itself  of  the  reiigioiisly-snpplied  notion  of  Duty:  "in- 
ward law"  being  identical  with  sense  of  Doty; — wluli 
the  very  kind  of  sabjagation  here  imposed  is  that  ont- 
scioaa  bat  semi-blind  obligation  which  ia  attached  hj 
nature's  ordering  characteristically  to  the  condition  d 
women. 

It  ia  my  trust,  and  my  conviction,  that  the  faton 
ripening  of  all  true  Philosophy  will  be  identified  with 
the  ripening  of  the  minds  of  women ;  and  that  by  meui 
of  the  latter  all  that  hitherto  has  belonged  to  Fhit- 
OBophy's  development  of  an  ever-prosecated  costentiini 
of  thinkers  objective  and  salgective — Ariatoteliaa  and 
Platonist,  materialist  and  immaterialbt, — will  be  newly 
realized  by  respectively  cultured  men  and  caltored  women: 
and  this  with  the  immense  advantage  that  lies  onfy,  ia 
m^ture'a  plan,  with  the  harmony-in-oppoaition  attached  to 

Sexhood. But  the  completing  step  to  this  consomma. 

tion  is  the  accordant  differencing  of  Morality.  A  Salgee- 
tive  Morality,  of  right  such,  needs  raising  to  fellow-atatioa 
with  a  pnrified,  or  "  selected,"  objective  Ethic  form. 

It  has  happened  to  me,  in  fact,  through  all  the  ooam 
of  my  foregoing  investigation,  to  Teoognise  in  BdigioB 


cwff.i-1.  MORAL  STANDPOINT.  227 


the  character  that  befits  a  traDsference  to  Morality;  and 
thus  to  supply  to  my  theory  of  duality  an  immediate 
support  from  direct  observation.  The  true  characterizing 
quality  in  Religion,  I  have  found  ever  to  consist  in  its 
serving  purely  as  an  influence  on  personality ;  while 
besides  I  have  been  led  to  conclude  that  the  kind  of 
mental  ism  required  in  religious  thought  is  exclusively  In- 
trospection, or  that  which  turns  on  the  very  selfhood 
within  as  that  is  our  sign  of  residing  personality.  The 
whole  purport  of  Religion  stands  for  me  as  the  due 
placing  of  the  personified  Ego,  or  Soul  of  man,  in  fit 
relation  with  the  personified  Central  Force  of  the  Uni- 
verse. And  hence,  in  passing  to  the  ground  of  Ethics, 
I  have  it  merely  before  me  to  rectify  tlie  idea  of  that 
relation  which  belongs  to  the  whole  province  of  Religion 
into  such  as  may  include,  subordinately,  a  sphere  of 
reference  that  may  be  justly  describable  as  "moral," 
additionally  to  being  "  religious." 

Bat  still  farther  is  there  involved  a  distinctiveness  of 
new  kind  that  seems  to  make  characterizing  complete. 
And  that  is,  as  to  the  degree  in  which  regard  to  person- 
ality needs  extending  into  the  immediate  sphere  of  this 
attached  to  any  speaker  on  this  kind  of  Morality.  The 
very  matter  of  its  being  expressly  the  mark  of  boundary 
between  this  and  the  other  kind,  that  here  is  sole  amena- 
bility to  personal  introspection,  implies  surely  a  thorough, 
or  rather  a  semi-separateness,  in  also  the  whole  manner 
of  its  required  treatment,  when  discussion  is  concerned, 

from  what  is  ordinarily  the  handling  of  Mor^ity. 

This  immediate  concern  with  personality  I  believe  has 
never  yet  been  allowed  weight,  nor  has  yet  needed  such 
allowance ;  but  it  seems  to  be  inevadible  on  present 
terms,  and  thence  to  be  characteristic. 

All  subjective  classifyiug  supposes  necessarily  varia- 


228  PRACTICAL    EFFECT: — SBXHOOD.  rtftfl-ft 

tioD  in  the  observaDt  mind,  precisely  as  opposed  tc  n^ 
(mce  in  the  thing  obeerved.    TbnB,  in  alieoatiug  Btli^os 
irom  Science   as  I  have  done,   I  imagius  alwitys  ibit 
tbooght  oontemplutes  the  eotire  Whole  of  tbiugii;  but 
that  in  the  two  cases  it  wholly  shifts  its  own  eonditioiL 
The  entire  pose  and  inter-arraugement  of  the  mind  I 
aappoae   ctiauged.      And   so   do   I  infer   u8  to  Etbici. 
The  whole  here  regarded  is  but  tiie  limited   portiou  of 
vhole  facts  which  means  those  that  oonceru   morali: 
Daniely>  such  as   respect  iuter-hnmaD  conduct; — bat  1 
believe  that  this  whole  appears  diflerently  to  the  mindiKt 
to  the  key  of  Scienoe,  and  to  that  imbued  with  Reli^ao: 
repeating  thas  secondarily   the  prime   diOerence,    Nut 
does  the  differenciag  end  here.     It  reachea  actnally  into 
every  mood  of  mind  :  all  formed  states  of  which  there- 
fore ought  to  be  in  full  coasistency  attended  to.    Hut 
however  being  impracticable,  the  only  requisite  in  geuenl 
theory  is  to  recognize  the  diffused  possibility^     And  the 
means  of  doing  justice  to  varying  moods  I  have  referred 
to  a  simple  taking  into  classifying  account  of  thoae 
various  affective  or  relational  positions  which  certainly 
are  connected  with  varying  moods.     But  still  even  aa  to 
these  there  requires  for  discussion  of  subjectivity,  when 
overtly  carried  on,  an  indication  of  expressly  personal 
standpoint  such  as  no  scientific  treatment  requires. 

A  Morality  laid  out  by  Science,  and  therein  affecting 
principally  our  mere  Intellect,  deals  with  manifested 
eonduct  of  life  :  a  Morality  that  shall  be  Heligious,  most 
affect  the  Emotive  side  of  us,  and  therein  must  deal 
purely  with  the  hidden  motives  to  conduct.  This  serves 
asthe  broad  view,  and  inclusive  definition  in  the  ease. 
Again,  in  broad  view  we  have  for  settled  the  determinir 
tion,  that  all  moral  instrumentation  of  Beligion  is  by  the 
<me  sense  of  Daiy — of  Duty  towards  God,  as  the  Eternal 


MMi-L  MORAL  STAifTDPonrr.  229 

Order  of  things.  **  Duty"  is  but  another  term  for  the 
moral  sense.  What  rests  then  for  classifying  to  do, 
appears  to  be  alone  this :  to  set  apart  in  distinct  moral 
compartments  the  several  views  of  Duty  which  become 
present  to  the  human  conscience,  accordingly  as  affective 
BtatoB  is  controlled  in  any  one  of  these  leading  ways : — 
by  the  merely-level  relationism  of  Brotherhood,  most 
appropriate  to  thought-secular ;  by  that  which  is  of 
nature  philosophic,  and  adapted  to  the  view  of  men  as  on 
a  stock  of  race,  under  rule  of  generational  succession;  and, 
above  all,  by  that  which  gives  effect  of  Sex.  As  to  each  of 
these  three  widely-different  states  of  mental  posture,  I  be* 
lieve  that  the  sense  of  Duty  is  appreciably  modified,  and 
by  eminence  as  to  the  latter  of  these,  which  accordingly 

I  am  about  to  deal  with  first. But  this  enforces  ques* 

tion  as  to  the  allowableness  that  should  be  granted  to  any 
one  individual  mind  to  take  indeed  upon  itself,  in  pub- 
lished utterance  of  opinion,  to  represent  entire  classes  of 
mentalism.  And  it  is  the  need  of  answer  to  this  consid- 
eration that 'compels  the  mode  of  treatment  I  now  allege 
as  completing  sign  of  distinctiveness.  I  mean,  a  pecu- 
iarity  of  self-obtrusion,  not  otherwise  defensible  :  and 
this  under  a  condition,  made  indispensable, — instead  of, 
as  otherwise,  optional, — that  the  writer's  name  should  be 
openly  appended,  especially  as  indicative  of  Sex.  No 
opinion  must  be  given  as  that  of  others,  but  only  as  being 
made  the  writer's  own.  By  only  this  enforced  condition 
—bat  really,  as  I  think,  by  means  of  this,— can  there  be 
adequate  expression  of  subjectivity. 

And  as  to  my  own  writing  I  must  observe  for  myself 
that  I  am  now  only  stating  in  principle  the  rule  I  have 
followed  piactioally.  I  have  here  sought  specifically,  and 
ttfowedly,  to  produce  a  wamarC s-viefo  of  Religion : — not 


230  PBACTICAL  EFFECT  : — BBXHOOD.         "W.  ".-a', 

SB  varying  tlie  object  that  I  bare  m  coinmott  with  meo, 
but  OB  elaborating  on  ifc  a  "  scheme"  esprcBsly  turned  to 
tbe  conteotiDg  of  my  own  intuitions.  And  may  I  not  say 
that  I  have  heuce  compasBcd  ground  ?iot  that  of  intuition* 
ftlism  in  general  ?  The  ak)  which  I  had  lirat  appropriated 
OQt  of  the  works  of  philosophic  men  had  bt^en  placed 
Qnder  the  Bame  rule  of  self-appeal  whicli  my  own  8peca- 
latiDgB  nov  lay  under;  but  tim  result  from  thta  was  the 
ttaosverse  eetimatiou  which  precisely  tlie  idea  of  meotftl 
sex  baa  aloue  renJered  explicable  to  me.  For  while  all 
my  implanted  bias  of  education  waa  towarda  the  kind  of 
philosophy  that  is  experientialji 
puTsnit  of  this  bias  Eoon  convn 
fruit  from  it  would  proceed  aolely  from  my  aasimilatiDg  it 
in  a  manner  not  supplied  by  itself:  and  tbos  sprang  my 
actoal  belief  that  women  ever  may  and  onght  to  find  their 
philosophic  strength  from  contact  with  a  mode  that  is 
not  natnrally  their  own,  bnt  its  opposite.  I  hare  indeed 
written  nnder  the  latent  aspiration  of  doing  somewhat 
towards  the  end  I  have  just  pointed  to, — hitherto  all  on- 
falfilled,  bat  yet  inherent  in  nature's  plan, — by  which 
women's  thinking,  in  general,  shall  become  the  true  com- 
plement to  that  of  men,  indispensable  for  any  perfecting 

of  philosophy. And  as  to  Ethics,  I  now  aim  at  the 

same  thing. 

My  argument  is  as  follows.  Duty,  directed  alirays 
towards  God,  is  eminently  the  most  perBonal  of  onr  sen- 
BatioQB  :— for  we  are  forced  to  involve  it  in  these  hnnun 
lelations  which  alone  give  a  working  form  to  our  sense 
of  Deity. tielf-perception  springs  alone  from  rela- 
tional comparison  of  inner  self  with  sarronnding  selves. 
I  know  myself  a  woman^— I  require  so  to  know  myself — 
before  I  can  even  know  myself  a  homan  creature ;  and 
this  prior  knowledge  moat  itself,  be  preceded  by  mj 


our.  i-L  KORAL  STANDPOINT.  231 

knowing  of  faaman  beings  who  are  to  me  severally  either 
husband,  or  brother,  or  father,  or  son :  besides  my  know- 
ing at  the  same  time  of  fellow-women  to  correspond. 

Sense  of  Dnty,  then,  needs  be  similarly  accounted 
of.  Its  general  comprehension,  to  be  made  adequate, 
most  be  primarily  made  out  for  each  several  relational 
condition.  And  this  must  be  done,  not  only  by  the 
▼ague  operating  of  intuition,  but  also  by  direct  force  of 
experience. 

I  feel  no  need  arising  to  myself  of  entering  on  my 
anbject  with  any  abstract  discussion  of  ^^  Bight  and 
Wrong,"  in  the  way  that  has  been  adopted  with  clear 
advisableness  by  general  moralists.  I  accept  contentedly 
from  these,  or  from  some  of  them,  a  certain  issue  on  this 
matter.  But  then  I  have  an  innate  requirement  to  go 
deeper  into  the  point,  in  my  own  sense  of  "  deepness" — 
though  to  them  it  may  well  appear  as  ^^  superficialness," 
— than  I  find  that  any  one  of  them  has  gone.  I  require, 
namely,  to  speak  wholly  on  my  own  personal  standing: — 
noij  expressly,  on  abstract  Bight  and  Wrong,  but  on 
what  is  my  own  feeling  about  this.  I  require  to  rest 
my  basis  inmiediately  on  self-instinct : — on  self-instinct, 
whether  as  springing  to  a  formed  judgment  on  the  spot, 
or  as  consciously  a  derived  intuition.  A  subjective 
experiential  ist,  such  as  now  I  aspire  tx)  be,  must  shut 
out  judgment,  for  the  moment,  from  all  experience  any 
other  than  immediate*  I  desire,  it  is  true,  to  give  a 
Woman's-aspect  of  Duty  in  a  general  sense.  But  as  to 
this  aim,  precisely,  I  am  assured  that  I  can  only  do 
it  justice  in  secluding  myself  from  evidence  of  even 
fellow-women.  The  improvement  I  now  hope  for  in 
Morality — that  which  I  wish  to  show  as  already  discern- 
ible abroad, — I  imagine  to  be  due  alone  to  ordered  ethical 
differentiation :— differentiation  not  of  subject,  but  of 


232 

standpoint  t — this  is  the  real  import  I  ftttioh  to  Nlf 
tire  experientialiBm,  or  experiential  BolgeetiTify.  ] 
this  means  &a  ezolnaiTe  viev  to  self-expene&a^  I 
express  aoknowledgment  of  the  exdosiTeness. 

Before,  however,  I  can  proceed  to  make  ont  m;  i 
my  view  of  the  leading  poiuta  in  which  it  seems  to  me 
that  the  Uoialitj-  of  Derelopmentaiiia  iriU  ■nn—  tfat 
Morality  of  Sapematoralinn,— I  ftel  obligsd  tomhst 
temporai7  stand  on  a  q>eoiaI  penonal  diffinltp  Htk 
weighs  with  me.  It  is  one  indeed  whidi  tluTBif  |bi 
of  my  present  work  makes  it  that  whioh  I  am  — a^f- 
avoid  to  deal  with.  Nor  will  anght  that  I  ham  to  w^ 
lead  me  really  aside  from  the  final  matter  I  am  DOW 
eutering  on. 


I  have  already  explained  that  when  I  assamed  the 
principle  of  Development  as  that  which  has  in  fntort 
to  supersede  Sopernataralism,  in  accepting  also  the 
exposition  of  Mr.  Spencer  as  that  aQthoritative  for  m^ 
1  stilt  r^arded  the  latter  bnt  as  negative  in  relation  to 
RdigioQ.  I  have  stated  in  the  earlier  portion  of  my 
second  volame— which  was  published  separately  in  1869, 
— that  my  adhesion  to  Mr.  Spencer's  scheme  of  natnre, 
expressed  originally  in  my  "  Thoughts  in  aid  of  FtatiT 
(published  in  1860),  yet  afforded  me  no  more  than  ths 
"  indirect  support,"  which  however  was  exactly  that 
which  I  felt  it  alone  needful  ou  the  part  of  religious 
thought  to  receive  from  scientific.  "  It  gave,"  as  I  said, 
(sw  pp.  71-73,)  "nothingof  a  religion  in  itself,  bnttbe 
much  better  thing  of  the  means  of  working  oot  oat.  It 
did  afford  me,  namely,  the  immense  good  of  a  Bcieotifio 
basis,  together  with    the  instrnm^itatioa  of  woikiog 


i».  ■-■.         THE  0»OOSl)   LAID   BT   MR.   BPKSCEft.  233 

iociples"  whereby,  aa  I  wks  bold  eaough  to  imagine,  I 
^lit  «Tcn  proceed  to  draw  together,  from  the  resources 
beld  collected,  a  dew  form  of  Bcligion  for  myself, 
id  by  this  basis  I  alluded  to  that  seuse  of  a  common 
km/  coDDectioD  between  all  atageB  of  development 
jverHal  exhibited  by  Mr.  Spencer,  which  1  felt  to  be 
Im«  than  identical,  in  reality,  with  the  essence  of  all 
pljon  of  Deity  (see  "Thoughts,  Ac.,"  p. 270)  ;  while 

"  working  principle  "  I  meant  the  logically-attached 
ion  of  a  causative  contiuuity  existc'Ot  in  mental  issues 

all  sorts,  iuclnding  therefore  religious  ooea.  Such 
ioas  coDlinuity,  however,  I  thought  it  little  likely 
It  Mr.  Spencer,  any  more  than  Comte  bad  done, 
juld  handle  in  the  way  1  looked  to  as  necessary : — 
mely,  on  the  track  of  dogmatic  controversies:  whereon, 
my  own  instiuct  persuaded  me,  all  Religion  of  kind 
Bitive  must  inevitably  have  ha<l  ils  nhidiog  course.  I 
;  myself  therefore  determinedly  to  work  out  ray  own 
tion  to  this  eilect :  ceasing  henceforth  to  give  other 
ftn  a  mere  casual  attention  to  Mr.  Spencer's  successive 
lilicatiouM — until  jnat  the  'recent  time  when,  having 
mil  my  own  result,  I  have  turned  anxiously  to  settle 
th  myiwlf  how  far  these  may  affect  it. 
it  iit  obviously  what  scarcely  could  have  happened,  that 
B  religious  negativeuess  I  admired  ia  Mr.  Spencer  at 
k  beginning  should  keep  its  character  as  such  to  the 
d.  Twelve  years  ago — not  to  speak  of  twenty, — the 
ifolding  of  his  scheme  hud  reached  no  farther  than 
Bh  matter  as  required  not  any  reference  to  Religion. 
is  only  now,  or  but  a  few  years  ago, — it  is  only  now, 

all  events,  I  own,  that  1  have  given  heed  to  the 
cumatance,  sufficient  for  my  purpose, — that  he  haa 
Doght  his  serial  discussion  to  the  proper  ground 
,  JSociology,  and  even  farther  to  that  of  Ethics,     And 


234  '         PRACTICAL   EFFECT  . — BEXUOOO.  r*«i  it-^. 

hence  the  difficulty  I  am  now  under,  which  iudce*)  in  thu: 
that  I  aee  myself  at  present  much  more  an  aotagonut 
than  an  adherent  to  his  teaching.  I  moan  that,  while  in 
no  way  do  I  change  feeling  as  to  that  which  made  tbe  basis 
of  his  scheme,  I  hud  its  effect  upon  Keligion  to  be  such 
as  is  wholly  repngnaut  to  me.  Or,  I  should  say,  tbis  wbs 
anch  at  first  view,  hefore  1  had  had  time  to  mahe  out  tb« 
leflections  that  I  uow  wish  to  lay  before  my  readers, 

I  desire  to  state  my  case — let  me  however  explain, — u 
rather  a  simple  narrative  of  tbe  manner  of  my  own  comisj 
to  this  changed  impression,  thau  as  ai  tempted  arming 
with  Mi.  Spencer.  Ti>  this  latter  I  am  «atirflljr  Idoobv 
petent,  even  in  the  mere  respect  of  being  fltill  fant  k 
partial  reader  of  his  later  works: — having  only  mada 
myself  ecquainted,  since  completing  my  own  object, 
with  such  portions  of  these  as  bear  directly  on  Beligioo. 
Namely,  his  first  volume  on  "  Soeioioffy"  and  his  '*Datt 
0/  Ethiea" 

It  was,  then,  in  glancing  into  the  contents  of  his  pr»- 
paratory  "  Study  of  Sociology^'  which  appeared  in  1873, 
that  I  received  my  first  shock  to  my  before-nnexceptioned 
satisfaction  in  Mr.  Spencer's  works.  I  tamed  oatnraUy 
to  tbe  part  in  which  he  treats  of  the  political  claims  of 
women  ;  and  it  fell  on  me  like  a  blow  of  disappointment 
that  I  missed  here,  where  I  shonld  apecially  have  hoped 
to  find,  the  character  elsewhere  seen  which  indeed  had 
won  from  me  my  first  ardent  diacipleship : — tbe  niee 
weighing  of  entire  circumstance,  and  full  integrity  of 
thought-direction,  which  I  bad  hitherto  associated  with 
all  his  judgments.  I  felt,  namely, — not  to  tonoh  upon 
details, — that  I  here  hod  before  me  not  better  than  an 
KB-parU  statement ;  nor  only  this,  bnt  that  the  writer 
scarcely  cared  it  should  be  otherwise.    For  tbii  part  of 


THE  GROUND  LAID  BT  MR.  SPENGER.       235 

his  subject  appeared  to  me  to  be,  to  his  own  view,  indeed 
a  mere  parenthesis,  the  disposal  of  which  well  might  be 
rammary,  withoat    therein    his    proper    matter    being 

affected. Nor,  in  recurring  to  his  earlier  work  on 

"  Social  Statics'*  did  I  feel  the  effect  removed  :  so  much 
had  a  new  light  on  the  whole  matter  been  thus  suddenly 
kindled — a  new  light  as  to  what  is  generally  the  intrinsic 
iigustice  to  which  women  are  made  subject.  Even  there, 
the  noble  words  with  which  Mr.  Spencer  enters  on  the 
topic — ^words  fit  to  match  with  even  those  of  the 
Apostle  Paul  when  he  also  dealt  with  the  case  of  women: 
**  Equity  knows  no  difference  of  sex  .  .  the  law  of  equal 
freedom  belongs  to  the  whole  race,  female  as  well  as 
male :" — even  these  noble  words,  I  now  reflected,  are  but 
the  introducing  of  a  mere  chapter ;  and  of  one  that  is  but 
headed  in  the  common  phrase,  intrinsically  ignominious 
to  us,  of  "  The  rights  of  women,"  followed  up  by  another 
on  **  The  rights  of  children.'^  This  caused  me  to  ask 
myself,  as  I  never  yet  had  done,  whether  truly  the 
writer  meant,  as  seems  implied,  that  all  he  elsewhere 
had  sa[d  did  not  include  women,  any  more  than  children, 
in  its  reference  ? — And  this  awakening  of  my  woman's 
selfhood  led  me  into  wide  generalization.  I  fell  to  real- 
izing, with  a  strange  wonder  at  my  own  previous  obtuse- 
ness,  how  all  works  of  serious  aim,  not  directly  religious, 
have  been  written,  in  the  main,  not  only  by  exclusive 
men,  but  with  exclusive  view  to  men-readers  :  while  I 
noted  with  new  force  how  truly  behind  all  lurks  the  fact 
which  is  the  hardest  of  all  for  us,  that  our  very  Bible 
itself,  all  religious  as  it  is,  is,  from  its  early  date,  an 
example  eminently  to  the  point.  Our  very  Bible  itself 
was  but  written  by  men  who,  as  such,  are  not  so  much  to 
be  in  thought  opposed  to  God,  as  opposed  to  women ! 
I  felt|  therefore,  but  a  deepened  impulse  to  concentrate 


236  PRACTICAL    EFFECT  : — 8EXHO0D.  pua  n.-* 

my  thinking  on  niyown  terme  ;  and  especially  to  bdd 
firm  by  tiie  demand  of  open  dualism  of  staadpoint,  If 
indeed  I  oould  liave  seen  acknowledged  on  Mr.  Spencer'B 
part  the  one-sidedoess  I  was  aggrieved  by, — if  he  Lad 
conseqaently,  like  Mr.  Mill,  given  the  matter  of  their 
social  claims  into  women's  own  charge,  and  bit)  then 
»p*aA  /or  themseltes, — I  should  have  been  satisfied.  Bat 
he  Bays  nothing  of  tlie  kind.  He  appears  to  me  to  im- 
ply always,  in  the  exceptional  discussion  allotted  tons, 
that  all  good  to  be  attained  by  women,  of  the  kind  he  hu 
in  view,  has  only  to  be  conceded  them  by  men,  iwd 
earned  1^  tlieir  own  eiforts.  And  by  this, 
that  ha  fails  in  the  very  integrslnene  of 
philosophy  in  the  matter.  I  complain  that  he  fuk  todt 
right  to  the  "  olass-biae"  that  as  a  philosopher  he  il 

bound  specially  to  be  cognizant  of. ^I  grant  that  ii 

the  handling  of  sociologic  details  assertions  of  gensitl 
principle  are  inconvenient :  those  details  incloding,  M 
they  do,  the  need  of  a  differentiation  of  standpoint  toe 
intricate  for  management ; — bat  I  still  contend  that  fbra 
generalist,  while  referring  to  the  lesser  groape  of  "  oluM 
regulating  and  regulated,"  to  omit  referring,  and  refc^ 
ring  practically,  to  that  deepest  of  all  kinds  of  aoeial 
bias  which  affects  the  two  great  mntnally-regolatin 
classes  of  men  and  women,  is  an  oblivion  of  nator^l 

ordering  that  is  miworthy  of  him. The  temponiy 

isolation  I  had  resolved  on  I  thus  firmly  persisted  in,  till, 
having  laid  .my  own  plan  of  duality,  1  shonld  fed  i^f 
groand  from  which  to  jndge  his  further  teachingB. 

I  went  on,  aa  my  writing  shows,  to  frame  for  my  on 
occasion  a  sort  of  pre-metaphystcs  in  believed  hmaaaj 
with  what  I  had  learned  from  him  of  the  primal  wmntm 
of  Biology  and  Physiol(^y,  and  even  of  that  of  Aitm- 
iKony ;  always  however  with  a  purport  tovardi  a  d'w>*T*** 


OAT.  i-L        THB  QBOWSCD  LAID  BT  MB.    SPENOEB.  237 

of  Mental  Dualism.  (I  refer,  of  coarse,  to  the  plan  of 
Symbolism  which  has  chiefly  occapied  my  second  volume.) 
Bat  the  touchstone  of  consideration  is  the  consummated 
view  of  what  constitutes  Beltgion  :  since  only  when  this 
is  feasibly  appointed  can  the  propriety  of  its  ^^  sex-differ- 
enoe  '*  from  Science  be  made  approvable.  Here  therefore 
was  the  chief  point  of  my  anxiety  when  I  at  last  turned  to 
Mr.  Spencer's  later  works:  and  the  disappointment  here 
befalling  me  is  that  which  it  most  concerns  me  to  express. 

So  far  from  his  tracing  out  any  actual  continuity  for 
Beligiou  that  should  be  adapted  to  the  progressed  men- 
talism  of  to-day, — according  to  what  he  indicated  as 
possible  when  speaking  of  the  ^^  theological  bias,"  in 
his  "  Study  of  Sociologyy^ — Mr.  Spencer  appears  to  me 
as  much  to  pass  by  here  its  true  idea  as  he  manifestly 
avoids  the  use  of  its  name.  In  tlie  track  which  he 
pursues,  while  as  to  early  ages  he  informs  us  clearly  and 
in  utmost  detail  of  the  origin  and  course  which  he  assigns 
to  "  worship  j"*  or  the  practice  of  an  outer  form  of  Religion, 
he  stops  short  at  the  importtuit  era  of  the  introduction 
of  Christianity  with  only  a  mere  suggestion  that  primal 
notions  were  here  continued,  without  essential  chauge  of 
character  :  the  inference  from  which  is  inevitable  that  he 
regards  Christian  worship,  as  such,  but  imbued  with 
what  to  modern  sense  is  only  rightly  to  be  classed  as 
superstition,  and  thence  rejected.  And  to  confirm  the 
impression  that  such  is  the  real  meaning  he  points  to  as 
that  which  he  himself  abides  by,  stands  separately  this 
important  collateral  assertion,  that  the. moral  sense  of 
Duty,  which  all  religionists  account  Religion's  fruit, 
appears  likely  in  future  to  become  extinguished,  from 
the  very  fact  of  its  alliance  with  Religion.  He  says,  in 
his  ^^ Data  of  EthicSj^  p.  127,  alluding  to  a  preceding 


238  PRACTICAL    EFFECT  : — SBXBOOU.  run  a~» 

atatement,  "  This  implies  the  conclusion  wbidi  will  be 
to  moBt  very  etartling,  that  the  sense  of  daty  or  monl 
obligation  is  traiisitory,  aud  will  diminish  as  fast  u 
mora1izatu»i  increaGes."  Abd  to  tliis  he  adds, "  Startliog 
thoagh  it  he,  this  conclusion  may  be  eatiefactorily  d^ 
fended:" — ^proceeding  ibcQCe  to  explain  that  moral  feeliDga 
will  in  time  become  "  spoiitaneona  :"  by  which  I  under- 
stand him  to  mean  that  the  religion  which  but  fed  tb«r 
beginning  wiil  be  absorbed  wholly  into  an  ethJcil 
intuition,  nncnnecibus  of  needed  help  from  religion. 

Now  I  see  Ihut  it  mny  be  said  that  all  this  is  but  > 
question  of  words.  The  |>rinci[>1e  that  evolutionally  hu 
served  to  eu^etider  the  moral  sense  in  ub,  may  wtll,  if 
this  BenSe  now  engrosses  all  valne  for  na,  alone  reuaiB 
in  verbal  permanence  of  acknowledgment.     That  i% 

Religion's  name  may  become  extinct  for  fatore  use. 

But  I  resent  totally  for  my  own  part  the  implied  admit* 
sion.  I  cannot  do  without  the  express  term  of  "  BeligMO," 
in  its  own  separate  defining,  any  more  than  I  can  do 
without  that  of  "  Morality."  And  this,  for  very  clesniMi 
of  thoDght :  to  which  it  seems  to  me  that  the  conetaot 
differeDcing  of  the  two,  side  by  side,  is  indispens^le ; — 
while,  farther,  I  have  the  strongest  of  isdncementfl  tha 
same  way  from  emotive  feeling. 

To  drop  ont  of  present  usage  the  term  of  "  religioo  '* 
would  be  a  loss  of  the  whole  mass  of  iuddeatat  associ- 
ation that  from  the  beginning  of  hnman  history  has  bees 
gathering  about  the  word,  and  the  continuity  of  whkdi 
has  indeed  been  the  vehicle  for  the  continuity  of  religicn'i 
substance.  Here,  jnst  as  also,  and  d/ortiari,  in  the  caM 
of  the  name  of  "  God,"  the  acquired  verbal  appelladn 
has  exerted  ou  mind-actiou  the  iusensible  bearing  that, 
much  more  than  jioeitive  cogitation,  is  of  practaoal  ^et 
It  is  in  this  way  that  aloue  possibly  is  perpetoated  ths 


CBAP.  i-L         THB  GROUND  LAID   BT  MR.   SPENCER.  239 

needful  atmosphere  of  inflaence,  charged  with  the  only 
nutriment  that  is  appropriate.  I  protest  earnestly^ 
that  the  dereliction  of  these  time-hallowed  words,  of 
"  God "  and  of  "  Religion,"  which  is  implied  in  the 
positivistic  practice  of  surrendering  them  to  the  solo  use 
of  supernaturalism,  is  the  abandonment  actually  of  all 
that  has  been  gained  by  the  continuous  evolution  of  their 
contents  ; — as,  on  the  other  hand,  I  confide  in  their 
own  elasticity  to  cover  in  all  new  meaning  that  may 
ever  henceforth  flow  into  them. 

In  the  positivistic  terminology  which  Mr.  Spencer  has 
given  into,  the  word  of  "  Science  "  has  been  obviously 
stretched  in  the  way  I  require  for  '*  Religion :" — "  Science,'* 
with  him,  must  include  such  kind  of  science  as  varies 
actually  so  fur  from  what  originally  was  ty{)ical  as  is 
modern  Sociologic-scieuce. — Why  then  may  I  not  parallel 

the  practice  ? 1  must  however  add  here  a  renewed 

protest,  in  regard  to  terminology  of  Positivism,  airainst 
its  coined  word  of  ^^ altruism'''  The  depicting  of  Re- 
ligion's issue  by  this  term,  as  Mr.  Spencer  seems  to  mean 
doing,  I  feel  to  be  a  source  in  peculiarity  not  of  clearness, 
but  the  reverse,  to  the  laying  out  of  Morality,  religious 
or  other.  I  find  in  it  only  an  artificial  interruption  to 
the  simple  and  surely  adequate  .  idea,  that  all  ethical 
progress  is  ever  an  extension  of  egoistic  sympathy — 
sympathy  with  fellow-individualitieH. 

That  which  I  propose  here  to  deal  with,  as  the  living 
fruit  of  a  living  parent — or  rather  of  two  such, — 1  do 
nut  doubt  that  Mr.  Speucer  considers  well  provided-for 
in  estimation  by  his  own  plan  of  its  reduction  into  science. 
But  I  complain,  none  the  less,  that  to  my  own  sense  his 
very  standpoint  is  defective  in  this  respect:  his  stand- 
point of  intuitional  judgment.  And  in  proof  of  this  I  allege 
precisely  that  exclusive  portion  of  Religion's  track  of  evo- 


240  PRACTICAL    EFFECT  :— SEXDOOD.  »*■» 

lation  whicb  I  infer  thut  he  believes  to  have  ex{ionaila). 

In  hifl  "  Data  of  Sociology "  be  Urns  traced  back  tiu 
origin  of  all  "  worship  "  to  the  dread  of  savages  for  thdf 
dead  ancestors.  That  which  here  bos  Bupcrnatut^ 
coloaring  he  attributes  to  their  proved  accrfditin;:  the 
dead  with  the  staae  kind  of  spirit-life,  or  stirvivBl  of  a 
Bhadowed  self,  which  is  Httesteil-to  already  iD  fhe 
phenomena  of  revival  afttr  fainting,  and  still  moro  in  tJie 
awakeniog  out  of  common  sleep,  and  this  especially  vben 
attended  with  dreaming;.  And  be  shows  abundantly  bov, 
consistently  with  savage  character,  this  Hpirit'double  wu 
snpposed  animated  of  necesNity  with  a  feeling  of  malignity 
to  survivors :  whence  that  which  tliey  offered  np  of  "  wor- 
Bhip"  to  the  dead  implied  eminently  as  its  object  tbe 
keeping  of  them  off  from  return  among  the  liviag,  tovhidt 
evidently  their  children  and  all  lineal  succeseorB  moBtba 
chiefly  liable.  Under  effect  of  advancing  cultoref  he 
eapposes  that  this  rnde  terror  would  pass  into  the  kind 
of  homage  to  ancestors  which  would  foster  the  social 
organizing  factors  of  pride  of  family  and  pride  of  rue: 
while  no  lees  he  propounds  that  it  had  also  its  direct 
course  in  converting,  later,  dead  men  into  deities,  and 
into  deities  not  only  pagan,  but  of  the  kind  that  had  its 
culminating  in  Christianity.    The  idea  of  a  dead  ancestor 

he  gives  as  sufficing  root  of  all  theology. All  of  this 

is  however  to  me,  if  I  take  it  as  the  history  of  Beligion, 
only  purely  abhorrent. 

I  confess  that  when  I  read  this  exposition  my  heut 
sank  in  me.  I  felt  that  if  this  really  was  the  ODtcome 
of  the  applying  of  evolntiouism  to  Religion,  I  should 
look  back  with  longing  to  enpernaturalism,  even  tbongh 
ending  in  Boman  Catholicism  : — as  so  many  others  havs 
done  in  like  case.  But  the  glow  of  comfort  came  again 
when  I  reflected,  as  1  did  iuBtantly,  bow  difEsrwit  wm 


our.  1-4.    THS  GROUND  LAID  BY  KB.  SPENCER.       241 

the  result  my  own  qnestioqing  had  brought  me.    The 
roUowing  was  the  coarse  of  thought  I  fell  into. 

I  myself  have  come  near  to  this  view  of  Mr.  Spencer, 
by  taking,  as  I  have,  the  fact  of  human  dying  for  the 
basis  of  mankind's  religion.  But  in  my  subjective  view 
the  fact  of  dying  has  been  diffused  into  the  abstract 
matter,  or  rather  abstract  idea,  of  Death,  embodying  in 
itself  the  whole  amount  of  whatever  there  is  in  nature 
that  occasions  or  could  occasion  in  us  spiritual  fear : 
whence  I  see  in  this  very  fact  the  source  to  such 
correlative  awe  of  Deity — also  taken  as  embodying  the 
whole  ordered  condition  of  nature, — as  belongs  plainly 
of  right  to  Religion.  The  fear  of  coming  under  power  of 
Death,  understood  as  a  fixed'  institute  of  nature,  affects 
the  deepest  centre  of  selfhood,  and  requires  intrinsically 
to  be  met  by  that  compromise  of  reconciliation  with  the 
circumstance  which,  again,  it  is  wholly  natural  and 
satisfying  to  attribute  to  what  has  ever  stood  progres- 
sively as  Religion. But  I  find  nothing  of  such  appro- 
priateness in  Mr.  Spencer's  notion.  It  is  one  thing  to 
be  possessed  by  fear  of  a  dead  man,  revisiting  his  former 
borne  as  a  ghost ; — it  is  another  thing  to  fear  extinction 
for  oneself.  And  the  former,  to  my  apprehension,  is  as 
far  from  religious  feeling,  as  the  latter  is  in  close  con- 
nection with  it. 

Mr.  Spencer,  it  seems  to  me,  pays  no  attention  to  the 
real  personal  regard  to  death.  He  tries  to  enter  fairly 
into  what  may  have  been  the  thought  of  early  beings,*  as 
to  the  observed  effect  of  death  outwardly  occurring ;  but 
he  omits  to  take  aught  of  account  of  the  internal  feeling 
as  to  self,  that  yet  must  have  gone  naturally  with  the 

•  <«To  keep  out  automatic  interpretation  ib  beyond  our  power  .  .  we 
mnat  do  our  best  to  oonoeiye  the  surrounding  world  as  it  appeared  to  the 
primitiTe  num.*'    Soe.  I.  p.  111. 


242  PRACTICAt    EFFECT  : — SEIHOOI>.  "*i  ii—u'- 

thiaking.  And  is  not  this,  I  would  appeal  to  bta  readen, 
the  very  8i(ju  that  he  would  have  done  well  to  eet  limit 
to  his  professed  treatmeot  of  the  matter,  aad  to  have 
owned  that  what  it  lay  with  Sociologic  science  to  consider 
was  DO  anbstitute  nt  all  for  what  should   follow  from 

introspective  research  ? 1  affirm,  at  all  evcnte,  for  my 

own  part,  that  1  miss  wholly  in  his  deHoeattou  any  power 
of  snggestiug  to  my  own  introspection  a  source  of  origin 
to  my  own  actual  mode  of  feeling. 

He  says,  in  the  first  volume  <  f  bis  "  Sociology"  p.  456, 
of  the  respective  sentiments  of  primwval  men  towards 
those  aroand  them  and  those  who  had  passed  away, — 
"  From  these  two  sets  of  feelings  result  two  all-important 
social  factors.  AVhile  the  fear  of  the  lining  becomes  the 
root  of  the  political  control,  the  fear  of  the  dead  beeomM 

the  root  of  the  religious  control." 1  woaM  proteat, 

however,  that  he  emhodies  here  no  less  danger  indeed  of 
Bociologic  kind  than  he  does  of  religions  kind.  The  feu 
of  living  men  is  sarely  the  very  thing  a  true  principle  of 
Sociology  condemns  as  its  worst  foe.  This  can  only  lead  to 
slavishnesa  and  enconraged  despotism,  altogether  beneath 
the  fear  of  Law  which  is  alone  rightful ;  just  as  alao  the 
fear  of  dead  men  leads  to  something  even  baser,  not  only 
than  vhat  is  proper  religion,  bat  than  that  which  needi 
accounting  ;t)r«-religion.  Here  especially  I  feel  therefim 
the  want  of  such  regard  to  the  effect  of  evolatio&al 
crisis,  in  disguising  character  in  evolving  procesaes,  vt— 
in  conjunction  with  an  allowed  Bubjection  of  thoaght 
itself  to  methodic  dualism, — makes  way,  it  aeems  to  me, 
to  a  very  different  and  much  safer  result. 

My  own  doctrine  as  to  the  tracing  of  evolution  on  tba 
emotional  side  of  us,  being  that  which  sapposes  a  lay- 
ing of  the  whole  progress  under  appeal  to  immmliif 
self-inspection,  enforces  the  mental  method  iriueb  Mr* 


i-L         THE  GBOITND  LAID   BY  MS.   SPENCER.  243 

Spencer,  so  far  from  allowing  for,  fandamentally  prohibits. 
Namely,  that  of  the  reasoning  **  from  above  downwards/' 
instead  of  synthetically  '^  from  below  upwards."  {Soc.  I. 
712-3.)  It  enforces  the  recurrence  which  has  been  ever 
special  with  theologians  to  teleology:  since,  for  intro- 
spection to  have  the  means  to  find  rightly  its  way  down 
from  present  state  of  emotion  to  that  state's  origin,  it 
is  obvious  that  our  thought  must  work  first  by  a  theo- 
retic line-and-plnmmety  [so  weighted  as  to  inform  attent 
perception,  by  its  note  of  impingement,  when  it  really 
strikes  a  bottom  that  will  hold ;  while  such  weighting 
is  alone  efiectible  by  teleology.  And  let  me  here — 
for  my  better  aiming  at  the  point  before  me, — once  more 
produce  to  view  the  plumb-line  I  have  myself  cast 
by  this  method.  Let  me  show  the  ground-basis  I  have 
myself  sounded,  that  I  may  draw  from  it  the  result 
which  indeed  I  have  the  object  of  adducing  :  and  that  is, 
the  means  I  find  nan  of  reconciling  in  part  to  myself 
even  what  in  Mr.  Spencer's  result  has  offended  me  in  the 
way  I  state. 

To  my  own  abiding  consciousness  the  import  of  Reli- 
gion is  most  purely  expressible  as  a  general  trust  in  the 
disposition  of  things.  It  is  a  confidence  that  nature  on 
its  own  part  can  never  fail  to  yield  support  to  those  who 
lean  on  it :  thus  involving,  in  itself,  an  adequate  rationale 
for  the  claimed  perpetuity  of  the  anthropomorphic  ideas 
of  Providence  and  of  Divine  Fatherhood.  It  is  no  other 
than  a  new  version  of  the  Christian  thought  that  all  must 
inevitably  work  for  good  to  those  who  "  love  God."  And 
certainly  this  trust  is  maintained  in  strength  by  all  what- 
ever I  come  to  learn  of  in  nature  that  is  admirable  and 
manifestly  beneficial.  But  still  I  feel  aware  that  after 
all  it  is  only  Death  that  is  the  ultimate  cause  of  the  con- 
viction : — only  Death  has  been  that  whicb^  by  its  appre- 


244  PRACTICAL   EFFECT: — SEXHWJD, 


faensioD,  has  ever  probed  into  me  deep  enoagh  to  soppl; 
ft  source  for  the  profonnd  Benttment  ia  qoestion.  1  can* 
not  fancy  any  stirring  of  an  abstract  awe  vithin  tny^f 
except  from  my  perceiving  that  tlie  law  of  Death  per- 
vadeB  Datare, — and  this  with  all  the  consequeBcea 
attached  which  the  experience  of  miinkind  has  opened 
out  to  me.  "Awe"  is  notably  a  thing  different  from 
crude  "  fear  ;"  and  it  ia  thia,  I  infer,  precisely  from  the 
nacessary  admixture  of  the  two  kinds  of  emotion  cami:d 
hy  Death  in  itself  and  by  the  consequences  of  DeaUi, 
which  specifically  are  indeed  the  affective  ties  we  gain 
from  it  with  the  fellow-beinga  in  close  contact  with  ni. 
Dread  of  Death,  when  it  is  rightly  hence  soRened  down, 
as  in  true  Religion  it  is,  dioagh  not  destroyed, — by  tlu< 
eogeadering  of  human  love,  and  of  this  as  extended  from 
mere  contemporaries  to  both  personal  ancestors  and  per- 
sonal descendants, — becomes  natarally  the  bealthfol 
mixed  feeling  of  "  awe,"  which,  as  sncb,  also  natnrallf 

snstaius  power  of  trtiet  in  nature's  ordering, If  then 

I  cast  back  into  primaeval  times  this  compound  feeling,  ' 
I  find  it  indeed  a  gauge  for  the  whole  progress  of  Beli- 
gioD  in  this  way  : — that  the  compensating  element,  in- 
ducing power  of  trust,  shows  ever  in  a  decreasing  pro- 
portion according  to  the  depth  of  savagery  I  plunge  into: 
while  even  after  its  actual  disappearance,  the  dread  of 
Death  must  be  inferred  to  remain.  That  ia  to  say,  the 
abstract  dread  must  have  earlier  begun  to  operate,  than 
its  own  consequence  of  abstract  love.  For  I  admU 
nothing  into  view  that  is  not  of  abstract  kind,  in  what- 
ever faint  degree. — I  imagine  that  the  first  uniting  of  the 
two  opp08itely-&amed  abstractions  was  the  true  natal 
criBiB  to  Religion  ;  while  that  which  went  before  was  of 
right  ;>re-religion,  as  naturally  involving  the  premier 
origin. —  Tha  subsequent  progress,  again,  I  oononn  to 


CBAT.  i-x.        THE  OBOUKD  LAID  BT  MR.  SPENCER.  245 

Iiave  ever  led  to  tlie  second  and  greater  crisis  which  is 
now  in  process ;  and  which  betokens  the  very  bring- 
ing of  our  conscionsness  for  the  first  time  to  a  due  know- 
ledge of  its  own  connection  with  the  first  origin. 

This  subjective  view  of  continuity  I  find  supported,  be- 
sideS|  by  world-history  :  largely  and  profoundly  where 
ripe  religious  forms  are  in  question,  though  by  little  else 
than  theory,  I  confess,  where  primal  state  is  concerned. 
And  a  parallel  continuity,  ever  associated  with  this,  I 
find  afibrded  in  regard  to  the  idea  of  Deity  :  this  being 
amply  displayed  as  ever  rising  towards  the  point  of  our 
present  consciousness,  through  the  stages  of  refinement 
which  import  always  a  new  realizing  of  abstractness  in 
oar  thought  of  God. 

Now  I  grant  that  this  subjective  line  is  far  from  fitted 
to  the  matter  of  Mr.  Spencer's  historic  scheme ; — just  as 
neither  does  its  standpoint  agree  with  what  appears  to 
be  his,  in  regard  to  the  apprehension  of  *'  religion."  The 
demand  which  to  my  own  standpoint  is  essential,  that 
no  other  than  ideal  forms,  or  such  as  tend  to  constitute 
abstract  images,  and  of  these  only  such  as  hold  the  germ 
of  affective  and  moral  imj)ort  : — this  peculiarly  subjec- 
tive demand,  I  have  to  urge,  is  but  a  part  of  that  in- 
stiDctive  mode  of  "  reasoning  downwards"  which  belongs 
of  right  to  introspectivism,  just  as  much  as  it  does  not 
befong — I  take  his  word  for  the  fact, — to  the  scientific 
method  he  himself  pursues.  Because  I  have  a  present 
religious  sense  of  the  kind  concerned,  and  only  on  this 
accoant, — and  always  holding  this  in  my  view, — I  theo- 
rize about  its  possible  derivation  out  of  un-religious,  un- 
ideal,  barbarism. 

My  standpoint  involves  as  its  own  foregone  conclusion 
that  what  he  calls  the  "  worship  of  ancestors  "  is,  for  the 
very  reason  of  its  gross  concreteness  of  implication,  not 


248  PRAcncAl.  EPTECT  ; — EEXBOOD.         »»>n-  f.-"*- 

a  matter  of  religion  at  all.  The  homage  that  might  be 
paid  to  deati  men,  as  such,  even  as  limited  to  the  case 
of  anceaiors,  "bears  no  actual  relation  to  emotion  of  the 
kind  I  have  in  view,  but  to  such  only  as  maintains  lh« 
base  fonn  of  mere  bodily  fear,  allied  capably  alone  wiUi 
a  mere  physical  desire  of  se"  'i  gain.  This  stands  in 
wholly  different  case  from  that  iferred  dread  of  abstract 
Death,  which  was  iaeyitnbly  to    e  associated  in  doe  time 

with  a  Beose  of  abstract  Fathe     jod. Here,  howeTer, 

I  find  now  what  appears  to  me  an  adequate  reconcilia- 
tion in  the  very  plan  of  contin<  y  I  stand  by, — assisted 
by  the  famtBhed  help  of  the  tential  elasticity  of  anb- 
jectiyity.  If  I  take  the  above  mark  as  my  standard,  aiid 
shift  by  it  defioedly  my  boundary  between  religioa  aitd 
pre-religioQ,  bo  that  the  latter  shall  end  and  the  formw 
shall  begin,  only  when  abstract  images  are  attained, — 
of  Death,  in  the  first  place,  and  then,  answeringly,  of 
Deity, — I  gain  advantage,  it  seems  to  me,  over  all  lb; 
Spencer's  material:  and  this,  in  the  interest  of  an  ero- 
lational  progress  that  by  no  means  stops  short  when 
apparently  be  would  end,  before  emergence  ont  of  fbimi 

of  Christian  doctrine. 1  accede  fully  to  what  no  doubt 

he  would  object  to  in  my  view,  that  savages  snch  as  Utoss 
he  has  spoken  of  were  incapable  of  holding  abstnet 
ideas :  jnst  as  also  he  wonld  donbtless  agree  that  neither 
was  religion  with  them  extant  of  a  kind  worthy  of  the 
name,  fint  by  the  force  of  my  own  assumption  of  die 
characterizing  of  religion  by  relationism,  I  can  make  oat 
the  continnity  as  follows.  First  premising,  that  while  trae 
religion  started  only  when  abstract  Fatherhood  was  first 
conceived  of,  destined  later  to  be  evolved  throngh  Chnit- 
ianity  into  a  form  of  refinement  endnring  onwards  m 
progressional  perpetuity  :  I  ai^adge  that  Uie  Siriiat 
period  when  alone  Death  was  tending  on  to  1 


i-L    THE  QBOUND  LAID  BY  MB.  SPENCEB.       247 

abstract|  be  acconiited  the  epoch  of  pre-religion — the 
qpoch  when  sole  fear  was  associated  with  spirit  notions. 
And  then  I  reason  in  regard  to  initiation  in  this  way  : 
that  the  savage  worship  which  Mr.  ijpencer  describes 
was  exactly  what  mnst  have  led,  in  common  psychologic 
course,  to  the  originating  of  both  kinds  of  abstraction. 
The  continued  habit  of  regarding  with  deadly  fear  the 
departed  doubles  of  living  meui  must  have  been  the 
means,  in  time,  of  producing  out  of  concrete  instances  of 
death,  as  opposed  to  life,  a  general  notion  of  the  kind  : — 
while,  farther,  the  very  matter  of  the  dead  that  were 
most  feared  being  ancestors,  was  the  true  stimulus  that 
was  required  to  produce  finally  the  second  great  result: — 
or,  to  provoke  into  existence  the  spiritual  counteraction 
to  the  source  of  what  was  spiritual  fear.  The  very  fact 
of  the  repetition  of  experiences  about  death,  and  espe- 
cially about  its  falling  upon  all  men  naturally,  must  have 
given  to  it  other  than  a  concrete  form.  And  the  same 
thing  is  palpable  respecting  fatherhood.  The  first  ances- 
tor whose  ghost  was  feared  would  be  the  immediate  parent; 
but  to  this  would  soon  be  joined  remoter  fathers  in-line 
making  series  with  the  original  parent-idol.  And  thence 
in  course  of  time  would  be  added-in  mentally  the  fathers 
of  collateral  stocks.  That  is,  the  class  of  fathers  would 
be  created: — which  says  everything  as  to  progress  of 
intellection. 

In  this  way  I  believe  that  I  can  utilize  theoretically 
even  that  showing  of  early  worship  as  directed  to  the  con- 
crete dead  which  has  caused  my  instinctive  horror.  I 
arrange  with  my  own  thought  to  see  here  but  the  stage 
which  was  preparative  to  Religion's  first  begiuning — or, 
the  nutriment  that  afforded  substance  to  its  primary  seed- 
leafage.  Nor,  if  we  consider  it,  could  well  this  rude  stage 
have  been  wanting  under  the  actual  problem  that  is  con- 


248  PRACTICAL   EFFECT  : — SEXHOOD.       fue  a,-t* 

ceroed :  of  the  enabling  of  semi-brutes  to  prodnoe  for  I 
themaelvflS  a  meotal  soil  to  be  receptivi?  of  pre-religiot.  ' 
— AIbo  as  to  that  which  Mr.  Spencer  alleges  in  Chmtiu 
fonoB,  as  bat  repeating  primal  character,  I  find  it  simply 
explained  kb  but  the  exceptional  "  survival"  that  happens 

constantly  elsewhere. And  this  diverting  to  mj  own 

purpose  of  what  belongs  to  his  general  scheme  I  feel  ju»- 
tified  in,  by  iireciselj  my  own  need  of  giving  weight  in 
my  own  thought  to  that  matter  of  a  change  of  stand- 
point of  which  he  makes  no  allowance. 

By  the  Tery  form  of  my  own  typical  arrangement,  I 
retain  his  view  of  Ilellgion  under  the  negativene«a  of 

aspect  required  by  my  own  auhjective  dualism. His 

readers  will  well  remember  the  fiue  siiiiimary  witii  which 
in  his  *'  Soeiology"  he  ends  his  chapter  on  "  The  primitiw 
theory  of  things"  (i.  p.  .453),  He  says  : — '*  The  theuy 
of  the  Cosmos,  beginning  with  fitful  ghost-agencyi 
and  ending  with  the  orderly  action  of  a  QoiTersal  Ua- 
knowD  Power,  exemplifies  once  more  the  law  fulfilled 
by  all  ascending  transformations.  80  that  in  &ct  the 
hypothesis  of  Evolution  absorbs  the  antagonist  hypoUiO' 
aes  preceding  it,  and  strengthens  itself  by  aasimilating 
their  components." — Now,  if  I  treat  this  as  meant  io  the 
light  alone  of  science,  its  nullifying  result  I  accept  •■ 
still  satisfying  me,  as  much  as  it  did  when  he  first  pro- 
pounded the  design  of  it :  for  in  so  doing  I  may  con- 
sciously hold  io  reserve,  as  in  fact  I  do,  a  Tery  difieroit 
result  as  to  an  opposite  frame  of  mind,  taking  note  of  an 
aspect  of  Evolution  here  ignored.  I  believe,  namely, 
that  as  soon  as  ever  we  look  on  general  progress  in  the 
interest  of  our  inner  side  of  being,  or  personal  state  of 
selfhood,  all  religions  hypotheses  that  ever  have  been 
genuine  are  found  to  be  very  far  from  absorbed  iuto  the 
agnosticism  he  expresses ;  and  that,  on  the  oaalbaijj 


i-L        THB  OBOITND  LAID  BY  MB.   SPENCEB.  249 

they  prove  to  be  persistent  in  a  mode  of  doctrinism 
yielding  knowledge  just  as  positive  in  its  own  way  as 
any  solidest  fruit  of  science.  I  mean,  knowledge  aboat 
Mind,  and  Mind's  dependence  on  the  one  Ordering  of 
whole  nature. 

The  pure  sentiment  of  the  awe  of  the  unknown — which 
is  apparently  the  only  subjective  residue  of  old  religion 
that  Mr.  Spencer  retains, — I  acknowledge  to  be  indeed 
an  adequate  substratum  to  religious  meutalism  of  the 
highest  sort  :  though  nothing  more  than  this.  I  claim 
that  it  is  in  fact  but  identical  with  what  I  myself  figure, 
by  preference,  as  the  modern  dread  of  Death,  ameliorated 
out  of  primitive  Death-worship.  For  what  truly  is  there, 
in  whole  nature,  that  more  purely  draws  forth  "  awe"  in 
ns,  and  awe  regarding  that  which  is  ^^  unknown,"  than 
the  dominating  Power  of  Death  throughout  nature  ? 
What  is  there  that  can  possibly  more  answer  to  the  idea 
of  "  religious  awe"  than  the  inevitable  shrinking  of  our 
human  selfhood  before  the  darkness  and  the  impenetra- 
bleness  of  the  mystery  we  are  all  conscious  of,  as  lying 
Ijeyond  the  bounds  of  familiar  life?  Such  shrinking  is 
DOW  exactly  the  subdued  emotion  that  '^awe"  implies, 
and  is  even  in  itself,  or  without  attended  consequence, 
ennobliog: — while  it  is  that  which  well  might  have 
sprung,  by  a  mere  normal  continuity,  out  of  a  fear 
grossly  physical,  through  the  means  I  am  supposing  of 
a  corrective  sense  of  personified  fatherly  Deity.  Both 
•the  one  and  the  other  of  the  correlate  images  I  conceive 
as  but  convenient  symbolic  forms  which  stand  for  musses 
of  concerned  subjective  experience  : — which  separate 
for  us  the  class  of  such  experieuccs  as  arc  fearful  from 
such  as  are  the  coutrary,  and  which  have  actually 
proved  capable,  through  the  real  stjite  of  things,  of 
thus  showing  to  us  a  balance  that  is  consolatory.     But 


250  PRAOTICU,    effect: — SESHOOD.  HHiL-tf. 

the  htmian  beings  whose  existence  was  autecedent  tothil 
compariBOD  of  experiences  thence  precisely  would  mwl 
that  which  now  pro&ts  us  id  relatively  sublimating  our 
perceptions.  Not  only  must  their  kind  of  religinia 
feeling  have  altogether  been  lower  than  "awe,"  lint 
their  power  of  adm'  "'  '  our  sense  of  the  word, 
must  hfiTe  failed  al  s  mnch,  at  all  evetiU,  tt 

their  intellect  mnsl  to  liold  abstract  ideas.  It 

Beema  to  me,  inde  i  the  sort  of  "wonder" 

which  13  joined  1  jcer,    in  his  "  Study  of 

Sociology"  (p.  31  erminal  idea  of  mystery, 

in  making  up  the  {  ous  sentiment,  mnet  k&n 

been  beyond  their  ^  this  for  the  verj-  reaaon 

that,  above  all,  the  true  conception  of  "  the  oLiinowa,'' 
which  only  comes  from  the  occumolatiou  of  experiBaa>| 
was  manifestly  out  of  reach  to  them. 

The  veiy  instant  that  the  "awe  of  the  ankoown'' 
takes  on  it  the  character  of  trttst,  all  the  B^attveneii 
present  gives  way  to  the  implication  of  affimutioa. 
**  Trust "  makes  intrinsically  assertion  of  the  qnati- 
patematnesB  found  in  nature.  And  is  it  not  the  ctie, 
plainly  obvious  to  reason,  that  our  conscious  sarrouB^ 
ing  by  an  unknown  world — not  obliged  any  longer  to  be 
filled  mentally  by  gross  doubles  of  oorselTeB,  aad  OD- 
wholesomely-concelved  shadows ;  nor,  any  more,  m 
must  also  reflect,  to  be  made  hideous  by  inclusion  v£  a 
Christian  hell, — is,  from  its  very  emptiness  of  indica- 
tion, the  actual  cause  of  our  possessing  the  power  of 
"  trnst  P"  Such  environmeDt  of  utter  mystery,  as  boob 
as  its  full  negatiTeness  was  appreciated,  mnfit  anrety 
have  necessitated  the  mode  of  integrated  sentimeBt 
which  concerns  Religion.  Heligions  aroe  and  religiooi 
frtMf,  developed  thus  out  of  mere  superstitiona ^&ar,  oonld 
only,  I  conceive,  have  been  actually  bo  developed  bf  tks 


■Ah-i.       THX  OBOmn)  LAID  BY  MR.   SPEKCER.  251 

means  of  men^s  gradnally  being  taught  to  know,  as  they 
coald  not  know  at  first,  the  incognizableness  of  the  con- 
dition of  after-life. 

In  the  earlier  work  last  quoted  from,  Mr.  Spencer 
tUowB  of  a  ^'  subordination-element "   of  religion,  co- 
sting with  its  ethical,  although  later  he  drops  view  of 
die  former.     But  such  kind  of  subordination-principle 
V  the  above,  embodying  only  a  general  spirit  of  rational 
mbmissiveness,  could  never  be  at  war  with  the  proper 
^ics  of  religion.    And  now  I  come  to  the  great  ques- 
tion which,  as  I  feel,  requires  the  utmost  of  care  not  too 
l^htly  to  be  passed  over,   of  the  religious  doctrinism 
nepecting  Duty  :^-of  that  sequel  to  the  moral  fruit  of 
Christianity,  of  whose  value  as  a  thing  of  permanence 
Mr.  Spencer  appears  doubtful. 

But  first  let  me  express  my  content  with  the  distinct 
repudiation  he  has  made,  in  the  earlier  work  just  quoted 
from,  of  the  kind  of  substitution  for  mere  negative- 
ness  that  is  offered  by  the  Comtist  form  of  Positivism. 
I  mean,  the  so-called  ^^  worship  of  Humanity."*  In  this 
I  can  only  see  the  low  kind  of  continuity  that  should 
have  founded  on  the  sole  dregs,  or  required  refuse,  of  the 
eoltare  that  was  primitive.  For  what  can  be  indeed  the 
proper  import  of  ^^  Humanity,"  thus  taken,  than  the  kind 
of  massed  existence  which  alone  betokens  men  in  the 

*  "  Ko  one  need  expect  that  tho  leligions  oonBciousness  'vvtU  die  away 
or  will  change  the  lines  of  evolution.  .  That  the  object-matter  can  be 
nplaced  by  another  object-matter,  as  supposed  by  those  who  think  the 
'  Religion  of  Humanity*  wiU  be  the  religion  of  the  future,  is  a  belief 
countenanced  neither  by  induction  nor  by  deduction.  Howeyer  domi- 
nant may  become  the  moral  sentiment  enlisted  on  behalf  of  Humanity,  it 
can  nerer  include  the  sentiment,  alone  properly  called  religious,  awakened 
hj  that  which  is  behind  Humanity  and  behind  all  other  things.  .  No 
■nch  thing  as  a  '  fieligion  of  Humanity'  can  ever  do  more  thun  tempo* 
rarily  shut  out  the  thought  of  a  Power  of  which  Humanity  is  but  a 
mall  and  fngitiTe  product'* — Study  of  Sociology ,  p.  811. 


252  PRACTICAL   EFTEOT  i — SEXHOOD. 

coDcrete  :  so  that,  as  to  vtiat  is  chief  and  characterietie, 
the  homage  signified  is  that  paid  to  the  beiogs  occupy. 
ing  past  time,  who,  as  such,  however  they  may  hare  been 

to  na  benefactors,  are  in  reality  but  dead  men? Snob 

homage  I  can  only  tabe  for  essentially  a  perpetuating  of 
sheer  fetishism-  i 

Comtist  woi  ke  what  exactly  exhSiti 

in  a  wrong  lig  S^ism  I  have  in  viewil 

the  true  ieau  jntinuity.     And  by  tbat  I 

mean,  the  trm  ligion  that,  faithful  to  the 

character,  in  i  its  vital  parent,  bat  Q- 

presely  maint  B  latter. 

The  real  cultus  of  Humanity  should  be  eurelyilone 
the  cultivation  of  that  social  framework  to  tie  life 
of  men  which  all  history  seta  forth  as  the  conatut 
means  to  men's  improvement.  So  far  from  there  beig 
raised  by  it  Humanity's  self  as  a  religious  object,  then 
should  only  be  furthered  by  it,  in  religioos  fashion,  Uh 
common  object  of  bringing  social  behavionr  of  mankind 
into  its  due  kind  of  harmony  with  the  Order  that  is  mu- 
versal  in  the  plan  of  nature.  Nor  do  I  see  why,  on  idi* 
gious  terms,  the  following  out  of  general  Order  in  tbii 
way  may  not  still  be  as  much  accounted  a  conformity  to 
the  "  Will  of  God,"  in  the  agnostic  sense  of  Deity,  u  it 
otherwise  has  been  by  orthodoxy  itself.  For  the  "  wiD" 
that  we  may  now  esteem  divine,  as  anthropomorphically 
attached  to  whole  nature,  must  obvionsly  refer  only  to 
what  more  and  more  becomes  knoren  to  as,  in  proportion 
precisely  to  our  study,  or  proper  coitus,  of  nature. 

But  still,  I  plead,  this  adjustment  of  the  term's  mean- 
ing has  alone  its  rationale  afforded  when  the  difierenciiig 
of  the  idea  of  Law  is  made  out  as  1  have  just  signified, 
l^at  is,  when  Law  moral  and  individnalistio  ia  set  ^Mrt 


THS  GBOUSD  LAID  BT  XB.  SPKKCBB.      253 

with  distmctiTeness  firom  Law  social  and  corporate.    For 
the ''  will  of  Grod,"  r^ard  to  which  is  thus  claimed  to 
be  the  only  afforder  of  a  religions  side  of  Sociology,  and 
to  which  also  a  religions  side  to  Morality,  through  sense 
ofDnty,  mnst  nnexoeptionally  point,  bears  the  kind  of 
relation  to  the  human  will  which  in  itself  explains  the 
need  for  a  divided  aspect  to  the  whole  subject.   The  **  will 
of  Grod,"  however  the  Divine  Beinghood  be  conceived  of 
by  the  one  mind  concerned,  must,  in  reason,  be  different 
from,  and  more  or  less  opposed  to,  the  will  of  the  indi- 
yidual's  own  selfhood  ;  while  in  secular  incorporation  of 
statehood,  it  is  rightfully  assumable  that  private  will  and 
state-will  are  in  unison.    The  "  will,"  or  the  observed 
determination,  of  the  whole  mass  of  things,  cannot  pos- 
sibly coincide  with  the  will  of  mere  fractionary  units  :— 
this,  it  seems  to  me,  is  inherently  logical.     The  will  of 
God  must  be  different  from  the  will  of  any  man.    And 
this  fact  of  the  case — being  admitted  to  be  such, — renders 
necessary  the  new  mode  of  subjection  to  Law,  which,  an 
human  beings  possessed  of  Conscience,  wo  are  now  nwnro 
of  as  attached  to  us  : — in  explaining  also  how  true  wor- 
ship of  Deity,  carried  practically  into  action  of  Lifo,  or 
social  living,  must  hence  purely  consist,  as  tho  wonl  of 
Duty  implies  that  it  does,  in  the  owning  it  for  of  tho 
nature  of  debt,  in  the  proper  sense  t)f  a  (luhj-ndmittt^U 
obligation,  that  man  should  yet  be  subject  to  gonoriil  Law, 
even  as  to  the  entire  guiding  of  his  own  Holfhood. 

It  is  argued  commonly — and  as  I  think  uniinpouchnbly, 
— that  if  our  moral  nature  had  been  laid  at  onc(s  on  itM 
producing,  under  a  compulsory  subjection  to  Law,  it 
would  have  failed  exactly  to  be  that  which  it  is.  If  it 
had  not  been  "  responsible,"— or,  as  I  would  say,  if  it 
had  not  been  conditional  on  self-consent,  and  just  therein 
made  amenable  to  special  penalty, — moral  nature  must 


254  PRACTICAL    EFFECT  ;—8EXB00D.  ruiu.-* 

have  rested  a  nulUtj  in  the  world  of  thiags. But  still, 

none  the  less,  there  is  this  of  "  necessity"  always  shom 
hy  developmentaiiBiu  to  be  present  in  the  case.  If  the 
individual  foil  to  carry  out  in  himself,  by  his  own  ToioD- 
tary  exertion,  the  same  practice  of  obedience  to  divioe 
will  that  mles  "' — *■ —  *■-  haa  manifestly  no  power 
to  keep  his  i  e,      Ifot  dereloping  into 

inner  hanno  lent- in-general,  he  must 

even  fail  in  <  a  man.     And  this  kind  of 

compulsion  i'  le  contrary  to  an  obslaclt, 

to  the  exer  'ill.    The  only  differenM 

BhowD  by  it  i  mforcement  recogniredin 

Astronomy,  U  hich  signifies  the  ciroBifr 

stance  of  the  new  factor  being  in  question  of  a  prodoced 
will,  on  the  sulject's  part,  able  in  some  meastire  to  resist 
what  has   hitherto  been  simply  the  uw-opposed  will  of 
general  nature.    The  subject  now  has  the  power  to  refuse 
obedience;  and  just  herein  is  the  conditionment  moral; 
while,  the  resisting  power  being  the  very  sign  that  La* 
as  yet  does  not  dominate  in  his  ioner  being  in  the  nnt 
sense  as  in  his  outer,  so,  accordingly,  does  his  maai 
ordination,  snch  as  actually  it  is,   effect  its  ofBce  rf 
subjection  to  general  Providence  alone  by  means  of  /aSk, 
instead  of  by  any  certified  conviction.     The  religion 
gravitation  that  holds  man  to  a  true  relation  to  natnic, 
can  only  be  a  conaciuns  co-operation  on  man's  part  with 
the  will  to  which  his  own  is  however  naturally  opposed; 
and  to  bring  it  to  be  such  the  creative  compulsion  in  Qu 
case  coald  only  act,  as  we  know  that  it  has  acted,  by 
man's  becoming  famished  with  the  discernment,  beatov- 
able  and  bestowed  by  experience,   that  the  involved 
retribution  is  here,  on  the  very  account  of  its  being 
required  to  be  moral,  not  ensured  upon  physical  neoesai^. 
And  this  also  implies  farther  an  induced  teilUngntu  is 


i-L       THE  GBOUND  LAID  BT  MB.  SPSNCEB.  255 

a  to  sabject  his  selfhood  to  the  imposed  compalsioiii 
ii  as  trulj  could  only  spring  from  his  admission  of  a 
lim  on  his  proper  gratitude  to  nature,  as  the  evolutional 
iBtower  of  his  whole  condition.    It  implies  that  the 
ini  of/ear  which  is  Morality's  compeller,  is  yet  softened 
iiroagh  evolutioni  on  the  one  hand  by  an  ever-clearer 
iense  of  the  good  he  has  had  share  in  out  of  evolution's 
past  course,  and  on  the  other,  by  a  desire  wakened  in  him 
to  help  this  good  onward  in  farther  course.     Moral  con- 
sciousness is  the  perception  that,  having  owed  all  the 
Acuities,  and  therefore  all  the  benefits  possessed,   to 
the  past  ordering  of  things,  we  have  it  now  as  dutr/y  or 
that  which  is  made  due  from  us,  that  we  do  our  part 
towards  the  ordering,  or  bringing  under  evolution,  of  the 
fitture:  however  limited  be,  and  is  actually,  the  office 
open  to  US,  and  open  to  the  inherent  case.    We  have  to 
act  as  seconcUcausea  under  Deity,  hampered  by  all  the 
personal  limitation,  not  attributable  to  Deity,  which  is 
really  our  sole  provider  with  means  to  act. 

It  is  indeed  a  common  way  of  regarding  this  matter, 
of  natnre*8  claim  on  us,  to  consider  it  as  alone  touching 
on  our  mortality.  To  pay  ^^  our  debt  to  nature,"  in  com- 
mon speech,  means  no  more  than  to  die  I Much  better, 

however,  shall  we  really  make  up  our  account  with  her, 
if  we  rest  her  claim  chiefly  on  the  spiritual  obligation 
she  lays  us  under,  instead  of  on  the  physical.  We  shall 
best  make  an  even  balance  for  ourselves,  if  we  lay  out 
from  the  beginning,  that  our  real  debt  to  nature  is  to 
do  our  duty. 

But  the  two  elements  of  the  moral  sense  just  alleged, 
— the  dread  of  penalty,  and  the  desire  of  propagating 
received  benefit, — need  a  somewhat  for  their  clenching 
together  before  they  can  practically  be  acted  on.  And 
here,  as  I  have  considered,  lies  involved  the  demand  of 


2fi6         '^^■VHA.CTICAL    EFFECT  : — 8EXE00D. 

contract,  of  a  Bort  that  should  be  appropriate :— while  to 
this  conception  of  the  case  I  find  id  Mr.  Spencer's  scheme 
of  morals  what  is  only  the  reverse  of  corroboration,  let 
me  quote  what  appears  to  be  opposed  to  it — afVer  fint 
slightly  reproducing  luy  own  notion. 


In  admitting  that 
as  iruit  of  their  co 
social  Law,  I  have 
amcnabitity  which  i^,. 
asaociatingB :  the  an 
ever  towards  the  pe 
while  also  it  had  t 
ting    it. — For  the  j-... 


tvilizing  of  mankind  (»me 
nto  "  bodies"  amenalle  to 
liat  it  was  indeed  this  vof 
I  binding  power  to  tbeif 
ig  inOnence  that  teM 
)f  corporate  organisation, 
isess  of  primarily  orlgini* 
aracter  I  assign  to  I«* 


enables  it  to  admit  well  of  the  variation  shown  aetnally 
in  history  as  occurring  tbroogli  the  growth  of  natioQB  out 
of  tribes,  more  or  less  broaght  to  stablenesB  of  cona- 
tion : — this  also  being  helped  by  a  corresponding  plastiotf 
in  the  meaning  of  Religion,  as  the  biTidittg-pimer  by 
eminence — or,  rather,  by  intrinsicalness, — which  reaUj 
is  the  latent  source  of  that  which  exists  overtly  in  !<*■ 
The  tribe  form  of  government  is  thns  identified  with  the 
little-organized  despotism  which  prevails  where  Beligion 
is  of  the  rndest,  and  where  Law  had  scarcely  come  toreil 
existence,  and  much  less  to  the  proper  dnal  partitioi 
into  Law-social  and  Law-religious  which  marks  its  natnn 
completed. — But  the  real  beginning  of  any  corponts 
solidity  it  has  seemed  to  me  inevitable  to  refer  to  a  directiy- 
verbal  compact's  being  agreed  on  between  tribes  and 
tribal  chiefs.  And  this  subjective  hypothesis  I  have 
supported  by  taking  as  fairly  typical  in  the  case  the  one 
notable  example  of  the  Hebrew  covenant  with  Jehonh: 
this  again  being  regarded  as  bnt  the  primal  form  to  the 
consecutive  repetition  of  itself  under  Christianity,  whidi 
simply  spiritualized  the  first  notion,  and  makes  waj  \if 


I 


I 


■Ruf.  I-..  THE    GROUND    LAID    BY    M».    SPENCKR.  257 

this  means  tor  the  change  now  tecome  clue  wliicli  must 
fairly  metamorphize  it  iuto  abstract  moral  princi- 
ple.— This  conpecutiveneas  of  progress  in  the  binding 
element  seems  so  natural  and  desirable,  that  on  the 
strength  of  mere  instinct  I  nllot  moreover  an  actual 
beginning  to  such  covenanting  to  an  earlier  than  tlie 
Hebrew  sta.ge,  in  ground  I  have  not  attempted  to  ex- 
plore. Namely,  to  80rae  kind  of  niJe  bartering  of 
ailvniitAses,  confirmed  in  a  way  appropriate  to  savages, 
but  atiil  always  by  a  somewliat  of  express  stipalation 
before- hand. 

Now  here,  it  is  evident,  the  cottintiity  desired  to  be 
maintained,  is  suspended  on  two  subjective  circum- 
■Btancen  -. — recognition  of  ibe  continuity's  desirableness, 
U  a  thing  to  be  inherently  looked  for;  and  recognition 
that  the  stipulation  contained  hiis  indeed  a  retained 
presence  in  the  native  constitntion  of  our  actual  moral 

sense. What  I  have  then   to  refer  to  now,  and  in  the 

last  place,  a»  that  wliich  in  Mr.  Spencer's  exposition 
has  thwarted  me,  is  the  following.  I  find  bim,  in  his 
"Data  of  Ethics,"  §  19,  barely  offering,  on  the  historic 
aide  of  ihe  subject,  this  remark,  incidentally  arising  in  the 
oourse  of  a  discussion  antagonist ically  directed  towards 
Hobbes  :  that  to  suppose  "  that  men  surrendered  their 
liberties  to  s  sovereign  power  of  some  bind,  with  a  view 
to  the  promised  increase  of  satisfactions,"  is  a  "gratui- 
tous and  bnseleps  theory." — Surely  it  may  be  imagmed, 
without  failing  in  what  is  rational  probability,  that  to 
gain  a  warlike  defence  against  invasion,  by  possession  of 
an  efficient  chief,  rtas  indeed  a  means  of  increase  of 
satisfaction  to  barbarians  that  well  may  have  been  felt 
by  tliein  worthy  of  even  the  purchasing  at  such  a  price, 
with  security  alTorded  as  I  suppose  that  the  leader  selected 
should   not  actually  break  bis  bargain  and  turn  sgainiit 


KOO  PRACTICAL  EFFECT  : — CEXBOm).         '•«.  n.-o» 

them.—  And  as  to  the  moral  requireinent  of  sUpuli- 
tion,  he  frites  thus.  "Foliowing  Plato  autl  ArislolU, 
who  make  Stiite-eDacttuenls  the  source  of  tight  ud 
wrODg;  and  following  Ilobbee,  who  holdo  that  tliero  (u 
be  neither  Justice  uor  injitstlce  till  a  regularly-coDstitnUd 
coercive  power  ^xt:>tK  to  insiie  and  caforce  comnuuidi ; 
not  a  few  m  )ld  tliat  there  is  uootlwi 

origin  for  coodnct   than   \nw.    And 

this  implie"  loral  obligation  ori^ioittt 

with  Acta  (  can  be  changed  this  vrajw 

that  way  '  ridicule  ihe  idea  lliat  mea 

have  any  ni  lege  that  righls  are  irbolif 

reHitlta  of  i  ;cessar}'  implicatioa  buiC 

that  dntiea  are  su  w^.  .  tlience  he  jiioceeds  tocon- 
trovert  the  assertion  of  llobbes  that  "  the  defiuition  of 
Ivjustiee  is  no  other  than  ihe  not  perfcrmance  of  am- 
«an(;" opposing  it  on  liis  own  part  as  sell-cundemutdbj 

inciingruities,  pointed  out. This  theory  of  Hobbe*  i» 

however  in  so  far  identical  with  my  own  stutemeut:  on 
behalf  of  which,  therefore,  I  feel  the  need  to  csiilaio  to 
tiiy  own  readers  iu  what  way  I  dtsltiud  il  to  uijiiwltL 

The  idea  of  "  justice"  I  accept  certainly  as  iniplying 
reference  to  "law";  and  the  idea  of  "law"  as  impljing 
the  presence  of  a  constituted  coercive  power :  for  I  con- 
sider that  there  could  not  posBibly  have  started  the  in- 
vention of  the  two  words  except  from  this  circnmsttnoe 
having  place.  Bat  then,  my  subjective  method — beiog 
that  of  casting  backward  the  present  phase  of  the  ccw- 
prehension  of  those  ideas  upon  a  time  is  past  liistorr 
when  I  allow  the  case  was  different,- evolutionallyjud 
of  making  account,  specially,  of  the  new  effect  to  be  pro- 
dnced  by  a  two-fold  differentiation  of  their  prime  moan- 
ing : — my  subjective  method  enables  me  to  translate 
that  first  condition  jnst  according  to  my  actoal  moral 


^ 


THE   GROUKD    LMD    BY    MR.    SPENCER, 


259 


purpose.  Aud  it  is  herein,  I  believe,  that  I  may  fairly 
avoid  ihe  moral  injury  that  Mr.  Siieacer  warns  ua  from. 
Being  entreuched  as  I  am  iu  my  jmre  iiitrospectivism,  I 
have  nothing  to  do  with  any  other  kind  of  facts,  whether 
moral  or  otherwise,  tAan  such  as  are  to  me  Buhjective 
ideas, — "We  may  surely  suppose  that  the  idea  of  "jastice," 
just  us  also  that  of  "law"  and  of  appropriate  "coercion," 
began  originally  by  importing  what  now  we  are  impelled 
to  reject.  For  my  own  part  I  believe  that  what  is  "jus- 
tice" to  our  modern  sense,  was  inherently  incomprehen- 
sible before  a  way  had  been  made  to  the  due  separating 
of  Law-religiouB-aud-despotic  from  Law-social,  such  as 
consciously  is  based  ou  individnal  liberty.  But  in  the 
early  state  of  things — at  least  as  typified  by  Hebrew 
tribehood, — "justice  "  had  but  the  one  meaning  of  keep- 
ing compact  with  God:  which  I  imagine  also  to  be  still 
its  proper  meaning  to  all  strictly  religious  thought.  Thus, 
I  answer  Mr,  Spencer  by  indeed  granting  that  the  dawn- 
ing sense  of  justice  in  men  was  deiH-ndeut  on  "acts  of 
parliament  aud  majorities,"  such  as  these  at  the  time 
existed  :  for  the  very  reason  that  beginning  social  insti- 
tutiouB  were,  as  such,  the  needful  means,  in  nature's 
plan,  of  the  then  ua-accompMshed  creution  of  the  moral 
eeuse, — Especially,  I  make  it  ever  my  chief  point  that  I 
do  pay  mental  homage  to  "majorities": — what  is  this, 
in  religious  sense,  but  exactly  a  mere  acceding  to  the 
new  dogma  of  "survival  of  the  fittest,  obtained  by  mul- 
titudinous selection?" — Nor  truly  are  "acts  of  parlia- 
ment "  much  less  honourable,  since  here  precisely  I  see 
stored — evolutionally  stored, — out  of  primitive  ways  of 
law-making,  the  very  progress  of  the  formation  of  "  con- 
tracts," taken  also  as  a  true  porliou  of  general  culture. 

If  it  be  indeed  a  "  baseless  theory"  to  attribute  to 
times  earlier  than  Hebrew  any  instituting  of  tribehood 


260  PRACTICAL    EFFECT  :—SEIHOOO.  r4nu.-iA 

by  means  if  express  covenantiDg  with  an  accepte<l  leada, 
J  again  but  eliift  the  boundary  to  my  ootiou'e  applicatioiL 
I  predicate  that  proper  statehcoii-of-peopleB  aloae  esi<U 
when  actuntly  there  has  bcsn  laid  for  it  the  bagtioft 
binding  contract,  duly  registered,  and  hence  yieWing 
adequate  me  tti&ed  sense  of  juslice  lod 

an   ordered  v.     Where   this  hasia  il 

wanting  the  1  is  to  be  accniinted  piN 

mature.  a  bctariog  attached  to  tiit 

ossuinptii  ruct  which  in  itself  hum 

importance  it.     For  if  we  cany  uBl 

legitimate!}  he  practice  of  this  kind,— 

and  by  "leg  ,  as  ever,  having  regard  to 

a  final  duiiiizing  of  its  purport, — I  believe  we  sliall  kte 
before  us  a  genuine  demonstration  of  the  actual  course  of 
the  moral  sense's  production. 

The  continuity  concerned  is  (hut  which  has  hnd  for  its 
outward  sign  the  prevailing  formula  of  the  oatA,  tomi 
existing  among  ordered  states  from  their  begianiDg. 
The  oalh,  I  consider,  is  in  the  very  natnre  of  it  a  coo- 
tract,  though  alone  of  that  specifically  religions  kind 
which  is  typified,  as  to  its  first  stage  of  appropriateness, 
by  the  state-covenanting  of  Hebrews.  That  is,  it  wm 
the  sealing  of  a  kind  of  bargaining  that  was  directly 
made  with  Deity,  on  account  of  conduct  held  acceptable 
to  God  ;  and  yet  also  having  reference  to  matters  tem- 
poral and  secular  which  are  now  felt  referrible  better  lo 
another  than  religious  judication.  And  hence  the  occa- 
sion of  the  many  rude  notions  embodied  in  the  oath's 
character,  which,  if  now  sought  to  be  explained  is  all 
their  crudeness  involve  pluinly  what  we  now  mast  reject. 
I  mean,  the  imposed  suppositions  that  Deity  needs 
calling  on,  before  it  will  interfere  in  affairs  of  men  ;  and 
that  Divine   exercise  of  judgment  is  ia  variona  ways 


CUM-L       THS  OB0T7ND  LAID  BY  MB.   8PENCEB.  261 

determined  by  baman  passions,  guided  only  by  despotic 

J^bitrariness.    The  human  personaluess  of  Jehovah  made 

the  Law  assigned  to  Him  only  such  as  could  belong  to  a 

good  man  of  the  time.    And  I  say  a  "  good "  man, 

lecause  both  notably  the   Hebrew  offering  to  God  of 

obedience  to  God's  law,  in  return  for  God's  national 

protection,  did  respect,  in  its  main  character,  the  kind  of 

conduct  we  now  estimate  as  good,  and  thence  "  moral "  ; 

^Kid  because,  besides,  under  evolutional  estimate  of  conti- 

^Uit}',  the  law  of  conduct  that  has  succeeded  is  already 

^serted  to  require  our  approving  of,  in  due  regard  to  its 

local  stage. But  since  the  effect  of  religion's  progress 

18  that  of  reducing  Deity  into  impersonalness  and  into 
abstract  association  with  Law,  the  oath's  meaning  in  what 
is  ordinary  or  secular  statehood  has  become  limited  to 
8nch  only  as  belongs  to  the  mere  interhuman  kind  of 
bargaining,  where  Deity,  as  Law-giver  and  Law-defender, 
is  but  appealed  to  as  witness,  instead  of  partner,  to  any 
compact.  And  this  mode  of  the  oath's  usage  is  evidenced 
in  liistory  as  indeed  anterior  to  the  Hebrew  fashion. 
Namely,  in  the  appeal  to  reigning  fetishes,  where  the 
required  signiug-and-sealing  of  important  bargains  was 
effected  by  the  setting  up  of  symbolic  "  stones  of  wit- 
ness.'' Here  then  I  find  a  certified  root  to  this  whole 
branch  of  the  oath's  usage — arrived  for  us  at  the  point 
where  the  established  recognition  of  Law,  not  only  as 
Law-secular,  but  also  as  Law  religiously-moral,  is  ripe 
tt)  supersede  the  oath-appeal  to  an  interfering  Divine 
Providence.  All  along,  belief  in  Providence  of  some 
kind  has  inspired  recourse  to  oaths  :  equally  when  the 
fetish-worshipper  invoked  his  Totem,  and  when  the  Gre- 
cian recorded  vows  on  his  country's  altars,  and  when  the 
Hebrew,  more  than  all,  made  practice  of  it  in  dispensing 
with  even  altar  as  requisite,  for  the  adjuring,  as  he  did, 


ACTIOAL   EFFECT 


bis  moral  reign — "  the  Lord  do  to  lue  so,  and  more 

aleo,    if  I  ord  bo  false." And  even  at  present, 

when  the  B  ;ion  of  ceremonial  any  other  Mian  verbal 
is  nearly  pen  ted, — unless  as  it  be  represented,  on  occa- 
sion, by  the  mere  lifting  of  the  speaker's  hand,  or  his 
f^asping  of  that  of  his  fellow-bargaiDcr : — even  nowj 
when  the  simpli  raise,  with  commensa- 

rate  deliberater  ,  is  accounted  firmer 

than  any  obtru  import  is  still  this  : 

that  the  ppeakt  nself,  at  the  time,  the 

liability  he  is  u  regard  to  faithfulness 

and  Verbal  tm  if  all  whatever  nf  the  J 

penalties  that  '  Frovidence  Kuggeats  I 

us  ordained  to  ic.u...  still  does,  in  a  certain 

manner,  contract  latently  with  frovidence  for  submitting 
to  this  liability. 

Even  the  oath  of  judicial  kind  seems  no  longer  main- 
tainable from  this  lapse  into  a  mere  call  on  verbal  truth, 
on  common  terras:  since  foroarselves  the  settled  legalism 
of  any  country  is  implied  as  being  able  to  defend  itself, 
and  therefore  of  duly  guarding  against  the  siu  of  "  per- 
jury." And  here  there  needs  to  be  considered  the  actual 
toidency  of  the  formal  practice  of  swearing  in  times  past, 
not  only  to  produce  at  first-hand  the  deliberation  and 
solemnity  which  are  still  as  much  as  ever  in  demaud,  but 
to  originate  also  the  very  means  of  verbal  truth,  alike  as 
to  power  of  words  and  an  actual  disposition  to  fidelity. 
We  most  bethink  ourselves  how  for  early  savages  neither 
words  or  ideas  were  at  all  furnished  to  express  anything 
of  outward  occurrence  :  while  still  less  had  they  an  inner 
Tiew  of  the  reqnirement  of  such ; — and  we  must  remem- 
ber besides,  that  even  the  affective  motive  that  should 
have  led  them  towards  truthfulness  was  as  yet  narrowed 
to  a  close  domain  that  had  no  power  to  enlighten  them 


CHAP.  i-i.         THE   GROUND   LAID    BY  MR.   SPENCER.  263 

iu  the  matter.  Here  was  the  constant  obstacle  to  the 
solving  of  the  social  problem  that  was  yet  of  all  pro- 
blems the  most  needful  to  be  solved  for  any  ordering  of 
society:  the  enabling  of  men  otherwise  disposed  to  place 
trust  in  one  another.  The  pristine  man  was  by  nature 
a  deceiver,  both  of  others  and  of  himself.  It  was  his 
virtue  and  his  honour,  at  least  in  cases  he  held  im- 
portant, not  rightly  to  inform  but  to  mislead. — Before 
the  power  of  Law  was  existent,  what  else  should  have 
availed  but  precisely  the  invoked  terrors  of  superstition  ? 
— wliile,  as  cause  sufficient  to  have  suggested  the 
resource,  served  surely  the  impending  peril  even  in 
casual  association  amongst  warriors  of  always-possible 
secret  dealing  with  enemies.  The  need  of  guarding 
against  treachery  in  war  was  a  goading  impulse  towards 
a  binding  agency,  that  must  have  acted  even  before  any 
status  of  internal  order  had  been  devised  :  which,  how- 
ever, as  soon  as  begun  upon  must  have  swiftly  multiplied 
correspondent  occasions.  And  the  one  of  such  kind 
that  was  predominant,  and  that  tended  moreover  to 
become  exclusive,  was  the  providing  for  a  state  of  social 
law  :  this  really  being  no  other  than  identical  with  a 
first  construction  of  social  nationalism. 

Religion  only  could  effect  this,  in  ancient  times. 
Obviously,  as  to  such,  it  alone  was  efficient. — But  would 
ir  now  in  like  case  be  less  called  for  ? — Surely,  not.  The 
Religion  of  old  comprehended  at  once  the  binding-power 
that  respected  amalgamation  of  nnits,  and  the  binding- 
power  that  has  to  do  with  the  prevention  of  collected 
units  from  attempting  rupture  of  their  uniting  bond. 
Religion  meant  at  once  the  collective  force  of  the 
religere  expressed  in  the  potent  name,  and  the  contrary 
force  of  the  religare^  which  is  a  power  of  restrainment,  and 
of  binding-back  from  infringement  of  imposed  conditions. 


264  PRACTICAL    EFFECT  ; — SEXHOOD,  fist  ».— lA 

The  two  f  }ea  together  have  all  along  been  in  actios, 
and  have  eq  laliy  been  required  to  be  kept  up.  Nor,  oa 
tlie  terms  >f  conLiiiuity  can  the  same  ueed  be  ever 
actually  so  worn  out  as  tliat  the  office  of  Religion  should 
beeome  exLirict.  1  uieao,  a3  to  this  sphere  of  it  j— for 
Religion  has  biinn  vtuldinu-  tins  sume  offiue  as  well  where- 
ever  else  it  has  ,  and  without  eullerin^ 

arrest  in  it.     I  ogic  sphere  it  has  been 

eiinilarly  euiplo  y  to  our  idea  of  Nature ; 

aud  while  ivaf  boon  to  Science,  it  baa 

enabled  itself,  letter's  aid,  to  gaiu  the 

accaracy  of  co:  ire  by  the  very  means 

of  restriction  u  irliich  alone  cHpuoitutes 

the  meatal  whoiene-is  oi  icic  ,m:,L  ,>i  Truth.— Why  sli.mid 
it  stop  now  from  also  compassing  the  giviug  iutegral- 
iiesB  to  our  attained  social  nature  by  the  crowning  gilt  of 

what  especially  is  integrity? Wboleueas,  aud  accuracy 

in  combination  of  components . — truth  universal,  and  a 
withstanding  of  all  evasions  of  truth  : — ibis  is  assuredly 
both  what  Religion  is,  in  a  moral  light,  aud  what  will 
make  it  inevitably  unceasing. 

This  supposes,  however,  the  habitnulness  of  the  influ- 
ence from  oath-pructice,  which  the  peculiarity  of  the 
occasion  callin;^  for  it  seems  exactly  to  have  had  the 
likelihood  of  preventing.  And  here  needs  considering 
that  abuse  of  the  practice  in  uucalled-ior  swearing,  to 
place  npou  which  a  sufficient  check  has  been  a  constant 
desiderandum.  Is  it  too  wild  to  imagine,  as  indeed  I  do, 
that  this  Very  dispersion  of  the  oath's  usage  was,  however, 
the  real  means,  when  under  cultural  guidance,  of  the 
iuflxlug  of  that  regard  to  inward  Law  which  Ibrms  the 
moral  instinct's  proper  substauce  ?  The  qualities  1  have 
just  cited  together :  of  enforced  deJiberuteuess  and 
solemnity  in  speech,  with  the  implication  of  a  latent  Pro- 


CHAP.  i-r.        THE   GROUND   LAID  BY  MR.   SPENCER.  265 

videiice  over  moral  events,  and  of  such  as  acting  always 
in  lavour  of  what  is  recognized  moral  virtue, — if 
the  condition  be  present  of  sufficient  spiritual  assent  to 
the  hitent  sway — are  surely  all  that  are  required  to  give 
character  to  moral  sentiment.  The  true  personal  con- 
sciousness of  Duty  has  nothing  else  of  elementary  want- 
ing to  it.  But  the  addition  of  the  point  pre-eminent, 
which  is  at  once  the  most  essential  and  the  most  difficult 
of  attainment,  of  the  infixing  of  consent  to  obligation, 
could  only  have  been  secured  uuder  the  iuflueuce  of  Aabit. 
And  a  habit  of  swearing  could  not  have  been  originally 
by  any  means  the  matter  of  pure  mischief,  incapable  of 
good  effect,  that  it  has  become  for  ourselves. 

That  the  habit  prevailed  actually  in  early  times,  and 
precisely  with  an  excess  of  occurrence  that  was  propor- 
tionate with  the  stage  of  antiquity,  is  illustrated  to  our- 
selves by  the  plain  i'act  that  within  present  language 
oaths  are  thickly  embedded,  exactly  as  fossil  relics  of 
ancient  practice.  Our  most  innocent-seeming  words  are 
continually  turning  up  mediaeval  allusions,  profane  to 
ourselves,  which  represent  what  is  relative  antiquity  in 
regard  to  our  position  under  Christianity.  And  as  to 
Hebrews,  we  have  the  notable  confirmation  to  the  need 
fonnii  of  common  swearing,  and  what  is  even  a  direct 
legislative  permission  of  it,  in  the  announcement  made  to 
thfui  on  authority,  that  Jehovah's  name  was  the  name 
they  should  swear  by,  exclusively  of  the  names  of  those 
other  nations'  gods  of  whom  their  God  was  jealous  for 

His  own  sake. Nor  does  it  seem  other  than  natural 

that  in  general  the  legislation  of  peoples  should  origi- 
nally have  favoured,  and  subsequently  not  prohibited,  a 
usage  that  as  if  parodied  its  own  instrument  of  spe- 
cialty, when  once  strong  on  its  own  ground  of  provided 
])eualties:  just   for   the  holding  well  iu   the  remem- 


286  ACTICAL    EFFECT  : — 6ESH00D.  nta  ii.-it«. 

bruDce  ore  cts  their  boDilaga  to  appoiuled  Inw,  Civil 
governnienL  a  sucli,  can  liave  had  lilfle  objection  to  a 
preytiiling  re  nder  of  the  ultimate  sanction  of  all  law.* 
And  tlius,  lei  ing  the  control  of  swearing  to  the  proper 
office  of  what  was  national  religion,  they  may  otherwise 
have  well  waited  n-iauivpl p_  no  Hipy  have  done,  for  the 
effect  of  good  se  to  reduce  swearing  at 

last  to  whnt  actu  pointed  ase, — a  mere 

lingual  vulgarit; 

Oath-tiiking  i  arate  from  religion  as 

to  (ievelope  oat  inary  veracity,  shows 

however  such  corresponds  with  reli- 

gion's own  dev  honour  and  the  insult 

that  were  at  first  imp,.^^  .u  .u  na  concerning  Deity,  nre 
tbos  turned  into  a  rightful  human  direction.  The 
"  honour"  that  is  concerned  is  now  claimed  by  the  speaker 
as  his  owu  attribute  and  call  on  trust ;  and  the  "  insult  " 
referred  to  is  but  the  doubting  of  tliis. — And  is  it  not 
apparent  that  the  constant  working  of  the  one  phase  of 
the  idea  should  have  led  on  to  the  other?  And  therein 
was  not  also  the  whole  development  of  the  moral  sense 
carried  forward  ? 

But  let  us  tarn  to  the  olher  side  of  the  oath's  history, 
which  I  class  as  of  peculiarity  religious.     Here  must  be 

*  The  oath's  nlilit;  to  ciril  govemmenta,  considered  in  this  light, 
geems  to  be  indeed  a  special  adTsntage,  eoincident  of  right  -n-ith  the 
TOW  of  Deity  DOW  aEBiinied.  All  the  diffloaltj  that  has  beconiH  apparent 
In  the  making:  appeal  to  "  Ood,"  under  modern  diSereucen  in  belief, 
disappears  the  very  instant  it  is  nnderstood  that  except  as  to  one  sole 
kind  of  import,  alone  really  in  question  in  the  case,  the  name  of  "God  " 
ia  itself  open  to  the  whole  range  of  Tariation  existent.  In  regard  to 
oivil  usage,  the  demaiid  is  precise);  that  of  a  reference  to  a  higher  moral 
anthoritj  than  any  that  can  immediately  or  secularly  ho  wielded  :  and  if 
the  Dirine  name  be  admitted  to  staud  in  etale  affairs  alani  for  Gtich, — ia 
tbe  manner  of  an  Ideal  moral  standard  accepted  by  the  individual  con- 
oamed, — the  oath-appeal  to  itia  sorely  the  rcryinstmment  whose  adapt- 
kUeneiB  mnat  make  it  always  required. 


cmJiT,  i-i.         THE   GROUND   LAID   BY  MR.    SPENCER.  267 

Doted  instantly  that  the  check  on  vulgar  swearing  among 
Christians  is  due  mainly  to  the  express  commandment  in 
the  Hebrew  code  which  that  typically-religious  people 
soon  found  necessary,  to  guard  Jehovah's  honour  in  the 
matter  ;  and  to  which  also  we  thus  owe  the  pre-condition 
to  our  sense  personal  of  the  same  kind.  The  third  clause 
of  the  body-of-law  we  have  suspended  in  our  own  churches 
makes  directly  a  sin  of  light  swearing :  pointing  this  way, 
it  would  seem,  even  more  than  towards  the  perjury  which 
is  but  the  consequence  of  first  levity.  "  Thou  shalt  not 
take  in  vain  the  name  of  God,*'  was  manifestly  pointed 
at  what  to  the  Hebrew  was  identical  with  a  contempt  of 
the  mode  of  covenanting  on  which  their  whole  statehood 
conspicuously  depended  ;  and  which,  involving  as  it  did 
direct  contract  with  God  Himself,  was  that  in  which  rup- 
ture would  be  a  fatal  insult  To  lose  respect  for  this 
would  be  a  breaking  of  the  very  bond  of  their  com- 
munity:— and  this  with  wilfulness  and  consciousness, 
from  the  palpable  simplicity  of  their  constitution  :  for 
the  same  thing  indeed  is  true  of  all  other  state-formntions, 

though  only  latently  and  remotely  so. The  question 

now  is,  in  fact,  what  answers  at  the  present  day  to 
the  need  attached  to  Hebrewism?  Is  there  aught  that 
for  ourselves  makes  oath-covenanting  in  requisition  ? 

Hebrew  Law  is,  by  hypothesis,  absorbed  into  Christ- 
ian, and  Law  Christian  is  ripe  for  passing  into  Law 
of  purely  Moral  principle,  with  included  understanding 
of  direct  procedure  from  the  sole  sovereignty  of  Deity. — 
But  Law  acts  alone  through  incorporation  into  a  full 
system  of  agency ;  and  therefore,  as  the  body  of  Christian 
law  fell  to  be  implanted  in  the  Church,  so  must  similarly 
another  body  be  found  that  shall  be  adapted  to  abstract 

principle, This  need,  then,  is  answered  surely  in  every 

way — or  rather  may  be  made  to  do  so, — by  that  very  in- 


268  PBACTICAI,   EFFECT  : — SEXHOOD.         <■»"  ii.-iA 

stitution  of  Family  wliich  iutrinsically  stands  apart  from 
tbe  form  of  Hatiou  except  on  Hebrew  terms.  The  Load 
which  Units  together  ties-of- Family,  in  concerning  gai- 
dance  of  llie  sole  emotional  side  of  our  nature,  (and  therein 
as  I  have  said,  respecting  not  outward  conduct,  but  the 
framiuy  of  proper  irmtivps  t/i  conduct,)  impliesi  or  should 
imply,  nothing  <  argainiug  together  which 

worldly  statehoi  o; — and  yet  eminently  it 

Bupposea  contra.  af  its  own  wliich  precisely 

is  sequential  to  hton.     It  does  or  ought  to 

imply,  that  th(  irties  to  the  bond,  in  aasn- 

ming   headship  ly,   yet   make   their    very 

pledging  togetl  contract  at  the  same  time 

with  God,  ol  the  very  Kmu  wnich  is  also  the  first  iu.>titu- 
ting  of  Nations.  And  that  means,  it  implies  always  a 
proper  oath — an  express  invocation  of  Deity.  The  con- 
tinuity out  of  Hebrew  covenanting  into  a  form  of 
Marriage  that  shall  befit  our  own  future,  1  believe  to 
lie  as  struight  through  its  whole  progress,  as  did  that 
from  Gentile  swearing  to  truth-speak iug. 

And  "not  without  an  oath" — not  without  genuine 
contract, — do  I  suppose  that  domestic  life  of  the  future 
can  ever  afford  the  soil  to  human  virtue  which  even 
hitherto,  under  its  actually-imperfect  forjii,  state  of  Mar- 
riage has  been  found  able  to  supply.  I  believe  that  the 
moral  sense  of  times  to  come  will  be  nourished  wholly  as 
to  religion,  and  also  secondarily  as  to  secular  life,  by 
alone  the  central  consciousness  of  Duty  which  tbe  Mar- 
riage-form, and  this  exclusively,  has  it  in  it  to  draw  forth. 
A  true  contract  of  Marriage,  giving  solid  form  to  religious 
obligation,  must  cause  the  law  of  God,  in  its  best  sense 
to  bang  ever  impending  over  conscience; — aud  to  obtain 
fidelity  to  this  law  in  general  conduct,  is  surely  not 
less  necessary  for  support  of  virtue  than  was  once  the 


CHAP.  i-i.  THE  SUBJECTIVK  ASPECT  OF  DUTY.  269 

obtaining  of  the   same   kind  of  result,  of    now  well- 
acknowledged  value,  of  empowered  truth   in   words. 

It  is  here  I  complete  my  case.    It  is  this  bearing  of  my 
view  of  contract  which  I  rely  on  finally,  and  which  satis- 
fies me  on  my  own  account  that  the  sphere  of  religious 
Duty,  and  of  Religion  itself,  is  not  coming   to  the  end 
which  Mr.  Spencer  appears  to  anticipate  for  it.     I  grant 
that  the  form  of  Marriage  as  it  stands — and  as  it  has 
needed  to  stand  while  Christianity  has  represented  Reli- 
gion,— precisely  fails  in   showing  a  proper  contract  as 
formulated  :  just   in  fact  as,  by  the  showing  of  Mr. 
Spencer,  no  contract  was  laid  actually  at  the  first  incor- 
porating of  nationality.    And  perhaps,  as  to  this,  I  ought 
to  follow  out  here  my  own  reasoning  therCy  by  now  assert- 
ing that  no  more   than  I  could  see  any  truly-ordered 
secular  statehood,  in  the  absence  of  such  contract,  can  I 
allow  as  to  Marriage  that  in  its  actually  standing  form, 
as  wanting  in  strict  contract,  is  what  really  is  account- 
able for  Marriage.     What  I  have  presently  to  allege,  on 
the  extant  evidence  of  prepared  improvement  in  regard 
to  moral  feeling  about   Sexhood,  will  in  fact  include 
plainly  this  proposition. 

Thus  I  seem  to  have  gained  the  end  I  placed  before 
me  in  this  retrospect:  the  end  of  removing  possihle 
obstacle  to  my  own  course  of  thought.  And  I  therefore 
now  return  to  the  latter: — carrying  with  me,  as  I  hope, 
even  an  added  fruit  that  I  may  not  unjustifiably  there 
work  upon. 

THE  ACTUAL  STTBJSCmYE  ASPECT  OF  D17TT* 

By  the  help  of  the  above  results  I  believe  indeed  that  I 
may  now  give  suflScieutly  the  kind  of  definiteness  to  the 
idea  of  Duty,  which  my  purpose  in  regard  to  it — the  pur- 


270 


PRACTICAL   EFFECT  : — SKXHOOD. 


pose  of  differentiation  upon,  it, — makea  required.  By 
the  foregoing  I  couclude  truly  thattlie  components  of  the 
idea  are  widely  spread: — that,  ou  the  one  hand,  they 
imply  an  historic  origia  to  the  "sense"  associated  with 
the  "  idea,"  with  a  coiiBtantly-progressive  effect  from 
changing  states  of  historic  circumstance ;  and  that,  oa 
the  other   hand 


dependence  on ; 
into.  And  all 
jective  interprei 
The  followi; 
that  at  baais  i 
sentiment,  now 
stands  as  product  vj   . 


integrally  the  conditioa  of 
itract,  individually  entered 
ihodjing  in  a  proper  stib- 
iral  sense. 
s    to   me   the    proposition 

d  adequate. Datif  ia  a 

g  human  attributes,  nhiek 
.hpuhe  ionards  aggregation  : 


the  impulse  being  carried  fomard  by  them  out  qf  earlier 
brute-condition,  with  the  only  variance  of  being  nom  incom- 
parably more  controlled  by  the  demand  of  evolution  that  no 
effected  aggregation  shall  hinder,  but  specifically  shall  pro- 
mate,  an  adoancing  perfectness  of  indimduation.^^—For 
the  one  matter  of  tlie  ripening  of  our  conscious  Egoism, 
in  ita  due  relation  to  the  one  aggregate  Unity  which 
makes  Nature,  is  aa  much  the  clear  need  of  an  extra- 
Bpective  scheme  of  things,  as  that  of  the  most  abstract 
religionism.  And  to  bind  down  the  soul  of  man,  as  sense 
of  Duty  does,  to  a  confessed  personal  obHgation  towards 
the  whole  of  things,  call  it  "  God  "  or  call  it  "  Nature" 
as  we  will, — and  this,  even  while  the  subjection  means, 
as  it  does,  the  very  frustrating  of  what  is  otherwise  in- 
stinctive Selfhood, — does  amount  to  the  sum  total  of  a 
conscious  assumption  of  Individuality. 

This  assortment  together  of  the  two  matters  of  indi- 
vidnatiou  and  aggregation  is  indeed  paradoxical ;  but  I 
am  Bupposiug  aa  connecting  link  between  the  two  the 
-mental  fact  I  receive  aa  such,  that  all  attainment  of  con- 


CHAP.  i-i.  THE  SUBJECnVB  ASPECT  OF  DUTY.  271 

scions  Egoism  proceeds  only  from  ont  of  men's  relations 
with  one  another,  and  from  these  again  as  corrected 
always  by  the  relation  of  all  in  common  to  producing 
Nature,  It  is  this  connecting  link  that  approves  to  me  the 
Family,  bound  by  contract  of  Marriage,  as  the  final  and 
most  perfect  of  all  human  aggregations  :  a  thing,  as  it 
plainly  is,  utterly  beyond  brutism.   For  while  civil  aggre- 
gation, at  its  best,  but  realizes,  and  only  in  a  faint  way, 
tlie  one   relation  of  interhuman   Brotherhood, — all  its 
series  of  changing  modes  showing  progress  but  in  tend- 
ing to  this  only  J  and  showing  the  reverse  to  progress  when 
aiming  falsely,  as  they  have  been  apt  to  do,  at  a  rela- 
tion transverse  to  this, — the  aggregation  of  Family,  under 
rigtitly-contracted  Marriage,  may  have  in  it   to  afford 
well  to  Egoism,  for  its  improving,  that  all-sided  rela- 
tiouism  that  only  as  such  can  duly  bring  it  to  complete- 
ness :  in  affording  also  the  essential  point  of  continuity 
tor  a  Divinely-directed  sense  of  Duty.     The  State,  trying 
to  be  like  a  Family,  has  thwarted  itself ;  but  the  Family, 
on   its  own  ground,   and  with  its  own  kind  of  pliant 
constitution,  has  the  means  of  being  at  one  with  itself, 
even  as  to  an  interior  of  all-sidedness,  that  well  renders 
it  the  kind  of  kingdom  to  prosper. 

The  one  necessary  point  in  sense  of  Duty  is  the  percep- 
tion  of  an  agency  for  retribution  abiding  in  a  sphere 
that  is  outside  us  :  an  agency  that  will  give  consequences 
to  our  conduct,  beyond  our  own  power  of  averting  them. 
It  is  this  which  forces  on  us,  as  nothing  else  could  do, 
the  need  of  making  terms  for  ourselves  with  whatever  is 
as  ^^  God  "  to  us ;  and  which  has  acted  in  this  same 
manner  from  the  first  :  affording  thus  the  linkiug  tie 
to  a  point  of  central  fixture  in  Deity,  which,  as  such, 
makes  the  human  division  in  the  matter  no  destroyer  of 
continuity,  and  leaves  to  view  the  moral  sense  as  but 


2/2  PRACTICAL    EFFECT  : — BESliOOD.  r^n  ii.-at 

subject  to  tiie  coarse  of  growth  which  from  out.  of  the 
eprouling  germ  produces  tlie  developed  plant.  It  u 
this  one  reedfol  point  of  res-'ftrditig  conxequeTures  thai 
made  eveu  pre-religi'in,  for  its  fore-casting  of  collective 
and  restrictive  iDfliieoce,effectivetowarda  social  welfare; 
thougli  the  only  image  of  Godhead  was  the  grossly  hnman 
one  of  DO  bettOi  ;e  despot,   chainiug  minda 

into  submissive  terror, — to   be   supplanted 

£nally  by  tha  loral  Law-beatower,  appro- 

priate to  the  Family  as  opposed  to  the 

aggregation  ol  licb  rules  by  especiiilly  the 

reverse  of  teiT  fives  perfect  play  to  indi- 

Tiduulism,  and  conscience  in  place  of  a 

mere  conscience 

Unless  for  a<rgregation  of  some  sort,  met  by  special 
individuiil  sense  of  the  kind  in  question,  no  power  of 
apprehending  moral  consequences  could  obviously  have 
been  attainable  by  brute  natures,  originally,  and  thence 
by  the  moral  beings  of  to-day,  who  in  a  sort  reproduce 
the  first  condition.  Above  all,  the  power  of  Tnotize  to 
apprehend  them  would  have  been  then,  and  must  stiil 
have  been,  wanting.  Kor  does  the  case  alter,  except  in 
the  degree  of  the  need,  even  with  the  most  eulighteued  of 
mankind.  The  wide-spread  diffusion  of  the  consequences, 
with  the  uncertninty  to  the  individual  of  Iheir  mode  of 
working,  however  backed  by  the  display  of  nature's  gene- 
ral uniformity  of  plan,  which  indeed  gives  condition  for 
moral  principle  of  right, — together  with,  on  the  other 
hand,  the  permanent  force  of  selfhood  in  man, — makes 
necessary  to  the  last,  it  would  seem,  some  minor  and  con- 
ventional arrangement  to  support  rule  in  regard  to  pracs 
tice.  Some  notion  of  *'the  divine  right  of  kings,"  or  of 
whatever  in  any  State  has  kingly  function, — some  feel- 
ing of  the  indispenaableness  of  a  conventionally-ordered 


CHAP.  i-i.  THE  SUBJECTIVE  ASPECT  OF  DUTY.  273 

kingdom  of  the  aflFections, — seems  attached  by  intrinsic 
need  to  even  the  free  homage  to  the  royal  right  of  reason 
which  is  the  true  effect  of  principle.  The  production  of 
a  body  corporate,  informed  by  its  own  special  laws  of 
movement,  is  throughout  nature  the  sign  of  perfected 
integration.  And  how  therefore  should  it  be  otherwise 
with  the  new  kind  of  integration  that  has  the  ordinating 
of  life-conduct  for  men,   in   its  politic  and  domestic 

spheres  ? Tliat  there  should  also,  however,  be  drawc 

forth  a  new  sense  for  the  occasion,  to  respond  to  the^ 
newly-integrated  example  of  unit-aggregation,  is  the 
sequel  that  makes  perfect  the  analogy. 

The  differencing  of  the  sense  of  Duty,  accordingly  as 
the  ^^  conduct  owed  to  Deity  "  is  made  payable  in  the 
almost  physical  mode  of  merely  slavish  obedience,  or  io 
mere  secular  loyalty,  or  in  the  reasonable  service  of  a 
willing  heart; — with  the  attending  fact  that  the  large 
historic  variance  of  this  kind,  first  exhibited,  is  repeated 
permanently  in  the  moral  nature  ;  and  that  only  thus  is 
afforded  finally  the  means  of  integration  to  the  moral 
sense: — all  this  in  reality  but  carries  on,  in  heightened 
mode,  what  already  has  been  the  case  with  the  lower 
sources  of  our  subjective  impressions.  Let  us  take  as 
simplest  instance  our  means  of  knowing  colour  in  outward 
things.  To  gain  an  integral  idea  of  ^^ colour"  we  must 
obviously  first  appreciate  different  kinds  of  colour ;  but 
exactly  ia  our  learning  to  define  to  ourselves  what  shall 
stiiud  to  us  for  **  greenness,"  Ac,  we  have  been  forced  to 
apprehend  those  wide  differences  in  the  perceptions  of 
different  persons,  which  leave  only  as  the  matter  fit  for 
naming  that  which  permanently  stands  after  a  sifting  of 
long-collected  experiences.  An  idea  that  has  the  name- 
of  ^^  greenness,'*  for  example,  is  established  alone  by 
convention.    At  the  same  time,  however,  is  established 


■27-1 


PRACTICiJ,    EFFECT  : — SEXHOOD. 


by  spec  1  proof  how  the  basis  of  eapport  to  all  th« 
impress!  39  esperieDcecI  is  indeed  not  cODSned  to  the 
•observam  facnlty  ;  and  how  of  surety  an  external  aome- 
aokat  exiisi  s,  of  which  we  at  least  know,  Ihut  it  is  capable 
of  thus  j.ernianently  affecting  us.  There  is  gained  a 
proper  ce  tified  relation  with  that  outer  somen>ha,t  for  ail 
vithstanding  atl  allowed- 


il  possession  of  the  sense. 
nagine,  with  our  sense  of 
of  this  in  regard  to  per- 
-atid  thence,  the  obtained 
1  essence  of  the  matter, — 
.ward  trutli  that  is  indeed 
I  mean,  there  is  furnished 


Tesults  of  the 
for  variationa 

And  no 

Duty.     First 

sonal  variati 

fact  of  permj 

give  a  certifii 

8  full  batiia  to 

a  proof  absolute  of  the  Uivjiie  Sumewhiit  on  the  outside 

whose  existence  must  iu  reason  subtend  all  oar  moral 

impressions. 

The  mental  fear  that  was  drawn  forth  by  the  ancom- 
prebended  matter  of  Death,  was  certainly  a  real  thing 
that  had  respect  to  real  fact,  and  that  also  must  be 
accounted  permanent,  however  dLfferent  has  been  experi- 
ence in  regard  to  it.  And  as  real,  in  another  way,  has 
been  the  historic  course  of  that  experience.  When  first 
the  primal  "awe  of  the  uultnowu  "  pierced  a  way  into 
the  dense  mentalism  of  the  semi-brute,  I  am  supposing 
that  a  real  parallel  occurred  to  what  happened  in  the 
outward  sphere  of  nature  when  light  was  first  created  for 
man,  by  his  mental  powers  being  made  adapted  to  receive 
sense  of  light,  and  this  especially  in  regard  to  a  mental 
Sun : — a  mental  San  that  was  indeed  not  devoid  of  the 
sufficing  Somewhat  behind  it  that  first-caused  •  the  phe- 

*0c  should  we  not  rather  berereTerse  the  comiuon  terma  for  caoBation, 
tai\,  in  the  ialeteat  of  labjeetivitjr,  aaoount  alwajs  that  humaa  kg«DCf 
ia  pi  imary,  u  being  neuoat  and  first  knowable  to  us,  while  >ubteiiding 


«HAP.  i-i.       THE  SUBJECTIVE  ASPECT  OF  DUTY.       275 

nomenoD,  bat  still  a  thing  that  rather  points,  in  scientific 
view,  to  a  mental  conceutration  of  the  light-affording 
qualities  of  our  surrounding  world  in  general,  than  to 
any  essentialuess  of  the  Sun-form  of  light's  manifesting. 
And  the  parallel  concerns  not  only  light^  which  as  to 
mentalism  means  but  intellect^  but  includes  equally  be- 
stowed warmth  y  which  as  to  mind  is  the  realizing  of  the 
affections^  and  moreover,  in  the  end,  the  true  furnishing 
of  a  principle  of  gravitation^  which  as  to  mind  is  the 
providing  of  regulation  for  the  affections  through  sense 
of  duty : — the  gravitation  which  is  moral  meaning 
specially  that  power  of  walking  uprightly ^  by  due  refer- 
ence to  the  Sun's  holding  of  the  whole  globe  of  men, 
which  expresses  mentally  the  matter  of  human  con- 
duct  in  general,  under  law  of  aggregation.  The  real 
*'  Sun  "  of  the  mind — or  that  whose  full  brightness  of 
day-splendour,  as  in  religion,  is  kept  up  as  to  our  power 
of  a])prehending  it,  by  being  alternated  with  a  state  of 
suulessness,  as  in  science : — the  real  "  Sun"  of  the  mind 
is  that  which  supplies  not  only  a  lamp  of  light  to  our 
intelligence,  but  which  is  also  a  sustaining  focus  to  warm 
the  heart  by,  and  at  the  same  time  a  solid  body  of  con- 
centered force  that  conditions  every  movement  of  our 

mental  limbs. The  whole  effect   has   however  been 

borne  out  only  in  consequence  of  men's  congregating 
together,  as  their  brute-implauted  instincts  have  com- 
pelled them  to  do,  under  a  constant  progression  towards 
an  anienablencss  to  Inward  Law. 

Perfect,  in  the  sense  of  poetry,  is  the  saying  put  forth 
ot  old,  that  all  required  of  us  is  only  that  we  "  do  justly, 
and  love  mercy,  and  walk  humbly  with  our  God." 


agency  of   Deitj  should  be  allotted  as  bat  tbe  afiPoider  of 

ucondnnj  f This  reversal  would  indeed  mark  saflBoinglj  the  Tarianoe 

of  subjective  method  from  the  ordinary. 


276  PRACTICAL    EFFECT  : — 8EXI100D.  mk  O^-^^ 

Bat  the  ivine  precept  is  witbont  tueana  of  folBlment 
except  t  ough  our  haviug  learned  to  realize  that  llie 
Antboritj  enforcing  justice  aud  mercy  is  one  common  to 
all  maok  id  with  ourselves.  And  this  comes  hut  as  ibe 
fruit  of  I  >cial  aggregation.  Justicp,  nod  even  mercy, 
would  be  tljat  which  is  imros&ililu  to  us,  and  for  whtcit 
neither  sh  lor  motive,  if  it  were  act 

for  the  D  rect  ns ;  ami  conacience 

depends  i  f  an  Executive  in  nature 

to   whose  nistrftlioD   all    of  uf  are 

fellow-liegp-  —does  it  matt^'  at  all  ?— 

whether  tl  stion  be  known  to  os,  or 

not,  in  othe  at  purely  of  an  existeot 

Divine  plmi,  -Uw>^ —         _  .„  sway? Nay,  is  nottlje 

reflectioual  law  of  gravity — superinduced  as  it  is  od  the 
physical, — such  as  actually,  by  its  verj-  rendering  of  the 
mental  Sun  but  phenomena//^  our  world-ruler,  only 
Btrengthena  all  the  attributes  of  that  Autocracy  ?  Is  not 
actually  the  very  power  thus  asserted  of  our  dispensing 
with  any  coguizaoce  of  the  Unknowable  the  real  deepen- 
ing and  alto  elevating  of  the  "  awe"  we  feel  by  instinct 

towards    the    hidden    "  I  am"  behind   nature? The 

BOcial  usefulness  of  Morality  is  itself  proof  of  the  Divine- 
ne&B  of  nature's  plan. 

The  moral  sense,  as  we  find  it  in  ourselves,  doee  indeed, 
it  seems  to  me,  bear  so  clearly  the  sign  of  the  exact 
progress  here  intimated,  that  only  by  this  mode  of 
explanalion  can  it  rationally  be  accounted  for.     That  is, 

with  included  view  to  the  law  of  mental  heredity. The 

moral  sense  of  the  individual  of  to-day  is  Bopposably 
lying  dormant  in  the  whole  race  of  us,  awaiting  a 
circnmstantial  rousing  np  into  the  action  that  can  alone 
make  a  real  thing  of  it.  That  is,  it  repeats  truly  the  case 
of  the  Bpeciai  senses,  as  to  the  fact  of  afTordiog  leal 


<HAP.  i-i.  THE  SUBJECTIVE  ASPECT  OF  DUTY.  277 

experience  to  us  only  as  effect  of  application  of  in-dwelling 
capacity  to  an  outer-lying  object  adapted  to  it :  since,  as 
solely  we  are  aware  of  **  greenness  "  by  our  power  of 
vision  being  accordantly  acted  on,  so  alone  have  we  a 
sense  in  regard  to  Duty  when  a  state  of  social  circumstance 
is  presented  to  us  adapted  to  the  kind  of  action  that  sense 
of  Duty  calls  forth.  Except  under  application  the  moral 
sense  is  a  nullity :  or,  no  more  than  a  premonition  of 
what  it  has  to  be,  when  occasion  shall  fully  realize  and 
vitalize  it.  As  occurring  in  the  modern  iuFant,  or  the 
uncultured  of  our  adults,  it  is  truly  comparable  to  the 
wandering  sight-faculty  of  the  newly-born  of  mankind, 
or  to  that  of  a  very  low  kind  of  animal.  And  as  the 
application  of  the  prepared  sense  to  its  right  object 
depends  always  on  commensurate  power  of  intellect  to 
direct  the  former  on  the  latter,  so  indeed  is  the  realization 
of  the  moral  instinct  late  or  early  in  modern  cases  according 
to  the  degree  of  culture  by  stock  of  race  that  each  inherits. 
Thus,  the  mental  soil  of  the  ruder  class  of  our  cotem- 
poraries  answers  really  in  this  respect  to  the  inferred 
case  of  primal  savages,  in  a  way  that  is  far  from  met 
by  the  babes  of  a  cultured  stock.  And  here  exactly  we 
have  the  means  of  comparison  within  our  reach,  as  to 
all  three  positions,  which  should  enlighten  us  as  to 
general  moral  origin. 

The  full  initiation  of  the  moral  sense,  I  now  assume, 
is  the  intellectual  assent  of  the  individual  that  if  any 
mode  of  conduct  suggested  to  him  is  out  of  harmony  with 
the  rule  he  esteems  Divine,  he  is  bound  by  an  inherent 
claim  to  refrain  from  it :  since  the  intellectual  operation  in- 
cludes truly,  and  is  the  means  of  first  clenching  together, 
all  the  view  to  attendant  consequences,  all  the  emotive 
power  of  realizing  these  by  sympathy,  and  all  the  general 
estimation  of  Divine  government,  which  combine  to  give 


PRACTICAL   EFFECT  I — SKXHOOD. 


the  force  c  the  "ought."  Such  assent,  thus  impliedly 
integral,  J  then  the  act  of  appHcatirm  that,  in  @o  far  as 
it  is  made  omplete,  brings  home  to  Ihe  individual,  from 
the  first  :  slance  of  its  occurrinjr,  the  dormniit  faculty 
that  he  ii  ~~'''~  ''~  '^'"'^'  ""  first  time  of  its  being 
called  forth  t  r  signing  of  the  imiivid- 

Tial  to  an  i  :h  Deity  that  lie  holds  ia 

store,  impi  of  obedience  lo  Divine 

mle  : — aa  i  ig  up  in  this  manner  ia 

the  only  pn  id  citizenship  iu   Grod's 

dominion  of  i  claim  to  freedom  of  this 

sort  ia  made  on  itands  as  merely  a  moral 

infant :  nnpiiniehable,  as  sucJi,  by  tlio  Power  tliat  rppre- 
sente  ideal  equity.  But  as  soon  as  ever  eserted  reason 
has  forced  selfhood  into  a  siding  with  Deity, — either  in 
r^ard  to  active  effort  spent  outwardly,  or  to  such  as  hut 
acts  in  self-restraint, — the  vowed-for  obedience  changes 
naturally  its  first  character,  and  instead  of  slavishoess 
takes  the  freeneaa  that  marks  the  play  of  active  energies 
universally.  And  all  action  of  Duty  is  active,  by  esBence, 
alike  iu  ontward  play,  and  in  inner  self-control.  —  The 
assent,  however,  once  having  been  given,  would  have  to 
strengthen  itaelf  perpetually  by  repetition,  in  order  to  the 
moral  reasoning's  becoming  "principle,"  And  the 
occasion  for  the  repetition  ia  in  fact  supplied  by  the 
habitual  events  of  life  which  precisely  an  aggregated 

condition  of  men  necessitates. But  still  it  is  only,  I 

conceive,  when  the  aggregation  gains  the  character  of 
the  Family,  that  there  may  really  he  a  commensurate 
assurance — I  mean,  a  kind  of  certainty  that  in  being 
moral  is  also  both  rational  and  emotive,  —  that  the 
falfilling  of  a  bond  purely  conventional  is  indeed  an 
obedience  to  rule  Divine.  And  the  change  implies  trnlj 
tbe  paeaage  oat  of  prinutry  teUgioawm.  Veto  %  religion  of 


CHAP.  i-i.  THE  SUBJECTIVB  ASPECT  OF  DUTY.  17^ 

evolutionism.  I  cannot  now  allow  that  when  Deity  hore 
the  aspect  of  a  state-bovereign,  the  fealty  that  was  sworn  • 
to  on  His  account  was  at  all  moral,  in  the  now-demanded 
meaning  of  the  term  ;  nor  even  that  the  latter  was  fully 
met  when  the  Christian  modifying  of  the  Divine  kingli-i 
ness  into  Fatherhood  made  the  Autocrat  in  question  in 
part  accessible  to  the  afifections  of  His  volunteering 
subjects.  The  only  binding- together  of  all  the  elements 
of  human  selfhood  into  engagement  that  should  be 
adequately  complete,  and  therein  possible  to  be  of  right 
voluntary,  as  to  a  really-religious  guiding  of  the  human 
will,  I  believe  to  be  the  final  settlement  of  the  sphere  of 
Divine  rule,  such  by  eminence,  into  the  affective  kingdom 
sworn  to  fealty  to  law  of  Marriage. 

To  the  being  of  to-day,  then,  who  is  ill-provided 
ancestrally  with  general  faculties,  I  suppose  that  the 
moral  sense  is,  in  likelihood,  never  wakened  to  the  last 
into  real  action.  There  is  present  the  mere  rudiment  to 
the  religiously-social  sentiment  in-full,  which  indeed  but 
repeats  the  condition  of  un-penetrated  and  pre-moral 
denseness  which  darkened  the  primal  savage.  The  rude 
modern,  like  the  original  semi-brutCi  is  incapable  of 
subjection  to  law,  except  through  a  coarse  bondage  to 
despotism,  acting  only  through  immediate  compulsion. 
Let  it  be  sought  to  deter  him,  for  example,  from  indulg- 
ence in  any  kind  of  wanton  mischievousness,  and  so  far 
from  his  having  insight  of  the  moral  ^'  ought,*'  he  can 
but  comprehend  just  so  much,  as  to  that  which  is  mere 
secular  control,  as  gives  the  whole  majesty  of  state-law, 
for  its  representing,  into  the  hands  of  the  policeman. 
And  even  if  by  education  the  religious  side  of  restriction 
should  be  opened  to  him,  here  again  would  mere  person- 
alness  of  influence  be  his  limit.  The  motive  reaching 
bim  could  lie  only  in  the  supernataral  first-stage,  where 


"I 

i 


"280  PEACTICAL    EFFECT  : — SESHOOD.  "Rt  ii.— I^ 

■the  dread  retrilntion  etill  nnswers,  in  fact,  to  uo  more 
"than  the  Iful  terrors  of  saviigiBin  :  the  premonitory 
frightful  g  npsea  into  consequences  that  are  the  heralda 
of  a  coming  moral  apprehension,*  to  be  niaiie  perfect  bat 
in  fasliion  of  {]a7lio;ht  principle,  nhere  law  can  BCt 
tranquilly  and  imhitunllv- 

To  the   weli-  on  the  other  hand,  th^i, 

affective  stati  so  adapted  to  restrictioi 

of  the  trne  aoi  em,  the  stnge  present  as 

an  intermi  where  the  better  side  of 

Christ  iim  mi  The  Chrtntian  form  of 

enpernatnrali.  ly  the  collective  agency 

«f  religion, bet  irhich stands  as  reqaired 

"p^isitivc"  to  tiic   II i.„..   ..i:it   serves   legalism    in 

"negative."  And  the  infant  that  will  be  nartared 
uatnrally  in  Christian  doctrinism,  nnder  the  loving  admo* 
nition  of  the  best  kind  of  instructors,  providentially  set 
at  hand  to  it,  will  already  be  advanced  on  the  moral 
course  even  beyond  what  is  average  Cliristianity.  That 
is,  it  will  be  ready  to  spring  at  once,  upon  occasion,  to 
the  application  of  its  dormant  instinct  that  will  be  the 
realizing  of  this.  Such  infant  will  take  up,  on  the  most 
favonrable  of  terms  possible  to  our  generation,  the 
tenure  of  the  ancestral  debt  it  is  born  pledged  to. 

By  the  comparison  of  the  two  states  therefore, — ■ 
showing,  as  it  does,  this  mode  of  the  advantnge  to  the 
latter, — I  feel  to  gain  rightful  confirmation  to  my  hope  as 
to  tha  finishing  stage  :  approach  to  which  each  of  the 
two,  in  its  separate  manner,  indicates.    The  stage  in 

'Does  not  actasUy  this  word  ot  "  apprthtniien,"  bj  the  dap]ici^  of 
msming  inbarant  to  it,  point  to  this  Tery  function  of  fiBr,  aa  being  ou 
foFOer  {nto  knowledge  F  la  tbera  not  hero  expressed,  in  clear  allDoioo, 
hoit  ths  mind  has  been  driren  to  tatc\  hold  of  what  shonld  alleriato  flnt 
niiMay  nupicionB,  in  regard  to  ncknown  objects  ? 


CHAP.  i-i.  THE   SUBJECTIVE  ASPECT  OF  DUTY.  281 

moral  growth  which  is  marked  by  the  sole  fear  of  imme- 
diately-inflicted personal  suffering,  can  never  include 
more  than  such  notion  of  obligation  as  consents  to  an 
imposed  duty  to  an  accepted  tyrant  head,  whose  law 
stands  as  that  of  his  own  will ;  but  it  may  lead,  under 
culture,  to  the  stringent  Law  in  the  abstract,  which 
stands  as  a  rule  of  absolute  Justice— a  moral  figment, 
indeed,  just  as  also  is  scientific  Law  in  general  no  other, 
in  proportionate  degrees;  but  still  a  figment  of  essential 

utility. The  secondly-shown  stage,  however, — or  that 

which  answers  to  the  better  side  of  Christianity, — 
betokens  rule  which,  although  personal,  imports  only  the 
kind  of  bargained-for  obedience  which  has  Love — or  the 
religious  fiction  taken  for  such, — as  the- regarded  source 
of  penalty.  And  this  mode  of  fiction  supplies  imme- 
diately the  idea  of  Mercy,  alleviating  Justice,  which 
again  is  an  expedient  wholly  salutary  in  its  place, 
through  the  intrinsic  impossibility  of  a  completeness  in 
moral  law.  But  here  also,  and- with  eminence,  is  a  way 
made  towards  the  legalism  where  Duty  may  appear  in  its 
true  character.  Namely,  as  showing  the  self-imposed 
responsibility  attached  fully  to  an  affective  rule  only, 
which  implies  the  human  conscience's  assumption  of  the 
charge  of  Inward  Law  on  its  own  account — except  for 
always  an  answerableness  ultimately  to  the  general 
Law   of  the  Universe. 

The  power  oi  truth  in  general  speech, — the  power  of 
general  fidelity  in  affectively-motived  conduct, — the  power 
of  moral  self-consistency  in  the  social  struggle : — these 
three  social  virtues  I  imagine  to  be  one  and  all  the  fruit 
of  Religion,  as  which  they  become  finally  apparent  in 
the  light  of  a  wholly  modern  kind  of  loyalty:  a  loyalty 
to  the  entire  Principle  of  Evolution.- — And  the  pro- 
ducing of  this  newest  of  religions  qualities,  inclusive  as 


PRACTICAL    EFFECT  : 


J 


it  is  of  all  -hers,  I  suppose  to  have  beeo  the  functioa 
all  aloDg  Oj  tbe  active  sentiment  of  Duty,  co  soon  aa 
ever  men  ingregated  together,  with  atability  in  their^ 
mode  of  so  doing,  was  the  Inward  Law  of  related  rights 
and  obligations  also  stably  implanted  in  hnmaa  nature  |; 
while  the  es  Law  is  the  permaneol 

UDiting  of  hu  with   the  fuudamenti 

or  Divine  Priu  Not  till  reason  is  con- 

vinced  as    to  iug  as  backgroniid  i 

law-natural  to  '-social,  is  Duty,   as  ] 

conceive,  a  ret  an  being. 

My  first  mode  -  moral  instinct  mnsfc  bs^ 

hence  now  dilated  as  I'ollowa.  Duty,  as  now  sliown, 
is  an  inherent  impulse  tonards  social  orderliness,  anakened 
solely  into  action  6y  immediate  exercise  of  intelligence  and 
consent  qf  will  on  the  pari  of  its  subset,  nhick  however 
implies  essentially  the  religious  condition  that  mill  qf  se(f 
shall  be  suiordinated  to  that  which  needs  describing  as  at 
onee  the  general  will,  and  the  general  lam,  of  the  whaU 
order  of  things. 

By  this  arrangement  of  our  idea  of  Duty, — I  most 
briefly  urge, — the  subject  gains  a  basis  which  well  meeta 
and  obviates  tlie  objections  of  various  kinds  to  its  fatare 
permanence  that  have  weight  otherwise.  This  taking  of 
tbe  moral  sense  as  but  one  with  otiier  senses,  though 
peculiar  to  man,  and  but  proiiuced  within  the  range  of 
historic  times ; — this  treating  it  as  the  binding-link 
between  Morality  and  Religion,  ensuring  self-support  for 
each  principle  through  the  making  each  to  rest  on  the 
other; — and  this  endowing  it  with  tbe  one  character, 
for  constancy,  of  implied  self-res trictioB  made  needful 
b^  legalized  aggregation,  which  character  however  passes 


CHAP.  i-i.  THE   SUBJEOTIVB  ASPECT  OF  DUTY.  283 

under  varying  conditions  such  as  history  attests,  marking 
progress  in  refining  abstractness  of  operation  : — this 
whole  ordering  of  the  matter,  it  seems  to  me,  renders 
simple  all  that  else  is  conflicting,  in  regard  to  a  perpetu-^ 
ated  development.  Nay,  I  plead  that  it  enables  us  to  see, 
in  the  very  signs  that  else  speak  of  decay,  the  actual 
change  that  gives  the  promise  of  endurance;  while  no 
less  it  makes  apparent,  with  new  force,  the  real  mode 
of  what  indeed  is  disease,  having  danger  we  need 
warning  from. 

Under  present  view  the  kind  of  Conscience  that,  as  our 
agent  in  discerning  matters  of  Duty,  may  be  accounted 
a  **good  '*  one,  should  mean  henceforth  a  correspondent 
to  "good  eye-sight":  implying  much  more  a  ready  and 
a  reliable  excitability,  with  ministry  of  sharp  remorse 
on  misuse,  than  the  affording  of  any  conscious  gratula- 
tion.  And  '^  a  bad  one "  should  become  that  which 
answers  to  a  vision  jaundiced  or  distorted,  or  obtuse  as 
to  excitement  or  induced  penalty  : — while  that  which  we 
but  feel  as  "an  uneasy  one"  we  must  learn  to  find  aa 
but  showing,  of  ri<;ht,  the  healthful  sign  of  an  active 
function  in  want  of  employment.  But  there  is  still  an 
uneasiness  of  moral  kind  that  has  a  cause  the  reverse  of 
this,  and  which  therefore  must  be  known  as  morbid. 
Nor  has  history  failed,  when  concerned  with  Religion,  to 
exhibit  to  us  duly, on  its  own  large  scale,  what  infallibly 
stands  as  symptom  of  such  morbidness  : — the  disease 
affecting  Conscience  being  shown  by  the  course  of 
Hebrewism,  as  I  have  well  noted  already,  to  be  of 
specialty  the  moral  vice  of  hypocrisy.  (See  anti^ 
pp.  J  86-99.) 

Let  us  add  however  now  the  kindred  lesson  that  may 
be  drawn  from  the  lately-traced  history  of  the  oath,  and 
the  whole  nature  of  the  morbidnesSj  I  think,  is  exQlaia<^«^ 


S84 


PRACTICAL   EFFECT  :■ 


sallowed  from  common 
iml  of  medium  is  llie 
Je  into  a  matter  of  pro- 
3  support  of  any  uttered 

it  to  be  my  dutif  to  do 
-ed  bat  what  is  virtaally 

sanctiDu  as  that  whose 
e  only  difference  is  that 


The  oalb's  asnge,  I  am  supposing,  has  been  from 
beginniuc;,  through  progressive  stages,  the  formal  oal 
ward  medium  for  the  liukiug-on  of  Morality  to  Religioiii. 
for  tlie  very  reason  of  its  giving  menns  for  appeal 
general  Law,  so  far  as  understood  ; — while  hence,  natal 
ally,  the  more  that  Law  has  become  requisitely  inrcard^ 
the  more  has  i 
practice.  But 
modern  sen 
fessioii.  When' 
inteolion  as  to 
80  and  so,"  thei 
the  same  refere: 
verbal  formula  13  vw.  ... 
now  the  chief  force  of  the  appeal  rests  immediately  oa 
the  speaker's  own  religiousness,  as  asserted  by  implica- 
tion. And  this  change  is  an  intrinsic  improvement;  bnt 
none  the  less,  it  is  that  which  defeats  the  phraseology's 
desirableness.  Here  again  is  shown,  namely,  and  only 
in  an  enhanced  form,  that  tendency  to  "  vulgarity  "  or 
Bnbecomingness  in  speech  which,  even  as  such,  when 
connected  with  religious  sentiment,  mu^t  run  soon  into 
what  IB  actual  profaneness.  I  do  iudeed  believe  that  is 
Religion's  future  course,  a  too  familiar  protrusion  of 
sense  of  Duty  will  he  that  which  Inward  Law,  on  its  own 
account, — through  the  very  fact  of  its  inwardness  being 

established, — will  peremptorily  prohibit. So  much  as 

this   I  must  truly  grant  in  concession  to   the   idea  of 
Duty's  non-permanence. 

To  use  large  religions  notions  where  the  occasion  is 
unworthy  of  them  is  again  a  taking  of  them  "  in  vain :  " 
even  supposing  that  the  self-assertion  involved  is  as  yefc 
genuine.  But  religious  frivolousness  leads  straight  into 
the  teiligioae  Jiilsehood  of  which  the  mark  is  hypocrisy  : 


CHAP.  i-i.  THE   SUBJECTIVE  ASPECT  OF   DUTY.  285 

the  self-deceit  of  which  the  effect  is  the  aimed-at  de- 
ceiving of  others.  And  occasion  for  express  talking 
about  Duty  can  only  be  the  exceptional  one  of  needed 
mutual  consultation  of  liuroan  thinkers  and  strivers  in 
regard  to  actual  purport  of  Duty,  in  general  or  in  par- 
ticular ;  or  else,  with  a  still  higher  call  for  solemnity 
and  deliberateuess,  some  requirement  of  authoritative 
admonition  : — while,  if  neither  of  these  be  present,  the 
allusion,  as  out  of  place,  should  needs  be  harmful. 

Thus  I  come  to  the  surely  satisfying  conclusion,  which 
indeed  in  its  own  stating  expresses  also  what  is  remedy 
for  the  malady  attached  to  Conscience.  Henceforward 
we  shall  need,  truly,  to  talk  less  about  Duty,  but  this 
only  while  the  more,  at  the  same  time,  we  act  on  it  in 

conduct. For  the  very  meaning  of  increased  abstract- 

ness  of  moral  feeling  is  its  really  being  driven  home  to 
the  inward  sphere  where  life-practice  has  starting- 
ground. 

But  there  is  yet  a  lurking  peril  of  disease  the  view  of 
which  needs  adjustment,  in  order  to  this  result's 
confirmation.  I  mean,  as  to  the  feeling  of  self-content 
which  hitherto  I  have  slighted,  counting  ordinarily  as  the 

reward  of  fulfi^lled    Duty. Now,  in  judging  of  the 

moral  sense  by  other  senses,  it  is  plain  that  reward  of 
action,  except  as  found  in  the  sphere  of  action,  has  no 
ground  for  being  asserted  ;  while  if  here,  as  is  the  case, 
the  subjective  side  of  the  faculty  is  expressly  but  the 
imposing  of  restriction^  which,  in  itself,  is  not  pleasant, 
but  the  contrary,  the  outer  kind  of  result  needs  great 
enhancing  before  it  can  be  taken  as  so  much  of  counter- 
balance as  indeed  to  mount  up  to  be  "reward."  And 
hence  commonly  it  is  allowed,  by  cultured  moralists,  that 
well-doing  must  have  no  view  to  ''reward,"  but  be  ex- 
pected alone  to  save  the  subject  from  his  own  condem- 


286  PRACTICAL  EFFECT  : — 8EXH00D.  "■*  iL-n*. 

ning  :  t  latter  being  asBDmed  as  the  justifiable  aabsti- 
tute  foi  he  orthodox  coDsiderution  that  the  well-doer 
nmat  Bti  d  secure  in  regard  to  displeasing  God, — But 
the  very  jubtfulDess  and  equivocaloeGS,  thus  ehowa  pce- 
eent  in  tue  actual  case,  lead  moreover  into  Ilie  snare  of 
liability  *o  Gelf-deluaiou,  as  to  the  CBtimating  of  any 
claim  to  'eward;  to  whiuh  indeed  seems  no  antidote 
accessible  bi  ^curacy  of  admeaauremeat 

which   only  i  iiicing  of  moral  circum- 

staaces  can  The  very  person  who  ie 

most  inclio  F  deserving  of  reward,  is 

likely  to  be  ist  claim  to  it. 

And  there  atter  in  favour  at  present 

which,  it  fleet  pens   the  involved  peril 

That  is,  the  n-  of  Duty  "  sel f-aacrilioe." 

This  term,  so  applied,  is,  1  ackuowledge,  a8  repnguant 
to  my  own  iiislioct  as  is  that,  lo  which  indeed  this  is 
kindred,  of  ^' altruism,^'  given  as  Bubstitute  for  "sym- 
pathy." I  can  hardly  image  a  mental  state  more 
replete  with  liability  to  self-delusion  than  should  be  that 
which  so  exalts  Id  the  felt  grandeur  of  its  owd  power  of 
moral  effort,  as  to  be  able  to  entertain  with  any  kind  of 
bubitualneBS  the  conscious  thought,  "  I  am  making  of 

myself  a  sacrifice,  for  the  sake  of  others.'" The  id«« 

represented  seems  wholly  to  have  novr  fallen  oat  of 
place  ;  and  to  be  as  actually  perverting  as  it  is  perverse. 
Moral  "  sacrifice,"  as  well  as  moral  "  reward,"  belonged 
rightfully  to  superuaturalism  ;  but  for  the  future  both 
the  one  and  the  other  seem  required  to  be  left  behind. 
All  exercise  of  function,  under  view  of  evolutioDtsm, 
Deeds  accounting  but  tks  privilege : — and  o.&  privilege  that 
no  attending  obligation,  attiiched  naturally,  caa  ever 
hinder  from  being  such. The  very  course  I  am  show- 
ing that  of  the  future  working  of  Duty,  is,  moreover, 


CHAf.  i-i.  THE   SUBJECTIVB   ASPECT   OF  DUTY.  287 

a  conclusive  streDgthener  to  this  mode  of  estimation. 

If  the  characterizing  sphere  of  Duty  for  the  future  be 
that  of  the  regulation  of  our  affections  through  an  ordi- 
nated  Law-of-Family,  the  balance  of  "  related  rights  and 
obligations,"  or  of"  conscious  merit  and  conscious  need 
of  self-restriction,"   may   safely  be    trusted   to  adjust 

itself  in  the  interest  of  real  virtue. But  meanwhile 

there  is  still  question,  it  is  true,  as  to  moral  worth  of 
such  kind  as  counts  ordinarily  for  alone  personal,  and 
not  subject  to  the  effect  of  aggregation.  And  by  settling 
regard  to  this,  I  think  we  shall  have  all  points  before 

us. The  sphere  of  personal  concern  must  be  assumed 

as  that  which  respects  personal  improvement  of  all 
kinds,  whether  in  outward  condition  or  in  state  physical 
or  spiritual.  But  let  us  take  the  latter  kind  as  of  repre- 
sentative importance.      Shall  we  say  that  it  stands  as 

Duty  to  improve  our  minds  ? 1  think,  it  is  best  not 

so  to  express  ourselves.  I  think  that  by  such  phrase 
we  ignore  what  religiously  it  is  imperative  that  we  re- 
member :  that  our  possessed  means  of  pressing  towards 
such  end  is  a  pure  boon  imparted  to  us,  not  carrying 
claim  of  debt.  And  the  step  to  this  end,  being  the 
obtaining  and  the  employing  of  knowledge,  is  too  mani- 
festly of  kind  delightful  to  need  proving  to  be  such. — 
It  was  not  so  always,  however.  To  the  child  of  to-day, 
as  to  the  savage  of  mankind,  there  is  often  little  plea- 
sure concerned  with  knowledge. — And  hence  I  thus  deal 
wiih  the  matter.  Long  as  ever  there  remains  present 
thut  sense  of  pain  which  belongs  to  self-restriction,  so 
long  also  is  it  Luty  that  is  engaged :  the  child-like 
quality  which  Christianity  made  so  much  of.  But 
directly  we  can  take  our  stand  on  desirableness  we  can 
appreciate  in  results  pursued,  the  word  of  Duty  on  our 
lips,  and  the  thought  of  Duty  in  oar  hearts,  needs  fall 


PRACTICAL    EFFECT  :- 


"^ 


In  self-improvement.,  however,  even  pnreiy 
e  is  never  wantiug  a  side  of  social  benefit, 
ig  indeed  as  it  is  this  which  we  give  regarii 
grin's    reteatioa    h&B    its    proper    groaod   of 


tioQ  of  the  aSectioQs  of 
?ith  permanence  by  the 
■educed,  or  reducible,  into 
ditious.  And  here  ia  it, 
)  hypocrisy  alone  needfnl 
of  those  conditions  which 
1  the  detecting  of  morbid 
ily,  of  tiie  regulating  of 

that  we  can  really  make 


away. — 
BQch,  th 
And  so  1 
to,   the 
vindicatii 

On  the  -eal  ground  of  Duty,  which  paya  tribate  for 
Religion 'b 
Family, 
fact  prec; 
pleasure, 
according] 
does  but  1^ 
should  at  on 
eenlimeat,  ai... 
this  away.  It  is  not  hy  ic 
motives,  as  a  thing  of  habit, 
these  pure  ;  but  the  very  contrary.  The  doubte-dealiDg; 
that  defiles  can  aloue  be  cleansed,  and  the  "  single  eye" 
obtained  which  for  moral  health  is  indispensable,  by  ft 
prevailing  aim  towards  outward  objects  of  life,  with  which 
self  is  in  ever-necessary  relation.  And  to  learn  that 
life  bound  to  Duty  is  a  privilege  is  thus  made  easy. 
Unregulated  intellect,  as  we  know,  runs  to  waste,  and  ia 
of  very  small  benefit;  while  unregulated  affection,  above 
all  things,  tends  to  become  a  curse:— but  if  Religion, 
by  its  restrictivenesB,  can  give  relalively  the  same  ordei^ 
liness  to  the  latter  that  Science  has  given  to  the  former, 
all  life,  and  by  eminence  the  sphere  of  it  directly  touched, 
shoald  have  a  much  higher  valuation  than  has  ever 
hitherto  been  allotted.  Tlie  recognition  should  be  at 
hand  that  our  commonest  life-actiun  is,  in  itself,  what 
may  be  glorionsJy  lived  for, 


CHAP.  1.-II.   women's  share  in  religion's  crisis.  289 


Section    II.       The    present    need    por    a    new 

MOULDING     OP     THE     IDEA     OP     MaRRIAOE. 

The  proposition  that  I  have  arrived  at,  that  all  ethics 
really  based  in  Religion  must  centre  on  the  obtaining  of 
a  true  law  of  Marriage,  established  among  mankind,  is 
so  strange  in  its  statement,  and  so  intrinsically  difficult 
of  apprehension,  that  it  needs  the  most  careful  attention. 
I  conceive  that  by  women  only,  in  the  first  instance,  can 
it  be  actually  understood:  and  this  only  in  effect  of  the 
great  crisis,  now  occurring,  which,  as  I  have  said,  acts 
specifically  on  the  minds  of  women  by  the  very  action  it 
is  exerting  on  Religion. 

By  the  substitution  of  evolutionism  for  supernaturalism 
our  whole  view  of  nature  is  turned  into  one  of  Struggle. 
Both  within  and  without  us,  wherever  we  seek  the  natural 
conilition  of  things,  it  is  Struggle  that  presents  itself. 
That  which  in  simple  physics  we  think  of  as  mere  motion^ 
and  that  which  in  the  higher  observation  of  meta-physics 
we  call  severally  e-motion  or  intellect,  is,  to  the  compli- 
cated estimate  of  our  moral  consciousness — so  soon  as 
this  comes  to  be  involved, — what  alone  can  be  expressed 
by  the  anthropomorphic  symbol  of  contention.  Passion 
now  comes  in  question,  as  giving  motive  to  plain  motion. 
— Moving  physical  bodies  have  their  lot  all  provided 
them,  and  selected  for  them,  by  circumstance ;  but  the 
bodies  that  are  endowed  with  an  inward  compass,  each 
one  of  them,  to  steer  themselves  by,  must  fight  out 
therein  their  private  courses:  and  this,  by  the  agencies 
of  emotive  impulses.     Even  our  primary  relation  to  our 


PRACTICAL   EFFECT  :■ 


outward  world,  lying  under  the  sole  ordering  of  Deity, 
bears  morally  the  one  aspect  of  proper  conflid,  with 
destiny.  And  much  more  are  our  humau  relations  Wvex 
of  warfare,  deeply  motived  by  tlie  Impulses  of  emotioa. 
Nature  so  little  suffers  us  to  be  at  rest,  that,  she  has  laiil 
our  whole  beiaghood  uoder  law  of  subjection  to  move> 
meiit;  aud  this,  it  implanted  coostittitioe 

attached  to  ns,  lay  well  consider  that  it 

anawers  but  agi  a  compound  of  "nioiltt 

of  motion  "   w1  '  mulecular,"    imprisoaed 

and  latent. %  thtM  changod  cduceptioD 

of  our  moral  i  directly  to  the  matter  of 

the  case  of  Sti  peculiarly  now  preBsbig 

Dpou  women. 

For  tlie  latent  conflict  that  concerns  women  to  tbe 
ntmost,  even  more  than  it  does  men,  is  that  which  takes 
its  cliaracter  from  Sexliood.  And  this  is  deeper  far  in 
rooted  influence  on  us  than  are  either  of  the  two  modes 
of  conflict  that  compete  with  it,  in  respect  of  l)eing 
general  and  essential :  the  conflict  Fraternal  and  the 
conflict  between  Childhood  and  Pareulhood.  Yet  whiie 
the  two  latter  modes  have  already  been  ages-long  in 
action,  the  former  ia  but  ready  to  beyin!  It  can  onlj 
be  now  said,  with  strict  accuracy,  to  he  first  ripe  to 
manifest  itself.  And  tiiis  sliows  cause  fur  the  actoil 
crisis  now  proceedinjj.  All  three  inu-st  concur  together 
to  make  up  our  full  emotive  constitution  ;  nor  only  this, 
bat  they  must  firmly  be  established  in  intermingled 
action,  in  the  very  way  that  the  bond  of  Marriage 
represents.  And  this  again  still  remains  to  be  accom- 
plished.  If  then  it  be  true,  ns  I  have  here  argued, 

that  religious  forms  have  all  along,  in  so  far  as  they 
have  been  genuine,  been  directed  to  bring  about  this 
result,  my  flnal  proposition  is  well  supported.     It  bu 


CHAP,  i.-ii.    women's  shark  in  religion's  crisis.  291 

all  that  should  be  needful  to  show  it  in  due  harmony 
with  nature.  Nature  has  been  aiming  ever  to  bring 
Sexhood  to  perfection  ;  while  her  instrument  to  this  end 
must  still  be  Struggle.  A  truly  natural  Religion  must 
then  be  obviously  such  as  shall  involve  our  full  co- 
operating with  this  end  : — "  designed,'*  as  it  has  been, 
through  an  elaborated  plan  commencing  with  the  earliest 
organic  forms.  A  truly  natural  Religion,  I  am  convinced, 
must  inevitably  coincide  with  the  giving  to  the  bond  of 
Marriage  its  own  perfecting  self-consistency,  by  the 
means  of  the  included  perfecting  of  the  Sex-conflict. — 
And  the  latter  includes,  specifically,  the  opening  of 
women's  minds  to  a  full  consciousness  of  the  religious 
import  of  Sexhood. 

It  seems  paradoxical  to  say  that  Love,  which  is  the 
only  rightful  impulse  to  Marriage,  is  the  proper  fruit  of 
Contention  : — not  possible  to  exist,  by  the  law  of  nature, 
except  in  efiect  of  the  latter.  But  it  is  this  which  I 
assert,  as  the  inevitable  result  of  the  law  of  Struggle,  so 
soon  as  this  is  recognized  in  ^^ molecular"  fashion:  or, 
ns  intimate  to  our  afiective  constitution.  I  have  treated 
Love,  in  this  work,  as  the  generic  term  standing  for  the 
whole  range  of  kinds  of  Love.  And  I  have  assumed 
that  Love  solely  had  its  origin  in  Sexhood.  Marriage, 
therefore,  as  the  outward  form  of  Sex-affection,  otight 
naturally  to  represent,  by  its  own  historic  progress 
towards  perfection,  the  true  adjusting  of  that  condition 
of  Struggle  which  must  finally  eventuate  the  perfecting 
of  Sex-affection.  And  as  this  adjustment  implies  always 
for  hunitm  beings  an  arrival  at  self-consciousness  of  the 
matter  of  it,  tlie  woman's  coining  to  take  part  in  such 
consciousness  is  an  evidently-required  element  of  the 
process  whose  supplying  has  to  make  up  the  result. — In 
all  organic  beinghood,   the  endowment  with  a  settled 


nur-^1 


292  PItACTICAI.   effect: — SEXaoOD, 

form  means  the  ability  in  the  subject  to  hoUl  ever  mnre 
and  mure  of  the  "  latent  force  "  which  is  inward  life  to 
it.  Aoii  it  is  but  the  snme  with  the  state  of  FomUj'. 
TJuIeas  this  be  firmly  iocorporated  by  Ibe  outward  nud 
couvenlional  bond  of  Marriage,  there  can  never  be 
maintained  in  it.  ""•■''  "■■f^Kni^nt  adequacy,  that  concourse 
io  the  triple  sys  j  currents  which,  in  sjiite 

of  thtr  miiltifarii  ter-action,  has,  nod  need; 

to  have,  a  coma  ;nlation  in  legal  Marriaiie. 

And  )ill  bodies  «r  proportionally  to  sucb 

organized  mat  i    to  the  amount   of  im- 

prieoiiwl  motion  :   whence  the   implication 

of   enhanced   p  dependent   on   domestic 

regulatiou.  Just  accordingly  as  Marri'i^e-lnw  becnnif' 
adequiile,  must  the  principle  of  Love  attain  fulnesa. 

Marriagf-law  has  ever  yet  fallen  short  of  this  adequacy; 
and  has  needed  the  very  juncture  of  the  present  timetii 
make  cnndition  for  it.  Hence  truly  do  1  fiud  that  tbi) 
effect,  in  regard  to  Morality,  is  the  one  represeotativt 
circumstance  that  exprcases-^and  this  specially  for 
■women, — the  crisis  now  pending-  in  Religion.  The  crisis, 
namely,  of  our  pMSsiug  from  the  mental  posture  of  sufo- 
naturalism  into  that  which  sees  true  creative  actinD, 
directed  alone  latently  by  superintendiug  Deity,  in  tW 
mere  existence  of  a  state  of  Struggle,  all-pervadini'  aud 
inextinguishable. 

The  distinctive  meaning  of  the  present  crisis  is  the 
arrival  at  self-consciousness  in  respect  of  Religion:— 
namely,  our  learning  to  see  it  as  but  the  natural  trait  of 
our  own  reaching  to  the  mentiil  height  of  nccreditio; 
things  in  general  with  an  orderly  or  Divine  control. 
And  the  reguhition  of  our  affections — being  the  import- 
ant matter  that  it  is  tu  our  inner  life, — has  its  mode  of 


CHAP  i.~ii.     THE  ORDEAL  TO  BE  UNDERGONE.         203 

effect uatiou,  by  the  law  of  nature,  through  alone  the 
consolidation  of  the  Family  in  legally-sanctioned  Marriage. 
But  this  again  implies  necessarily  the  sharing  of  women, 
on  equal  terms  with  men,  in  the  matter  of  self-conscious- 
ness of  the  event. Such  is  the  reasoning  basis  of  a 

Religious  Morality. — And  it  amounts  to  the  need  come 
to  women  as  well  as  men,  and  even  more  than  to  the 
latter,  of  placing  constantly  their  sex-impulses  under 
moral  restraint:  or,  in  other  words,  under  allegiance  to 
Diviue  law. 

This  coui^ciousness,  however,  means  for  us  a  fearful 
revelation  of  actual  circumstances ;  and  especially  of  the 
circumstance  of  past  ages.  To  women,  much  more  than 
to  men,  has  tlie  crisis  of  an  attained  religious  conscious- 
ness the  effect  of  a  mental  subversion,  confounding  all 
previous  experience,  which  indeed  the  idea  of  "crisis'* 
alone  has  tiie  power  of  expressing.  To^us,  the  new 
character  now  given  to  Divine  Providence,  by  the  passage 
from  supernaturalism  to  evolutionism,  produces  actually 
the  impression,  both  penetrating  and  startling,  which 
of  old  was  wont  to  be  artificially  contrived  for  in  set 
forms  of  religious  ^'initiation."  There  is  made  to  fall 
on  us  at  once  both  the  gloriousness  of  suggestion  and 
the  intensely-painful  almost-physical  humiliation  which 
then  precisely  were  brought  to  bear  on  the  helpless 
neophyte.  We  have  to  try  us  all  the  terribleness  of  a 
crushing  personal  view  of  suffering,  partly  shared  in, — 
with  all  the  flashing  of  a  dazzling  brilliance  of  anticipation, 
— which  in  those  ancient  devices  was  presented  by 
intention.  Just  for  us,  as  in  those  dramatized  instruc- 
tions, the  new  truth  into  which  we  are  being  inducted  is 
not  gradually  made  to  dann  on  us,  but  is  made  to  burst 
on  us,  with  convulsive  shock. 

I  have  already  shown  in  these  pages  what  I  take  for 


294  PRACTICAL   EFFECT: — SEXBOOD.  «mn.-* 

the  two  kindfi  of  phenonienn.  The  sadden  gloiy  tiui 
o|ien8  finally  on  onr  view  ia,  iindoublcdly,  the  enuolfliug  i 
of  our  conscious  nature  by  the  gRincii  cODviction  thit 
henceforth,  in  ii  religions  light,  we  shall  be  aa  mn 
before  God,  and  mny  talk  with  Him  "  face  to  face"  for 
onraelve.*,  without  need  of  any  iQnscuHne  mediatioD. 
An<i  tills,  as  tc  raass  of  us  ;   and  by  an 

means   as   to   s  s    only   of    iuiqpired  ami 

saintly  womeo  e  kin<l  that  already  liav^ 

been   ndmitted  equality  with  meo.     Wc 

are  hemieforth,  lecience,  a  licensed  lam'o 

ourselves. A.  o  the  humiliatioQ  we  Rrr 

brought  under,  igh  for  indicatioQ.    It  i'. 

in  part,  the  aw£  irnenae  new  responaibiKiy 

falling  on  us,  while  yet  we  are  now  precisely  hi^iiiL' 
awakened  to  see  our  actual  incapacity,  at  the  moment,  to 
meet  it  adequately,  thouj^li  suffured  no  longer  to  refuse 
it ;  and  wliile,  besides,  we  are  being  specially  enlighteuwi 
as  to  those  physically-implanted  obstructions  that,  io 
being  such,  seem  laid  with  direct  purpose  of  Divioe 
Providence  to  hinder  ns,  even  in  that  very  work  of 
self-culture  which  is  our  only  open  road  to  the  remoral 
of  the  incapacity.  And,  on  the  other  hand,  it  is  the 
intensifying  and  completing;  of  all  this  of  humiliation, 
by  the  new  revelation  made  to  bear  on  us  of  whit 
the  same  Providencii  has  permitted  in  times  past  to  be 
the  lot  oftwomen,  as  strug^lera  with  life-conditions:! 
lot  shown  by  history  throughout  as  ever  worse  and 
worse,  in  comparison  with  the  lot  of  man,  the  deeper 
we  look  down  into  the  past. 

By  Hebrew  superuaturalism  there  was  truly  snpplied 
a  myth  as  to  the  creation  of  women  wliich,  in  ita  appesl 
to  contemporary  instinct,  served  rightfully  as  a  religious 
basis  to  Sex-principle.     It  attributed  to  the  Creator  the 


CHAP.  I.- II.  TIIK   ORDEAL   TO   BE    UNDERGONE.  295 

kind  of  motive  to  their  production  which  showed  Him  to 
men  as  solely  aiming  at  tAeir  benefit  in  the  matter:  as 
bestowing  on  them  the  needful  help-mate  they  must 
otherwise  be  wanting  in.  And  perhaps  for  this  reason 
has  it  been  that  the  attendant  superstructure  of  religion 
has  had  its  actual  success  in  the  world : — triumphantly 
thus  being  caused  to  supersede  all  that  sprang  from 
those  various  Gentile  myths  that  gave  to  the  two  sexes 
— more  desirably,  as  now  seems, — a  separate  and  equal 
origin  :  as  did  eminently  that  of  Deucalion  and  Pyrrha. 
The  Hebrew  story  of  Eden  painted  well  the  actual  state 
of  the  sex-relation  at  the  period  when  the  tale  was 
invented  ;  and  this  precisely  in  conveying  the  kind  of 
moral  direction  that  it  belongs  to  all  religion  to  convey 
— such,  at  all  events,  as  befitted  the  age.  It  must  truly 
have  been  a  religious  boon  ;  and  not  only  to  the  existing 
men,  but  to  the  women  even  more  so.  For  while  it 
virtually  made  women  the  allotted  servants  of  men,  it 
inherently  commended  them  to  a  protecting  affection. 
And  as  long  as  brute  force  was  in  the  ascendant,  this 
was  all  tiiat  could  be  done  for  them. But  for  our- 
selves, the  case  is  wholly  different.  The  myth  has 
become  the  contrary  to  a  boon,  either  moral  or  religious. 
It  is  that  which  holds  back  general  opinion,  and  obstructs 
the  course  of  a  true  rectifying  progression.  And  hence, 
again,  it  is  a  blur  on  our  sense  of  Providence. — If  we 
judge  it  from  our  present  point  of  view,  itself  is  a  thing 
whose  endurance  needs  a  clearing  vindication.  Its 
promulgation — and,  still  more,  that  which  called  for  its 
promulgating, — is  excusable  no  longer  by  the  effect 
evolved  out  of  it,  through  the  agency  of  Christian 
dogmas,  which  culminated  in  our  middle  ages  by  raising 
up  a  queenly  Mary  in  the  mythic  station  of  the  primal 
Eve,  and  thus  making  a  kind  of  narship  of  women  the 


296  PRACTICAL    EFFECT : — KEXHOOD.  rioriL-flP 

special  point  of  medicevnl  culture.  This  nonatiinl 
exaggeration  of  re<iaril  for  them,  if  progress  fitojiped 
here,  must  now  be  felt  aa  no  real  justifier  of  the  sociti 
doctriniaiit  of  the  Paradise,  It  is  only  when  this  local 
stftJe,  of  a  groesIy-uninti-Uigeiit  homage,  shall  haw 
passed  on  to  its  own  needful  rectifying,  that  the  lonjr 
prevalence  of  tht  cau  cease  to  be  a  blot  ou 

evolution.     Sho  ;o  this  end,  evolutionism 

must  be  held  to  good  such  "  deaign  "  in 

regard  to  wome  should  rightly  agree  tt 

once  with  wome  with  history. 

When  historj  as  it  does,  the  craeltiet 

to  which  women  snhject,  even  as  to  Ibeir 

proper  character  o.  ■.,.  lothers, — except  as  tardv 

inythicisni  came  in  aid, — we  cau  hut  turn  sickening  from 
tliecontemplatioii."  We  can  only  askonraelvcs,  shudder- 
ingly,  how  a  rule  of  beneficence,  truly  such,  could  have 
admitted  of  such  state  of  thiu^s.  It  is  true  indeed  that 
this  is  but  a  part  of  the  common  suffering  that  fell  then, 
and  falls  still,  on  lower  auiniale  of  all  sorts:  eliowiBg 
everywhere  a  "  law  of  cruelty  towards  the  weak  "  as  the 
seeming  logical  consequence  to  that  of  "  success  to  the 
strongest."  That  wives  and  mothers  ebouid  be  tyran- 
Doasly  oppressed  is  hut  part  of  the  inherent  case  of 
savagery.      But  this  forms  just  the   crowning  kind  of 

!  widowed  Andtoinacbe,  nbich  Viipl^ 
iir  eiirK,  BUggestx  but  faintly — thongli 
indeed  wich  meotal  enhancement, — wliat  must  fattvo  been  the  habitoil 
•ufleringBot  priin:evnl  women:  — 

"  O  felix  una  anife  aiiaa  PriameVa  virjfo, 
Juaaa  moii,  quK  aortituB  uon  pertulit  ullos, 
Nee  Tictoria  hcti  teti>>il  captiva  cubile! 
Noa,  patriil  inoennS,  diveim  per  aniuora  veotee, 
Stirpis  Achilleie  faatus,  jnvenemqite  Euporbum, 
Senitio  euixie,  tnlimiu."      -ICiifid.  iii,  321—7. 


CHAP.  I.-II.     THE  ORDEAL  TO  BE  UNDBUGONE.         297 

instance  that  intensely  sarniounts  every  other  kind,  for 
the  race  of  beings  that  are  concerned :  since  expressly  it 
wounds  in  that  deepest  point  of  being  which  as  much  is* 
the  most  spiritually  qualified  as  it  is  affectively  the 
tenderest  All  cruelty  keeps  down  its  victims  from 
ability  to  help  themselves  in  the  hard  battle  of  life ; 
but  the  cruelty  that  crushes  women  in  their  vitalest  of 
functions  is  that  which  lays  them  wholly,  in  more  or  less 
degree,  at  the  feet  of  the  class  of  rivals  among  whom 
they  have  been  naturally  planted.  Women  now  can 
hardly  otherwise  than  feel,  in  looking  back  to  primasval 
times,  that  Providence  itself  has  been  bent  to  keep 
them  down,  morally  as  well  as  physically,  in  their  forced 
contest  with  men. 

And  this  would  be  a  hard  strait  indeed  to  find  ourselves 
hemmed  up  in,  by  increased  knowledge  of  the  course  of 
facts,  if  Providence  were  still  in  our  belief  the  same  as 
before  the  present  crisis.  Any  true  reconciliation  with 
those  facts,  if  they  were  supposed  ordered  in  view  to 
particular  human  souls,  by  a  Being  with  accredited 
human  feelings,  would  be  scarcely  possible.  The  thought 
that  God,  with  moral  attributes,  had  expressly  laid  out 
that  women  should  in  this  way  be  made  over  to  the 
bruta,l  masterfulness  of  men,  though  but  in  the  early  life 
of  mankind,  must  be  surely  fatal  to  any  moral  reverence 

we  could  pay  to  Him. But  the  difficulty  is  not  wanting 

in  sufficient  clue,  in  actual  circumstance.  The  very 
opening  of  our  moral  sense  to  the  dilemma  is  but  part  of 
the  general  shifting  of  apprehension  which  now  shows  U8 
that  all  good  to  individual  beings  is  alone  to  be  obtained 
by  their  own  struggling  for  it :  and  this  by  a  double 
etl'ort,  turned  at  once  against  Gt)d  and  fellow-creatures. 
We,  as  women,  depend  more  on  our  sense  of  God's 
blessing  than  our  mtile  rivals  do;  but  God  withholds  it. 


2WO  PRACTICAL    EFFECT: — SEXHOOD.  i-.rt  ii.-iA    . 

all  the  same,  till  we  shall  dearly  Lave  won  it.  In  otiier 
words,  our  birthright  as  God's  spiritual  children  can  be 
legally  conveyed  to  us  only  us  boiight  and  sealed  by  our 
heart's  blood.  The  whole  past  race  of  women  has  needed 
to  be  thus  sacrificed  on  our  behalf,  by  a  demand,  not  of 
arbitrary  raan-like  DeitTi  but  hy  "law"  that  concerns 
order  tuiiversal. 

AlsOj  iu  holdi 
hesidee  at  a  res' 
ligionisin  is  am 
(I  have  laid  thi 
I.  pp.  HI— 3; 
idea  renews  itsi 

benefit   anioiint«   to    _  ,    „ 

vision  on  the  way  we  are  goi 


a  clue,  we  may  catch 
ason. — All  trust  in  re- 
f  on  view  to  llie  Future. 
malysis  of  Ciirislianity, 
iiouism,  eminently,  tbe 
■  to  look  ouward  with 
reeling  of  our  meulitl 
',; — and  this  means  tlie 
generating  of  the  mental  clearness  and  strength  called 
in  need  for  progression  amid  obstacles,  which  we  account 
of  as  courage.  The  woman's  reasoning  I  allude  to  is 
then  the  following.  The  woman's  source  of  courage  is 
eminently  in  her  children ;  and  the  woman's  cause  is, 
after  all,  identified  with  the  cause  of  children.  All 
injury  to  us  inevitably  is  shared  in  by  tliem.  But, 
again,  all  progress  of  general  kind  depends  wholly  on 
children.  Since,  therefore,  such  progress  has  beeu  made, 
and  has  the  promise  of  being  made  in  continuity,  we 
have  plainly  a  valid  answerer  for  Providence  in  regard 
to  our  own  lot.  We  have  a  clear  assurance  both  that 
women  kave  been  cared  for  in  time  past,  and  that — if 
human  beings  ilo  their  own  part  towards  progress  in  the 
future, — the  aid  Divine  will  not  fail  us,  as  women,  long  as 
everany  progress  is  in  course. — Women,  hence,  have  a  war- 
rant logically  for  remaining  pious  as  well  as  brave. 

And   ttiis   is  an   acute   point  of  resemblance   to  the 
passage  through  "initiation."     The  trials  of  it  must  be 


tHAP.  1.-11.    NATURAL  NEED  OF   FORMAL   MARRIAGE.  299 

followed  ever  onward.  The  neophyte  has  no  means  of 
turning  back.  The  "  crisis  "  that  is  concerned,  by  its 
very  nature,  has  produced,  or  is  producing,  a  "new 
species ''  of  condition  ;  and  herein  it  shuts  a  door  on  all 

power  of    again    resuming    former  state. Many  of 

living  women,  now  eager  for  the  undergoing  of  their 
ordeal,  will  soon,  even  if  they  go  through  with  it,  weary 
of  their  new  insight  and  new  duties.  Their  hearts  will 
soon  fnint  under  the  charge  they  have  undertaken  ;  and 
they  will  cry  to  themselves,  "  Oh  1  that  life  could  be 
a<:ain  what  it  was«  before  we  snatched  at  the  fatal 
fruit  of  self-knowledge  !"  But  the  knowledge  will  have 
done  its  work,  and  eaten-in  to  their  whole  spiritual 
constitution.  And  to  deny  the  sphere  of  action  opened 
out  to  them  will  be  a  lapse  into  a  state,  not  of  here- 
tofore indolent  re{K)se,  but  into  one  of  deadly  spiritual 
disintegration. 

PROOF  OF  A  NATURAL  DBMAM)  FOR  A  FORM  OF  MARRIAGE. 

It  is  truly  in  the  effect  of  '^crisis,"  as  occurring  to 
women  and  concerned  in  religion,  that  I  find  the  deci- 
sive sign  I  require  of  the  naturalness  of  a  form  of  Mar- 
riage. Every  kind  of  consideration  I  have  been  pursuing 
has  led  hitlierwards ;  but  here  there  seems  afforded  what 
amounts  to  a  rational  demonstration  : — though  alone,  as 
I  admit,  by  tliat  method  of  a  reasoning-in-circle  which 
I  claim  to  be  le'^itimate  for  the  subject. 

The  ''proof"  that  I  esteem  such  belongs  indeed  solely 
to  the  special  mode  of  evolutionism  which  I  have  made 
out  for  myself,  and  to  which  alone  I  now  refer  as  what 
I  mean  by  "evolutionism."  For  only  here — so  far  at 
least  as  I  am  aware, — is  there  attributed  to  the  idea  of 
"crisis"  (of  the  kind  in  question)  that  peculiar  import 
which   I   now  grasp  at.      I  mean,   the  import  of   the 


iTiu-d^ 


300  PRAcriCAJ.    EFFECT  :—aEXHuOD. 

"luijustiiieiit "  I  have  been  specifyiog  (p.  291)  !i9  iIjg 
occHsinD,  \a  any  aail  every  case  nffecliug  miaii,  of  ut 
once  a  rjew  pioductlon  of  consciousiieBS  aiid  a  ^lerfecteil 
sex-diSerentiatioii.  The  latter,  by  my  scheme,  atteiiits 
ever  ou  the  former,  even  in  character  of  ita  e£ftiOtiT« 
cause.  And  as  to  pure  meutalisiu,  the  effect  conceritml 
IN  that  of  a  full  re vioualy -gained  rettnlis, 

by  the  coutact  ;lio8e  which  have  bef.-re 

beeu   iutellectuii  liremenls   of   the   moral 

fiense  :  since,  if  :omplii!hed  with  euccei^s, 

thu  pheiiomeua  lage  are  present,  as  con- 

summated betW'  feeling.      For  myself,  I 

miiy  say,  the  am  sent  juncture  of  reault», 

— iis  to  the  iiievii"-..   ,  nee  of  the   discovery  of 

reli.;ion's  nature  to  reflect  always  in  its  forms  the  ex- 
tant status  of  linmun  meutalism,  with  a  new  sexua)  cou- 
scionsness  siirung  for  women, — had  beea  the  stamping 
of  the  whole  doctrine  of  evolution  with  a  new  credibility. 
It  lias  been  llie  realizing  of  an  accumulated  couvictiun, 
endowed  for  the  first  time  with  force  of  adequacy. 

i  do  not  think  it  can  be  doubted,  however,  on  any 
terms,  evolutional  or  other,  that  the  resolving  of  religious 
formalism  into  tiie  mode  I  [ilead  for — of  rendering  Mar- 
riage a  true  contract  for  religious  ends  between  men 
and  women, — uddresses  eminently  the  moral  sense  of 
mankind,  and  with  a  special  newness  that  of  women. 
Nor  do  1  suppose  it  can  be  denied  that  a  real  religious 
benefit  is  cuucerneJ.  But  moreover  it  is  also  what  is 
surely  incontrovertible  in  itself  that  this  peculiar  cou- 
Bummation  of  evolutionism  is  what  naturally  pertains  to 
its  theory, — or,  wiiat  should  so  [lertain  wiien  its  theory  is 
revised  by  the  moral  sense.  A  moral  phase  of  doctrinism 
means  religion  :  but  the  religionism  that  should  follow 
ill  right  sequeuce   to  all  its  previous  show  of  doctrine 


CHAP,  i.-ii.    NATURAL  NEED    OF   FORMAL  MARRIAGE.  301 

ehoiild  be  surely,  on  d-priori  perception,  of  this  very 
kiud.  Evolutiooism  is  bound  up  with  the  idea  of  race- 
development ;  and  is;  all  imbued  with  the  new  assurance 
of  heretlitary  transmission  of  constitution : — what  can 
possibly  be  taken  as  the  point  of  moral  climax  befitting 
it,  else  than  that  which  makes  religion  of  the  rectifying 
of  the  practice  of  Marriage  ? 

When  I  say  that  Sexhood  stands  as  chief  of  nature's 
aims,  I  include  truly  a  matter  that  holds  the  very  essence 
of  religionism.  For  Sexhood  is  with  me  not  only  the 
source  of  consciousness  in  general,  but  farther  of  that 
concentrated  mode  of  this  known  to  us  as  Egoship:  or, 
that  principle  of  Individuality  through  which  only  we 
have  the  power  and  the  means  of  correlating  ourselves 
with  Deity.  The  individuality  we  possess  is  ours  only 
throu«rh  our  subjection  to  Sex.  Here,  however,  is  in 
two  ways  involved  the  idea  of  Marriage.  For  the  true 
Sexed-lndividuality  that  answers  to  a  proper  knowledge 
both  of  God  and  our  own  souls,  implies  intrinsically  that 
the  two  sexes  of  human  beings  need  a  correlating  together 
in  the  manner  the  most  intimate  and  pervading,  for  the 
fitting  of  both  of  them,  semi-representers  of  humanity  as 
they  severally  are,  to  stand  separately  before  God  as 
human  integers.  They  need  a  correlating  together  in 
that  whole  diffused  action  of  common  life  in  which  the 
sense  of  duty,  as  needful  instrument  for  correlation  with 
Deity,  alone  can  be  rightly  bronght  ont:  to  efiect  which 
end  is  the  very  import  of  true  Marriage — extending 
upwards,  as  it  does,  to  the  most  spiritual  of  our  spheres 
of  action,  in  losing  never  its  peculiar  reference  to  its 
proper  physical  basis  fixed  in  permanence  by  the  ruling 
fact  of  Sexhood.  And  they  need  the  full  counter-efiect 
of  the  undertaken  obligation  towards  God  in  regard  to 
their  subservience  to  the  law  of  Sexhood,  which  again  is 


j! 


302  PRACTICAL   EfFECT  : — HEXIIOOD. 

tlie  involved  lueariing  of  true  Marriage.  Owing  to  tbe 
alisoiuteness  of  Sexhooil  througliout  nature,  the  whole 
njan3  of  our  owued  duty  towards  God  needs  be  felt  to  lie 
in  carrying  out  of  Sexliood :  in  at  all  events  our  mental 
recognition,  wlian  not,  aa  best,  in  actnal  thoroagiiness  of 
fulfiinieut.  This  nlainlv  ia  the  moral  couspq^ueuce  of 
developmental  181  jctriuisni  can  be  attacht^ 

to  the  theory,  h  Religion,  must  be  surely 

that  which  cone  i  being  an  enforcer  and  t 

fuiding  law  of  Creation  at  first-hand 

being  siipereedi  nature,  tlie  only  worship 

tliut  remains,  ai  is  the  rendering  of  oni- 

seives  her  worth_  ata. 

The    meaning    1    am    - tacliing    to  the    word  of 

"  marriage  "  is  indeed  purely  that  of  a  law  of  Duty :  or, 
of  conscious  religious  obligation.  And  hence  does  my 
present  reasoning  depend  chiefly  on  appeal  to  moral 
instinct: — to  which  mutter  I  shall  come  presently.  Bot 
I  have  farther  to  point  back  to  the  bearing  of  my  own 
scheme  upon  "  formalism,"  either  physical  or  mental. 
I  have  said  of  my  own  theory  of  religion,  while  8pe:iking 
liefore  on  this  very  aubject,  that  it  ia  expressly  a  "doc- 
trine of  forms"  (II.  51^1); — I  have  made  it  the  very 
basis  to  my  speculating  that  "forms  of  faith,"  however 
truly  the  product  of  mind,  are  much  more  importantly 
to  be  regarded  also  as  the  source  to  the  latter  (I.  48). 
Even  in  physical  modes  of  being,  the  obtaining  of  a 
settled  type  of  what  is  outward  formation  ia  the  snre 
accompaniment  to  the  reaching  of  a  new  specific  condi- 
tion. A  "new  species"  would  mean  nothing  to  oor 
classifying  apprehension,  if  wanting  in  sonte  outer  pecu- 
liarity that  wa*  definable.  But  in  tlmt  mental  existence 
of  our  own  where  man  becomes  himself  the  quasi-creator 
of  hb  own  condition  by  the  invention  of  social  legalism, 


CHAP,  i.-ii.    NATURAL  NEED   OF  FORMAL  MARRIAGE.  303 

a  definable  outer  character  is  more  than  ever  indispens- 
able:— for  the  very  reason  of  the  circumstance  I  have 
just  noted,  of  our  whole  mental  constitution  being  laid 
out,  analogically,  in  the  mode  of  latent  or  "molecular" 
struggle.  Some  fixed  outer  integument,  idealistic  though 
it  be,  is  more  than  ever  in  demand  to  protect  the  condi- 
tionmeiit*  of  the  impulsive  mass  of  beinghood  that  is 
now  concerned.  In  our  actual  state  of  being,  our  mass 
of  inner  impulses — having,  assumably,  the  bearing  just 
alleged  on  conscious  Egoship, — cannot  naturally  do  with- 
out the  surface-fulcrum  to  its  prisoned  motion  which 
indeed  is  the  bond  of  Marriage  that  alone  incorporates 
the  Family, 

By  the  whole  analogy  of  nature's  method  employed 
hitherto,  may  I  not  then  conclude  that  in  fact  she  stands 
pledged  to  this  mere  carrying  out  of  her  own  creative 
plan  ?  For,  to  clench  the  assurance  I  have  yet  this  to 
add  on  my  own  part.  The  proof  that  she  will  actually 
not  fail  to  deal,  by  means  of  us,  in  the  same  way  with 
mental  as  with  physical  material,  is  supported  in  my 
scheme  by  the  following  notion  of  the  inherent  nature 
of  mind.  Mind  is  what  it  is,  I  have  inferred,  through 
the  very  matter,  exclusively,  of  its  repeating  on  itself, 
on  heightened  terms,  the  course  of  action  that  rules 
beneath  it. 

Here  then  is  the  general  sketch  of  my  argument  for 
the  naturalness  of  formal  Marriage.  Assuming,  as  I  do, 
of  evolving  processes  generally,  and  especially  of  mental 
ones,  that  a  certain  stage  must  come  at  last  to  them 


*  It  Ik  a  Kettlod  principle  of  evolutiunalisin  that  "  function  precedes 
orgauiHrn ;  **  but  in  function  of  the  kind  liere  in  queution,  the  verj 
means  of  any  exercise  of  itHclf  is  some  fixed  settlement  of  condition. 
And  hence  indeed  for  this  case  it  would  seem  best  to  sot  forth  condition- 
ment  in  front  of  simple  function  as  representative  organic  determiner. 


304  PRACTICAL    EFFECT : — SFXHOOI>.  r>irri«|^| 

revealini,'  their  true  ineoniDg  to  our  coiiecionsoptis,  I  find 
the  case  now  occurring  in  reganl  to  Marriage  wliat  exncilr 
conforms  to  the  assumed  coniJition — aud  this,  ir'ith  tbe 
centraliK'sa  of  importnnce  tbat  implies  religioD.  And 
I  account  this  for  a  valid  attestatioD,  npi'ljiiij^  to  tbiK 
whole  manner  of  readiug  nature.  My  religion  m  re- 
lationisiii.     Our  i  ielieve  to  have   liei-n  tlie 

conditionment   >  a   to    as   our   emotioimi 

snbstaiice: — ihit  nature    that,   if  withoul 

regalatioQ)  woi;  i   to  destruction;  whik 

if  duly  aet  in  <  provision  of  ao   adA{itctl 

integument,   in  jtUer  all   the    raultipiied 

machinery  engaj  bich  leads  us  up  towards 

the  utmost  poBBi.  i  beingliooil. 

But  the  whole  force  of  this  reasoning  depends  on 
details.  And  I  will  therefore  uow  endeavour  to  folio* 
np  this  faint  outline  by  a  somcwliat  of  particular  exposi- 
tion, I  will  Btate,  as  best  I  can,  in  direct  terms,  what  I 
take  to  have  been  the  actual  process  imngiued,  .by  the 
working  of  which  both   our  Egoship  and   our  Sexhood 

have  been  elaborated. T!ie  case,  let  me  repeat,  ia  that 

of  three  modes  of  affective  conflict,  differenced  into  sach 
from  a  primal  rude  uniformity,  and  fighting  out  their 
three  separate  courses:  under  alwiijs  a  ruling  tcudenc/ 
to  8uch  etate  of  ordered  hiilance  with  one  auotlier  as 
alone  can  give  to  all  a  just  efflcieucy. 

The  general  feeling  of  Love,  while  it  had  origin  ex- 
clusively out  of  Sexbood,  was  yet  incapable  of  being 
realized  as  Love  except  in  as  far  as  Sexhood  had  had 
consequence  io  Parenthood.  Or  ralber,  in  Maternity: 
since  here  Love  first  ehows  its  proper  nature  of  drawing 
selfliood  as  if  beyond  self.  Not  even  for  tbe  male  parent, 
originally,  was  tbe  Love  tbat  counts  as  sexual — tbongb 


CHAP.  i.~ii.    NATURAL  NEBO   OF  FORMAL  MARRIAGE.  305 

in  later  stages  of  emotive  progress  the  kind  that  for  the 
man  is  cliaracteristic, — that  which  went  beyond  animal 
passion  ;  while  for  the  female  parent  herself,  on  the 
other  hand,  this  qualifying  fact  was  concerned,  that  the 
love  she  might  have  for  offspring  yet  depended  for  its 
being  such  on  the  relation  she  had  liad  previously  with 
the  male  parent.  And  all  along  materual  love  alone 
rises  above  animal  impulse  in  the  same  way  :  through 
community  of  interest  in  the  child  with  its  father.  For 
community  of  interest  makes  doubled  and  more  than 
doubled  action  of  life,  generative  by  its  nature  of  mutual 
sympathy  :  of  which  result  the  life-action  of  a  merely 
solitary  mother  is  incapable.  It  is  dction,  the  action 
of  general  life,  that  infixes  Love  into  the  human  con- 
stitution. 

But  in   times  of  savagery  the  dawning  sentiment  was 
alloyed  to  excess  by  a  feeling  appropriate  alone  of  right 
to  the  state  of  Brotherhood  :  that  of  rivalry.     As  soon 
as  ever  the  female  parent  had  a  sharer  in  the  keeping  of 
her  child,  this  very  fact,  notwithstanding   its  inherent 
beueficialness,  gave  occasion  to  jealousy  :  jealousy,  acting 
both    ways,    towards   the  child   and   the   fellow-parent. 
And,    strange  as  it  seems,  this  fruit  of  jealousy,  com- 
mingled with  the  primal  feeling,  may  have  served  actually 
as   the  means  to  the  first  purifying  of  the  quality  of 
Love. — The  true  rectifying  of  this  agent  of  jealousy  lies, 
however,   with   the  afforded  presence  of   the   repeated 
progeny  which  follows  from  a  duly-prosecuted  parentage. 
And  here  comes  in  view  the  effect  of  polygamy,  as  imbued 
with  provocations  to  jealousy.     The  female  parent  who 
might  bear  with  her  partner  in  his  rivalling  her  in  pos- 
session of  her  offspring,  could  not  naturally  tolerate  a 
rival  mother,  supplying  him  with  rival  children.     Nor 
could  the  children  of  rival  mothers  be  other  than  fiercest 
w 


■JUO  practical   effect  : — SEXROOD.  Msrox^H 

rivals  nmoni;  themselves,  (That  is,  in  eo  fhr  as  tbt 
means  of  sastenance  were  obiiged  to  be  of  import.) 
Brothers  in  this  loosely-ordereJ  state  could  only  Qatar- 
ally  be  enemies,  either  partially  or  wholly  :  since  the 
limitiui;  of  the  sex-con iiection  to  a  single  pair,  nnd  tLis 
for  an  endurance  providing  genuine  brotherhood,  is  liie 
only  means  of  a  msy  into  a  sphere  wher* 

it  may  be  wholei  ,     Before  this  had  taken 

place — or  before  tl  of  right  become  exist- 

ent,*— Love  feli  tl   in   every  M-ay,  mtAeul 

means  of  being  ;rna)  hahiuce  wiw  wboll; 

wanting. 

Under  potyga  iment  of  FatherhooflTu 

solely  dominant .  equence,   no   one  of  tbe 

relational  fuiictions  was  carried  on  ap]impriately.  The 
associated  plunility  of  wives  made  of  them  pure  slave?, 
in  the  niauuer  fit  for  infants  ;  children  were  rather  feeble 
rivals,  in  the  way  na,tural  to  brothers,  than  new  eeWa 
to  the  father,  as  they  ought  to  have  been  ;  brolliers, 
among  themselves,  were  embittered  by  the  unoataral 
animosity  caused  by  claims  of  rival  mothera.  The  force 
of  fatherhood,  unbalanced  by  that  of  motherhood,  pressed 
like  a  criiBhing  incubus  on  the  develojiment  of  youug 
beings.  And  this  force  had  been  derived  from  the  pre- 
religioii  that  made  the  father  after  death  into  a  feti»b. 
— No  love  of  genuine  kind  was  as  yet  existent:  pr*- 
cise'y  for  the  reason  that  each  one  of  the  progressing 
modes  of  love  was  as  yet  without  adequate  respondents 
in  the  other  two — vitiated  in  itself,  and  the  cause  of 
vitiation  to  the  others.     And  tbe  Family  was  no  more 

*  DnriuK  the  Beuon  of  poljgam;  tlio  atate  of  the  Fonulj-  wiu  wbA 
by  my  ovu  tjpul  figure,  I  should  account  "  cotjledouoos  "  ;  nhile  tk 
ttate  tbut  jirectded,  being  that  where  na  Father  woa  indoded,  I  ngiri 
tt  without  elaim  to  be  a  Familj. 


csAP.  I.-I1.  NATURAL  NEED  OF  FORMAL  MARRIAGE.      307 

than  a  pseudo-form atiou,  not  advanced  to  be  the  nucleus 
of  emotionalism,  and  the  generator  of  true  affection, 
which  we  know  that  it  was  destined  to  become  when 
tlie  Family  was  held  together  by  a  legal  bond. 

But  in  the  heart  of  polygamy  there  lay  indeed  the 
root  out  of  which  a  true  monogamy  ^as  naturally  en- 
forced to  have  an  origin.  This  was,  the  low  conception 
about  children  that  they  stand  as  worldly  property  and 
wealtli  to  their  male  producer.  To  the  spousal  pluralist 
his  young  offspring,  save  as  being  to  him  the  source  of 
mere  amusement,  were  of  value  only  as  heirs.  And — in 
proportion,  indeed,  as  there  faded  out  of  view  the  first 
kind  of  demand  made  on  heirs,  prevailing  as  long  as 
fetishism  prevailed  ( see  II.  288,  note,)  — heirs  were 
simply  the  needed  means  of  holding  massed  together 
the  worldly  goods  he  may  have  grasped  for  himself  and 
is  unwilling  to  leave  for  enemies  tx)  seize  on.  Here, 
however,  is  an  instant  rendering  of  the  domestic  sov- 
ereit^n  a  dependent  on  his  offspring :  not  in  a  manner 
to  engender  love,  either  filial  or  paternal,  with  any 
immediate  effect,  but  with  a  sure  bearing  on  the  consoli- 
dating of  the  family.  For  whereas  the  destined  heir 
had  thus,  when  selected,  to  he  also  protected  from  the 
rivalship  of  semi-brothers,  the  need  was  now  enforced  of 
recurring  to  the  law  of  statehood  for  the  assistance  that 
could  alone  be  effective,  in  confirmation  of  the  father's 
choice.  And  this  amounted  necessarily  to  the  raising  of 
the  heir's  mother  to  the  rank  of  wife  : — which  effect, 
once  begun  upon,  could  only  end  naturally  io  the  grad- 
ually-full establishment  of  Monogamy. 

l*ure  Love,  in  itself,  could  have  had  no  such  effect. 
It  would  have  been  powerless  amid  secular  institutions. 
But  the  gross  covetousness  of  clutching  firmly  by  worldly 
property  was  the  instrument  in  the  hands  of  nature  for 


ITKk^H 


SOS  PRACTICAL    EFFECT: — SEXBOOD. 

givinj;  henceforth  a  new  meaniug  to  "  property":  as  tli* 
property  in  children,  nnJ  not  that  which  children  ahoald 
take  up.  Here  Love  ohtaiued  therefore  a  gennine  nidtu. 
And  uiiture'a  law  of  heredity  stamped  t^uccess  on  tba 
worldly-wise  recurrence  to  secularily.  The  fixed  coDili- 
tion  of  matrimony,  once  conT«[ilioa&lly  esttiblished,  grtT 
lienceforth   to   I  other  and    deeply  fima 

aenae.      For  oh  ider   matrimony  were,  in 

course  of  time,  noulded  in  their  affectiit 

instincts,  in  a  ?Bpond  with  the  ar^aon^ 

meiit.      And  tli  gress  of  the   kind  sFated 

to  the   emotion  in   general.       No   dbIob 

of  any  single  1<  ever  these  might  he  eact 

of  them  select  t™,.  d,  conld  produce  on  off- 

spring such  effect  of  ad  vantage  as  iudeed  might  he  hereiii- 
tjirily  perpetuated,  according  to  the  requirement  which 
is  made  by  evolution  of  loog- prosecuted  conlinnity  of 
condition  men  t.  Only  an  estahlished  institution,  ac- 
cepted by  general  humau-kiud,  could  hereditarily  avail 
in  the  way  demanded. 

Beyond  the  point  that  is  iiere  reached — of  ihe  fi«l 
legalizing  of  Marriage,  and  therein  virtually  of  the  estab- 
lishment of  Monogamy, — the  evolving  process  concerned 
bears  no  longer  this  outward  treatment,  and  must  be  left 
to  alone  a  sulyective  weighing.  And  to  this  mode  of 
judgment  I  shall  soon  proceed.  But  enough  is  shown 
here,  I  believe,  to  mark  the  semi-physical  analogy  I  am 
resting  on. 

It  is  tlie  Tree-law  of  growth  that  I  appeal  to: — as  to 
primarily  the  formation  of  a  centnd  stock  witliio  which 
growth  is  provided  lor,  and  as  to  afterwards  the  leugtb- 
eniug  upwards  of  that  stock,  I  predicate  of  tlie  law  of 
Marriage  that  it  was  that  which  indeed  first  coodiliuneii 


CHAP. 


?,  i.-ii.  NATURAL  NEED  OF  FORMAL  MARRLA.GE.      309 

our  impulsive  Egoism  in  the  manner  of  a  central  stock ; 
and  which  made  this  of  such  kind  as  that  henceforth  it 
could  grow  only  by  its  ability  of  diffusing  itself  abroad. 
Tl)e  stock  was  formed,  I  have  been  alleging,  by  the 
encounter  of  the  ripening  substance  of  emotionalism 
with  the  effect  of  worldly  utility.  The  two  forces  com- 
bined were  as  if  centripetal  and  centrifugal  in  the  action 
of  creating  an  outer  shell,  or  outer  rind,  to  the  idea  of 
Family.  But  after  once  there  had  begun  to  spring  a 
sapful  stem,  tlie  organic  agency  of  leafing  outwards  into 
b ranches  was  at  once  the  sign,  and  in  greater  degree  the 
cause,  of  the  stem's  filing  its  own  destiny  of  upward 
j)r()gress.  And  sufficiently  in  general  history  is  the  real- 
ity of  this  i>roces8  supported. 

The  despotism  of  the  rulers  at  the  head  of  nations  was 
a  would-be  continuation  of  the  idea  of  "  fatherhood,'* 
as  this  existed  before  the  tie  was  legalized.  And  the 
attempted  transference  had  a  double  falseness  :  for  the 
divine  right  of  fatherhood,  which  had  the  right  of  so 
proving  itself  in  time,  was  grossly  parodied  in  its  appli- 
cation to  kings,  and  in  even  its  own  sphere  was  yet  far 
from  being  shown  in  a  true  light.  Also  the  idea  of  bro- 
therhood, opposedly,  was  expressly  taking  root  in  state 
sfcular,  through  its  fitness  for  the  indefinite  widening 
that  here  was  called  for;  even  though  it  was  as  yet  ill- 
furnished  for  the  office,  through  paternal  repression  : — 
while  the  slightest  sign  of  the  real  conflict  of  Sex,  only 
as  yet  in  its  merest  germ  of  home-production,  scarcely 
availed  in  any  way  with  the  outer  world.  And  in  the 
want  of  tlie  latter  influence  is  the  call  for  that  second 
and  chief  crisis  in  domestic  statehood  which  is  my  object. 
Onward  through  the  intermediate  progression,  the  secular 
repetition  of  emotive  states  was  a  helper  to  home  improve- 
ments ;  but  only  at  last  when  a  new  Marriage-law  is  due, 


810  PRACTICAL   EFFECT: SEXHOOD.  «m 

BHch  cii  may  give  to  Sexhond  its  true  provtutie,  appeait 
the  iironiiBe  of  the  gre«t  final  reauft,  wliicli  i»  tmly  if 
itself  sexaal.  I  mean,  tlmt  allowing  finally  of  the  ift> 
hereut  dijf&'encc  between  tlje  Home  and  the  Slutt — 
the  iictuiil  and  the  reflectioaal  modes  of  Caraily, — irhidi 
will  mtike  virtually  feminine  the  one  and  masctdtne  ihl 
other.     In  the  I  ype  I  imagine  that  I. 

sign  of  >;overnmf  ill  nppear  in  a  deepenel 

union  of  State  t  bile  in  the  trae  Familf 

the    chiiracterizi  x-iufluence    trill    be  thi 

merging  of  the  lood-absolute,  into  tlii< 

of  but  one  side  mthood. 

The  creative  a  nidus  of  the  Family  had 

been,  in  fact,   as  aervoas  gunglion   whid' 

jiliysicaily  subserves  raentalism,  by  at  first  throwing  «( 
its  effects,  and  thence  afttrwards  by  the  gatherins  « 
from  tbeae  new  produce  of  increase  to  itself.  The  braiD 
thrives  through  exerted  nction  ;  and  so  also  has  thriren 
subjective  emotionalism.  All  the  auimoHities  of  poblie 
life  are  but  weakened  rept'titions  of  those  that  stir  the 
family.  It  is  the  hitter  that  gives  character  to  the  life 
abroad.  And  therefore  if  this  well-spring  of  Love  is 
defiled — in  proportion  as  it  actually  is  defiled,  or  remaiu 
abort  of  true  correction, — the  motor  influence  over  con- 
duct in  general,  the  entire  subjective  stiraulug  we  depend 
on,  is  defective.  If  the  form  of  Family  should  no 
longer  progress  in  character, — if  it  sliould  fail  to  endure 
the  crisis  now  affecting  it, — I  believe  that  true  bamMi 
individuality,  boimd  up  necessarily  in  coojngality  of 
constitution,wouldat  once  dwindle  away.  Love  and  Cim- 
ecience  would  decay  together ;  and  the  mass  of  hmnu 
beings  would  fall  together  into  a  characterless  herd. 

But  the  full  rounding   of   my  argument   has  to  bt 
made  out  by  an  idea  respecting  Marriage  that  is  soarodj 


CRAP  i.-ii.    NATURAL  NEED   OF   FORMAL  MARRIAGE.  311 

yet  prevalent: — an  idea,  namely,  that  belongs  peculiarly 
to  the  principle  of  sex-division  between  law-secular  and 
law-religious.  I  mean,  the  merely  negative  character 
required  to  be  that  of  the  former  in  the  sphere  where  the 
latter  is  paramount  The  specialty  of  law-of-marriage 
is  that  both  kinds  of  law  are  included  ;  but  law-secular, 
I  imatjine,  can  be  here  positive  rightfully  only  as  to 
8ucces.sion  in  worldly  property: — in  all  else  it  may  be 
only  prohibitory.  It  has,  on  the  one  hand,  to  forbid 
more  than  one  single  chosen  partner  at  one  time  ;  on  the 
other,  it  has  to  keep  off  outsiders  from  infringing  on 
the  privilege  attached  to  marriage.  It  has  to  ward  off 
from  the  religious  enclosure  all  intrusion  of  external 
sexualism  ;  and,  no  less,  if  less  manifestly  required  so 
to  act,  all  unwarrantable  interference  even  of  parents 
with  the  rights  personal  of  the  two  concerned.  For  the 
actual  positive  conditionment  of  the  state  of  Marriage — 
which,  as  such,  should  be  made  over  wholly  to  Religion, 
— is  in  every  M'ay  that  where  a  sacred  isolation  needs 
ensurance. 

The  Egoism  of  the  individual  unit  is  throughout 
a  matter  of  seclusion  from  environment  It  is  the  effect 
of  a  conscious  union  with  God,  gained  by  cutting  off 
the  stnse  of  fellow-creatures.  But  since  that  Egoism, 
in  itself,  owes  its  validness  to  human  Sexhood,  the  real 
cultus  of  Sexhood  to  be  paid  to  Deity  should  manifestly 
have  its  solitariness  protected,  or  at  least  assented  to, 
by  secularism.  The  demand  exists  naturally^  I  conclude, 
within  the  whole  bearing  of  evolution. 

Such  desirable  reverence  has,  however,  not  yet  been 
paid  legally  to  the  idea  of  Marriage.  All  here  that  can 
be  averred  is,  that  the  formalism  adapted  hitherto  to  the 
idea  has  been  such  as  to  lead  on  to  this  result.  And  I 
will  now  pass  to  the  consideration  of  this  progress.    The 


312  PRACTICAL    EFFHCT:  —  I^BXHIIOD.  riirti  ^| 

frit  crisis  in  the  development  of  a  law  of  Faniilj" — fitto 
mate  with  a  fraternal  plan  of  Statehood, — whs  the  call- 
ing of  the  State  to  witaeKS,  at  all,  to  Ibe  im^mrlaDce  to 
every  existiiijj  generation  of  that  which  has  lo  folloir 
it.  The  second  must  be  the  forcing  of  the  ytate  M( 
to  hinder  the  Divine  wurking  of  nature  herself  througb> 
out  the  entire  m  it  ion. 


That  iilentifyii  shment  of  legul  marrift^ 

with   a  fixed  adi  lOgainy  which  helongst  lo 

the  foregoing  a  now   he    carried   nu  lo  a 

farther  ttnd  Hpe  t  of  aleu  the  ideatifyiD|r 

both,  by  as  if  an  ..  dicntion,  with   the  intro- 

duction of  Religion  info  the  matter.  1  nieiiu,  tfirongh 
a  recurrence  to  the  solemn  practice  of  appeal  to  Deity, 
in  regard  to  any  compact  engBf;c<J  ja,  wlifch  is  ths 
essence  of  the  ordinary  oath.  This  junction  of  effects 
may  at  all  events  be  assumed  safely  in  respect  of  Christ- 
ianity, when  this  had  once  been  taken  into  alliance  with 
Statehood.  Whatever  may  be  said  of  result  proceeding 
from  the  degree  of  religious  sanction  to  marriage  drawn 
from  other  religious  forms  bound  to  Statehood,  tlie  one 
notable  matter  in  Church  liistury  of  the  great  papal 
institution  at  the  close  of  the  twelfth  century,  giving 
marriage  up  wholly  into  the  power  of  priest*),  was  evi- 
dently, in  the  course  of  thinjrs,  the  firm  sealing  of  the 
endurance  of  monogamy.  After  once  this  relegation  had 
been  made  by  slate-rulers,  it  seems  clear  to  retrospec- 
tive view  that  no  return  to  antecedent  conditions  of  sex- 
uniou  was  possible,  through  precisely  the  moral  influence 
that  poured  in  : — not  ]>ossible,  namely,  except  by  a  de- 
cisive thwarting  of  evolutional  progress  in  morality. 

And  the  power  of  holding  by  this  ecclesiastical  event, 


CHAP,  i.-ii.       THE   CHRISTIAN   FORM   OF  MARRIAGE.  313 

• 

and  treating  it  as  typically  representative  of  necessary 
evolutional  circumstance,  gives  most  helpful  simplicity 
to  tlie  present  object.  Nor  is  this  all  of  the  same  sort : 
for  although  the  form  of  marriage  adopted  under  Inno- 
cent III.  cannot  be  asserted  to  be  now  free  from  alter- 
ation, considered  as  to  Christendom  in  general,  yet  as 
to  ourselves  it  may  be  said  fearlessly,  that  the  form  still 
prevailing  in  our  own  country  does  adequately  represent 
in  itself  the  essential  pur[)ort  of  the  original  ordination. 
We  may  therefore  by  limiting  attention  to  this — as  now 
I  propose  to  do, — have  every  thing  before  us  that  moral 
judgment  is  concerned  with. 

"When  the  Church  converted  Marriage  into  a  sacra- 
ment, the  consequence,  as  I  have  already  shown,  was 
that  of  bringing  the  whole  mass  of  Christian  doctrinism 
to  bear  on  domestic  life.  Not  before  this  special  epoch 
had  any  standard  of  domestic  duty  been  set  up  to  have 
authority  over  private  conduct.  But  the  form  of  Mar- 
riage now  provided,  and  made  religiously  obligatory,  was 
indeed  from  the  first,  as  it  still  remains,  a  solemn  bea- 
con that  directs  all  concerned — and  who  is  not  so  con- 
cerned ? — to  a  stated  mode  of  fulfilment  of  the  state  of 
Family.  It  is  a  guiding  rule  for  the  control  of  emotive 
impulses — those  of  Sex  being  always  chief,  though  by 
no  means  the  only  kind  reganled, — from  which  no 
faithful  consciences,  once  deliberately  subjected  to  it, 
can  ever  after  perniit  wilful  departure.  The  vow  taken 
at  Marriage  must  be  ever,  naturally,  the  standing  sign 
of  whatever  forms  existent  home  njorality  : — being,  as 
it  is,  at  once  effect  and  cause  of  moral  growth  in  that 
department.  It  is  here  the  main  vehicle  for  the  diffusion 
of  authoritative  religious  influence. 

And  if  we  turn  to  make  comparison  backwards,  one 


3 1 4  PRACTICAL   EFFECT  : — SEXHOOD.  nn  aj^ 

flear  iudicalioa  is  before  us  of  the  progress  in  mor«I 
growth  here  atcomplislied.  In  no  anteceiletit  or  iioo- 
OliHstjan  couilitionment,  of  the  nu[itial  bond  has  iW 
womBD  for  herself  been  called  oci  to  take  a  part  in  tbc 
ttppoiiited  vow.  It  has  beeo  held  sufficieDt  that,  for  anj 
needful  Belf-coutrol  of  moral  sort  under  tuarrmge,  tliS 
man  alone  shoulo  ment  hefore  heaven.  And 

where  this  has  1  ;he  matter  vowed  for  baa 

respected  only,  the  just  maintenance  aail 

(in  some  degrei  ireatuient   of  the  wom«n. 

But  when  the  [  )k  control  of  tlie  matter, 

the  woman,  thn  *ture  of  Uhristianitv,  wu 

as  mn<;li  entitle*  ifore  as  much  required, tn 

make  iippeal  to  prtt,  as  the  man  :  tliere  beiDg; 

ander  Christ,  otherwise  than  aa  to  iiiter-rclatinnif'ni. 
neitheraccouutablemale  nor  female.  And  truly  was  tliij 
a  most  signal  point  of  gain  : — though,  none  the  less,  it 
was  involved  in  derogatory  circiimstauce  whose  rectifj- 
ing  was  yet  far  from  being  prepared  for. 

The  rire  of  marriage  which  onr  liturgy  presents  appears 
certainly  to  betoken  a  kind  of  "  contract,"  made  between 
the  two  parties  concerned,  so  far  as  up  to  this  initial  im- 
port :  that  they  engage,  mufually,  tu  remain  faithful  lo 
one  another,  exulusively  of  any  other  man  or  woman.  Ami 
tbis  indeed  is  the  essential  mutter  nt  fimudation.  But 
then,  in  all  that  goes  beyorjd  this  true  basis,  there  are 
marks  of  inconsistency  with  it  that  cause  doubt  as  to 
its  allowableness  to  stand  lor  " contract."  A  "  contract," 
in  its  proper  meaning,  implies  always  such  conditions  of 
agreement  as  belong  to  some  provisional  bargaining:— 
and  hence  the  force  of  the  term  in  regard  to  niarria^ 
lies  witli  the  stipulating  together,  by  not  the  parties 
themFelves, — or,  at  least,  by  not  both  of  them, — bat  by 
the   parents   or  guardians   of  one,   with    the   other  oT 


CHAP  I.-II.       THE   CHRISTIAN   FORM   OF   MARRIAGE.  315 

the  two  parties.  And  such  transacting  as  this  implies 
naturally,  and  implies  always  in  actual  fact^  an  affair  of 
merely  secular  possessions  ;  and  is  such,  hesides,  as  con- 
cerns only  betrothal,  and  not  accomplished  marriage.  As 
to  the  parties  themselves  in  the  latter  act,  we  are  there- 
fore driven  to  suppose,  if  we  aim  at  the  retention  of 
the  idea  of  ^'contract,"  that  here  again  becomes  repeated 
some  kind  of  bargaining  which,  if  in  matter  thnt  is 
mainly  different  from  secular,  still  virtually  adiiiits  of 
such  dealing  with  it.  And  this  is  met  by  the  substitution 
of  the  material  of  the  affections.  If  then  we  take  here — 
as  I  think  we  may  rightfully  do, — our  clue  to  the  entire 
case,  we  have  to  observe  how  the  terms  of  bargain  are 
here  arranged.  And  it  is  thus.  The  man  has  been 
made  to  engage  "to  love,  comfort,  and  to  honour  the 
woman,  and  to  keep  her  in  sickness  and  in  health  " ; 
— the  woman,  additionally  to  a  repetition  of  the  latter 
point,  and  to  that  of  responsive  "  love  and  honour,"  is 
made  to  promise  the  man  "  to  obey  him  and  serve  him" : 
— and  this,  on  both  sides,  **  for  better  for  worse,"  as 
well  as  **  for  richer  and  poorer",  and  '*  in  sickness  and 
in  health." —  This  composite  arrangement,  however,  if 
duly  sifted  and  weighed,  brings  down  the  case  surely, 
in  reality,  to  the  very  type  of  *' bargaining"  of  coarse 
quality  which  ostensibly  appears  to  be  avoided  : — a  mode 
of  "bargaining"  that,  according  with  the  strict  bearing 
of  the  word's  meaning,  respects  proper  sale  and  purchase, 

So  curiously  does  the  ecclesiastical  formula  fall  at 

issue  with  itself  I 

This  reading  of  the  formula  does  indeed  point  to  the 
known  root  of  the  marriage  institution.  Passing  over 
as  we  must,  in  our  retrospect,  the  rude  ages  when  the 
mother,  unaided,  had  the  possession  and  the  charge  of 
all   her  offspring  ; — and   those  farther  when   the  man, 


313 


PRACTICAI.   EFFECT  :- 


J 


desiring  progeoy  on  his  owu  account,  must  have  Ml 
naturally  the  desirableness  of  Bccnring  it  in  bia  on 
liomesteiid,  as  altached  to  himself  [leraonally,  and  u 
if  legally,  by  his  Open  character  of  its  father;  wliil* 
llieuce  gladly  he  may  have  placed  occaeiouaDy,  orem 
habitually,  aa  appears  to  have  beeu  the  case,  his  woHdl; 


in  the  mother's  hand<,  lor 
mth  tbem  and  herself « 
tate,  we  may  well  percei«e 
st  settlement  of  hoaie  lift 
Qsisted  ID  the  kuowu  pnc- 
ini^trant  by  the  means  of 
irst  followed  upon  war,  bnl 
and  was  actually  edVctcd 


substance  of  we 
her  means  of  di 
well  : — passing  i 
how,  as  fruit  fr 
at  all  genuine  s 
tice  of  obtaiuii 
capture:  of  capi 
which  CLiulil  also 
later,  in  liujes  of  peace,  through  simple  purchase.  Aoil 
from  Bucli  lietiiniiiug  it  is  evident  that  the  running  into 
polygamy,  fur  ibe  strong  and  weaUhy,  was  inevitable; 
as  was  also  the  recourse,  farther  on,  from  involved  diffi- 
culties with  rival  mothers  and  pseudo-brothers,  to  that 
Betlled  uiouoyamy  which,  excepi  for  its  included  refer' 
euce  to  "  property,"  may  he  viewed  as  having  been,  even 
iu  the  judgment  of  savages,  the  mamage-plau  alone 
sanctioned  by  nature.  But  moreover  there  ia  here  sug- 
gested a  mark  of  continuity  to  the  present  day  iu  (he 
human  motives  giving  cause  to  marriage,  which  would 
seem  to  stump  completeness  on  the  idea  followed.  For 
we  are  helped  by  it  to  an  expluuatiou  quite  intelligible 
of  a  part  of  <jur  present  rite  that,  in  itself,  has  nit 
rational  interpretatioci.  It  would  seem,  namely,  that 
the  same  selfish  regard  to  his  own  benefit,  and  his  ovn 
power  of  drawing  fruit  from  bis  belongings,  which  then 
iufluenced  the  man  marrying  to  eiitrust  them  to  a  cHp* 
tured  stave,  is  the  very  motive  tliat  re-appears,  in  thin 
disguise,    iu    the  modern   lavish  eudowment    of  a  wife 


CHAP,  i.-ii.       THE   CHRISTIAN    FORM   OF   MARRIAGE.  317 

with  "  all  the  worldly  goods"  of  the  husband.  This  un- 
limited surrender  of  his  possessions,  so  uiinieauing  to 
our  present  tone  of  thought,  yet  would  seem  the  true 
natural  sequence  to  the  savage's  first  committal  of  his 
rude  chattels  to  the  safe  hands  of  her,  the  household 
drudge,  who  as  such  could  use  them  only  for  hiSj  and 
in  no  way  for  her  advantage. 

Such  laborious  charge  laid  upon  them  was  the  only 
"  honour"  that  was  done  to  pristine  wives  : — those  poor, 
un-lovely  Enids,  bound  to  wholly  un-chivalrous  Ge- 
raints  !  Behind  the  Bible-poetry  of  the  Paradise  there 
lies  truly  much,  very  much,  of  which  the  survival  to  pre- 
sent times  can  only  be  morally  insuflferable. 

The  idea  of  "  sale  and  purchase"  in  fact  lurks  through- 
out our  own  form  of  marriage-contract — supposing  it  to 
be  entitled  to  be  so  called.  The  woman's  part  is  to  sell 
herself]  in  the  fullest  and  grossest  sense  of  the  words, 
for  a  maintenance.  That  is :  in  so  far  as  she  takes 
standing  as  no  longer  in  herself  a  mere  chattel,  con- 
veyed, for  a  consideration,  out  of  the  hands  of  the 
sovereign  father  into  those  of  a  sovereign  husband.  She 
is  here  required  to  make  over  herself  to  the  latter  in  a 
way  that  renders  her  in  absoluteness  a  slave  :  to  be  fed 
and  kept  creditably  alive,  but  still  held  back  essentially 
from  free  agency.  It  is  this  which  is  the  real  nature 
of  the  bargain  imposed  on  her,  however  it  be  softened 
and  veiled,  as  indeed  it  is,  by  the  call  made  on  both  for 

enduring    kindness. It   is    recognized   judicially   as 

to  the  latter,  in  fact,  that  a  breach  in  its  observance, 
considered  of  sufficient  magnitude  to  be  important,  shall 
render  marriage  actually  of  the  nature  of  common  con- 
tracts, which  allows  freedom  from  conditions  to  either 
party  that  may  be  injured  by  failure  in  fulfilment  on  the 
other  side.     And  yet  this  only  but  in  part :  in  couse- 


318  PRACTICAL    EFFECT  :—SEXHOOD.  rim  ii— « 

qaeLce  of  the  ilifEculf y  which  is  super-em iiient  in  feg«d 
to  ciiiMren.  But  even  as  to  the  deepest  iujunr  the  case 
admits  of, — the  virtunl  rupture  of  the  great  Ia«f  of 
niouogaray, — while  the  man  may  iu  law  transgress  «itli 
impunity,  the  woman  stauds  hound :  and  this  ihrongli 
tlie  terms  allotted  by  her  owa  enforced  cansent.  Stis 
has    eouditioned  nd   this   "  for  hetter  for 

worse." Thii  contract,    in   justice,  bat 

on/y  Kale:  softe  egal  slavery  is  compelled 

to  be,  hy  tli6  c).  >f  living,  for  herself  ad 

children. 

Shall  it  be  81  udeed  a  som(>t1iiii^  <)<n« 

for  her  wheu   a  wed  as  that   hereout; 

Ehould  he  askett  sased  to  be  assumed  n- 

thidg  of  cour.xe  that  she  was  merely  the  liiml  of  '■  jtu- 
perty"  herself,  which  being  held  iu  the  first  iustance  b» 
the  father,  or  his  lieir,  was  ILence  to  he  oiilj'  made  ot« 
by  him  to  the  hushaud  :  a  harharic  treatment  remaiuiog 
still  Hudiaguisedly  represented  in  our  "  solemnization  of 

matrimouy"? In  one  sense  assuredly  tiiis  is  gain  10 

the  woman.  The  asking  of  lier  owu  consent  is  a  sort  of 
neutral iziitiou,  in  reason,  to  the  very  grossuess  of  tht 
inauli,  still  unefi'iiced,  contained  in  the  eujoined  query  of 
"who  (iivea  her  uwav  ?"  It  is  a  pitiful  conipensatiou'. 
but  it  is  that  which  was  [lerhaps  the  only  means  of 
making  evident  lo  tlie  womun,  in  the  end,  the  baseueiS 
of  her  long-standiug  humiliation." 

And  the  boon,  such  as  it  is,  must  he  traced,  as  to  tbe 
good  iu  it,  to  Clirtsliauity.     Nor  do  I  allude  only  to  tli»t 

*  It  must  be  obserTed  that  sometliiug  of  the  Bame  kind  hoa  oecaroA 
with  rtgnrd  to  the  civil  privilege  ot  holdiug-  "  property."  Thji  h«bg 
generally  denied  to  women,  ax  would  seem,  bj  a  tacit  kind  of  hypotbMi 
that  BQcb  holding  in  iuudroiiuible  to  them  io  the  same  sense,  and  bt 
tbe  siune  rcoBOD,  that  it  is  eo  for  children,  an  arrangement  haa  bcoi 
made  by  state-law  against  the  injutitice  here   perceived  bj-  gmitti( 


CHAP,  i.-ii.      THE    CHRISTIAN   FORM   OF  MARRIAGE.  319 

increase  in  the  kindliness  always  following  on  the  con- 
jugal relation  in  which  Christianity,  although  eminently 
influential  in  this  way,  has  but  shared  in  the  work  of 

power  in  each  particular  case  that  money  destined  for  a  married  woman 
may  be  entrusted,  to  make  sure  to  her  the  power  of  having  benefit  from 
it,  to  some  alien  person  on  her  account.  But  the  fact  is  obvious,  that 
any  voluntary  acquiescence  in  this  arrangement  that  has  been  made  on 
the  part  of  women  has  been  a  committing  of  themselves  virtually  to  the 
underlying  hypothesis  of  their  civil  incapacity.  There  has  taken  plaoe, 
with  whatever  little  positive  intention,  an  insidious  drawing  forth  of 
their  consent  to  the  position  assigned  them  : — ^just  in  secular  correspond- 
ence with  their  otherwise  betrayal,  on  religious  ground,  into  the  own- 
ing that  they  may  rightfully  be  made  slaves. 

But  happily  this  condition,  at  the  present  time,  has  just  been  turned 
into  a  thing  of  the  past.  So  far  as  the  holding  property  is  concerned, 
the  marriage-law  of  England  has  freed  itself  from  the  encumbering  de- 
mand  of  '*  settlements**  even  while  I  have  here  been  writing  about  mar- 
riage. And  this  has  been  done,  I  rejoice  to  know,  through  the  unwearied 
though  long-thwarted  exertions  of  a  noble  body  of  women,  under  the 
leadership  of  Mrs.  Wolstenholme  Elmy  and  Mrs.  Jacob  Bright.  This 
glorious  success  leaves  only  to  be  yet  dealt  with  in  the  matter  the  main 
religious  difficulty  now  treated  of.  May  it  prove  that  this  also  wiU  ere 
long  be  taken  up  determinatcly  by  women. 

As  a  sign  how  the  leading  minds  of  our  time  are  become  alive  to  the 
matter,  and  how  thej  see  in  it  the  special  kind  of  importance,  the  very 
''  criKis,'*  here  supposed,  let  me  quote  the  following  passage  from  the 
Timis.     I  give  it  on  the  authority  of  the  Wometi*8  Suffrage  Journal  of 

September  Ist,  1882  :  the  italics  being  my  own. In  speaking  of  the 

*'  Married  Women's  Property  Act,"  which  had  juatpatiscd  (August  28th), 
the  writer  in  the  Times^  after  noticing  the  change  induced  with  regard 
to  settlements,  says  :  '*  An  important  legal  presumption  will  be  altered, 
and  we  shall  not  have  to  wait  long  to  observe  the  result.  Those  who  do 
not  marry  without  settlements  of  some  sort  will  continue  in  the  same 
course ;  but  the  millions  who  do  not,  wiU  live  under  a  law  which  gives  a 
feme  covert  much  the  same  rights  as  a  feme  tole.  Other  consequences, 
perhaps  more  momentous,  are  latent  in  the  measure,  which  will  leave 
little  of  the  Common  Law  intact.  It  probably  portendt  indirect  social  effects 
much  greater  than  the  disposition  of  property  ^  and  it  may  in  the  end  pulverize 
some  ideas  tchieh  have  been  at  the  basis  of  English  life.  Measures  which 
affect  the  family  economy  are  apt  to  be  '  epoch-making '  ;  and  probably  when 
the  most  talked  of  Bills  of  the  Session  are  clean  forgotten  this  obscure  fneasur$ 
may  be  bearing  fruit,' 


n 


320  PBAC'IKJAI,   EFFECT  : — 8KXHO0D,  ncnu,-tj^ 

general  culture.  By  the  inherent  ca^c,  the  coajn<raI 
iinioD  implies  iin  enforced  mutual  complaceDcy,  aiiJ  that 

tender  leeliDK  ou  botli  sides,  any  wounding  of  which  ia 
a  spoiistil  crime  :  the  lender  feeling  tliat  is  involveil  iu 
alt  enji^yiible  Iriiusiicti'ins  of  Hli-,  and  that  is  ever  deeper 
as  tlie  nuptial  tie  )>t;c<)mea  cluser  and  more  enduring. 
Moiiog-iimj-  -wouk'  y  fo  ho  hound  up   with 

the  coiKinou  call  'ife  t»  keep  and  cherish 

one  annther  to  f  But  monngamy  iu  it«elf, 

by  the  presmt  ii   idenlified,  in  a   liniad 

sense,  with  a<li  unity.      It  it<  thorcfore 

here  tlmt  I  fine  be  attended   to.      The 

Christian  sacrm  e,  if  l^iken  duly  as  such, 

rppenrs  to  me  e,  it  to  have  ensued,  uatur- 

nlly,  from  tlie  putting  into  a  prnctical  form,  in  the  way 
of  all  siicraments,  the  genenil  spirit  of  Christian  dog- 
matisui,  Ttie  sacrnment,  of  iVIarriage,  as  sucti,  is  that,  I 
would  say,  which  first  rendered  efficacious  the  inherent 
yrace  that  was  laid  up  in  Christianity. 

Cerliiinly,  the  line  of  moral  continuity  which  I  have 
attributed  to  the  course  of  religion's  progress  through 
Chrifitianily,  is  patently  confirmed  by  the  obvious  cast 
of  our  liturgical  service.  The  alleged  case  of  Christ  and 
his  Church  makes  tiie  substiince  of  all  the  sanction  to 
matrimony  that  is  here  presented.  With  this  purely 
dogmatic  theory  of  the  Apostle  Paul  the  rite  opens  ;  and 
the  practical  exhortations  it  ends  witii  are  but  simple 
quotations  from  epistles  turning  mostly  on  direct  allu- 
sion to  the  theory.  In  no  other  religions  service  is  there 
plainly  laid  bare,  us  here  tliere  is,  the  dogmatic  essence 
of  Christianity  in  its  crudest  guise:  that  of  Christ  being 
fore-determined  in  God's  design  even  already  when  man, 
as  yet  innocent,  was  however  hastening  to  the  Fall 
whence   Christ   alone   could  raise  him  by  his  miracle- 


CBAP.  I.-IX.      THE   CHRISTIAN  FORM  OF  MARRIAGE.  321 

working  power,  first  shown/ as  stands  recorded,  in  pro«i 
Tiding  wine  for  a  marriage-feast  : — this  statement  being 
followed  up  by  a  solemn  prayer  for  God's  blessing  on  the 
pair  concerned,  which  throughout  expresses  how  the  con* 
secratiiig  of  matrimony  had  indeed  imbued  the  whole 
provision  for  man's  redemption :  a  prayer  truly  which 
carries  with  it  the  strangest  of  bold  assumptions  to  be 
uttered  at  the  present  day  in  the  face  of  Deity  I  It 
asserts  to  God,  of  Himself,  that  He  had,  by  His  mighty 
power,  made  all  things  out  of  nothing ;  that  He  had 
appointed  that  out  9f  many  created  after  His  own  simili" 
tude,  woman  should  take  her  beginning ;  that  it  should 
never  be  lawful  to  put  asunder  those  by  matrimony  made 
one  : — besides  formally  giving  stamp  of  the  force  of  oath, 
as  being  uttered  before  God,  to  the  professed  belief  in 
the  sole  consecrating  power  as  to  human  marriage  of 
Christ's  uniting  with  his  Church  ;  with  an  included 
acknowledgment  of  the  woman's  duty  of  obedience  to 
her  husband. 

And  all  this,  from  an  evolutional  point  of  view,  I 
grant  to  have  been  salutary  in  its  own  time  : — or,  before 
men's  view  of  nature  had  become  enlarged  beyond  nar- 
row orthodox  boundsj  and  before  women  were  capable  of 
a  sense  of  duty  not  hampered  in  the  same  way.  If  as  an 
evolutionist — and  especially  as  one  who  is  a  woman, — I 
seek  for  a  true  philosophic  thread  through  this  mystical 
interpretation  of  marriage,  I  feel  that  its  vindication 
becomes  easy  ;  and  that  what  now  appears  eminently  in- 
admissible of  retention  was  yet,  before  the  crisis  of  con- 
ceptive  reversion,  an  expressly  salutary  mode  of  doctrin- 
ism. I  believe,  namely,  that  the  clue  which  applies  to 
everything — to  each  and  every  stage  of  progression  in 
regard  to  marriage, — is  the  association  of  the  fact  of 
Sexhood  with  the  fact  of  Death,  which  I  attribute  as  the 


>T.i4S 


322  PRACTICAL   effect: — SEXHOOD. 

proper  eotirce  of  all  Religion.  Let  us  only  try  to  take 
np  tlie  actuni  mental  position  of  the  Apostle  Panl,  as 
inter  mediate  between  that  which  prodaced  the  notion 
of  t}ie  Fal!  and  that  which  raised  marriage  ioto  a  sacra- 
ment : — let  ub  set  onrselves  as  nearly  as  we  can  into  the 
frame  of  mind  that  is  betolzened  in  his  epii^ttes,  and 
this  one  thing  a  boM  relief,   that  be  was 

penetrated  to  hip  ^  the  notion  that  "  Death 

fume  into  the  w  nf  Sin  "  :  the  latter  w>fd 

meaning,  of  pet  -abandonment  to  sensail 

impulses.      Sin  i  so  "exceeding   sinftil" 

as  it  was,  becat  >eating  by  indiridtiala  nf 

that  original  o  God  which   lie  had  been 

tiiught  liy  Zoroastrit.1, jr  to  the  acconDt  of  women 

and  of  sex-connection ;  and  to  see  as  having  drawn  down 
at  onco,  by  that  typical  occurrence  within  Paradise,  « 
penal  subjugation  to  mortality  for  all  mankind.  He 
labours  liard,  in  the  prime  epistle  wtiere  he  first  ex- 
pounds liis  great  (ioclrine  of  projntiation,  to  show  that 
the  dread  sentence  of  universal  Death  was  however  bat 
a  "legal"  one, — or,  one  which  the  Law-iinposer  could 
remove,  and  iiad  always  willed  to  remove,  when  the  debt 
of  punishment  to  be  undergone  should  have  been  satis- 
fied;— and  on  tliia  he  rests  his  triumphant  confidence 
in  the  ofSce  of  the  true  Messiah  who  had  just  ofi'ered 
himself,  in  Mosaic  fashion,  as  the  sacriSce  that  must  be 
jicceptiible  to  God,  and  who  actually  had  been  attested 
for  such  by  his  miraculous  revival  and  ascent  to  heaven: 
the  true  Messiah  who  must  be  consequeutly  henceforth 
known  as  the  redeemer  of  men  in  general  from  the 
claim  upon  them — the  canceller  of  the  primal  law  of 
Death's  infliction.  If  only  mankind  in  general  would  by 
faith  leave  their  case  in  the  hands  of  Christ,  they  would 
be  free  from  their  old  bondage  to  that  Evil  Principle  who 


CHAP.  I.-II.      THE  CHRISTIAN  FORM  OF  MARRIAGE.  823 

gave  his  wages  ia  the  form  of  inclinatLODS  tx>  sin  ;  aud 
tliey  might  strive  against  these  manfully  with  full  effect, 
as  being  turned  into  the  servants  of  Him  of  whom  the 
service  was  alone  a  righteous  freedom  : — they  would 
stand  before  God  on  the  original  paradisaic  terms  of 
inherent  possession  of  immortality,  by  at  least  an  hope- 
ful   anticipation,    novv    incalculably    enhanced    by   the 

witnessed  resurrection  of  Jesus. And  at  this  point  it 

is,  we  need  to  observe,  that  there  occurs  to  him  the  idea 
of  the  pertinence  to  his  object  of  the  interhuman  rela- 
tion of  conjugality. 

"  Aow  being  made  free  from  sin^  and  become  servants 
to  Gody  ye  have  your  fruit  unto  kolinesSy  and  the  end  ever- 
lasting life.  For  the  wages  of  sin  is  death  ;  but  the  gift 
of  God  is  eternal  life  through  Jesus  Christ  our  Lord. 
Know  ye  notj  brethren^  how  that  the  law  luath  dominion 
over  a  man  as  lo?ig  as  lie  liveth  ?  For  the  woman  which 
hath  an  husband  is  bou7id  by  the  law  to  her  husband  so  long 
as  he  liveth ;  but  if  tlie  husband  be  dead,  she  is  loosed  from 
the  la?v  of  her  husband.  So  .  .  ye  also  are  become  dead  to 
the  law  by  the  body  of  Christ ;  that  ye  should  be  married  to 
another^  even  to  him  who  is  raised  from  the  dead,  tliaJt 
we  should  bring  forth  fruit  unto  God:^^  {Romans  vi. 
2L>-;3,  vii.  1—4.) 

The  notion  thus  felicitously  suggested  was  adapted  to 
take  root  iu  the  way  that  actually  it  did,  by  peculiarly  its 
accordance  with  the  feeling  respecting  women,  as  well  as 
that  of  women  themselves,  which  prevailed  in  the  time 
of  Paul.  The  myth  of  Genesis  had  expressed  the 
irre[)roval)le  conviction  of  early  speculators  that  of  ail 
sources  of  general  evil  for  men  their  enforced  connection 
witli  women  was  paramount:  while  it  also  expressed  the 
opinion  they  held  resolutely,  as  men,  that  all  this  con- 
sequent evil  might  and  should  be  attributed  to  women 


324  PRACTICAL  EFFECT  : — SEXHOOD. 


only.  And  nnder  tbia  determined  view  of  evil's  origin  it 
was  wholly  natural,  accordingly,  that  they  should  hnre 
(Iraniatized  the  work  of  creation  as  they  did,  by  figurio^ 
that  when  God,  after  pairing  lower  aoimAU,  had  to 
provide  the  human  male  with  a  fitting  mate,  He  gart 
such  to  Adam,  not  formed  like  mere  beasts  from  out  liw 
ground,  bnt  ou  one  and  flesh  : — that  i*. 

gnye  her  to  him  le  way  that  alone  befili  a 

Divine  donor,  a'  i  fathers  give,  or  sell,  rht 

female  issue  of  nd  thence,  after  Eve  iiaJ 

heeu  corrupted  j  rival  in  divine  puwer,— 

BO  that  Adam  )ry  to  God,  "  the  womio 

that   Thoa  gav  lisled   mp," — it    was  iml 

jiatural  again  that  vj.-..  be  made  to  pnnish  her 

misuse  of  her  free-will  by  committing  her  thronghoat, 
both  in  body  and  soul,  to  the  disposal  of  her  wiser 
possessor.  This,  we  may  concede,  was  what  may  have 
Beemed  desirable  at  first  to  the  male  interpreters  of 
Providence.  And  uo  women,  of  themselves,  had  yet  the 
ability  of  being  stiired  to  raise  their  protest.  But  when 
tlie  sound  of  the  large  Gospel  was  abroad  which  Paul 
preached  to  the  Gentiles, — in  which  God  was  wholly 
glorified  by  His  grace,  and  in  which,  moreover,  mea  were 
blended  up  with  women,  in  one  mass,  under  expressly 
female  colours, — women  converts,  and  those  especially 
who  were  Gentiles,  were  as  eager  as  men  to  give  ear  to 
him.  And  it  seems  even  very  possible  tliat  it  was  some 
rebellious  aptitude  on  tlieir  part  towards  a  practical 
application  of  the  new  theory  for  immediate  benefit,  thnt 
drew  forth  from  ihis  apostle,  and  others  after  him,  tb»t 
vehement  injunction  of  personal  adherence  to  the  yet 
authorized  plan  of  the  connubial  relation  which  remains 
ID  force  even  for  ourselves."  With  Paul,  in  his  new  mental 
*  At  the  conclosioD  of  our  maniagc-aerTice  stands  an  injunotiao  t* 


CHAP,  i.-ii        TUB   CHniSTIAN  FORM  OF  MARRIAGE.  325 

position,  the  necessity  in  every  way  was  compromise : 
cliiefly  as  to  the  inherent  nature  of  the  great  idea  he  was 
filled  with,  but  also,  immediately  and  obstractingly,  as 
to  the  notions  and  prevailing  interests  of  those  he  was 
endeavouring  to  win  over.  The  generalness  of  the 
revealed  function  of  the  Saviour,  which  made  it  necessary 
that  none  should  be  turned  back  of  those  who  came  to 
him,  caused  the  apostle  to  welcome  gladly  the  women 
that  pressed  forward  into  his  ranks  ;  but  at  the  same 
time  it  was  impossible  that  he  should  have  relaxed,  even 
if  he  had  willed  to  do  so,  the  strictness  of  their  prescribed 
duty  as  wives,  while  precisely  his  ruling  object  was  to  set 
up  the  headship  of  common  husbands  in  parallel  with 
that  of  Christ  over  mankind.  Nor  could  he  have  omitted 
to  be  aware  that,  even  if  this  could  have  been  theoretically 
arranged,  the  favour  he  would  have  gained  with  women 

the  Dcwly-raarried  that  suggests  much  as  to  the  leading  oontroversy  in 
the  Church  that  led  to  the  integnration  of  Protestantism:  "It  is  con- 
Ycuient  that  they  should  early  recei^  the  holy  Communion."  This  hare 
admi88ioii  of  what  to  Catholics  is  so  all-important  as  the  connection  of 
the  two  sacramenti) — reducing  that  of  prime  doctrinal  import  into  one  of 
niiiiple  commemoration, — shows  indeed  in  present  view  as  a  rupture  in 
dogmatic  continuity  that  could  not  otherwise  than  he  resisted  hy  central 
chorchhood.  If  marriage  were  indeed,  as  now  helieyed,  the  effeotiye 
purport  of  Christianity,  so  likewiiie  must  the  Eucharist  have  required 
to  maintain  Hupremacy  over  the  whole  worship  of  those  adhering  to  the 

primal    form  of  their  creed. But  the  connection  has  also  another 

implication  too  pertinent  to  he  left  out  of  sight.  Besides  thus  explain* 
ing  the  cany  paasage  that  was  prepared  from  the  first  into  the  final 
myHticitun  of  the  *'  transuhstantiation,"  it  carries  us  hack  straight  to  in 
fact  the  old  Roman  form  of  marriage  prevailing  in  the  time  of  Paul  t 
the  pagan  religious  rite  of  eonfarreatiOf  in  which  marriage  was  made 
good  hy  precisely  the  eating  and  drinking  together  of  hride  and  hride- 

groom, — or,  perhaps,  by  communion  in  one  kind  only. As  to  the 

Apostle  himself,  there  is  certainly  no  sign  of  this  complicity  in  his 
writings ;  but  the  idea  of  it  is  so  naturally  consecutive  to  his  own— as 
expressing  the  apt  junction  of  Gentile  practice  with  the  Hebrew  rite  of 
the  paschal  suppery^-that  it  must  inevitably,  as  would  seem,  have  been 
quickly  superinduced. 


323  PRACTICAL   EFFECT  : — SEXHOOD.  mmil-u 

would  have  been  dangerously  overbalanced  byoSeuoeb 
the  nieii-iHecipIea  who  were  so  mncb  more  importaotb 
him.  Still,  the  urgency  of  his  desire  "to  hringall  bohI 
to  Christ "  carried  him  through,  and  he  msile  out  Wu 
course  wifh  at  least  a  full  local  sufBciency,  however  no* 
it  may  enttiil  moral  discontent.  The  npouse  that  va 
"given   by  Q-od  ■  .riatian    myth    was   showi 

required  to  odey,  nore  than  ever  wives  befon 

had  obeyed  ;   bi  nade  ensy  to    her   by  fJi( 

merciful  entreat;  sd  her  that  all  the  suffering 

attached  to  her  ^s    lalcen   off   her,    by   het 

husband's  ma^i  i  was  called  to  serve  him 

with  whole  body  st  because  he  himself  h«d 

80  loved  her  and  €<••  ;  as  even  Ins  own  flesh,  lu 

to  offer  himself  in  "  sacrifice  "  for  her,  in  order  that  he 
might  endow  her  with  a  merit  not  her  own.  The  doc- 
trinal arrangement  had  reconrse  to  was  thus  indeed  but 
a  mingled  kind  of  benefit  as  to  moral  principle.  The 
coven  an  ted-for  advantage  supposed  gained  on  the  female 
side  appears  naturally  but  as  that  which  accrnes  in 
ordinary  to  wives  whose  husbands  make  the  assumption 
that  the  marrying  is  on  their  part  a  condesceosioo  :— 
and  such  imagining  on  the  part  of  husbands  may  reason- 
ubly  be  supposed  general  atnoug  Paul's  contemporarie*. 
Nay,  worse  than  this,  it  would  seem  that  here  Inrks  an 
included  suggestion,  or  opportunity  of  suggestion,  of 
the  gross  feeling  belonging  to  sensuous  men  that  their 
submitting  at  all  to  the  bond  of  murriage  is  a  self-denial 
in  their  birth-right  privileges.  The  presence  of  snch 
kind  of  parallelism  was  perhaps  inevitable  at  the  stage 
in  culture  when  the  idea  of  "  imputed  merit"  could  be 
relied  on,  as  forming  part  of  the  Divine  plaa  of  govem- 
inent :  although  in  neither  case  might  the  Apostle  be 
answerable  for  the  lack  in  his  disciples  of  power  to  follow 


CHAP.  I.-II.      THB  CHRISTIAN  FORM  OF  MARRIAGE.  327 

out  his  own  subtleness  of  distioctioDs,  here  as  to  the 
new  meaning  of  an  abrogation  that  was  spiritual,  and 
there  ns  to  imputation  that  was  only  a  'Megal  fiction." 
At  all  events,  even  as  blighted  by  the  connected  im- 
port it  suggests,  the  symbolic  theory  of  Paul  must  be 
accredited  by  us  for  having  done  morally  the  thing  which 
is  here  of  leading  importance :  the  promoting  of  the 
growth  of  conjugal  love.  The  un-inoral  trust  in  the 
goodness  of  anotlier  as  availing  for  our  own,  which  to 
modern  sense  is  a  real  vitiating  of  PauFs  Gospel,  may 
indeed  be  yet  traced,  as  to  the  spousal  symbol,  as  the 
ameliorating  agent  tiiat  o?ily  in  this  way,  of  concern  with 
Sexhood,  it  can,  I  believe,  make  out  its  proper  evidence 
of  having  been. 

It  took  a  period  of  some  three  hundred  years  for  Paul's 
doctrine  to  gain  the  form  of  the  Nicene  Creed ; — and 
rather  longer  for  it  to  ripen  into  the  Augustinian  notion 
of  ISin  : — but  it  took  more  than  seven  centuries  yet  longer 
before  it  had  become  ready  for  practical  application  ;  and 
then  only  through  the  help  of  a  firmly-organized  eccle- 
siastical establishment.  The  Church,  come  to  matronly 
Popedom,  turned  its  naturally  feminine  ability  into  making 
the  abstruse  Creed  into  a  thing  of  daily  use: — a  thing 
which  wise  humanity  will  never  henceforth  let  go,  even 
though  Popes  and  Creeds  may  have  had  their  day. 

There  is  a  vast  amount  of  testimonv  to  the  moral 

m 

stamina  of  Christianity  in  the  fact  that  this  fruit  of  it 
should  have  lasted  down  to  the  present  time.  And  the 
attestation  is  but  strengthened  as  we  recognize  the  local 
error  that  has  been  transmitted.  But  can  we  doubt, 
nevertheless,  that  for  some  considerable  recent  period  the 
inherent  falsity  embodied  has  been  working  at  the  root 
of   the  domestic    institution,    and    loosening  away  its 


4 


328  PRACTICAL   EFFECT  : — SEXHOOD. 

outward  form,  in  the  very  iDterest  of  its  inwarcl  niBterial? 
— It  cannot  be  questioDed  that  pre-monitiona  have  arises, 
and  must  liave  arisen,  to  bIiow  Uie  neeiJ  of  s  rvformed 
staDdard  of  apiirehension  reBjiectin-r  matrimony. 

If  we  cousider  tlie  two  over-passed  stages  in  Sex- 
principle,  which  have  been  severally  represented  by  the 
Faradieiiic  ideal  iaa   dogmatism,  it  eeetas 

clear  tbut  the  mo  Hined,so  far  as  re^ardstbe 

woman,  was  nexl  blie  ono  case,  and  Bcarceir 

that  which  we  a  line  in  the  oilier.    For  bv 

the  first,  if  the  bad  a  tendency  to  «iii, ;[ 

was  her  hnebanc  F  that  was  bound  to  check 

it.     And  by  the  ,e  of  gra«e  which  the  wife 

gained  in  mythoiu^..  ^  so  equivocally  base'l  in 

views  of  uature  and  Frovidtfuct;  as  to  Jk;  indeed  bnt  lite 
narrowest  opeuiug,  however  perceivable  aa  such,  to  a  true 
dexual  morality: — the  only  genu  iue  moral  impulse  awaken- 
ed being  that  of  gratitude  to  the  husband  who  was  con- 
sidered to  bave  stooped  in  taldng  her  ;  while,  to  all  modem 
apprehension  of  psychoUigic  truth,  tbis  means  but  a  very 
small  advance  towards  a  peraouul  sense  of  duly. 

The  Chrititiao  doctrine  of  mutrimony  for  tlie  woman  is, 
that  if  she  only  "serve"  witb  due  nffectionateness  her 
husband,  she  is  a-*  free  from  legal  (or  punishable)  siu,  u 
is  the  believer  wlio  adheres  to  Clirist  by  force  of  faith. 
But  this  practical  repetition  of  Pauline  creedism  is  of  s 
kind  to  work  out  sell-condemning  fruit  ;  and  in  obvious 
experience  it  has  done  tbis  actually,  and  for  the  man 
nearly  as  much  as  the  woman.  It  has  produced  in  wives 
the  slackness  and  diffu^euess  of  nitnd  which  have  made 
them  proverbially  chargeable  witb  the  defect  that  attends 
irresponsibility  :  tbe  abandoumeut  to  a  c^ipricions  self- 
indulgence,  witb  regardlessness  of  effects  to  follow.  And 
in  husbands  it  lias  fostered  tliat  very  notion  of  their  own 


CHAP  i.-ii.      THE  CHRISTIAN  FORM  OF  MARRIAGE.  329 

egoistic  importance,  as  the  one  centre  of  all  the  objects 
of  domestic  life — the  end  and  aim  of  the  existence  of 
the  family, — which  it  lies  with  the  true  purpose  of  all 
religion  to  prevent.  Nor  is  this  two-fold  effect  of  injury 
other  than  a  fair  response  to  that  which  may  be  recognized 
also  in  the  symbolical  agents.  The  spousal  short-comings 
of  the  Church  have  been  historically  an  open  shame  ;  nor, 
in  truth,  is  there  wanting  a  suggestion  the  most  painful 
in  regard  to  the  Divine  Husband,  which  in  itself  would 
seem  sufficient,  to  modern  feeling,  to  necessitate  a 
cessation  of  the  symbol's  use  for  the  future.  For  are  we 
not,  in  the  matter  just  alleged,  forced  inevitably  by  moral 
logic  to  an  idea  respecting  Christ  that  yields  a  Calvinism 
more  remorseless  than  Calvin's  own  : — the  idea,  namely, 
that  redemption  was  to  Deity  as  much  a  Self-object  as 
creation  was ;  and  that  He,  the  Son  of  Man,  who  came 
to  be  "lifted  up"  on  Calvary,  that  He  might  "draw 
unto  him  all  mankind,"  did  this,  after  all,  not  for  men, 
but  only  that  His  own  name,  with  that  of  the  Father, 

might  be  glorified  I To  refer  back  our  judgment  in 

this  way  seems  indeed  the  applying  of  a  test  that,  is  at 
once  called  for,  and  yet  incapable  of  being  undergone. 

But  even  supposing  the  symbol  laid  aside  as  having 
now  done  its  work  and  become  antiquated,  the  Christian 
rite  would  have  this  still  against  it,  of  deep  psychologic 
force,  that  the  vow  imposed  by  it,  with  the  apparent  object 
of  turning  gratitude  into  spousal  affection,  is  essentially  of 
the  nature  of  a  moral  snare.  The  very  promise  to  "  love  " 
— to  the  fulfilment  of  which  on  the  part  of  women  the 
only  kind  of  answerableness  allowed  them  is  attached, — 
is  that  which  tends  naturally  to  defeat  itself,  and  to  leave 
behind  it,  instead  of  real  aflFection,  a  deadly  trail  of 
affective  subterfuge.  Even  with  all  the  impulse  that 
might  be  gained  out  of  gratitude,  or  any  other  kindly 


PRACTICAL    EFFECT  :- 


motive,  to  mnke  a  forceii  effort  to  love,  and  this  especUHr 
tmder  the  birnling  of  a  solemn  promise,  is  to  attempt 
that  which  is  beyond  human  ability.  Tlie  very  beoefii 
that  might  otherwise  proceed  in  the  rightful  way  of 
inducing  love,  would  beneutralizwl.  A  certain  kiadllDesa, 
ij  mutually  intended,  may  aufely  be  enjoiued  and  de- 
manded, with  true  "  'ct,  and  eucli  aa  helps  the 
ptrpetuntion,  or  if  irst- producing  of  love  :— 
but  a  voK)  of  lov  ice — which  is  dependent, 
throiigli  its  needo:  notoQ  one  but  on  two,— 
is  become  under  ight  of  self-knowledge, » 
wilful  blindnesa  ag  circumstance  of  oar 
condirion  thiit  is  not  i  >nteRipt  towards  religion. 
Tiie  vow  to  love — anu  ,  I,  this,  wiicn  joined  na  it 
lias  been  witli  tlie  terms  of  "'fur  better  fur  worse," — wxou 
to  me  a  fearful  paltering  both  with  conscience  and  the 
asserted  presence  of  Deity. 

This  intrinsic  falsity,  added  to  the  flagrant  ones  alreadj 
noted — besides  the  speciid  sign  just  supposed  of  imme- 
diate degradation  in  llie  reigning  eyinboi, — seems  fully  to 
complete  the  show  of  need  for  a  re-construction  of  oor 
marriage-service.  As  it.  stands,  it  but  faithfully  represenU 
a  state  of  creedisni  which  is  gone  by,  as  an  authoritatin 
influence.  It  is  surely  fatal  to  the  moral  efficacy  of  the 
service,  for  ourselves,  that  it  should  still  require  of  those 
who  tnarry  to  kneel  before  God  and  utter,  or  hear  altered, 
what  the  mnns  of  pft'.sent  thinkers  consider  falsehoods. 
It  can  but  seem  a  profanity  tliat  the  priest  who  has  lo 
bless  tbein,  should  on  the  one  hand  say  to  God  that  He 
has  done  that  which  modern  science  ttuds  incredible; 
and  on  tlie  other  hand  assert  <leliberately,  as  facts,  Bible- 
matters  that  historic  criticism  repudiates — besides  the 
mockery  of  entreating  fur  them  the  lil'e-esperience  of  in 
Abrtihacu  and  a  Sarah,  or  of  an  Isaac  and  a  Bebeksh. 


CHAP  I.-II.       THE   CHRISTIAN   FORM   OF  MARRIAGE.  331 

And  does  this  signify  any  less  than  a  true  moral  necessity, 

no  longer  to  be  trifled  with,  of  re-moulding  the  religionism 

of  our  country,  and  of  religionism  generally? 

All   formal  imposition  of  antiquated  creedism  brings 

evasion  on  professors.   And  is  this  endurable  with  regard 

to  domestic  duty  ?     The  very  depth  of  the  mischief  that 

has  been  done,  already  in  the  past,  is  now  visible  in  fact 

in  the  recourse  that  has  been  adopted  to  escape  it.     For 

what  has  this  been  but  the  endeavour  to  iofuore  the  actual 

• 
meaning  of  the  service  ? — to  ignore  that  which  of  all 

religious  teaching  should  be  most  important ! It  is  a 

common  answer  to  all  remarks  of  the  above  kind,  that 
"  no  one  thinks  about  it ;  so  that  therefore  is  the  conscience 
not  hurt." — Delusive  trust! — The  very  making  of  the 
marriage-service  a  mere  form,  that  cannot  with  con- 
venience be  thought  about  with  entire  sincerity,  is  an 
imparting  of  hollowness  to  the  whole  substance  of  the 
religious  consciousness  :  the  implanting  of  equivocation 
at  the  heart  of  all  practical  sense  of  duty.  How  much 
of  mere  foolish  inanity  do  w^e  constantly  hear  expressed 
by  young  couples,  on  the  subject  of  their  binding  together  1 
Of  course,  "  thev  never  meant  it  in  earnest "  that  the 
one  should  obey  like  the  Church,  and  that  the  other 
should  love  as  Christ  loved. 

This  associating  of  Christian  dogmatism  with  the 
instilled  duty  (»f  married  life,  which  probably  was  es- 
teemed at  first  the  sure  fixing  of  the  former  in  enduring 
perpetuation,  turns  out  now  to  be  the  actual  means  of 
only  immersing  that  "  duty "  in  all  the  evasiveness  of 
import  which  now  attaches  to  the  creed  itself.  Married 
persons  are  in  the  same  position  as  vowed  clergymen. 
They  have  undertaken,  before  Grod,  to  carry  out  a  so-called 
"  belief "  which  they  no  longer  believe,  or  can  believe. 
They  have  indeed  by  their  very  act  of  marriage  signed 


332  PRACTICAL   EFFECT: — SEXHOOD.  pivI^ 

"  legally  "  to  an  admission  of  obligotioo  wliich  hencelbrtl 
they  are  cuTiipelleti,  liy  cue  or  another  subterfn^,  t( 
repudiau:.  Tlint  is,  ns  to  the  ordinary  resonrce,  they  »n 
obliged  to  stretch  their  consciences  into  HcoomiDoclgtioi 
with  n.  fjijsc  interpreting  of  plain  language.  And  thii 
manifef-t'j-  is  for  them  more  dani^crons  incomparably  th&i 
it  is  evLTi  for  cle  .hough  it  is  trne,  as  I  hoy 

and  believe,  that  •  ny  cases  of  both  kinds  thi 

effect  amounts  to  1  ;  falling  back  oa  a  religion 

iftm  that  i^  iuRtinct  smaretriflera  in  mtttriinOD' 

there  DJiiy,  and  m  rtual  encotirngemeiit  inns 

principlodnesa  ;  1  who  come  to  the  altar  pun 

iu  heart,  there  w  an  antidote  within. 

But   tliere  is  a  lowi  ^sa  of  this  kind  of  injur; 

abounding  ammigst  us,  which  has  no  moral  safety  o 
background,  a^  being  the  letter-in  of  ridicule  in  ivspoc 
of  state  of  marriage.  It  is  a  prevailing  fact  at  the  presen 
day  that,  not  only  among  common-ininded  persons,  ba 
also,  aud  111 uiosl.  without  exception,  aiunngat  tliecuItiTatei 
aniihoiioureii,  the  very  mention  of  m;irriage  in  anygenen 
conversation  draws  forth  an  instant  sniile  with  more" 
less  of  tlie  character  of  a  Kueer, — Could  there  lie  i 
Btronger  sign  of  the  deep  wrongfulness  of  the  actual  trp 
which  now  mimhlti  the  conception  of  the  conditiou  ?  ■! 
this  type  should  much  longer  prevail  there  eeerns  little  t 
be  expijcted  hut  that  Marriage,  in  its  best  light,  shoal' 
become  a  Ihiu;^  of  no  otlier  than  worldly  interest.  Ba 
then  Religion's  own  nature  may  re-asaure  us  that  sncl 
an  issue  as  tliis  cuuld  be  never  final. 


That  which  is  needed  is  a  natural  form  of  marriage 
It  is  nothing  against  human  institutions  that  at  the  fin 
they  should  be  only  artificial  :  or,  ill  adapted  to  both  th 


CHAP.  i.-n  THE   FORM  TO  BE  ANTICIPATED.  333 

nature  of  things  in  general,  and  to  our  own  instincts  of 
what  the  latter  ought  to  be  ; — but  it  is  everythin^jf  against 
them  if,  when  read  under  tlie  light  of  "  Divine  Design," 
t!iey  do  not  actually  exhibit  power  of  re-adapting  them- 
selves in  accordance  with  general  fitness. 

In  all  kinds  of  framed  instrumentation  it  is  the  mark  of 
perfection  that  the  means  employed  should  work  straight 
to  their  point.  And  by  my  own  plan  of  teleology,  the 
true  point  of  creation's  general  aim  being  laid  in  the 
completing  of  a  Sexed  Individuation,  so  the  Divine 
guidance  of  Christianity's  historic  course  ought  to  show 
a  track  bearing  specially  in  this  direction :  although 
necessarily  subject  to  the  law  of  all  natural  formations, 
whether  physical  or  spiritual, — the  law  of  progress  to  the 
extent  of  its  tether,  and  thence  of  decadence.  Here, 
accordingly,  1  find  placed  the  Divine  rationale  of  the 
event  of  the  great  Protestant  Reformation. 

I  imagine  that  the  "  Providential  Design  "  of  Christ- 
ianity really  culminated  in  its  yielding  a  form  of 
Marriage  that  sufficed  locally  :  or,  as  the  first-cast  of  the 
institution,  artificially  built  up  on  a  dogmatic  scaflFolding. 
Having  done  this,  Romish  Church-supremacy  became 
constantly  more  intolerable,  so  as  to  make  the  revival  of 
Grecian  literature  with  its  free  notions  the  mediaBval 
desirandum  it  proved  to  be.  Papistic  dogmatism  en- 
trenched itself  vainly  on  monkish  sophistries.  Reforming 
doctors  proclaimed  their  exclusive  holding  by  the  one  side 
of  Apostolic  teaching  which  concerned  only  the  strictly 
personal  matter  of  the  justifying  of  each  soul  by  its  own 
un-priestridden  faith  in  Christ.  And,  meanwhile,  the 
time  was  coming  on  when  the  Church-victimized  Galileo 
turned  his  telescope  on  the  physical  heavens,  to  see  what 
was  actual  truth  there.  Much  more  notably,  however,  as 
to  religious  concern,  was  the  assured  discoverer  of  earth 


334  PRACTICAL    EFFECT:— BESaOOD.  rusn^JP 

motifiu  followed  up  by  our  vwn  MiUuu,  the  sublime  poet 
of  "  JnJependency,"  wlio  bethouylit  himself  to  depict  d-t 
maukiiid  a  he^LQnlug  of  the  liumau  race  upou  eaitii 
showiug  naturally,  iii  chief  purpoBc,  (as  leaviQ-r  doctrin- 
ism  for  mere  siihordiuutd  eiiibelliBhiiieDt,)  real  accoFcI- 
ance  with  the  knowu  Btation  of  man  iu  the  sokr 
UQiverse,  amid  tret  i  aad  lowur  iitiimals.    Tbe 

amplified  view  of  eyed  in  tbia  version  of  the 

aged  myth  made  U  appearance*  the  epoch  of 

a  true  fixture,  foi  t  least  Euglish  mlodg,  uf 

the  mode  of  sex  i   Chriiitiau  marriage  5U)^ 

-pa^es.     Perhaps  :  u  fact,  that  the  domesEii; 

feeliug  of  those  strict  Protestants  gaiaeil 

the  eiidurauce  thnt  iit„.  ,  for  couceru  wilb  inspira- 

tion. The  "  HumauisEU  "  that  was  breaking  loose  from 
Eeclesiasliciara  was  saved  from   entire  rupture  vfitli  tlie 

*  Datee  aloae  may  liero  Bpi;ak  for  thutiumlTes.    Ah,  i.g. — 
Epistle  to  the  lloniins,  suy         .......    A  J).     60 

Nioene  Creed 33S 

St.  AiigustiiiB's  llf  r,cc.i!a  Oriffinali 41g 

Idea  of  traoBubalaniiatiun  biiiached 7JI 

HBtrin^e  made  a  s^icraiuent      .......  HM 

Fmre  urdaiiicd  :— Doiuiuicama,  to  put  down  the  AIbi-  1 

jjmiBtB  ;  f  ranciacHni',  to  preadi  peace  anil  poverlj  ) 
Latecan  CuuDcil — marruLge-uauiament  cunliFnied,  aad  i 

tmnBubutantitttion  eatabliahtd     ....         ) 

Roger  Bacon,  died  11:02  ;  Wiolif  died 136J 

Revival  of  lettora,   1395;  invention  of  prinliuff  m6 

Iiorenzo  dt'  Medici 14U9.91 

Englisli  I-ilntKy  compt'Bud 1617-8 

Loyola,   and  tlia  niyjitics ;  Francis  Xuvitr,  St.  Terean,  1 

LuiW,  Cuuiu;il  of  T«m }        ^"■^''^ 

GaUJeo,   1010;  Miltou'B  •' Tiirailiie  LoU"     ....  1674 

Shull  I  add,  that  ia  1186  there  ia  recorded  a  great  conjunction  of  nui 
and  moon  and  ull  the  planets  in  Libra; — and  aUo  thatiu  1130,  jiutbetcn 
the  Kettlement  of  douiestiu  rule  on  the  one  hand,  and  on  the  other  the  oi- 
couiageuient  of  mobt  unnatural  asceticism,  there  was  u  sudden  ontbonl 
and  a  nild  prochdmiug  of  the  idea  of  the  final  advent  of  the  A 


•iiAP.  i.-ii.  THE  FORM  TO  BE   ANTICIPATED.  335 

latter  by,  eminently,  the  pure  beauty  of  this   gem  of 
puritanic  fancy. 

But  the  "  heavenly  Muse "  that  was  here  invoked 
meant  nothing  else  than  the  ideal  in  the  poet's  mind. 
The  image  of  spousal  blessedness  that  Milton  pictured 
was  signally  that  of  only  a  man's  possible  conceiving. 
No  woman,  though  assisted  by  whatever  believed  inspi- 
ration, and  even  if  capable  as  he  was  of  admitting  it,  could 
have  entertained  the  imparted  image  as  he  did.  No 
woman,  even  at  the  date  of  the  poem's  writing,  could 
liave  felt  the  Miltonic  "  restoration  "  to  be  any  other 
than  a  mere  copyist's  filling-up,  and  re-varnishing,  of  a 
one-sided  piece  of  barbarous  ideation. 

In  the  now-supposed  general  Design  of  things,  Christ- 
ianity was  the  initiatory  stage  of  Sex-morality,  which, 
after  its  own  required  culminating  and  thence  decaying — 
through  the  very  fact  of  having  yielded  up  its  fruit, — 
had  to  make  way  for  a  much  higher  understanding  of 
Sex-union  than  it  lay  with  the  age  of  Paul  to  produce  : 
and  this,  as  bearing  specially  on  bringing  up  the  Individ- 
uation of  the  woman  into  a  relative  parity  with  the  man's. 
But  the  "Independency"  of  the  puritans  was  limited  in 
idea  to  men  only.  And  it  was  left  to  Roman  Catholics 
to  support  the  woman's  cause  by  their  adherence,  as  long 
as  might  be,  to  the  mystic  dogmatism  that  in  essence 
favoured  her.  The  time  could  not  become  due  for  an 
clTectual  quittance  of  this  till  a  new  scheme  of  nature  in 
its  entirety  should  have  been  produced.  A  law  of  Mar- 
riage, of  the  kind  required,  had  to  wait  for  the  full 
epiphany  of  the  doctrinism  of  Evolution. 

Christianity  had  begun  by  sweeping  clean  away  from 
the  human  mind  an  artificial  prepossession  respecting 
Death,  that  choked  up  the  roots  of  moral  feeling  :  being 
the  procedure  from  a  bestial  antecedency.     Once  for  all 


"^ 


336  PRACTICAL    EFFECT  : — SBSHOOD. 

it  rid  maakind  of  the  notioa  that  the  sorereignly  of  the 
realms  of  the  dead  was  made  over  to  the  Prioce  of  EtII; 
so  that  to  die  was  no  longer  the  same,  for  maDkinij  in 
genera],  as  to  fall  into  l.he  power  of  Satan. — And  the 
more  ileath  was  relieved  of  its  first  terror,  the  more  wis 
ima^inutioii  turned,  and  with  iudaite  benefit,  to  reaiJK 
the  importance  new  meaning   is  howevet 

given  to  Birth  th  ling  of  nature  now  open^J 

to  us.     We  see  it  er  as  the  one  miracle  of 

miracles  in  nata  iprises   in    reality   wiibin 

itself  all  vital  oj  3ffer.     Birth  bow  signifia 

to  us  the  drawii  )  particular  centres,  from 

far  and  wide  thro.  all  the  scattered  djaamlc 

energies,  both  phjnii,™  itual,  Ihat  are   auywhfw 

in  existence  : — and  this  by  the  sole  agency  of  the  forte 
of  Love,  as  indeed  a  Divine  Chemistry  that  alone  has 
the  meims  of  integrating  beingbood.  What  should 
practically  follow,  then,  but  that  the  proper  exercise  of 
Love  slumld  be  directed  solely  in  future  by  a  regard  to 
the  rightful  nature  of  Love,  in  its  highest  and  best  form; 
namely,  as  freed  from  the  erroneous  notion  of  its  connw- 
tion  with  Sin,  which  has  truly  hung  about  it,  thooj^ 
decliningly,  as  Inug  as  Christianity  baa  held  its  away— 
notwithstanding  the  precise  aim  of  the  latter  to  shot 
matrimony  honourable  ?  Uutil  the  idea  of  marriage 
being  in  any  light  an  "  atoning  sacrifice  "  is  abolished,— 
until  it  is  regarded  as  a  pure  "  privilege"  bestowed  on 
us  by  nature,— tiie  real  nature  of  Love  must  continue  to 
be  treated  wrongfully  in  the  institution.  The  "lawful- 
ness" that  beluNgs  intrinsically  to  things  natural  mnit 
inevitably  under  Evolutionism  be  subjected  mentally  to 
a  rule  of  moral  "expediency." 

The  true  spirihial  Chemistry  uf  Love  (aee  p.  91-2),  ii 
that  which  recjuires  condition  of  expressly  the  contniy 


CHAP.  I.-II.  THE   FORM   TO  BE   ANTICIPATED.  337 

to  tlie  "  becoming  one  "  of  the  two  persons  concerned. 
The  integral  attraction  here  implied  requires  essentially 
a  personal  individuality  on  each  side,  complete  in  itself, 
and  complete  in  opposition  of  character  to  that  on  the 
other  side.  The  quality  giving  source  to  the  attraction 
is,  of  peculiarity,  not  a  native  similarity  of  personal  con- 
stitution, but  a  resident  constitutional  antagonism.  And 
this  is  manifestly  incompatible  with  the  ^'  oneness  "  that 
Christianity  assumed  necessary,  and  that  since  has  been 
cherished  in  our  idealism  as  the  true  type  of  connubial- 
ism.  But  a  second  peculiarity  is  involved  also,  of  no 
less  importance,  which  softens  and  gives  reason  for  the 
antagonism.  And  that  is,  the  condition  that  the  uniting 
element  acts  alone  by  sudden  and  exceptional  operation. 
Man  and  wife,  being  in  general  affective  opposites,  join 
together  in  close  union  at  times,  all  the  more  for  their 
life  of  general  apartness ;  and  apparently  on  the  very 
account  of  this  : — seeing  that  the  very  nature  of  all  sen- 
tience is  that  of  being  enhanced,  and  even  primarily 
created,  by  precisely  an  alternation  of  conditionment  (see 
pp.  09,  131).  It  is  contrast  that  produces  feeling  at 
first,  and  that  ever  after  keeps  feeling  alive.  And  the 
very  matter  of  the  cessation  of  strong  feeling  is  the 
opportunity  of  all  the  friendliness  on  a  lower  scale  which 
may  at  once  mitigate,  and  give  power  for  the  renewal 
of,  the  extreme  distinctiveness  of  the  moral  acid  from 
the  moral  alkali.  Too  much  of  such  distinctiveness 
would  cast  the  two  beinghoods  out  of  reach  of  one 
another  ;  but  a  sufficing  measure  of  it  is  made  by  nature 
indispensable. 

Nature  has  given  but  a  narrow  range  to  the  sphere 
where  the  human  chemistry  can  work.  She  has  limited 
its  adapted  season  to  a  mere  fraction  of  human  life  ;  and 
admits  far  from  the  entire  number  of  human  beings  to 


have  part  in  its  effects  at  all,  while  as  to  the  fall  potOKj 
of  these  the  partakers  are  made  rare  to  the  extrFuu. 
Autl  yet  there  is  an  indueoce  provided  by  the  exp«rieoQt 
of  evea  these  few  that  appiieii  to  the  common  life  of  tO 
maiikinil.  Au  ideal  is  created  as  to  the  special  fonx  tt 
Love  wlieu  it  does  rise  to  passion — as  the  desperaul}* 
mitii;led  produce     ~  aod   repulsion, — eucli  ai 

actually  is  tiie  o  proprlate  to  the  eutnute 

into   state   of  fai  iteuse    joys    and   ialaOl 

auxieties  of  coi  a  aomethiug  like  thi«  kt 

propeller  to  thep-  — Aud  may  it  not  ho  «ll 

said   tliat   the  geneia!    reeling   is  tkn 

affected?     The  I  hilities  of  niairiage-blui 

and  marriuge-agi  liable  to  endure  hat  for 

momeulSf  m;irk  always  for  tlie  avernye  of  muukiDd,»ai   , 
rightfully   HO,  their  highest   leyel  of   attainable  jciy  (f 
pait). 

This  idi'id,  when  it  eliall  have  gained  its  due  ascendoi^, 
must  assiiiediy  be  of  higher  power  than  the  ChrisUtt 
oue  as  to  ilie  adjusting  of  the  connubiiil  relation  for  ntl 
advantage  ou  both  sides.  The  union  being  made  tor«i^ 
in  this  luuiiner,  ou  the  piimal  self-sufficiency  of  each,* 
to  that  wliich  forms  general  condition,  there  is  emiueot^ 
a  ground  secured  for  the  partial  and  mutual  suhjectioit 
to  be  yielded  voluntarily  by  each  to  each  as  occaAioofv 
subjectiou  rises  up,  which  was  out  of  question  by  th 
strict  teclinicalism  of  the  tirst  notion  :  that  of  thewoinao'* 
becoming  to  the  man  as  "  iiis  own  flesh,"  to  be  govemei 
by  exclusively  his  spirit.  EaeA'ow^ht  to  have  the  poW(*, 
on  occasion,  of  leaning  fully  ou  the  other  ;  but  to  eusutt 
means  for  this,  eac/i  well  must  have  ability  to  stsini 
upriglit  and  firm  upon  his  or  her  owu  proper  ground. 

And  the  new  ideal  must  ia  reason  be  that  which  &)ai\ 
determine  the  uew/orm  of  the  marriage -rite.    All  con- 


CHAP.  i.~ii.  THE   FORM  TO  BE  ANTICIPATED.  339 

veiitioiial  as  this  must  be,  there  is  now  clearly  opened 
the  way  by  which  it  can  be  made  as  natural^  also,  as 
also  it  is  rationally  required  to  be. 

The  real  significance  of  the  matter,  to  be  seized  on  by 
a  just  principle  of  religion  and  morality,  has  indeed  been 
oniy  waiting  for  the  office  of  the  new  rationalism  of 
to-day  to  assert  itself.  The  present  clearing  away  of  now- 
antiquated  notions  about  marriage  leaves  exposed,  in  a 
way  not  to  be  missed,  the  nature  of  the  actual  residue 
yet  remaining,  which  needs  cultivating  and  securing  : — 
as  indeed  the  true  natural  link  between  old  religion  and 
new  :  the  religion  that  respected  only  the  saving  of  the 
egoism  that  is  individual,  and  the  religion  that  means 
also  the  maintaining  of  a  progressive  character  in  the 

race. Manifestly,  the  one  point  that  is  of  urgency  in 

marriage,  of  perpetuity,  is  the  call  that  it  needs  to  make 
on  the  two  parties  for  united  feeling  as  to  their  common 
charge  wilh  regard  to  offspring.  Here^  undoubtedly, 
they  need  to  be  at  one,  in  at  all  events  the  intention 
and  the  practical  •directing  of  that  new-springing  impulse 
of  parenthood  which  should  be  shared  by  them.  And 
it  may  be,  accordingly,  that  here  too  may  self-subjection 
of  one  or  other  of  the  pair  be  compulsory ;  though 
between  them,  as  to  which  should  be  the  one  to  submit, 
it  is  always  nature  herself,  and  not  human  law,  that 
must  Select.  It  must,  namely,  be  the  spiritually  stronger 
of  the  two,  and  only  such,  that  shall  be  owned  to  have 
the  right  of  direction  ; — while  everywhere  else,  in  the 
affairs  of  married  life,  there  must  go  on  for  ever,  more 
or  less,  the  open  struggle  for  dominion  that  attaches 
generally  to  life-con  J ition. 

We  may  then  safely  conclude  that  in  the  marriage-form 
of  the  future,  which  the  enlightened  religious  world  will 


340 


PRACTICAL   EFFECT: — SKSHOOD. 


agree  upon,  the  nnplial  vow  will  be  turned  expressly  tliit 
way:  65  tliat  each  and  both  of  the  marrying  pair  inaT 
have  before  them  in  view,  impressed  with  the  otm.-" 
force  of  religion,  their  commcn  obligation  towards  ci 
ren.  Ami  this  truly  coucerna — not  only  the  pron;i 
physical  niaioteiianceaDd  the  sniritaal  culture  of  children, 
with  the  genera  viaion  over   all   effortJ  rf 

Belf-Iife  which  it  the  first  are  dejwDileoi 

on  J  but  also—  in^  them  beforefaanti  tlx 

birth -con  ilitioDL  to  them  ;    the  condiliiU 

that  may   assn  reasonable    auticipBti'ii. 

health  of  body  ,  linO, — with   moreoTW  ll» 

worldly  kiodof  {.  droiigh  infancy  may  Baffin 

them,  in  respect  ot  uuu.  „..  re  and  culture,  Tlie  ti* 
cf  marriii^'c,  iustead  of  any  ionjrer  regarding,  as  nvf, 
alone  the  aifcctive  "help"  that  the  pair  may  reahzeifr 
twecn  themselves,  must  be  a  mutual  engagement  heftrinj 
even  more  specially  than  on  this  on  the  after-fruil  iJ 
marriage",  aflixed  to  it  of  right  by  nature.  This  w"uU 
indeed  he  tlie  "  contract,"  truly  such,  that  wonid  'm\^) 
as  a  contract  should,  a  fulfilment  of  its  terms  on  !»'•' 
sides  as  ita  one  source  of  security  :  which  would  fill? 
make  an  opeuiug  for  a  requisite  inlerference  of  state-l«t 
whenever  eilher  failed  in  parental  duty.  And  emineBtlj 
there  would  thus  be  provided  an  insurance  of  the  degW 
of  love  between  man  and  wife,  which  however  fslii^ 
short  of  affective  "passion"  would  suffice  for  life  «f 
family  in  general.  There  would  be  the  enforced  reqaii^ 
ment  of  pervading  co-operntion  in  life-objects  which  «f 
itself  would  secure  love  (rora  dying  out — supposing," 
onght  to  be  supposed,  that  love  existed  from  th«  fir 
between  the  pair. 

The  "enforcement"  in  question  is  obviously  the  en'' 
tial  part  of  marriage-ritnalism,  the  keepiag-ap  of  'A 


€HJU>.  I.-II.  THE  FORM  TO  BE  ANTICIPATED.  341 

— and  this  with  special  increase, — must  be  respected 
a  priori  in  the  future  moulding  of  the  institution.  But 
in  what  manner  must  the  keeping-up  be  e£fected?  It  is 
here  that  is  the  matter  to  be  considered.  And  I  think 
that  by  the  very  effort  of  making  marriage  henceforth 
"natural,"  in  the  sense  of  conformity  with  the  general 
laws  of  nature,  we  shall  find  a  ready  clue  to  such  pre- 
served continuity.  -^' 

The  problem  to  be  answered  in  the  rite  is  surely  ;.hat 
which  I  have  already  assumed  it  to  be,  and  which  I  have 
argued  on  the  strength  of  its  being: — the  power  of  giving 
to  what  else  would  be  a  simple  affirmation  the  force  of  a 
religious  oath.  It  is  not  common  swearing,  such  as  serves 
on  mere  secular  occasions,  that  would  here  suffice :  since 
the  mode  alone  appropriate  is  that  of  the  "  vow,"  which 
is  the  softened  form  of  oath  that  while  retaining  the 
proper  function  of  affixing  a  religious  stamp  on  contracted 
bargaining  which  gives  it  worldly  value,  is  yet  accessible 
to  all  the  influence  of  refining  development  which  the 
proper  oath  is  incapable  of  (p.  268).  And  by  this  I  mean 
chiefly  that  it  may  cease  naturally  to  be  the  iuvoker  of 
divine  wrath  on  the  head  of  the  non-observer  of  the  vow, 
in  at  least  any  direct  way.  It  implies  necessarily  nothing 
more  than  a  latent  acknowledgment  of  Divine  displeasure 
awaiting  such  offender  in  the  general  mode  of  all  natural 
retribution.  The  invocation  contained  in  it  becomes 
naturally,  in  fact,  no  other  than  a  simple  prayer:  the 
expressed  seeking  of  Divine  help  to  give  the  power  of 
hol<ling  firm  to  present  purpose,  which  a  faithful  self- 
humility  must  be  always  alive  to  its  need  of,  and  which 
actually  resides,  upon  present  understanding,  in  the 
general  sense  of  the  ruling  nature  of  things.  A  promise 
made  in  this  petitionary  guise  has  the  advantage  of  being 
intrinsically  at  once  stronger  and  less  strict  than  one  on 


342  PKACTICAL  EFFECT: — SEXHOOD.  ntaa-J^ 

ordiuary  terms:  for  in  the  very  calliogtipon  a  witness 
more  than  human  for  its  con  firm  iitioa,  it  htuds  itself  to  a 
"Will"  acknowledged  surer  than  the  will  of  present 
impulse.  The  "vow,"  by  its  very  nature,  has  a  concen- 
trated efficacy  that  exactly  matches  with  the  whole 
nature  of  Religion  "■'  ""  i«flnai,(i^i  concentration. 

Nor  is  there  ni  at  the  invocation  slionld 

be  made  in  direct  he  character  of  the  tone 

of  mind  tliat  is  d  in  thought  and  feeling, 

is  supplied  in  (ht  rringe-service  by  already 

the  whole  circun  nstitution.     As  in  com- 

mon swearing  tt  >f  tiie  oath  may  be  niHtl« 

to  lie  in   the  lil  and,  so  in  the  marriage* 

inyocatioii  may  its  cliaracrer  ne  repreticnteil  liv  the  nn-re 
bending  of  the  knee.  And  besides  this,  there  is  a  fund 
of  association  left  abiding  both  in  the  place  that,  is  of 
wont  resorted  to,  and  in  the  wonted  office  of  the  appointed 
ministrant  of  the  service,  that  supplies  exactly  what  the 
oath  was  provided  for  the  sake  of:  the  assurance  of 
needful  solemnness  and  deliberateness  of  intention.  There 
is  an  atmosphere  in  the  very  building  known  as  "chnrcli," 
as  well  as  in  the  formal  language  of  old  creedism,  that  of 
itself  predicates  religiousness  of  feeling.  And  a  deliber- 
ateness and  solemnity  of  purpose,  even  as  turning  on  the 
conduct  of  marriage,  are  the  utmost*  that  religion's  self 
can  he  imagined  called  to  supply. 

Such  habitualizedsanctification  I  hope  will  uever  cease 
to  be  called  for.  I  see  nothiug  of  unnecessary  super- 
stition in  this  clinging  to  honoured  places,  and  revered 
phraseology.  I  conceive  it  entirely  wholesome  to  our 
emotional  constitution,  so  long  as  it  lie^  open  to  occur- 
ring stages  of  timely  reformation.  Nor  do  I  feel  any 
of  the  objection  often  made  to  the  idea  of  "prayer."  I 
grant  that  there  is  here  an  ntmost  stretch  of  reconrse 


CHAP  i.-ii.  THE   FORM  TO  BE  ANTICIPATED.  343 

to  anthropomorphism.  But  then  surely  the  very  nature 
of  the  occasion  of  marriage  is  that  which  compels  such 
recurrence — precisely  through  the  child-like  frame  of 
mind  which  is,  or  ought  to  be,  intrinsically  produced 
by  the  actual  depth  of  the  religiousness  brought  in 
question. 

It  is  indeed  true  that  no  possible  state-appointed 
religious  service  can  be  adapted  to  all  kinds  of  intellectual 
conviction  :  whence  the  need  is  imperative  that  there 
should  always  be  left  openr  to  choice  the  alternative  of  a 
form  purely  secular,  to  be  employed  merely  as  such  or 
filled  up  under  personal  predilection.  And  in  this  way 
would  naturally  become  repeated  in  private  the  same 
kind  of  variations  to  the  marriage-form  as  those  which 
have  been  publicly  adopted  at  various  times  in  various 
parts  of  Christendom.*  But  evidently  the  more  "  natural'^ 
that  a  service  should  be  made,  the  less  would  be  the 
occasion  for  divergency.  The  very  terms  of  '*  wedded 
husband  "  and  "  wedded  wife  "  are  indeed  so  fully  stored 
in  themselves  with  the  genuine  import  of  conjugal ity^ 
that  their  simple  usage  in  the  act  of  making  contract 

*  Let  me  quote  the  two  following  examples  whioh  I  have  noted  down 
for  remembrance,  out  of  widely-opposed  doctrinal  departments. 

The  first  is  from  the  account  of  the  marriage  of  the  present  Eling  of 
Portugal  with  his  first  wife,  given  in  the  Oraphic  of  Feb.  9,  1878  :  being 
the  concluding  words  of  the  primate*s  exhortation. — <*I  admonish  yoa 
to  love  each  other  as  husband  and  wife,  and  remain  in  the  fear  of  the 
Lord.  Amen.  I  give  your  majesty  a  companion,  and  not  a  slave.  Love 
her  as  Ood  loves  His  Church." 

The  second  is  from  a  notable  recent  wedding  amongst  the  ultra-dis- 
■enting  body  known  as  '*  Quakers."  It  is  the  form  of  engagement, 
addressed  to  spectators,  which  is  exactly  repeated  on  the  woman's  side. 
— "  Friends,  in  the  fear  of  the  Lord  and  in  the  presence  of  this  assembly, 
I  take  this  my  friend  iV.  to  be  my  wife,  promising  through  Divine 
assistance  to  be  unto  her  a  loving  and  faithful  husband,  until  it  please 
the  Lord  by  death  to  separate  ns." 


344  PRACTICAL    EFFECT  ; — SEXHOOD. 

may  well  serve  for  the  entire  fund  of  religiously-domestic 
association  tliat  existing  consciences  require  to  take  up, 
as  tlie  standing  basis  to  their  own  fuiure  experiences. 
And  a  reiigionisra  that  is  built  upon  domesticity,  as  I  urge 
that  developmental  ism  must  be,  may  be  surely  so  turned 
as  to  stir  little  objection  to  its  own  measure  of  formalism, 
from  either  rigit  .  or  persieteiil  approvers 

of,  our  extant  cei 

The  following  i  le  of  the  actual  alteration 

I  have   iu  viev,  on  all  accounts  s^-vniii  to 

have  ri^'ht  to  be  <  jtly  brought  forward,  by 

those  in  whose  hi  lorge  of  the  rectilyingof 

our  service. Inert je  set  up  for  conliuunuslj"- 

repeatcJ  cuntemplution,  with  uecer-ceasiiig'  abiJity  at 
Application  to  each  case  of  particular  marriage-union,  the 
bearing  of  tlie  entire  scheme  of  Providence.  Only, 
instead  of  the  bare  recalling  to  attention  of  the  present 
theory  of  a  primiil  Paradise  aud  a  Fall,  there  may  be 
alleged  the  immensely  deeper  beginning  to  marriage  in 
which  the  modern  world  is  instructed.  It  may  be  told 
to  the  offered  candidates,  in  a  few  pregnant  words,  how 
God  from  tlie  first  planned  the  coming  together  of  male 
and  female  for  the  currying  ou  of  human  life  in  the 
general  race: — Ikjw  He  made  the  lower  animals  to  p«ir 
by  the  urgency  of  mere  insliuct,  for  a  kind  of  life  that 
was  of  instinct  only;  but  this,  only  as  leading  on  the 
wny  for  the  coming  of  higher  creatures,  with  whom,  u 
human  beings,  the  binding  of  themselves  together 
should  be  an  act  effected  more  by  a  law  of  spirit  than 
s  biw  of  body,  aud  fit  for  those  who  had  light  of  reason 
to  know  of  the  bond's  obligations.  It  may  be  said  with 
the  true  voice  of  authority,  as  of  that  which  is  the  "  will 
of  God"  revealed  in  these  later  times,  that  the  man  and 


CHAP.  I.-1I.  THE  FORM  TO   BE  ANTICIPATED.  345 

woman  who  wed  must  do  it  not  alone  for  their  own 
solace,  but  also  for  the  conscious  end  of  raising  up  to  Qod 
true  observants  of  Divine  law  and  commandments : 
themselves  being  felt  as  bound  at  the  same  time  to  such 
observance,  iu  a  true  personal  self-subjection  to  that 
ordinance.  They  may  be  shown,  to  any  extent  felt 
desirable,  the  injury  that  has  been  su£fered  in  times  past 
through  the  absence  of  such  self-subjugation,  and  such 
acknowledgment  of  what  is  primal  religion; — and 
they  may  well  be  referred  to  the  great  share  in  the  filling 
up  of  this  want  that  was  accomplished  in  the  doctrine  of 
the  "  Christ,"  as  our  "  Saviour  "  from  the  tyranny  of 
brute  sensualness,  and  our  enlightener  on  the  sanctity  of 
a  sex-union  duly  spiritualized: — the  whole  view  being 
made  to  bear  on  the  awakening  of  special  gratitude  to 
Providence  for  our  own  enjoyed  benefit  from  the  past 
course  of  improvement. 

It  may  thus  be  impressed  generally  on  the  two  con- 
cerned hearers  how  the  one  religious  matter  required  of 
them  is  a  true  moral  determination  to  act  up  to  the 
highent  notion  of  marriage  yet  unfolded.  And  in  view  to 
this,  the  preliminary  assertion  exacted  from  them — in 
sign  of  their  actual  preparedness,  personally,  for  the  kind 
of  union  that  has  been  explained, — may  indeed  vary 
advisably  in  its  plan  from  that  required  at  present.  For 
the  **  impediment"  to  be  guarded  against  might  truly 
include  reference  to  much  more  than  appears  now  to  be 
contemplated,  involving  previous  examination  made 
privately:  namely,  into  a  certified  state  of  health, and  even 
into  the  ability  of  needful  maintenance;  besides  the  mat- 
ter of  which  purport  is  now  covered,  partially  and 
undesirably,  by  the  words  given  to  each  to  repeat,  that 
for  the  future  they  **  forsake  every  other," — iuterpretable, 
possibly,  as  sanctioning  antecedent  irregularity,  in  at  all 


■ia>^^| 


346  PRACTICAL   EFFECT  :— SKXHOOD. 

eventa  a  dne  affective  self-control.  Aud  this  niii;ht 
natumlly  be  followed  up  by  personal  iuqtiisition  of  llie»e 
three  kinds,  addressed  to  each  in  tnrn.  First,  in  place 
of  the  existiajr  qnery  of  "  Who  gives  this  womaa  away  ? " 
— by  tliis  :  "  Art,  thoa  come  by  free  choice  of  thine  own,  to 
take  thin  woman  as  thy  wife,  or  this  man  as  thy  husband?" 
— Secondly, by  the  rt  thou  willinur  toeD>fiij:e 

to  niaintiiin,  with  ?avmir,  a  bond  of  lovin* 

kindness    betweei  if   mutual     fidelity?" — 

Thirdly,   by  ihe  Filt  thon  niidertnke  thy 

Bhare  in  the  fulfil  duties  which  religioiisif 

belong  to  the  ata  " —  After  which,  the  two 

being  liiddeu  to  ei  troth,  the  affirmation  of 

each  might  btt  fjiven  „,,.  ngly  in  an  enlnnrenipnt 

on  a  purely  secular  one  to  this  effect :  "  I  take  thw 
as  weddtd  wife,  or  wedded  husband.  I  give  thee  my 
hand  in  pledge  that  I  will  be  to  thee  a  kind  and  faithfol 
husband,  or  wife;  and  that  I  will  be  to  thee  a  helper 
through  the  duties  now  arising  for  us  Iwtli.*' 

And  for  an  adapted  blessing  on  the  pair,  it  woald 
be  as  natural  as  accordant  with  standiD'j;  practice  to 
lift  appeal —  instead  of  to  the  mystic  Essence  that  has 
been  attributed  Itself,  metaphysically,  with  the  char- 
acters, in  one,  of  Divine  Father,  Divine  Son,  and 
an  equivalent  to  Divine  Mother, —  to  that  manifest 
Ordainer  or  Ordainment  of  whole  nature  that  has  laid 
out  mankind  into  families. 

If  such  change  were  effected,  who  can  doubt  that  the 
character  of  our  present  "  sacrament  " — thus  retained,  m 
it  would  be, — would  act  with  a  deepened  power  on  ths 
moral  sense  of  especially  the  yonog,  for  the  exciting  of 
a  true  Conscience  in  regard  to  marriage?  A  true  con- 
Bcience  belongs  only  to  the  sense  of  duty ;  but  a  BcnM 


CHAP.  i.-n.  THE  FORM  TO  BB  ANTICIPATED.  347 

of  duty  has  no  basis  while  obedience  rests  the  principle 
that  is  consecrated. 

Such  renewing  of  the  sacramental  institution — which, 
as  I  have  urged,  includes  the  essential  spirit  of  all  other 
Christian  sacraments  (II.  586-8), — would  truly  answer 
fitly  to  that  assumed  "binding-power"  of  religion  which 
I  am  here  asserting.  And  I  cannot  but  regard  this 
adaptableness  of  the  existing  form  to  a  form  suited  to 
evolutionism  as  a  strong  confirmation  to  my  whole  theory 
of  religion's  nature  and  development.  The  whole  prin- 
ciple I  have  aimed  at  is  filled  up.  Religion's  first 
beginning  of  formative  action  was  a  consolidating 
of  the  state  of  "  nation  "  through  the  agency  of  the 
"  oath,"  and  the  attendant  starting  of  the  rudiments  of 
moral  law  ;  and  this  beginning  is  duly  carried  out  in 
the  present  consummate  end,  of  making  firm  the  state  of 
"  family  "  through  precisely  the  inducing  of  a  religious 
vow  on  the  consciences  of  the  two  who  are  the  heads-of- 
family,  for  their  observance  of  domestic  duty.  There  is 
here  made  but  the  normal  change  from  a  rude  beginning 
to  a  refined  end  which  in  evolutionism  is  self-approved. 

It  was  the  childhood  o(  mvLukimlj  And  that  alone,  which 
admitted  of  the  idea  that  conduct  could  be  directed  in 
detail  by  an thorittitive  injunction  :  even  as  that  of  God 
Himself,  and  d  fortiori  as  that  of  the  fellow-being  that  a 
husband  is.  The  God  that  gave  directions  in  detail 
needed  speech  in  a  voice  of  audible  thunderings ;  while 
the  husband  that  claims  detail-authority  must  also  have 
thunderings  at  command.  And  hence  the  moral  degra- 
dation of  the  actual  status  of  the  woman :  sinkinur  her 
even  lower  than  would  otherwise  have  done  her  les:al 
ranking  with  mere  children,  through  her  being  forbidden 
by  the  very  tenure  of  her  agreement  to  emerge  from  that 
status  to  her  life's  end.    And  if  it  be  said  that  the 


348 


PKACTICAL    EFFECT  : — HBXHOOD. 


J 


JDJuDctioD  to  obey  her  husband  is,  indeed,  the  aort  of 
general  command  ihat  may  of  right  ba  attributed  to  God, 
as  tirst-design  in  creation,  I  reply  that  the  very  matter 
of  the  sway-in-detail  niade  over  to  the  husband,  aa  God's 
vicef,'erent,  coudemna  still  the  supposition.  The  woman 
who  can  believe  in  her  heart  that  to  obey  her  husband  i* 


Divine  law  to 
ignorance  in  rej 
betokens,  for  her 
on  account  of  th« 
awjikcning  into  | 
exercise  of  inte 
ackuowledgmenE 
has  implanted  in  ^ 


indeed  in  the  state  of 
al  nature  of  duty  which 

moral  infancy.  I  mean, 
'  the  moral  geuse,  for  soy 
of  its  own,  on  the  actual 
ral  judgment.  The  oolj 
lult  reason  is  that  God 
le  same  terms  with  men, 


the  need  of  a  fised  adhesion  to  principle.  The  doc- 
trine of  obedience,  otlierwise  directed  than  to  prin- 
ciple, was  "  milk  for  buhea  "  :  not  wuituble  for  the  nioi^ 
nutriment  of  adults.  And,  accordingly,  the  doclrioeof 
proper  duty,  wliene^er  applicable,  is  that  which  snper. 
sedes  mere  obedience. 

And  in  regard  to  marriage  the  importance  of  tbia 
definite  utiderstanding  lias  a  bearing  that  is  uumi^taksbk 
on  the  primal  sentiment  of  Love.  The  very  omitting  of 
direct  reference  to  this  in  the  questioning  of  the  two 
clainianta  of  marriage,  is  itself  the  admission  of  tlie 
neci-ssary  iuiiilieation  of  Love  as  the  cause  uf  required 
licence  to  marry.  The  aclual  absence  of  Love  in  the  case 
is  a  ihiug  that  needs  of  right  he  ignored  as  a  possibility : 
excejit  indued  us  made  a  part  of  that  mutter  of  private 
conscience  wliich  needs  treating  in  the  overt  lighl  of 
"impediment,"  in  junction  with  the  allied  point  of  the 
"forsaking,"  or  rather  of  the  "abjuring,"  of  any  otlieC 
for  the  object  of  Love  than  the  one  chosen  partner.  The 
taking  simply  of  this  for  granted,  in  the  actual  office  of 


CHAP.  1.-1I.  THE   FORM   TO   BE   ANTICIPATED.  34& 

marriage,  will  leave  the  element  of  religious  duty  con- 
cerned in  that  place  of  predominance  which  is  obviously 
appropriate  : — duty  being  of  right  our  emotional  posture 
towards  God ;  just  as  love,  or  the  contrary,  respects 
always  and  exclusively  human  beings.  The  rite  of  mar- 
ria»^e,  I  would  say,  is  a  pure  formula  of  expression  for 
that  **  service  of  love "  due  to  God, — meant  by  the 
offering  up  love  to  the  regulation  of  religion, — which  I 
assume  as  the  true  final  interpreting  of  Christ's  first 
great  commandment  of  love  actually  "towards  God": 
that  is,  as  not  turned  into  a  mere  anthropomorphism.  And 
the  effect  of  this  subjection  to  religion,  and  this  making  of 
love  bend  to  duty,  is  the  real  natural  means,  all  the  time, 
of  not  only  purifying,  but  also  of  deepening,  the  sex- 
impulse  that  is  at  root  of  all  love: — since,  by  evolutionism, 
all  purifying  is  inevitably  coincident  with  both  deepening 

and  strengthening. And  no  more  needs  be   said  as 

to  expected  benefit.  The  enhancing  of  the  power  of  love 
in  the  human  breast  expresses  all  of  inherent  good  that 
is  imaginable. 

The  kind  of  love  to  be  hoped  for,  as  promoted  by  the 
change  of  standard  now  predicted,  has  to  vary  from  its 
present  mode  chiefly,  as  I  have  urged,  in  its  ceasing  to 
merge  the  womanhood  of  the  wife  into  the  character  of  a 
mere  adjunct  to  the  man's  nature.  IShe  must  henceforth 
love  her  husband  on  the  proper  basis  of  her  own  womanly 
individuality.  For  the  mere  omission  of  making  reference 
in  marriage  to  the  authority  of  parent  or  guardian  aa 
needful  for  either  woman  or  man,  together  with  the  call 
upon  each  of  the  two  for  an  assertion  of  free  personal 
choice,  has  the  effect  of  casting  duly  on  themselves  that 
entire  responsibility  of  the  act  which  indeed  amounts  to 
their  lifting  up  to  the  full  state  of  thorough  human 
self-possessedness.    Marriage,  truly,  is  the  turning-point. 


350 


PRACTICAL   EFFECT  :- 


in  life  wliere,  or  uowliere,  is  self-clmractcr  brought  out. 
And  lovfi  ia  llie  natural  agent  to  tbie  end.  The  vomsa 
who  shall  accept  the  love  of  a  man  on  the  plain  acknov- 
ledged  ground  of  her  love  to  hiui,  will  in  no  way  on  Ihit 
account  flo  subordinate  herself  to  bia  direction  that  sh* 
will  cease  to  have  the  right  to  live  still  for  the  great 
purpose,  dear  to  ture.     She  may   b«  able, 

even  more  than  to  satisfy   all  desires  o& 

this  bead  itiat  iii  legitimate. -But  hett 

the   subject   wi(  teat    that  will    make  it 

better  to  be  trei  the  exuluaive  view  hure 

regarded.     The  as  I  consider,  does  trolT 

represent  in  itf  general  eSfect  on  haaat 

conduct  and  feeKu^  's  naturally  on  the  ordered 

eaiictitying  of  sex-uuion, — or,  iu  other  words,  on  ilia 
giving  to  tUi!  state  of  Fiimily  a  true  religious  stability;— 
but  the  i-nflaeuee  of  the  rite  epreada  everywhere,  iu  fact, 
throughout  life. 


CTION    III.       Tl[ 


There  is  nothing  that  seems  to  me  more  etropgly  ta 
Bhow,  on  the  very  surface  of  the  matter,  the  wroDffol- 
ness  of  the  heretofore  view  of  marriage  than,  preciseb, 
the  argument  it  has  fostered  against  llie  tlionjuirh  etia- 
catiug  of  women.     It  has  raisid  on  every  side  au  alamied 

cry  of  the  dauger  of  this  proceeding. '*  {y^  \   yg  of 

little  faith, '  I  am  disposed  to  cry  out  in  retoru,  "  caa 


CHAP.I.-UI.   THE  HIGHER  CULTURE  MADE  NEEDFUL.     351 

ye  really  not  trust  nature  as  to  this  so  far  as  to  believe, 
that  the  same  Power  that  made  us  women  can  and  will 
keep  us  such, — to  whatever  wild  extremes  we  may  carry 
our  own  efforts,  supposing  that  we  make  them,  at  the 
bliud  aim  of  unsexing  ourselves  1" —  As  evolutionists 
we  may  rightfully  only  smile  at  the  bare  supposition  of 
such  a  consequence. 

The  more,  at  all  events,  we  fix  our  trust  in  the  insti- 
tution of  Marriage,  as  endued  with  religious  character, 
must  this  visionary  alarm  be  dispersed.  The  real  safe- 
guard against  women's  even  wishing  to  be  as  men,  either 
in  general  or  in  part,  is  their  natural  destination  to 
become  married.  And  the  high  kind  of  importauce  now 
apparent  in  the  institution  must  give  ultimate  insurance 
to  this  security.  Even  as  a  mere  general  consideration, 
the  fact  of  this  enhancement  in  the  assumed  importance 
of  the  matter  of  marriage  has  an  immediate  weight  that 
may  at  once  be  set  in  answer  to  the  most  grave  of  the 
suggestions  of  "danger,"  and  left  to  speak  for  itself, 
I  refer  to  the  serious  warning  of  the  effect  of  over-study 
in  physical  debilitation,  against  which  women,  it  is  sup- 
posed, would  be  less  mentally  armed  than  young  men. 
The  mere  general  respect  for  Marriage  which  it  belongs 
to  the  present  notion  to  draw  forth,  would,  I  think,  be 
soon  proved,  if  acted  on,  to  be  an  all-sufficient  antidote 
to  preserve  from  sueh  fatal  self-forgetfulness. 

Nor  could  there  be  any  of  the  commoner  and  milder 
form  of  <langer  which  lies  in  an  opposite  direction,  and 
against  which  it  is  women  more  than  men  that  are  wont 
to  feel  the  need  of  finding  antidote : — nay,  which  has 
chiefly  stood  as  motive  to  those  women  of  the  present 
day  who  have  urged  a  course  of  study  on  young  girls. 
The  wisest  women  among  ourselves  dread  especially  for 
the  latter  that  habitual  thinking  about  marriage  which 


352  PBAUTICAL    EKFECT  : — SEXHOOD.  »*»  lU-JI? 

indeeil  is,  id  the  actual  state  of  tilings,  not  an  elevating, 
but  ti  ilt^teriorating  influence.  It  is  tlmir  very  problem 
of  difficulty  to  keep  attention  hack  from  ibe  guiject,  u 
too  cii[>tivuting  anil  at  the  same  time  too  niorbiilly  eiieN 
Tstino; : — whence  naturally  they  feel  to  be  in  retiniremcnt 

intellectual  tonics. But  thia  fear,  like  the  other,  lu 

its  iuatiiut  remet  sa  of  the  high  imporimiet 

of  miirriixge.     S  lage  shi'uld   be  tmulr,  u 

now  supposed,  ifier  of  duty,  all  fear  «f 

euervalion  migl  at.     Even    that   freijD'Mi: 

turning  over  of  pages  to  the  ever  easili- 

opening  onea  ■  ,  which    now   apjieure  u 

matter  for  rep  i  henceforth  as  desir^l* 

as  it  is  natural,  u  j  of  encouragement  s»  K 

is  at  present  felt  needful  of  repression. 

The  association  of  duty  with  married  life  of  pecaliarilr. 
would  indeed  bring  requiremeot  of  a  special  turninful 
attention  to  the  office  uf  mingled  wifehood  aad  luothei- 
hood  which  the  marriage-ceremonial  initiates.  It  sbooU 
enforce  even  a  somewhat  of  direct  training  for  that  office 
made  to  underlie  generally  the  whole  nmoant  of  ihe 
generiil  education  of  girls; — in  exactly  the  same  kiml  <■• 
manlier  that  orthodox  religion  now  does.  And  titis  i; 
the  actuiii  nature  of  the  safeguard  1  assert  to  be  pruviilei 
The  fact  of  the  case  is  two-fi.ld.  The  education  tlal 
stands  as  general  must  have  for  girls,  as  well  as  boj», 
the  proper  object  of  imparting  to  them  knowledge  usrtlj 
as  means  of  the  opening  out  of  their  intelligence  toi 
delight  in  mental  exercise  for  its  own  sake,  but  chie^ 
as  the  means  of  the  future  practical  employment  rf 
knowledge:  ibis  kind  of  education  being  therefore  wbM 
judged  in  the  present  liyht,  accountable  as  beinc  secnltf 
iu  character.  But  the  educatiun  tijat  mtut  fiUmd  uvrt 
from  this,  as  being  of  specialty  affectire  and  m<H«L  im' 


CHAP  I.— III.     THE   HIGHER  CULTURE   MADE  NEEDFUL.  353 

be  opposite  and  complimentary,  in  supplying  a  true  basis 
to  religion,  such  indeed  as  will  be  thoughtful  and  intel- 
lectual in  some  degree,  but  mainly  turning  on  emotional 
guidance.  And  both  sorts,  it  is  obvious,  are  due  to 
children  of  both  kinds,  male  and  female : — while,  how- 
ever, the  former  is  to  boys  the  sort  that  is  characteristically 
needful,  and  the  latter  the  characteristic  need  of  girls. 
According  to  my  own  terms,  a  religious  education  as 
such  is  identified  with,  on  the  one  hand,  a  training 
adapted  to  the  whole  native  constitution  of  girls ;  and, 
on  the  other,  with  the  actual  instruction  of  these  in  the 
essential  meaning  of  their  duty  in  regard  to  marriage. 

Thus  the  safeguard  from  over-study  for  girls  lies  in- 
deed with  nothing  else  than  the  constant  panacea  of 
evolutionists,  the  mere  establishment  of  rightful  differ- 
entiation. The  danger  dreaded  is  no  more  tiian  what 
necessarily  belongs  to  a  heightened  stage  of  mental 
growth,  as  to  which  established  method  of  education 
falls  short.  But  as  soon  as  ever  the  female  side  of 
education  shall  be  appropriately  sorted  out,  to  agree  with 
the  heightened  quality  of  women^s  minds  now  attained, 
the  danger  will  be  at  once  cancelled.  For  the  two  modes 
of  education  will  play  naturally  into  one  another,  with 
the  very  help  that  on  both  sides  is  now  called  for.  Sec- 
ular education  will  have  the  need  and  the  means  of 
being  permeated  with  the  induced  sense  of  a  religious 
foundation,  more  than  ever  yet  has  happened  to  it  to 
be ;  and  religious  education,  even  at  basis,  will  assimilate 
to  its  advantage  the  pervading  tone  of  generalized 
intellection. 

To   forbid  women  to  follow  out  their  bent  for  self- 
culture,  whenever  and  to  what  extent  they  possess  it, 
is  surely  contrary  to  the  whole  spirit  of  evolutionism. 
It  was  indeed  natural  in  times  past^  when  marriage  was 
z 


354  PRACTICAL   EFFECT  : — BEXHOOD. 

alone  regarded  ia  tbe  light  it  was,  that  the  whole  nature 
of  the  woman,  as  well  as  her  whole  term  of  life,  ehonld 
be  claimed  exclusively  for  a  luiristering  to  the  service 
of  the  man  possessing  her.  And  heuce,  truly,  the  educa- 
tion that  has  liilherto  been  given  to  women  lina  tnrned 


maiuly  ou  superficial 
should  actually  aei 
of  things  for  its  ni 
as  an  end  to  be  a 
cannot  fail  to  ad 
like  the  man,  i 
The  rt-ciigoition 
she  herself  do  U' 
effort,    that   she   il 


:iipUshmeots.  That  they 
-,  to  know  of  the  truth 
een  thrust  out  of  sight 
ited. — But  evolutionists 
later,  that  the  woman, 
If-positioD  of  her  own. 
forced  on  her,  even  if 
oonviction  by  her  own 
,  responsible   beini 


full :   responsible    for  the    due  tending  of  herself  and 
her  children,  just  as   much  as  for   the  tending  of   her 


I  will  begin,  then,  with  endeavouring  to  show  how 
the  mode  of  religionism  I  am  advocating  bears  indeed 
an  educational  capability :  and  this,  even  as  to  the 
season  of  the  mind's  opening  wheu  the  planting  of  re- 
ligion is  manifestly  in  demand  of  being  secured,  if  at  all 
reckoned  on  for  adult  life.  I  believe  that  the  capability 
is  plainly  to  be  found,  notwithstanding  the  new  and 
special  kind  of  difficulty  that  on  preseut  terms  rises  up 
in  our  way. 


It  is  obvious  that  if  the  chief  practical  office  of  religion 
be,  as  is  now  supposed,  the  conlrolliug  of  the  impulse  of 
iSexhood,  the  work  of  religious  education  must  vary 
widely  from  its  present  character  ; — while  if  also  it  must 
be  recognized,  as  I  assert  that  it  must,  that  the  root  of 
such  kind  of  education  needs  be  laid  in  tbe  earliest  stage 


CHAP.I.-UI.  DIRECT  TEACHING  OF   RELIGION.  355 

of  intellection,  the  difficulty  of  catching  rightly  at  the 
matter  of  what  is  teachable  is  immeasurably  enhanced. — 
But  the  chief  reason  for  the  difference  is^  after  all,  but 
in  our  loss  of  assured  symbols  to  speak  by :  such  as  have 
through  all  heretofore  religionism  given  conventional 
covering  and  concealment  to  thoughts  not  allowable  to 
be  plainly  stated. 

I  imagine  that  it  has  never  been  thought  of  by  Chris- 
tians that  it  forms  the  duty  of  parents  to  expound  to 
their  children  the  real  meaning  of  the  emblematic  union 
of  Christ  with  His  Church  which  is  their  authorized  type 
for  the  practical  instruction  of  those  who  marry.  The 
father  can  scarcely  ever  have  tried  to  impress  upon  his 
son  the  feeling  towards  his  bride  which  is  attributed  to 
the  Divine  Saviour ;  nor  the  mother  have  endeavoured  to 
make  her  daughter  enter  into  the  amalgamated  feeling 
of  the  abstract  Church  towards  Him  who  made  the 
sacrifice  of  Himself  of  condescending  to  become  her 
Lord.  Ascetic  monks  and  nuus  may  indeed  have  laboured 
at  the  unprofitable  task  of  comprehension ;  but  surely 
not  those  who  would  instruct  usefully  their  children. 
But  may  it  not  have  been  for  this  circumstance  that 
the  duty  concerned  in  marriage  has  remained  hiddeu  as 
it  has,  and  to  so  great  extent  unperformed?  The 
probability  lies  decidedly  this  way.  And  accordingly, 
the  religion  that  must  transcend  Christianity  ought 
intrinsically  to  supply  remedy  in  the  matter. 

I  believe,  in  fact,  that  the  very  width  of  the  prospect 
that  evolutionism  unfolds  to  our  mental  view  lays  open 
a  true  condition  for  explanation  that  makes  a  plain  dis- 
cussion of  the  subject — in,  at  least,  the  case  that  lies 
between  parents  and  children, — only  wholesome  and  de- 
sirable.  It  may  indeed  be  well  thought  that  the  whole 

matter,  whether  treated  under  colour  of  religion  or  of 


■IIL-^I^^ 


356  PRACTICAL    EFFECT  : — SBXHOOD. 

sexhooil,  is  from  its  nature  best  left  under  eilencG  to  the 
working  oat  of  yonng  people's  own  minds,  UD-swayed  by 
parental  tuition.  But  I  citnaot  accede  to  this  npiDion ; 
partly  for  the  plain  reason  that  in  the  present  state  of  so- 
ciery  it  would  be  impossible  to  prevent  children's  hearing 
of  the  twosubjecta,  from  casual  iDtiuiates,wbatever  might 
be  the  reticence  (  ;  nnd  partly  ou  accouul 

of  the  immense  y  1  thus  bu  made  of  gaiaed 

experience   reupe  If   children    really   were 

made  obliged  to  ly  their  idous  as  to  mar- 

riage  and   relig^  i   say,  as  to  the  natural 

religiousness  of  could  be  a  grievoaa  loss 

to  both  ibemselv  nld.     And   why,   iu  this 

eminent  (lepartmeni  1,.  ^  ed,  slioald  it  act  null  y  be 

more  harmful  than  elsewhere  to  profit  by  hereditarily- 
transmitted  knowledge?  1  will  then  set  this  objection 
aside,  and  aim  at  once  at  my  point. 

The  riiot-element  to  a  religion-of-sexhood,  I  conceive, 
lies  iu  the  perception  of  which  children  are  capable, 
from  even  an  early  stage  of  iufancy,  of  the  existing 
sex -difference  of  their  two  parents.  To  infants  the  bnman 
world  is  made  up  all  of  parents  and  children,  and  the 
relation  of  the  one  class  to  the  other  is  all- important 
But  even  the  infant  knows  at  once  that  the  parent  of 
mate  kind  is  not  the  game  to  it  as  the  female.  And  at 
fast  as  it  advances  iu  age,  it  gains  an  added  strength  to 
the  perception  :  and  this,  in  proportion  as  the  recognized 
difference  extends  from  the  simple  region  of  primal 
impulse,  where  the  mother  exclusively  is  attractive 
and  the  father  is  a  mere  alien,  to  that  of  outward 
observation  of  dress  and  voice  and  of  general  manner 
and  habits ;  and  thence  to  the  sphere  of  couscioas  reason 
which  is  affected  by  conversation  aud  tuition.  The 
first  actual  comprehension  in   the  child's  miod  of  the 


€BAP.i.-iu.  DIRECT  TEACHINO  OF  RELIGION.  357 

respective  sexhood  of  its  parents  mast  natarally  proceed 
from  its  being  aware,  by  its  own  excited  effort  of  com- 
parison, of  the  variance  of  the  father*s  teaching  from 
the  mother's.  It  is  purely  mental  sex  that  first  concerns 
it.  And  on  this  very  account  is  the  primal  notion  of  the 
kind  that  may  survive,  if  well  established  at  first,  to  give 
future  direction  to  the  proper  or  self-prosecuted  educa- 
tion of  which  the  ripened  season  of  the  child's  life  has 
to  form  the  stage.  Hence  the  manifest  desirableness  of 
the  father's  not  leaving  to  the  sole  mother  the  task  of 
intercourse  with  offspring.  A  boy  might  indeed  develope 
better  into  real  manliness  of  disposition  by  living  at  first 
only  with  a  mother,  than  a  girl  grow  up  into  real  woman- 
liness :  and  the  reverse  as  to  living  with  the  sole  father  ; 
— but  to  both  the  boy  and  the  girl  the  sense  of  the 
distinct  character  of  the  two  parents  is,  apparently,  the 
normal  means  for  their  rendering  in  time  aware  of  the 
tact  of  sex-development  in  themselves. 

But  the  emotion  as  yet  inspired  is  altogether  anterior 
to  religion.  In  the  feeling  of  a  young  child  towards 
either  parent  there  is  little  or  nothing  of  reverentiaL 
Tlie  babe  is  itself  pure  sovereign  in  the  family,  and 
looks  down  as  much  on  father  as  on  mother;  and  it  is 
only  by  slow  degrees  that  either  genuine  love  or  true 
reverence  is  called  forth.  Accordingly,  through  the 
season  of  this  mere  preparation — repeating  relatively 
the  state  of  infant  mankind, — it  must  be  best  on  the 
part  of  parents  to  retreat  a  little  from  their  own  actual 
mental  standpoint.  And  by  this  I  mean  that  they 
should  base  their  instilment  of  religion  on  the  retained 
character  of  a  kind  of  christianized  theism,  frankly 
though  guardedly*  anthropomorphic :  as  both  answering 

*  The  "guard"  that  I  imagine  neoessary  over  expreaaioiiB  lued  is 
such  as  regards  Boggestion  of  motivet,  as  influencing  Deity.    To  teU  % 


4 


858  PRACTICAL   EFFECT  : — SEIHOOD. 

to  the  poetic  instinct  of  children,  and  always  CA[>ab)e  of 
a  fntnre  ripenino;  to  the  full  poetry  of  adults.  For, 
before  the  true  awakening  of  religion,  its  precnrsor  must 
COQBist  in  but  this:  the  hahitual  bnt  unobtrusJTe  point- 
ing ont  i.f  whatever  in  surrounding  oature  affords  sense 
of  admiration  and  delight,  and  that  especially  gita 
snggestion  of  pr  nesa  : — and,  as  required 

Source  of  this,  th-  hJ  "  is  alone  apptopriatf, 

and  is  all-safficic  i  the  deepened  gronndof 

self-inspection    if  I   the   question    becorow 

raised  of,  "How  ist?  or  any  other  liTinj 

creature  in  the  1  lusive  term  is  still  ade- 

quate.    The  gren  i  in  its   first  crndeness, 

will  aviiil  as  yet  wi  than  the  expressivenew 

it  had  for  supplying  Cause  to  outward  things.  Beligion 
will  lie  hidden  up  witbin  it,  as  if  in  its  own  natonl 
cradle,  sleeping  Lealtliily  tlirough  the  interim  that  sab- 
pists  before  its  time  of  a  safe  arousing.  But  the  waking 
touch  will  come  at  last.  And  then  will  be  the  moment 
when  rational  exposition  must  begin.  The  occasion,  I 
believe,  will  he  that  of  the  child's  first  acquaintance  with 
Death  in  the  sphere  of  its  own  personal  concern.  When 
its  heart  has  once  been  crushed  by  real  sorrow  for  a  lost 
friend — even  if  this  be  only  a  pet  animal, — somethinj; 
nearer  to  the  mark  than  a  mere  poetic  symbol,  however 
permanently  beautiful,  mnst  be  ndininistered  to  the  little 

obild,  for  instanoe,  "  Qod  did  fo  and  ra  out  of  love  for  7011 ;  and  witUuU 
fmm  juu  thin  or  that  because  it  would  have  grieved  Him  to  allow  whit 
He  knew  would  iujure  you,"  is  trenching  dangerously  on  the  f*l— 
ground  of  the  doctiine  of  particular  Providence.  All  anthropomorphisa 
oeases  to  be  legitimate  the  ioiitHnt  it  goes  bpyoiid  that  men  nirlic* 
of  the  ideal  matter  it  acts  oa  which  is  truly  all  that  our  hamsn  faonllr 
hu  oomiDsad  over : — the  surface  matter  of  generalised  aotnalitKI. 
Fartianlar  love,  or  any  kind  of  paiticnlarized  regard,  ia  inj^pi.^.  gf 
being  generalized. 


CHAP.I.-III.  DIRECT  TEACHING  OF  RELIGION.  359 

mourner  :  and  this  under  peril  of  deepest  injury.  For 
Death,  once  suggested  as  an  impending  liability  that  is 
inescapable,  will  at  once  empoison  all  the  attributes  of 
Deity  yet  known  of,  if  not  instantly  met  by  the  counter- 
action that  is  truly  furnished  by  nature  itself,  although 
latently  so.  And  this,  as  I  believe,  is  the  natural  coin- 
cidence with  Death  of  general  Sexhood. 

The  full  import  of  Death  is  truly  no  more  well  to 
be  forced  upon  children  than  is  the  full  import  of 
Sexhood.  But  while  the  latter  has  to  wait,  before 
thought  rest  upon  it,  for  the  season  of  stirred  emotion 
that  belongs  to  it,  which  comes  on  much  more  late  than 
in  the  case  of  Death,  it  is  too  likely  that  the  child's 
feeling  about  Death  will  come  on  prematurely,  while  as 
yet  it  is  wanting  in  self-resources  to  meet  it  with.  And 
thus  the  mother — to  speak  now  only  of  the  parent  who 
has  chief  place  in  religious  teaching, — must  thus  early 
afford  the  thinking  about  Death,  which  presently  she 
must  also  afford  on  Sexhood.  To  pass  the  matter  over 
in  silence,  when  ideas  respecting  Death  have  been  started, 
— as  hitherto  it  has  been  common  to  do, — is,  I  think,  a 
cruel  trusting  in  the  child's  own  ability,  to  right  itself. 
The  whole  future  life-impression  about  Providence  is  at 
stake.  And  if  once  an  inward  terror  fall  on  it  in  regard 
to  dying,  such  as  naturally  it  will  be  ashamed  to  express, 
the  rankling  injury  may  be  established  that  will  never 
after  admit  of  cure. 

The  sole  advisable  course  is  surelv  for  the  mother  to 
unfold  to  her  child*s  reason  some  faint  general  notion  of 
the  plan  of  organic  beinghood  in  nature.  Let  us  suppose 
that  the  child  be  enough  intelligent,  as  well  as  sensitive, 
to  have  put  the  question,  *'WAy  is  it  we  must  die? 
Why  did  not  God  make  us  all  differently  so  as  not  to  be 
obliged  to  die?"    This  query,  which  indeed  is  typical 


oOO  PRACTICAL   EFFECT: — SEXHOOD.  Mnn^-vH 

of  the  whole  difficulty,  might  be  met,  I  believe,  by  « 
kiud  of  reference  to  actual  facts  that  would  jmint 
Jaithfully  to  real  naturnl  CHUsatioii,  at  the  samn  tinf 
that  it  preserved  thonglit  from  too  duriDg  a  foreAtalment 
of  future  knowledge.  A  careful  mother,  who  flhoaU 
wait  always  for  the  right  momeut  to  speak,  And  mht 
should  tiot  say  t  e  time,  but  prodac«  b(f 

disclosure  by  tin  it  iodeed  iDdic«t«  a  true 

line   of  causatioQ  itare,   that    eo  far  fm« 

destroyiug  would  len   the    child's   alra>d| 

formed  cunfiilenc  .     But  she  must  alwip 

aim  at  general  <  ough  beginoitig  sinigkl 

from   the  partic  lug  the  child,  she  ma^ 

always   feel  her   ...  leral  rule  of  the  mstiet. 

And  first  «he  must  impress  the  prime  truth,  tliat  De&ih 
in  no  case  ever  comes  excepting  as  preveuliiig  suffering 
tliat  would  be  intolerable  : — for,  even  as  to  its  cl<>M 
following  oQ  sudden  accidents,  tiiis  is  certainly  an  admis- 
sible statement.  Slie  must  Iiowever  preferably  lead  to 
tlie  jiroper  aud  inevitable  connection  of  Death  with  old 
age  ;  and  draw  attention  to  the  fading  powers  aod 
dimiiiiiibed  pleasures  of  lengthened  life.  And  then  maf 
the  turn  be  m«de  to  tlie  commonness  of  the  lot  to  til 
animated  beings  and  things  that  are. 

"Not  only  all  the  animals,"  she  may  say,  "but  al» 
all  the  plants  on  the  earth  have  to  die,  because  of  theii 
sometime  becoming  helpless  and  maimed  and  shrivelled. 
And  is  it  not  better  that  tliey  should  do  so,  when  beside 
them,  as  we  see,  there  are  always  fresh  young  ones  up- 
springing  who  have  power  to  grow  aud  become  stroog 
and  live  happily?  There  would  uot  have  been  room 
enongli  for  both;  nor  food  enough.  A  tree  that  is  well 
watered  casts  out  widely  its  branches  to  blow  about  in 
the  wind  ;  and  trees  and  plants  are  crowded  over  witk 


CHAP.i.-iii.  DIRECT  TEACHING   OF   RELIGION.  361 

youDg  buds  each  of  which  wants  to  grow  on  its  own 
account.  The  buds  of  plants  are  their  babies  :  the  sort  of 
babies  that  are  fitted  to  plants.  Not  the  sort  that  want 
loving,  as  our  children  do  ;  but  the  sort  that  want  only 
the  means  to  grow,  and,  in  the  case  of  the  best  of  them, 
to  put  out  lovely  flowers  and  sweet  scents.  But  the  old 
branches  and  stems  keep  decaying,  to  give  place  to  the 
growing  buds.  If  they  did  not,  the  whole  world  would 
be  soon  a  forest,  with  no  room  for  better  creatures  to  live 
in.  Then  with  animals,  of  the  lower  kind,  the  case  is 
i^hnost  the  same.  Swarms  of  babes  perish,  because  of 
the  immense  numbers  that  are  born  and  left  ungeared 
for.  They  are  far  too  many  to  have  love  for  one 
another:  they  mostly  eat  up  one  another,  because  of  being 
without  other  food.  The  dear  birds  in  their  nests  are 
however  different.  You  have  seen  them  in  their  cosy  little 
homes,  nestled  warm  up  together.  And  why  are  they  so? 
Because  their  mother  has  a  partner  to  help  her  in  feeding 
them.  You  know  that  the  father-bird  brings  to  her  what 
slie  wants ;  and  thus  gives  her  means  to  sit  warming 
her  brood.  But  this  does  not  last  long,  even  with  birds. 
The  chicks  are  very  soon  grown  too  large  for  the  small 
nest,  and  the  mother  is  obliged  to  turn  them  out,  one  by 
one,  and  does  not  seem  to  I)e  unhappy  in  doing  so  :  for 
her  love  is  by  no  means  such  as  ours.  It  is  only  the 
true  sort  of  babies  that  are  nourished  with  a  proper 
sort  of  love.  It  is  only  they  that  have  a  pair  of  watchful 
parents  who  are  never  tired,  in  elEtch  of  their  two  different 
ways,  of  rendering  them  ever  happier  as  they  grow. 

'^And  must  we  not  all  feel  it  well,"  she  must  continue, 
'*  that  God  should  have  laid  our  l(>t  in  this  way  :  that 
each  of  us  in  turn  should  have  to  grow  old  and  to  die, 
but  that  in  the  best  part  of  our  life  we  should  have  the 
happiness  of  being  parents  and  children  ?     For  the  two 


Z6'2  PRACTICAL    effect: — 8EXII00D. 

parents  haTe  the  love  of  one  another,  as  well  as  tlie  loT^ 
of  their  cliiiilren.  Yes,  and  the  trouble  of  them  loo: 
which  God  knew  it  would  be  good  for  us  to  have,  so  long 
as  it  is  only  uatural  trouble,  and  not  that  of  nnughti- 
iiess,  M'heu  the  time  comes  thnt  I  sliall  be  dying,  do 
you  think  that  I  shall  not  be  still  happy  to  the  la«t, 
that  I  have  helpe.'  "  ;o  make  of  you  the  i=Bnw 

kind  of   liajipy  i   have    been  ?      And  fur 

yourselves,  the  sf  ime  again  :  that  you  alto 

may  have  childrt  e.    But  not  certfiinly  so  : 

for  it  is    not   all  w,    that   have    childrea. 

God  allows  only  ae  parents  who  can  fiod 

proper  j^artners  ti  m  in  raising  up  a  &mily. 

But  even  those  jet  with    such   partnen, 

and  who  therefore  renisiin  single,  nrid  not  luiirried, 
have  ways  in  taking  sliare  with  those  that  do,  and 
sometimes  of  being  even  huppier  iu  this  way  than  if 
they  did." 

A  linked  train  of  suggestions  of  this  sort,  habitually 
brouglib  before  the  child's  mind,  would,  I  think,  establish 
there  a  just  balance  for  its  prevailing  view  of  natnre  and 
of  human  life  that  would  be  to  it  cotitinoally  a  steadying 
influence.  The  distinct  perception  of  the  advantage  had 
by  human  beings  in  their  possession  of  two  paruata, 
oppositely  constitutioned,  would  itself  enforce  that  oob* 
scious  cultivation  of  sexhood  which  bears  on  a  futAin 
sharing  in  the  state  of  parenthood.  And  the  coDnectiton 
of  developed  sexhood  with  a  perfected  individualityti* 
witnessed  to  throughout  by  the  express  voluntsrine.-ii 
eigniBed  in  every  act  of  the  taking  up  of  the  state  of 
pareutlioud.  The  idea  of  any  but  the  parties  themselves 
having  aught  of  determination  respecting  marriage,  is 
here  in  full  hypothesis  abandoned.  The  religious  impli- 
cation reigns  alone,  that  sex-opposed  beings  can  lawfully 


CHAP.L-m.  DIRECT  TEACHING  OP   RELIGION.  363 

come  together  exclusively  by  the  leading  of  the  Divine 
hand  controlling  every  part  of  nature:  this  leading  being 
expressed  by  the  same  impulse  of  attraction  that  all 
beings  are  aware  of,  as  burning  in  due  season  in  their 
own  breasts.  The  only  guidance  in  respect  of  Love 
that  is  allotted  to  parents  is  that  tacitly  residing  in  their 
function  of  education  in  general : — except,  indeed,  for  re- 
quired aid  in  a  farther  direct  matter  of  religion  that  must 
be  glanced  at. 

A  full  religious  culture  has  to  lead  up  the  young  into 
a  sense  of  the  Divinely-ordered  character  of  indeed  the 
whole  circuit  of  affective  relationism,  of  which  Sexhood, 
although  the  primal  sphere,  is  finally  but  one  of  three 
allied  provinces :  the  realized  totality  of  which  has 
alone  the  power  of  constructing  the  sexed-egoship  due  to 
the  adult  And  the  home-life  which  is  required  for  the 
young  is  perfect  in  its  adaptability  to  this  culture.  But 
1  refer  especially  to  its  concern  with  Brotherhood, — since 
of  Parenthood  or  of  Filihood,  as  real  matter  of  conscious- 
ness, children  are  incapable  of  holding  cognizance. — The 
mixture  of  a  sufficient  (but  not  more  than  a  sufficient) 
number  of  children,  of  both  sexes,  while  of  different  ages, 
forms  the  typical  material  of  the  Family:  and  exactly  is 
it  this  complication  of  conditions  that  forms  the  ego- 
producing  power  of  the  relations.  Here  however  is  the 
miniature  prefiguring  of  worldly  life,  still  accessible  to 
religionism,  which  therefore  religious  parents  are  bound 
to  promote. — And  it  has  to  be  considered  in  what  way 
would  the  Religion  now  in  question,  as  specifically  that 
of  Bexhood,  here  newly  set  its  mark. 

Chiefly,  I  think,  in  a  mauner  of  apparent  opposition  to 
the  culture  of  direct  sort  I  have  been  tracing.  For, 
while  the  latter  has  borne  immediately  on  the  appre- 
hension of  the  difference  between  the  sexes,  the  mode 


364 


rBACTICAL    EFFECT  : SBXHOOD. 


"O-flQ 


to  be  that  of  brotherly  commnnion  must  opposedly  mate 
the  least  of  tlieses-differeuce.  Tlie  typicai  idea  of  family 
instruction  is  that  where  boys  and  girls  share  together  in 
all  kiuds  of  elementary  tuition.  The  special  cliarm  that 
belon^'s  to  the  intercourse  betweeii  brothers  and  sistets 
lies  always  in  their  really  having  different  natures, oud  yet 
trying  to  do  tiiei. 


at  its  best  when  t 
eflFort.  lu  this  r 
Btunce  that  the 

to  characteristic 
ness  in  point  of 
against  itself,  wi 
barrier  caused  by  sca, 
useless  ;   and  a  stiraulua   i 


alike:  and  thiscli&rmii 
[latiou  lends  its  aid  lotltc 
sent  the  effective  circimi- 
if  Bex,  being  anawakeoaj 
stnnding  the  iiear  level- 
force  of  ita  impnlse  as  if 
loaot  wholly  the  diriding 
%  useless  and  worse  tbaa 
tlma  gained   which  worb 


rightfully  to  purpose  in  the  field  of  that  struggle  for  self- 
itiiproTenient  that  conditions  the  quest  of  knowledge  ffff 
all  mankind:  while  the  atmos]'here  of  affection  is,  or 
should  be,  a  saving  antidote  against  the  spirit  of  mere 
contentiousness.  The  brotherhood  of  a  family  is  of  righl 
a  true  republic  wliere  all,  male  and  female,  have  equal 
chance  of  success  to  begin  with  :  a  true  republic,  euclosfd 
within  a  despotism  supervising  the  level  working  of  if 
interior,  mid  itself  neutralized  as  to  the  iuliereut  evilot 
despotism  by  its  own  self-balauciug  duality.  And  iIm 
choice  quality  of  this  only  true  fralernity  will  be  foauJ 
in  after  lilc'  so  to  differ  from  the  secondary  sort  that  roles 
abroad,  as  for  ever  to  sujiply  hence  an  enhancing  cod- 
trast  to  the  original  experience  of  the  relation.  A  ttoe 
brotherly-iiud-sisterly  fraternity,  once  made  out,  is  » 
moral  education  in  itself, — besides  being  inclusively  a 
political  one. 

Thus  we   come  now  in    face  of   the  matter  of   trne 
personal   cultivation, — so  much  Iraught  with   supposed 


CHAP.i-iii.   RESULT  AS  TO  GENERAL  EDUCATION.       365 

(laDger  to  female  students.  And  I  will  pass  to  its  cod^ 
sideration.  The  time  of  life  to  which  this  refers  is  the 
time,  we  require  to  remember,  when  the  working  of  sex- 
feeling  is  of  right  to  be  held  in  abeyance,  and  prevented 
from  the  unquestionable  calamity  of  a  precocious  maturity. 

THE  RESULT  AS  TO  EDUCATION  IN  GENERAL. 

By  the  present  filling  up  of  the  idea  of  Marriage  the 
question  as  to  female  education  is  placed  on  an  assured 
footing.  The  act  of  Marriage — being  now  taken  as  the 
central  point  of  all  human  condition,  for  its  affording  to 
the  woman,  in  the  same  way  as  to  the  man,  the  possession 
of  a  realized  individuality,  of  respective  kind, — is  peculi- 
arly confirmed  as  being  that  which  of  specialty  in  the 
case  of  the  woman  must  be  allowed  sway  over  the  whole 
previous  course  of  training : — for  the  reason,  that  the 
mode  of  individuality  due  to  the  woman*  is  itself  as 
much  of  religious  kind,  personal  and  imbued  with  self- 
consciousness  of  responsibility,  as  Marriage  by  its  nature 
is  religious.  The  assumption  of  her  full  womanhood  in 
the  way  supposed  implies  in  itself  a  tending,  and  a 
directing,  of  every  faculty  of  her  being  beforehand  to 
subserve  the  great  end.  But  this  being  granted,  what 
should  follow  in  moral  logic  but  the  clear  concession 
that  the  religious  conscience  alone  must  be  controller; 
— first  as  that  of  her  parents,  till  gradually  her  own 
shall  be  empowered  to  act?  As  to  actual  Marriage  all 
authority  of  parents  is  now  rejected  :  the  woman  who  mar- 
ries being  required  to  do  it  wholly  for  herself,  except  as 
to  the  assistance  of  advice,  which  parents  are  as 
bound  by  nature  to  give,  as  the  child,whether  daughter  or 

*  The  woman's  individuality,  it  must  be  remembered,  iaitiB  as  mainly 
on  the  product  of  innerly-felt,  or  emotional,  interoourse  with  fellow-being^ 
as  that  of  the  man  on  the  fruit  of  outward  communion,  sense-supported* 


PRACTICAL    EFFECT  :    BEXHOOD. 


mh^H 


son,  is  bound  to  seek ; — and  neither  as  to  edacation  msit 
authority  aoy  otlierwise  gaio  its  end.  Tlie  wom&a  is 
endowed  Iieucefortli,  in  principle,  witli  a  full  releaM 
from  all  restriction  as  to  tbe  matter  of  it.  The  problem 
as  to  ils  requisite  range  is  narrowed  to  tbe  simple  terms, 
tbat  tlie  woman  from  tbe  first  bas  a  true  personal  rigbi 
to  an  universal  er  own  instincts  for  self- 

development,  so  ,  though  no  longer  ihao, 

she  bows  to  r  ion.      Tbat  is :    ber  ono 

opening  conscio  ly  fostered,  of  her  destinf 

of  Sex,  is  to  be  iig  check  on  any  posailjk 

overweening  int  oo. 

It  has  scarce  all  taken  into  systemntic 

consideration  wl  nature,  and  the  desiraU^ 

limitation,  of  parental  authority  ;  while  in  absence  of  ilii» 
thepbiloaopby  of  education  is  at  aea.  But  on  thepreseot 
underslaudiug  thus  much  appears  clear.  At  the  firsl 
beginning  of  the  life  of  children  the  authority  of  parenii 
over  tbem  is  indeed  absolute,  and  herein  the  acting  sub- 
stitute fi>r  law  Divine  ; — but  iu  the  act  of  Marriage  such 
authority  ceases  ivbolly  to  be  present :  and  this,  evidently, 
because  the  turning-point  is  being  passed  wherein  tlie 
same  kind  of  authority  is  due  to  be  taken  ap  by  former 
infants  on  their  own  account,  with  view  to  a  new  infani- 
generalion.  Hence,  for  practical  regard  to  the  nialia 
of  education,  it  seems  sale  to  infer  generally  that  the 
right  of  parents  to  prescribe  shoaki  continually  dimiui^h 
up  to  the  point  of  its  total  abrogation  ;  while  from  ttii 
basis  ib  becomes  easy  to  include  the  following  more  par- 
ticular point  of  note.  In  the  case  of  girls,  this  gradual 
cessation  of  parental  restriction  on  their  mental  action  is 
expressly  answered  by  the  essential  quality  of  this  action 
as  demanding  by  its  nature  a  degree  of  freedom  beyoDi 
that  of  boys.     The  mind  of  girls,  when  it  has  once  set 


CHAP.  i.~iii.   BESULT  AS  TO  GENERAL  EDUCATION.       367 

itself  on  the  work  of  growth,  needs  peculiarly  a  sphere 
for  an  universal  opening  out  of  its  powers.  It  requires, 
by  the  very  quality  of  its  female  constitution,  the  means 
of  glancing  lightly,  and  not  deeply,  over  the  entire  field  of 
human  knowledge ;  and  this  equally  as  to  the  education 
that  must  be  practical  or  ^'  professional,"  and  that  liberal 
training  whose  advantage  mainly  rests  in  itself.  If,  then^ 
it  be  laid  down  as  a  common  rule,  that  the  interval  in  a 
girl's  life  between  the  two  epochs  of  severally  a  confinement 
to  home-teaching  and  an  absorption  in  the  contingency 
of  matrimony,  shall  be  allotted  to  the  free  pursuit  of 
knowledge  in  every  way  that  her  own  instincts  may  direct, 
excepting  always  as  proving  such  as  to  parental  judgment 
appears  morally  injurious,  I  think  every  end  will  be 
secured.  Her  full  capabilities  that  are  lawful  will  be 
admitted  their  chance  of  having  play  :  and  this  without 
hindrance  to  her  leading  up  to  her  proper  destiny  in 
marriage ; — while  moreover  a  special  fund  of  resource  is 
provided  against  the  great  condition  of  her  lot  which 
is  that  of  uncertainty  respecting  marriage.  Education 
of  this  wide  sort,  bearing  always  an  acknowledged  aim 
towards  instruction  on  its  own  account,  is  indeed  charac- 
teristically adapted  to  alone  those  predisposed  to  live 
single ;  and  the  education  that  is  '^  professional "  is  that 
which  has  throughout  a  prevailing  view  to  marriage,  in 
the  intention  of  those  directing  it.  But  none  the  less, 
the  girl  trained  to  sufficiency  will  be  alone  she  that  can 
stand  either  emergency.  The  girl  adequately  brought 
up  must  be  at  once  fit  to  be  married,  and  fit  to  live 
profitably  alone. 

This  kind  of  class-distinction  being  attached  to  the 
terms  of  "liberal"  and  "professional,"  much  of  ordinary 
difficulty  with  the  subject  appears  settled  at  once.  For 
in  giving  the  characterizing  mark  to  the  training  adapted 


368  TBACTICAL   EFFECT: — SBXBOOD.  rutNHlH 

sevei'iiUy  to  married  or  single  life,  the  '*  profesetoo*" 
thnt  count  naiially  &s  such  are  fully  allowed  for.  "  Pr<>- 
festiioiiFt"  of  almost  every  sort  have  ia  fact  a  viriDsl 
place  ill  the  work  of  the  female  head  of  a  family.  She 
musL  iruly,  to  perform  this  well,  know  a  little  of  almMi 
every  kiud  of  buainess — as  to  law,  and  mediciDe,  and 
trade,  Hod   even  bour,  as   well   as    ta  tbe 

geueral  office  ot  ligious  teiiclier.     Bui  tU 

the  same  do  the  concerned  admit  of  beiog 

treated  with  a  pj  e  ways  severally  required: 

which  treatmet  on,  mnst  relegate  them 

justly  to  the  dei  i  tted  for  the  single.     And 

throughout,  oi  ow  maiiitained,   the  girl 

must  have  the  for  herself,  though  wiih 

always  more  or  less  of  regard  tt>  iiareutal  guidance. 
Just  as  much  as  her  mind  requires,  by  its  nature,  to  hare 
an  open  pruspcct  before  it  of  mental  occupations  lo 
labour  in,  of  ali  the  actual  kinds  tliat  are  possible,  iloei 
it  need  to  be  exempt  from  outward  pressure,  wiiwc  liiss 
such  as  youlhful  ft;;e  iu  itself  calls  for,  while  employed  in 
making  out  its  own  choice  from  among  them.  Undw 
pressure  either  way, — eitlier  as  to  impulsion  or  restric- 
tion,— i*  of  real  danger,  Not  else  than  in  tbe  free  open 
air,  with  free  power  of  motion  besides,  can  her  mind  um 
it3  energies  lo  purpose.  And  the  harm  of  stifling  her  is 
not  greater  thau  tliat  of  over-stirauliiting  her. 

Can  it  be  doubted  that  niiy  strong  predilection  in  » 
girl's  mind  towards  a  particular  mode  of  study,  settled 
there  after  opportunity  of  selection,  ought  to  weigh  more 
with  pareuis  than  any  preference  of  tlieir  own  for  the 
laying  out  of  their  daughter's  life?  A  specific  taste 
for  any  kind  of  art,  or  any  branch  of  learning,  on^ht 
assuredly,  so  far  as  lies  witliin  parents'  means,  to  be 
allowed  its  conrse  :  except  for  the  matter  of   regard  ti 


oBAP.i-itx.   BB8UtT  AS  TO  GENERAL  EDUCATION.       369 

health,  where  advice  might  at  times  be  suffered  to  be- 
come peremptory.  To  place  against  such  learning  on  the 
daughter's  part  any  obstruction  merely  arbitrary,  should 
manifestly  be  nothing  less  than  criminal,  by  the  whole 
showing  of  the  moral  law  of  individualism. 

But  on  the  other  hand,  this  same  law  provides  for  a 
natural  averting  of  tfie  girl's  will  from  the  sphere  of 
studious    isolation.      And    this,   through  precisely  the 
widened  import  of  ^'  professional "  learning.    This  latter, 
in  meaning  that  which  should  adapt  her  to  the  super- 
vision of  a  family,  embraces  ally  in  but  a  lessened  degree, 
that  pertains  to  the  other  class.     Every  kind  of  intellec- 
tual attainment  belongs  to  it,  if  kept  to  the  lower  stage 
which  causes  no  strain  to  the  mental  powers ;  and  in 
being  so,  still  possesses  the  charm  to  attract  her  which 
consists  in  practical  utility.     For  the  superficialness  that 
is  purely  such  from  its  want  of  depth,  is  as  true  in  its 
way  as  is  actual  depth,  and  as  effective  for  its  own  sort 
of  good : — by  which  I  mean,  an  ability   of  immediate 
adaptation  to  an  existent  call.     To  prepare  herself  well 
to  fulfil  the  mother's  oflSce  I  have  been  considering,—  of 
imparting  a  rudimental  *  understanding  of  religion, — 
she  will  be  called  on  to  fill  up  in  some  degree  the  bare 
sketch  I  have  been  hinting  at,  as  to  the  coarse  of  organic 
evolution  :  and  for  this,  some  general  comprehension, 
though  the  faintest,  is  needful  of  the  prevailing  truths  in 
physiology  and  chemistry,  and  of  even  deeper  matters. 
And  what  better  kind  of  motive  could  she  have  to  the 
exertion  of  possessing  herself  of  this,  than  the  lurking 
presentiment  of  requiring  some  day  to  impart  to  her  own 

♦  Here,  apparently,  is  an  absurd  contradiction  in  terms,  '*  rudi- 
mental" implying  ordinarily  the  opposite  to  *•  superficial;"— but  I 
bethink  mypelf  that  still,  m  reason,  the  term  is  justified  :  since  there  is 
a  sort  of  ve^etttblo  life  that  grows  downwards. 


nt,-*^^ 


370  PRACTICAI,  EFFECT  : — SEXHOOD 

children  what  her  own  mother  has  done  for  herself! 
A  motive  each  as  this  would  be  one  that  would  be  it 

once  strong  and  without  strain — forceful,  and  elastic,  tai 
continuous. — The  slight  knowledge  of  language  that  give 
power  only  of  reading  and  conversation  is  the  he\\M 
medium  towards  enlarged  social  intercourse  ;  and  nisn  ■' 
storing  up  nn  i  \i  new  Uteratureti,  u^> 

capable  of  em  3. — And  the  same  'a  i^.. 

of  that  low  Bph  embraces  mere  "accnut- 

plishmeuts."  y  cultivated,   for  notoul/ 

the  partial  ei  those  who  may  in  futuw 

become  hnshai  gly  for  that  ol  being  a'i 

to  diffuse  plea  :  a  family,  they  are  f'.i.. 

justified  and  maae  _.  their  actual  merits, 

A  woman  that  in  her  youth  is  made  lit  for  marricJ 
life  is  truly  fitted  at  the  same  time  to  live  single,  "itfi 
greater  certainty  than  lies  with  the  contrary  alternatitf. 
If  her  first  religious  traiaing  at  her  mother's  knees  bsre 
been  supplemented  by  a  geueral  introduction  into  kno'- 
ledge  that  is  practically  useful  in  any  and  in  every  «■»?■ 
she  may  limit  herself  in  the  end  to  any  specialized  pur- 
suit without  failiug  to  have  done  well  with  her  life.  Suci 
final  absorptiou  in  select  objects  of  her  own  choosinj 
will  leave  her  proper  womanhood  unshaken,  though  n* 
developed  to  its  utmost.  And  in  the  event  of  the  normil 
course  being  fulfilled  by  her  settlement  in  the  staterf 
family,  any  extra  intellectualism  she  may  have  gaineii 
not  actually  brought  in  use,  will  serve  well  iu  the  mat 
dilating  of  her  own  nature.  Men,  it  seems  to  me,  «t 
little  aware,  generally,  of  the  inlense  weariness  of  mm 
household  occupation  that  at  times  falls  on  mothers  u^ 
wives,  of  even  the  best-adapted  temperaments.  To  pluuge, 
now  and  theu,  at  precious  moments  of  mental  leisniv, 
into  subjects  of  abstract  hearing,  is  the  occaBlon  of  iDCsi- 


cttAP.  I.-III.      RESULT  AS  TO  OSNBRAL  EDUCATION.  371 

culable  ref'resbment.  It  will  not,  under  an  abiding  sense 
of  duty,  seduce  them  to  a  too  great  luxury  of  self-indul- 
gence ;  but  it  will  renovate  them  throughout.  This 
luxury,  it  is  true,  is  always  best  obtained  by  them  when  it 
happens,  as  indeed  it  ought  always  to  happen,  that  the 
hu'^l)and  has  a  meeting  need  for  the  same  relaxation,  so 
that  both  may  enjoy  it  together,  with  multiplied  delight. 
But  a  perfectness  of  intellectual  sympathy  is  at  present 
rare  between  the  sexes  ;  and  here  is  apt  to  intervene  the 
assumption  of  mental  mastery  on  the  man's  part,  which— 
much  more  than  any  man  can  be  aware  of, — destroys  all 
the  effect  I  am  referring  to.  The  instant  a  woman's 
mind  is  made  to  bow,  and  herself  forced  into  the  attitude 
of  a  scholar,  the  renovation  I  speak  of  is  nullified.  The 
invigoration  which  should  come  to  her  is  flattened  down 
to  nothing  by  her  compulsion  into  the  frame  of  submis- 
siveness.  The  book  would  do  her  good  by  its  rousing 
her  to  mental  origiuality :  the  tutor -husband  does  but 
deaden  her  oppressed  faculties.  The  wife  and  husband 
must  be  scholars  together :  and  then  each  will  help  the 
other  more  than  any  other  school-mates  can  do. 

And  here  is  ample  vindication  for  the  extended  edn* 
cation  that  may  be  in  readiness  to  be  turned  to  such 
account.  But,  moreover,  such  enlarged  female  culture 
will  be  already  during  its  course  employed  provisionally 
in  tlie  enabling  of  young  girls  to  carry  out  with  discretion 
the  full  liberty  of  choice  to  be  henceforth  theirs  in  the 
selecting  of  their  mental  partners  through  life.  It  is  a 
recognized  desiderandum  with  judicious  parents  that  a 
season  of  familiar  household  intercourse  should  be  allowed 
to  youDg  persons  before  positive  engagement  with  one 
another,  for  their  best  means  of  intimate  acquaintance. 
But  the  desirableness  of  this  allowance  would  be  enhanced 
greatly  by  increased  mental  comniunion.      It  may  be 


372 


PRACTICAL   ErFECT  !  — 6ESHOOD. 


almost  said  that  in  proiiortion  to  increased  cnltnra  of  intel- 
lect woiilil  precisely  l)e  raeaaiirealile  the  girl's  power  of 
doing  justice  to  herself  in  marrittge.  Not  directly  fur  thj 
use  of  her  powers,  in  the  manner  of  ostentation  or  argn- 
ment  ;  hut  for  feeling  hsr  way  to  the  meutal  encoQnier 


with  n  man's  mind  whence  tht 
besnpplied  that 
harmony  betw 
own,  while  a(ti 
consciously  adi 
Bpiritu;il  compa 


agency  of  comparison  niiij 

,  in  the  inducing  of  inwiird  I 
f  she  CUD  fairly  hold  bet  I 
n  a  maa's  ideas,  she  tim 

lat  she  ia  titled  1o  he  i. 

ly  else. — And  such  wlml. 
he   iucomparahly  a  e»t«t     • 

jiietries  that  lead  on  M  I 


prc]>iLiation   th. 
foolish  marriaL;c:T 

To  a  girl  wlio  should  he  accustomed  to  accurate  dii- 
cussion  of  genenil  topics, — to  an  uccuriite  use  of  Ian- 
gunge,  and  an  accurate  ohservation  of  facts,  and  necun'/- 
reasoiiing  upon  them, — small  seductiveness  would  lie  in 
the  unreal  homage  of  a.  merely  self-seeking  wooer,  Slie 
would  he  fiiniislied  in  herself  witii  an  instinctive  test  as 
to  tlie  presence  of  raofd  truthfulness  ;  and  by  mesns  of 
it  Would  discern  with  instant  tact  l.lie  hollowness  of  1:1! 
attempted  flatteries.  Her  own  ri]iening  state  of  mor»! 
principle  would  know  at  once  wljelher  or  not  it  was  re- 
qnisitely  respnudcd  to.  And  if  from  infancy  she  had  Irfen 
taught  that  such  response  rta?  m  marriage  indispensable, 
she  would  easily  surmouut  passing   temptation. 

Ahove  all,  a  girl  that  was  well  instructed  in  the  dytj 
attending  marringe,  and  that  also  had  had  intercooTK 
hahitually  wiih  men  of  iMttillectual  kind,  would  he  pre- 
pared to  deal  justly  beforehand  with  the  must  painful  ol 
any  possible  dilemmas  concerniug  the  cunaeut  to  marrt. 
I  mean,  the  case  of  physical  unfitness  for  marriage  i) 
any  man  whom  she  might  otherwise  approve: audi 


CttAFL-iii       RESULT  AS  TO  GENERAL  EDUCATION.  3'/3 

confine  the  case  to  him  for  the  mere  reason  that  if  any 
unfitness  were  in  herself  her  lot  of  single  life  must 
already  have  been  determined.  The  religiousness  of  the 
idea  of  marriage  that  had  been  instilled  into  her  from 
the  first  would  involve  this  as  a  moral  necessity.  And 
the  aid  of  religious  parents,  if  at  hand,  would  here  emi- 
nently show  itself.  The  religious  education  begun  in 
infancy  with  the  eflfect  of  pure  authority  would  be  now 
resumed,  after  the  growing  pupil  had  drawn  nutriment 
sufficient  out  of  ordinary  intellectualism,  on  the  advanced 
terms  of  the  communicating  of  experience  and  the 
power  of  insight  into  the  conditions  of  social  life.  The 
latter  is  out  of  reach  of  the  girl  herself,  and  the  parents 
who  omit  to  aftord  it,  in  proportion  to  their  ability,  are 
indeed  to  this  extent  still  responsible  in  regard  to  their 
child's  giving  herself  in  marriage.  Their  last  and  highest 
duty  in  tuition  is  to  bring  it  home  to  their  daughter's 
feeling  and  conscience  that  from  no  motive  imnginable 
may  she  give  to  future  possible  offspring  a  fatlier  not 
fittL'd  to  be  sucl).  Every  woman  ere  she  marry  needs  be 
made  to  understand  that  she  has  no  right^  in  tlie  religion 
of  naiure,  to  be  knowingly  the  cause  of  what  must  follow 
from  this — the  unutterable  anguish  of  all  concerned. 
And  to  shut  herself  from  knowledge — or  for  parents  to 
shut  it  out  from  her — is  the  same  thing.  She  and  they 
must  be  alive  to  the  whole  truth  of  the  matter,  or  never 
may  they  lawfully  trust  that  the  marriage  will  have  the 
sanction  of  the  God  of  nature. 

There  are  constantly-occurring  fallacies  in  the  matter, 
pervading  specially  the  abounding  literature  of  novels 
and  romances,  which  a  clear  reading  of  the  law  of  nature 
can  alone  rectify.  The  difficulties  on  which  commonly 
this  kind  of  fiction  turns  might  be  settled  in  an  inbtant 
by  a  conscience  that  made  habitually  its  appeal  in  this 


374  PBACTICAL   EFFECT  : — 8ESH00D.  »ma-«* 

direction.  Snob  are  :  llie  snpposed  dnty  of  stifling 
genuine  love  by  regRrd  to  idiony  ncracies  of  persons  oilf 
aecondnrily  concerned  ;  the  snfferJDg  of  marria^  to  tab 
place  tnider  cover  of  any  kind  of  deception  ;  and  tbt 
blind  CnHowirig  out  of  an  basty  engagement  thron^li  i 
fancied  ref^ard  *"  '>\>r.„^.„-" — g<,  jf  ^  matter  of  reii^p: 
miglit   admit  '  linated   to    mere   wotUl^ 

etiquette,     Bi  all  others  where  the  nfp: 

of  fixed  regul;  it,  owing  to  the  peciili.: 

absence  of  exi  especting  it,  is  that  wbi. 

I  have  iiireadj  iwarda  protesting  again-; 

That  is,  in  my  receding  Bectioa  on  "  mI'- 

sacrifice"  (pp.  lacy  has  beeo  more  din- 

geroualy  encouraged  m  romnmic  fiction  than  that  <*f  i'- 
being  a  merit  in  a  virtuous  girl  to  bestow  herself  in  ium 
riage  on  a  man  of  abandoned  life  with  the  object  i'; 
satinff  him.  Let  mc  grant  all  that  possibly  might  ^ 
Eaid  in  fuvmir  of  such  a  course,  as  to  the  doubtfnl  eraii 
of  such  a  mnn  really  benefiting  by  it,  even  if  yonnj 
enough,  and  enough  accessible  to  good  influence,  to  be 
capable  of  thorough  change  in  his  life-habits  : — the  ca- 
taiiity  still  remains  of  the  peril  made  to  hang  over  possi- 
ble offt-priug  which  can  in  no  ivay  be  cancelled.  It  i* 
these,  ti.igether  with  herself,  that  slic  is  victimizing :  sad 
for  this  she  will  be  always  chnrgeiible  before  God.  Lei 
her  aim  to  do  him  good  in  any  and  in  every  other  wst. 
Let  her  be  to  him  the  truest  friend,  and  the  truest  sisier, 
that  she  can  ;  but  let  her  firmly  assure  him  and  Lertelf 

that  she  abjures  marriage  with  bini. This  one  mors! 

fruit,  if  uo  other,  must  be  carried  forward  from  Ciirisl* 
iftuityj  lliat  marriage  is  imleed  a  "  holy  ordinance'"  ami 
a  true  sacrament,  profaned  unless  ajiproached  on  both 
sides  iu  true  personal  purity. 

By  affording  help  oa  this  highest  and  deepest  eronv'    ' 


CEAP.i.-ni.   RESULT  AS  TO  GENERAL  SDUCATIOK.       375 

of  morality,  the  mother,  eminently,  must  complete  her 
office  of  religious  education.  She  must  use  every  social 
advantage  she  possesses  to  lay  open  before  her  daughter, 
for  the  exercise  of  her  daughter's  own  instructed  judg- 
ment, the  sources  of  security  for  married  life  that  are 
livingly  exhibited  in  reach  of  her :  besides  using  the 
assistance  of  the  moral  fables  in  habitual  circuhition, 
whether  as  lessons  or  warnings.  She  must  talk  with 
her  daughter  about  marriage  in  the  abstract,  before 
comes  the  occasion  for  its  particular  discussion : — this, 
instead  of  about  only  the  worldly  accompaniments  of 
marriage.  To  make  of  marriage  a  merely  worldly  affair, 
after  it  has  been  acknowledged  the  central  matter  of 
religion,  will  be  direct  ir-reliffion  ;  and  the  mother  who 
assists  in  the  degradation  will  be  guilty  of  direct  pro- 
fanity. The  mother  who  should  suffer  her  daughter's 
thoughts  in  regard  to  marrying  to  wander  away,  prevail- 
ingly, to  superficial  vanities,  will  be  one  who  has  denied 
her  religious  faith. 

But  still  the  girl  must  rest  on  moral  strength  that  is 
her  own  ;  and  with  mental  faculties  that  have  been  gene- 
rally well  trained,  she  will  scarcely  fail  in  requisite 
caution,  or  in  requisite  self-confidence.  The  latter  she 
may  gain,  and  can  only  gain,  by  a  power  in  herself  of 
defending  rationally  her  rule  of  conduct,  to  at  least  her 
own  conscience. 

And  to  women  under  the  contrary  alternative  of 
devotion  to  single  life,  the  means  of  active  communica- 
tion with  men  resulting  from  adequate  cultivation  is  an 
opening  to  future  benefit,  not  only  to  themselves  but 
to  mankind  in  general,  that  can  hardly  be  made  too 
much  of.  Even  considered,  as  it  must  be,  as  regarding 
but  the  open  social  world  which  is  that  of  the  mere  state 


Jl 


37a  PRACTICAL   EFFECT  :   SF.XHOOD. 

of  general  brotherhood,  the  gain  that  most  result  m*j 
be  titten  as  safe  and  certain.  From  the  lower  kind  of 
pursuits  upward,  the  bringino^  of  tlie  minda  of  bolateii 
women  into  active  contact  with  those  of  men,  in  work 
that  may  engage  lawfully  their  faculties  at  full  stretch, 
mnst  eud  necessn-rilv  in  wriniring  out  a  partition  in  prt- 
seut  methods  i  innot  otherwise  than  hi 

serviceable.     ^i  c  for  the  bare   means  of 

subsisteace  for  rs,  or  for  the  attainment 

of  professional  ■  handicraft  employment. 

or,  better,  in  r  -inatruction,  or  ministra- 

tion of  unrsin^  urgically  ; — or,  aa  m^ti 

by  the  [loble  lo  ience  whicii  holds  its  fall 

reward  in  itselt ; — a  ^^^^^^  engrossed  interest  iust 
afford  result  that  men,  workiug  on  at  the  Eame  object 
their  own  way,  may  still  profit  in  observing  esteriorlT. 
For  a  woman's  nature,  when  acting  freely  on  auy  mattsr 
whatever  ih^it  is  responsive  to  tlie  difference  cansedbjr 
sex,  will  iintilly  select  for  herself  a  mode  or  a  sphere  uf 
treiitmeut  that  will  make  her  co-em |jloyment  with  mra 
the  opposite  to  an  oc&ision  of  mere  rivalry,  and  therein 
of  lessened  gain.  Her  presence  in  the  field  of  coni[>eti- 
tion  will  hut  naturally  sort  out  occupations  in  a  manuer 
that  will  ha  advantageous  on  both  sides.  Tlie  occiip»- 
tion  wiil  itself,  aa  I  have  argued,  become  "  sesualizpJ," 
and  have  room  as  much  for  women  as  men,  wttfioat  cm- 
sequeuce  of  overcrowding.  And  the  fact  of  their  being 
work-fellows  together  in  this  special  way,  of  yieldiu^' 
help  by  means  of  difi'ereuce,  will  act  for  both  on  tbeir 
whole  personal  character  with  a  somewhat  of  the  proper 
influence  of  sex. 

Aud  the  same  kind  of  effect  should  ensae  if  women 
of  strong  cliuracier  and  wide  abilities  betake  themseW« 
to  the  subject  of  Btate  aEfairs.    Here  iL  seems  obviuut 


CHAP.i.-iii.       RESULT  AS  TO   GBNBUAL  EDUCATION.  377 

that  their  admixture  in  the  work  of  men  must  create  in 
time  a  new  department  truly  wanted.  And  that  is,  a 
department  for  the  close  organization  of  the  interior  of 
public  government,  and  a  bringing  into  the  administra- 
tion of  the  state-home  a  true  relative  repetition  of  house- 
hold plan.  Such  department  should  include  eminently 
a  share  in  the  ofEcial  work  of  the  church  :  the  church 
being  now  assumed  as  the  typical  female  to  the  public 
state.  And  this  plainly  corresponds  with  the  mother^s 
part  in  domestic  education  ;  while  connected  with  this  is 
the  physical  charge  of  the  sick  and  of  infants,  which 
means  in  state-life  a  general  sanitary  regulation,  and  an 
exceptional  kind  of  care  of  the  idiotic  and  insane, — with 
moreover  a  due  ministry  of  lighter  sort,  in  provision  of 
recreation  and  life-adornment  Such  is  fully  adapted 
alone  to  maternal  surveillance.  And  the  latter,  if  allowed, 
would  replace  with  clear  advantage  the  compulsoriness 
of  government  that  is  '^  paternal,"  by  a  despotism  that 
would  in  no  way  give  oflFence.  Women  of  a  truth  would 
be  ^' conservatives " ;  but  their  kind  of  conservatism 
would  not  hinder,  but  would  the  rather  promote,  tlie 
freest  radicalism — the  extremest  handling  of  the  root- 
matter  of  all  politics.  Women's  influence  would  give  a 
moral  tenacity  to  the  constitution  of  legal  ^^  countries  :'* 
— making  patriotism  indeed  a  proper  virtue.  And  all 
danger  in  recurring  revolutions  would  be  lightened  in 
proportion.  The  infusion  of  a  housewife  womanliness 
into  state  institutions, — searching  into  and  cleansing  out 
little  details  of  corrupt  practice  in  political  holes  and 
corners, — would  do  much  towards  enabling  them  to  keep 
afloat  even  through  whatever  plunging  in  political 
^'  Niagaras." 

But  this  kind  of  sex-partition  has  yet  Another  mode 
of  appearance.    It  has  yet  to  be  wrought  out  in  that 


B  B 


378  PRACTICAL    EFFECT; SEXHOUD.  nwn.-* 

highest  of  all  spheres  of  iateliectioa  that  eonoems  »b- 
Btract  philosophy  and  especially  the  philosophy  of  reh- 
gion.  Here,  fur  an  amet  ioracin^  and  a  recoacilin; 
influencG,  the  value  of  such  pnrtitioa  mast  be  ooDsaift. 
mate.  Tiie  very  levity  of  a  woman's  intellect  capaciutia 
it  for  the  birtl's-eve  view  of  large  sabjects  whic^  ii 
needed  forthei  That  is,  for  their  reducing 

into  the  dim  ter  of  ideas,  codsciousI/ 

known  as  such  if  a  woman,  Dotwithstand' 

ing  its  alighti  free  from  the    oli8carin| 

bias  that  limit  s  of  men,  engaged  in  tk 

working   gfou  y,   with    besides   need  of 

weapons  in  tli  onfatation   of  opponeoli- 

And  iti   the  idennuu  .  'eligions  she  is   at  linme. 

The  ideas  of  Plato  tbat  were  the  luxury  of  enjoyment 
to  poor  Luily  Jane  Grey,  re-appeared,  in  due  time,  ii 
that  "  Worship  of  Sorrow,"  always  natural  to  womw, 
which  tlicir  modern  '^Sartor  Resartas"  directs  tbemti 
out  of  John's  Gospel.  And,  imbued  with  this,  they  mif 
well  furnish  adequate  balance  to  the  mat-erialism  aad 
externalism  of  inductive  science  : — the  kiod  of  balanu 
without  which  science  naturally  must  fall  to  groand. 


Here  then  is  the  first  and  chief  portion  of  the  eTidouB 
I  am  aiming  to  produce  for  my  religions  scheme.  I 
plead,  on  behalf  of  the  Evolutionism  I  take  stand  oi, 
that  if  indeed  it  bears  the  product  I  adduce  in  U«i» 
deepest  of  all  depiirtments  of  morality,  it  has  religiotulf 
juBti&ed  itself.  The  enlarged  view  of  the  ■Sex-reitttic 
epriuging  out  of  it  has  indeed  aet  a  seal    on  all  it 


OBAP.i.— III.  RB-ACTION   ON   RELIGION.  379 

previous  results  for  haman  good.  To  have  bestowed,  as 
it  has  doue,  a  new  character  on  general  Sociology  may 
suffice  in  the  doctrine's  favour  on  the  ground  of  mere 
secular  advance  ;  but  in  its  farther  exalting,  in  the  way 
now  supposed,  the  constitution  of  the  Family,  it  will 
have  gladdened  the  inmost  heart  of  humanity.  And 
conscious  Happiness  is  the  native  element  of  Religion, 
— of  all  Religion  that  is  at  once  natural  and  truthful. 

The  more  conscious  is  human  nature  of  its  own 
happiness,  the  more  inevitably  does  human  thought 
establish  and  enrich  its  idea  of  Deity.  But  what  is 
palpably  more  true  than  that  Love  is  the  main  source  of 
human  happiness  I  No  dictum  in  all  philosophy  is  more 
sure  than  this.  It  is  only  Love  that  has  been  ever  the 
alleviator  of  the  human  ills  which,  as  such,  have  set 
minds  at  issue  with  their  Creator.  But  to  this  verdict 
of  all  human  experience,  Religion  on  its  own  part — well 
also  backed  by  experience, — ^has  added  this  sure  word  of 
its  own :  that  Love  fails  in  the  very  power  of  its  main- 
tenance, save  as  adequately  it  is  supported  by  the  moral 
strength  of  an  established  bond  of  Marriage.  Before 
the  time  when  this  settlement  was  effected,  which  indeed 
it  required  all  the  course  of  past  culture  to  bring  about, 
Love  was  not  in  real  existence.  It  was  not  and  had  not 
means  of  being  genuine,  in  any  sense  our  present  instinct 
can  recognize.  And  the  Happiness  that  was  due  to 
attend  on  it  was  in  accordance  un-real.  Love  itself, 
ever  up  to  this  actual  time  of  ours,  has  been  necessarily 
all  imbued  with  hypocrisies.  It  has  been  that  which  on 
an  average  or  abstract  estimation  must  be  inevitably 
set  down  as  the  matter  of  only  specious  allurements 
and  shallow  flatteries :  rendering  the  consequent  state  of 
marriage,  as  was  likely,  full  of  bickerings  and  gnawing 
jealousies : — while  however  in  such  view,    it  must  be 


380 


PRACTICAL    effect: — SEXHOOD. 


remembered,  are  inciiided  cases  of  exception  nhoM 
blessedness  points  as  ouwan),  precisely,  to  tbe  stou  of 
p^o^^ti'^a  yet  to  come,  tlue  in  lioj>e  to  all  niRnkind. 

Tlie  effect  of  Marriage,  and  especially  of  the  kiad  nf 
Marriage  now  contomplated,  is    that  of  bestowing  npnii 


Love  the  Bam<! 
attr^clies  throu< 
sioii  of  tliis  cl 
tlie  degree  of 
practice  in  liff 
full  powers  of 
tion  with  intei 
in  action,  and 
vital   warmth,  u 


nur^nrtaiity  of  character  tltal 
And  alone  in  its  poMt* 
recisely  in  proportion  lo 
timent  reaj.  The  artJn 
involved  draws  oat  tlie 
d  of  this  Id  full  coaaw- 
,Q  senlimcnt  ao  oocnpiri 
capable  producer  of  lltf 
(liicli    lowers    our   entirn 


nature.  The  fire  upon  the  spiritual  hearth  is  the  tta« 
birthright  posaessiou  of  every  member  of  a  family  :  ud 
because  it  is  this,  it  may  also  radiate  its  iufliience  til 
around,  iu  widened  circles  of  ever  lessening  potency,  till 
it  spreads  varyingly  a  general  glow  through  society. 


CHAPTER    II. 


THE    EFFECT   OF   PRESENT    RELIGION    IN   AFFORDING   MORA.L 
PRINCIPLE   IN   REGARD   TO   BROTHERHOOD. 


Section  I.    The  distinctive  Seculauitt  now  oivbn 

TO    THE    FEELING    OP    BROTHERHOOD. 

I  AM  maintainingy  hj  the  argument  of  my  last  chapter^ 
that  all  raising  of  the  character  of  oar  affections  depends 
fundamentally  on  the  differencing  of  their  spheres  of 
action :  such  differencing  being  naturally  provided  for 
in  an  ordered  state  of  Family.  In  coming  therefore  now, 
as  my  plan  leads  me,  to  make  specific  consideration  of 
the  case  of  Brotherhood,  I  have  primarily  to  deal  with 
this  fact  of  differentiation  on  its  own  account.  That  is, 
to  bring  together,  and  complete,  all  the  points  relating 
to  it  that  I  have  already  suggested  in  mere  outline. 

The  peculiarity  in  the  sense  of  Brotherhood  which  has 
mainly  to  be  attended  to  is  its  power  of  indefinite  ex- 
tension ;  and  its  inability,  accordingly,  to  be  restrained 
within  the  bounds  of  the  domestic  mode  of  life  that 
originated  it.  For  it  is  this  peculiarity  which  supplies 
the  ground  for  its  obtaining  for  itself  the  integrated 
character,  on  which  its  final  differencing  from  its  fellow 
affective  elements  must  depend.     Fundamentally,  all 

00 


382  PRACTICAL    KFFKCT: — ItROTHERHOOl).      i-iwit^-aW 

affectioDB,  by  hypotbesis,  are  alone  regulated  into  proper 
order  by  Religion  :  tbe  plan  of  Family  being  the  agency 
employed  by  Providence  to  this  end.  And  hence  ibeiilet 
of  Brotherhood,  even  taken  as  an  integral  or  abslnct 
conception  of  that  which  by  its  nature  escapea  from  thf 
hounds  of  Family,  is  to  be  remembered  as  never  otha- 
wise  than  assc  ions  sentiment.     The  fia- 

ternul   Bentime  llow-sentimenta,  remain 

always  na  it  T  rely  Boch,  un  the  proper 

6uhstance  of  :  iring  separation  from  thf 

latter,  and  y*  i  degree  of  independeun 

as  allows   of  ry's  being    traced  for  il, 

ihrending    the  of    man's     derelopmeoL 

And  lliis  manii,^,  5  with  Religion-proper  if 

thus  indeed  the  essential  point  that  directly  serves  « 
means  to  the  required  differentiation  of  Brotherhood.  1 
believe  that  the  real  history  of  this  relatJoa  will  stricdf 
follow  out  all  that  hitherto  has  been  seen  of  the 
process  of  theologic  ideation  ;  and  this  tbrouo-h  tlw 
inevituble  implication,  iu  a  general  light,  of  the  Fatli^ 
hood  over  men  referred  to  Deity.  I  believe,  nameW, 
that  here  again  will  be  seen  repeated  the  case  commoii 
to  tbeolo^ic  ideas  of  a  needed  settlement  in  anthropo- 
morphic poetry, 

Religion-proper,  I  aasume,  has  no  existence  except  m 
directed  to  God  :  while  the  true  progress  in  Reli^ion'i 
nature  has  been  ever  marked  by  an  increasing  refint- 
nient  charactered  by  precisely  man's  growing  percep- 
lion  of  the  iniidequacy,  and  thence  of  the  utter  vajnf- 
ness,  of  whatever  seems  his  knowledge  respectin"  Deilr 
In  the  same  way  I  believe,  then,  that  a  lavffullv  w 
ligions  sense  of  liiimau  Brotherhood  towards  all  men^  1 
beta  of  God's  Family,  so  accounted  of  by  oa,  will  aloM  j 
rightfully  fill   the  chatvicVeT  ivie  \n  \\.  Vl-j   b.   simtlatlf 


CHAP.  ii.-L  DI8TINCTIVB  SBCULARIT7.  383 

chastened  way  of  understanding  it  being  adopted. 

The  intrinsic  reason  for  the  kind  of  relation  that  is 
borne  to  Religion  by  the  fraternal  sense  is  obviously  the 
circumstance  just  referred  to,  of  the  close  union  of  the 
former  with  the  idea  of  Parenthood.  Brothers  have  no 
possible  source  for  bein<^  such,  except  through  the  means 
of  parentage,  possessed  in  community  among  them ;  while 
parentage,  on  the  contrary,  may  imaginably  be  excluded 
from  connection  with  Brotherhood. — It  is  true,  indeed, 
that  when  Marriage  had  been  formally  established,  as  in- 
dispensable to  the  religious  ordering  of  the  Family,  the 
point  of  Brotherhood  was  essentially  allowed  for,  in  the 
very  fact  of  the  tri-uneness  of  import  which  in  nature 
belongs  properly  to  all  unity.  Still,  in  ordinary  thought, 
the  distinction  present  is  evident.  Parents  can  be  such 
without  having  any  more  than  one  child  ;  but  brothers 
are  without  means  of  existence  if  ever  parentage  is  thus 
actually  limited. 

But  while  the  mythic  Holy  Family  of  theology  may 
and  does  aptly  dogmatize  the  universal  conditionment 
alone  rightfully  to  be  connected  with  idea  of  Deity, — 
through  the  very  fact  of  its  virtual  reference  to  human 
Brotherhood, — the  imagining  of  such  condition  brought 
to  earth  for  a  type  of  practical  life-of-family  casts  it 
instantly  under  logical  condemnation.  Once  relentlessly 
examined  by  reason,  the  idea  of  all  mankind-in-the-con- 
Crete  being  the  Family  of  Qod,  through  His  being  the 
Father  to  all, — even  if  consistently  we  add  the  idea  of 
Nature  as  common  Mother, — is  simply  a  contradiction 
in  terms  to  the  accepted  meaning  of  the  word  "  Family." 
This  necessarily  stands  for  a  concentrated  nucleus  of 
human  beings,  isolated  as  such  from  outsiders  :  a  select 
few,  as  contrasted  with  the  many,  who  are  bound  to  ow^ 
another  by  ties  not  existing  externally.   XTi^\\\^  coviVx^seX 


«l.-lffit 


384  'BACTICAL    EFFBCT: BBOTHKRHOOD. 

prevailiiiif  from  this  cause,  between  the  ianer  aud  the 
outer  niodea  of  life,  is  in  Urge  measure  the  suatainer  "f 
the  former.  If  all,  accordingly,  be  included  in  the  cir- 
cnit,  tlie  group  is  at  once  neutralized  as  such  :  the  focas, 
as  Bucli,  is  dispersed. 

And  all  histi"™  "f"  ♦i"^'"""  ^-eara  ample  indication  of 
the  two-fold  oir  resent ;  the  moral  benefit 

of  the  idea  of  t  nd  its  palpable  illo^ical- 

nesB. — All  pp  charity  of  general   sort 

has  B[iriinn;  ouf  n  ;  and  thia  proportion- 

ately with  its  '  ig  up  and  refining ; — bul 

all  along,  cevi  as  progressively  exteted 

an  evil  counter  in  our  own  time,  at  once 

has  the  noble  feeling  wuini  lo  urte  fruit  of  it  come  to  na 
unprecedented  parity,  and  the  need  of  its  direct  checkiu^ 
has  revealed  itself: — which  is  equal  to  the  assertion  1 
maintain  of  the  indispensablenes^  of  now  adiQittiog  to 
ourselves  the  use  made  by  lis  of  theologic  mysticism. 

Let  us  remember,  firstly,  how  the  idea  showed  itself  io 
its  original  form  amidst  the  typically-religious  tribe  of 
the  Hebrews.  Here,  under  at  least  the  later  phase  of 
the  religionism  of  this  people,  there  was  present  in  truth 
such  beginning  of  the  notion  of  true  Deity  as  allows  of 
their  being  taken  for  represeuters  of  the  earliest  mode 
of  a  Divinely-headed  Family.  Already,  indeed,  in  even 
that  mere  state  of  pre-religion  which  was  but  fetishism 
there  was  laid  a  proper  rudimeut  to  this  condition,  well 
marked  by  a  sort  of  animal  domesticity,  proceeding  from 
possession  of  a  common  totem,  and  upheld  by  a  common 
animoeity  to  the  adherents  of  rival  totems,  as  well  u 
also,  in  part,  in  a  general  sort  of  way,  by  community  of 
race.  As,  however,  in  this  state  sense  of  Deity  was  not 
initiated, — nor  could  have  been,  while  as  yet  imagination 
kept  OD  hovering  over  only  haunted  graves  of  dead  uioes- 


cHAP.m-i.  DIBTINCnVK  8ECULARITT.  386 

tors, — the  domestic  foundatiou  had  uo  means  of  being 
realized.  This  alone  coald  ensue  when  the  notion  had 
sprung  up  of  a  Totem  over  totemSy  who  had  become  char- 
actered as  the  proper  Enemy  to,  and  Sovereign  of,  the 
dreadful  Potentate  having  rule  over  Death,  or  rather  oyer 
the  general  Dying  of  human  beings.  And  to  the  Hebrews 
was  Jehovah,  though  perhaps  in  early  times  Himself  the 
Moloch-fetish  needing  conquering,  yet  at  last  the  All- 
subduer,  and  the  embodier  of  the  idea  of  Life  as  insub- 

jectible  to  Death. But  Hebrewism,  as  such,  involved 

Gentilism.  Whatever  might  be  the  claim  of  Jehovah's 
unrivalled  dignity,  this  was  practically  made  out  for  the 
^'  peculiar  people  *'  by  the  assigning  of  outer  peoples  to  the 
rank  of  foes.  The  Hebrew  claim  to  the  last  was  one  of 
''  race,"  selected  as  such :  and,  however  it  was  the  case, 
as  it  was,  that  not  Israel  himself  as  an  actual  man,  even 
as  linked  with  his  father  and  his  father's  father,  was  the 
accepted  founder  and  maintainer  of  his  massed  descend- 
ants, but  alone  He  who  was  the  spiritualized  Patron  of 
the  ancestral  trio,  still,  the  tribe-Father  of  this  race  was 
alone  proved  to  their  apprehension  for  such  through  a 
religious  repulsion  engendered  in  them  towards  other 
races.  The  idea  that  made  congeners  of  Hebrews  to  one 
another,  forced  the  members  of  all  other  races  to  be 
religious  aliens.  And  religionism  to  the  Hebrews  was 
so  all-sufficient,  in  this  power  of  self-exalting  them,  that 
they  naturally  dispensed  with  the  idea  of  '^  country  "  as 
of  need  to  the  expression  of  their  solidarity.  The  terms 
of  "  God's  favourites  "  and  "  God's  enemies "  were  the 
only  descriptive  epithets  they  felt  needful. 

Thus  the  attribute  of  universal  sway,  which  inherently 
and  indispeosabiy  marks  the  genuine  idea  of  Deity,  was 
BO  weakly  at  first  furnished  as  to  be  gained,  virtually,  by 
precisely  the  mere  device  of  ignoring  fellow-claimants. 


aSG  PRACTICAL    effect: — BEOTSEBROOD.       rinu^-Mj 

But.  a  new  aud  [tositlve  implicHtioo  tliat  was  still  only 
much  of  the  same  kind,  id  respect  c(  injurioDa  exclu^iv^ 
iiees,  was  raised  by  sDCceediDg  ObristiaQity.  I  mean,  \ff 
tlie  primal  Christianity  that  waa  yet  ucaifected  by  any 
Beciilarizatiou.  The  religious  Family  that  bad  for  Head 
the  Divine  "Father  of  the  Lord  Jesns  Chriat,"  rere&W 
to  the  iuspired  Apostle  Puiil,  was  imnw- 

diately  obligei  tg  the  new  expacision  in 

hiimaii  charity  :ioafi  allowance  made  for 

uutsiders  that  d  who,  as  sach,  had  to  be 

relegated  to  t'  No  brotlierhood  at  »lt 

v&s  possible  t  rs,  elect  out  of  mankiaJ, 

except  with  ft  kind  of  mutual  love  wu 

admissible  am^  rough  their  all  bearing  in 

common  the  badge  of  conl'essed  faith  in  the  ttedeemer. 
who  hiid  conveyed  down  from  heaven  tlie  stamped  pledjji 
of  their  adoption: — while  in  fact,  as  wouM  seem,  the  very 
matter  of  this  alienation  from  outsiders  itself  served  u 
the  very  fulcrum  to  their  internal  cougenialitf  and  com- 
pactness.   "  Country  "  was  for  Christians,  even  more  than 

for  Hebrews,  a  thing  of  no  admitted  account. And 

whence  came,  iu  due  time,  the  remedy  to  this  affectin 
uarrownesB,  but  from  assuredly  that  mingling  of  tbingi 
religious  and  secular,  which  appears  in  history  bs  theio- 
stitntion  of  Popedom  :  this  also  being  specifically,  by  it> 
very  claim,  independent  of  relatiou  to  "country"? 

Before  this  eccleeiaetical  event,  the  working  of  the 
moral  power  of  Christianity  was  a  rude  and  semi-Hehreir 
beginning  that  had  but  little  of  its  now-revealed  chano- 
ter.  And  very  gradual  was  the  progress  towards  H* 
latter  which  then  was  started  :  being  hidden  at  first  midei 
an  absolnte  increase  in  uacharitableness,  acting  henc^ 
forth  the  rather  at  home,  in  the  Chriatiaa  body  itself^ 
than  as  turned  to  external  unbelievers.    Sorely  was  tn> 


.-HAP.  ii.-i.  DISTINCTIVE   8BCULARITY.  387 

brotlierhood  in  abeyance  while  raen,  as  far  as  creedism 
was  concerned,  were  mainly  bent  to  make  ont  that  fellow- 
men,  if  children  of  God^  were  still  only  such  as  were  for 
ever  disowned  by  Him.  The  Church's  foes  were  of  its 
own  household  :  thus  differing  indeed  from  the  case  of 
the  compact  Hebrew  people.  And  the  immediate  result 
was  a  burning  warfare  of  the  central  priesthood  with  sec- 
taries, and  moreover  of  sectaries  with  one  another,  which 
caused  truly  the  production  of  a  habit  of  animosity  within 
that  was  a  novel  provision  of  environment,  in  regard  to 
each  separate  religious  body.  But  the  benefit,  always 
latent  in  this  severance,  was  the  sorting  out  of  opposite 
principles,  in  regard  to  the  kinds  of  social  institutions 
that  had  right  to  prevail  among  mankind.  The  contest 
of  the  papal  Church  with  diffused  heretics — whether  as 
kings  and  heads  of  armies,  or  as  royal-minded  claimers 
of  mental  freedom — had  the  office  of  drawing  forth  true 
notions  of  right  corporate  conditions  for  collected  peoples. 
And  such  notions  were  gained  in  the  ever-natural  way  of 
apportionment  of  ideas  that  are  opponent.  Kings  and 
priests,  lords  temporal  and  lords  spiritual,  even  in  follow- 
ing out  their  personal  ambitions,  were  ever  leading  the 
way  to  that  settlement  of  ideas  in  their  right  places  which 
can  only  begin  by  a  vague  duality  in  the  import  of  prin- 
ciple. That  is,  notably,  it  was  seen,  in  a  general  way, 
that  Protestantism  bears  alliance  with  Democracy,  and 
Catholicism  with  Despotism: — while  herein  also  evi- 
dently lies  connection  with  severally  Fraternity  and 
Parenthood.  The  reigning  struggle  of  parties  had  a 
constant  end  in  the  clearing  up  and  deepening  of  this 
leading  difference:  turning  always,  as  it  did,  on  an 
adequate  definition  of  the  Family. 

The  apportionment  signifies  that  the  general  thought 
of  mankind  had  come  to  recognize  a  certain  measure  of 


BACTICAL   EFFECT  : — BROTHERHOOD. 


^ 


troth  on  both  sides,  to  which  equity  requirfKi  that  justice 
should  be  Beverally  rendered.  The  forming  of  two  de- 
partments for  the  Bway  of  opposing  principles  of  govenj- 
ment  was  the  obvious  resource  of  mental  fairness;  while 
tlie  advantage  to  follow  was  at  least  as  obvious.  From 
ihe  first  of  the  establishment  of  Popedom  it  was  proFcd 


how  great  was  the  moral 
:ans  of  appeal  from  IochI 
;e,  claitniDo^  specit^lly  U> 

Botwithstaading  aUdi«- 
.  not  fail  to  be  iiivolred. 
peal  to  have  obtAioed  a 
he  body  of  each  localised 
Family,  made  consonant 


to  theexperienc 
benefit  to  sabjei 
tyranny  to  an 
rule  by  law  hig 
tnrbance  to  oivf' 
Bat  supposing 
«eat  of  diffused 
state,  in  the  mai 
with  the  Divine  plan  of  Nature,  the  character  of  the  an- 
tagonism occasioned  would  be  so  mitigated  as  to  be  some- 
thing mnch  better  than  harmless.  The  "environment" 
thus  provided  on  either  hand  would  be  simply  a  most 
animating  stimulus.  The  preceding  hostility  woald  be 
made  to  turn  into  an  action  of  reciprocity  and  civic  bal- 
ance: the  state  of  Family  being  made  as  much  a  needed 
"environment  "  to  worldly  life,  as  the  latter  to  the  state 
of  Family.  For  as,  on  the  one  hand,  the  conaciousnesB 
of  each  person  in  domestic  life  becomes  that  of  possess- 
ing all  around  him  an  atmosphere  of  ever-varyin^;  public 
life,  into  which  he  is  continually  obliged  to  plunge  ;  so, 
on  the  other  hand,  the  consciousness  of  the  member  of  a 
state-community  is  that  of  being  ever  able  to  return  into 
the  native  atmosphere  of  domesticity,  or  of  religiously- 
exclusive  personality.  The  member  of  Family,  as  such, 
knows  socially  even  tlie  members  of  outer  Families  a« 
hut  civic  environment :  however  open  to  a  removal  of  the 
barrier  at  the  instant  touch  of  awakened  sympathy.  Asd 
members  of  statehood,  as  such,  notorionsly  ignore  domes- 


«Hip.  ii.-i.  DISTINCTIVE  SECULARITY.  389 

ticity  as  outside  to  their  public  coDsideration :  they  ignore 
it,  although  certainly  without  enmity. 

But  even  in  the  abstruse  view  of  pure  philosophy  this 
lialanced  division  may  be  seen  to  have  had  firm  ground 
for  the  progress  it  has  been  making  towards  fulfilment. 
Let  us  thiuk  of  the  idea  of  the  "  divine  right  of  kings," 
which  has  ever  formed  the  strength  of  kingly  despotism. 
This  idea  in  its  crude  origin  we  must  take  as  pointing 
back  to  even  the  fetishistio  notion  of  gods  having  des- 
cendants among  mankind  in  the  very  manner  of  merely 
human  progenitors:— of  kings  that  were  god-like  heroes 
of  whom  the  parents  were  reigning  deities  of  heaven, — 
or,  it  may  be,  of  the  dread  region  of  death.  But  without 
extending  view  to  this  dim  source,  we  may  think  of  the 
idea  of  divine  right  as  represented  to  its  best  by  the  ex- 
ample in  Hebrew  history  informing  us  so  instructively  as 
it  does  of  the  manner  in  which  Samuel  proceeded  to  yield 
tx>  the  urgent  call  of  that  people  to  furnish  them  with  a 
king:  who,  however,  he  resolved,  should  be  such  as  not  to 
thwart  the  theistio  constitution  provided  for  them.  The 
prophet,  we  are  told,  selected  for  the  office  first  Saul,  and 
subsequently  David,  by  that  which  he  represented  as  the 
direct  guidance  of  Jehovah,  (i  Sam.  x.  1 ;  xvi.  13.)  Each 
in  turn  was  offered  and  accepted  as  the  anointed  substi- 
tute for  Deity:  only  in  this  way  having  right  to  reign. 
And  the  virtue  of  the  anointing  was  empowered  to  des- 
cend to  successors^  Is  there  not  here,  accordingly,  a 
just  precedent  for  two  separate  trains  of  what  is  modem 
assumption,  rivalling  one  another  hitherto  in  their  as- 
cendency : — for  the  papistic  idea  of  apostolic  descent, 
HS  well  as  the  more  direct  one  of  hereditary  kingship? — 
When  Christian  priests  had  so  gained  theirworldly  status 
us  to  have  virtually  a  real  king  of  their  own,  believed  also 
to  have  been  heaven-selected,  the  divinen ess  attached  to 


390  .  RACTlCiL    EFFECT  : — BROTHKBBOOD.       r»«  n— * 

common  kiugs  was  inevitnblj  made  to  dwiDtlle  in  appte- 
heosioD.  And  this  ou(//it  to  have  beeo,  in  pbiIoM>plui) 
view,  if  it  be  true,  as  is  now  mniutaioed,  that  Uie  only 
rale  that  can  be  lawfully  despotic  is  that  of  the  proper 
Parenthood  which  by  nature  is  coDliaed  to  the  stole  of 
Family.  It  was  a  Bt£n  of  the  inherent  virtue  of  the 
Christian  creed  hould  have  given  ri«i  I* 

the  crude  mode  oily  shown  in  Popedom; 

bnt  that  hence  ed — and  this  direcllyby 

the  saoctirying  t  Kuch  final  development 

of  the  domest  or  na  supersede  Romish 

Popedom,  by  estic  system  in  the  lieul 

of  every  Chrisi  bundaatl;  a  higher  vn^ 

dence  of  the  cfl 

With  this  iiewlimitatif^ii  toitsnnport  the  boud  of  Family 
will  again  coincide  strictly  with  the  idea  of  race-descent; 
and  the  just  consequence  of  this,  in  direct  observance 
of  hereditary  tendencies,  will  be  of  eminent  benefit  to 
mankind.  A  justified  absolutism  in  parental  handi, 
united  with  a  rigid  self-res tmint  on  tiie  part  of  parenta 
as  rulers  in  tlie  domestic  kingdom,  will  be  as  helpful 
an  aid  to  the  religious  side  of  human  nature  ae  cao  be 
im^ined. 

And  that  principle  of  balance  which  rules  generally 
throughout  nature  provides  intrinsically  the  counteractioo 
to  parental  absolution  which  requires  the  special  kind  of 
response  now  pleaded  for.  Tlie  differencing  of  sociologie 
departments  into  secular  and  religious,  as  to  which  Fra- 
ternalism  shall  as  much  reign  in  the  one  as  Parentalism 
in  the  other,  is  identified  in  reason  with  the  assuring  of 
free  republicanism  to  the  state  : — though  the  latter  in- 
deed  must  admit  always  of  such  retaining  of  the  law  of 
Family  within  tlie  state  as  imports  a  representation  of 
historical  ecclesiasUciem.     Kui  l\\ft  ^inXa  of  Family,  in 


CHAF.II.-1.  DISTINCnVB    8ECULARITT.  391 

itself,  by  its  very  iiatare,  sets  ou  foot  the  demand  of  the 
differentiation.  The  absolatism  of  the  parent  lasts  no 
longer  than  till  the  infant  has  grown  np  into  the  capacity 
of  being  the  member  of  a  state  :  while  the  all-sided  re- 
lationism  of  the  Family,  attending  on  parentalism,  acts 
incessantly  in  filling  out  the  individuality  of  each  unit 
comprised  in  it,  so  as  duly  to  make  condition  for  repub- 
lican independence.  The  Family  is  the  natural  cherisher 
of  human  Egoism,  of  true  and  rightful  kind.  But  from 
its  deeply-affective  character,  the  Egoism  of  domesticity 
is  but  relatively  passive  ;  and  nature  demands  ever  that  any 
quality  which  is  passive  shall  become  at  some  time  active. 
This  change  is  then  but  due  to  occur  when  the  brotherhood 
of  the  Family  has  turned  into  the  affectively-enfeebled 
brotherhood  of  civic  life.  Here  the  Egoism,  before  pas- 
sive, is  alone  duly  completed  by  becoming  active.  Social 
brotherhood  is  provided  for  on  the  artificial  terms  of  an 
allowed  ignoring  of  the  point  of  parentage :  and  this 
altogether  gives  new  function  to  the  '^  brothers"  now  but 
nominally  and  fictitiously  such.  The  ''  divine  right  of 
kings,"  which  is  appropriately  made  over  to  divinely- 
furnished  parents,  is  extinguished  entirely  for  the  social 
beings  who,  as  such,  have  inherent  right  to  choose  a 
parent  a^  king  for  themselves :  a  parent,  not  such  literally, 

but  only  idealistically. ^And,  if  once  such  change  in 

position  should  be  recognized,  nature's  principle  of  balance 
would  not  fail  to  fulfil  itself.  Secularity  has  its  rights, 
just  as  much  as  religion  has ;  and  both  would  be  in  this 
way  attended  to,  with  mutual  advantage.  For  the  op- 
[)0sed  kinds  of  social  hypothesis  would  thus  be  enabled 
and  induced  to  play  helpfully  into  one  another. 

I  will  now  proceed  to  argue  how  the  feeling  of  Fra- 
ternity, when  thus  qualified,  may  becoia^  ^^^Xi^^l^  \si^T^ 


392  HACTICAL  EFFKCT  ; — B  ROTHG  RBOOD. 

than  (itberwise  could  have  been  possible,  to  the  progressed 

fitate  of  Society  to  be  heuceforth  looked  for. 


Section    I  I.  u   chakacter   oivkh  to 

Bro'iiibbuo(  ED   birtensnTixtiQs. 

The  mode  of  1  ntemplate  has  regard  to 

the  future  bnu  i  relations  into  an  adapt»- 

tioE  more  acctira  ts  to  the  law  of  Strcigf-Ie, 

which  is  shown  especially  by  Evolutionism  as  ruling 
through  the  whole  extent  of  nature. 

I  have  been  assuming  here  throughout  that  the  aspect 
of  Conflict  is  indeed  that  which  belongs  of  right  to  every 
mode  of  our  relationism  :  treating  even  that  of  Sexhood 
as  being  equally  subject  to  it  with  Fraternity  and  Parent- 
hood. But  in  the  Brotherly  relation  there  is  present  a 
peculiar  cause  for  the  characterization.  And  the  allot- 
ting here,  as  I  have  done,  the  sign  of  "  secularity  "  for 
distinctive  mark,  brings  out  prominently  the  circumstance, 
with  what,  as  I  consider,  is  reiil  advantage. 

The  characterizing  of  Brotherhood  by  "secularity  "  has 
the  effect  of  showing  brothers  above  all  in  the  light  of 
riaila  to  one  another.  But  if  it  really  be  the  case  that 
they  are  such,  and  must  be  such, — if  it  be  indeed  the 
plan  of  nature  that,  as  now  appears,  the  individuality 
that  is  due  to  each  one  of  us  is  a  thing  to  be  much  rather 
/ought  out  than  simply  marked  out,  the  more  fully  we 
become  conscious  of  the  fact,  and  allow  for  it  iu  onr 
moral  reasoning,  the  more  likely  is  our  morality  to  be 


CHAP.  n.-n.         ENHANCED   IMPORT  OF  FRATEBNITT.  393 

serviceable.  In  the  admitting  to  oarselves  clearly  that 
our  Bubject  is  placed  in  a  "  worldly  "  light,  we  are  incom* 
parablj  more  able  than  we  else  could  have  been  to  bring 
to  bear  on  it  reflections  we  may  esteem  of  a  natare  higher 
than  worldly. 

But  moreover  there  is  here  implied  a  deeper  kind  of 
general  recognition.  Just  as  Struggle  involves  Bivalship, 
does  the  existence  of  rivalry  involve  a  mode  of  feeling  that 
is  naturally  the  reverse  of  religious.  The  effect  of  Strug- 
gle which  is  not  secular,  and  therefore  not  typical  in  kind, 
but  only  domestic  or  religious,  is  the  endowing  of  the 
emotive  side  of  us  with  the  general  sentiment  of  Loi>e, 
But  the  Struggle  which  in  being  alien  to  the  Family 
engenders  typically  a  state  of  Bivalry,  is  naturally  the 
producer  of  a  sort  of  feeling  opposite  to  Love.  That  is, 
not  necessarily  distinctive  Hatey  but  still  that  which  we 
must  think  of  as  positive  Ai>ersion. — It  is  inconceivable 
that  rivalship  should  exist  under  limited  conditionment, 
without  the  actual  springing  up,  among  fellow-competi- 
torp,  of  a  mutual  feeling  of  antagonism.  The  active 
egoship  of  each  makes  him  eagerly  demand  a  full  space 
for  his  own  exertions ;  and  when  others  press  upon  him 
all  around,  with  fellow  claims,  he  cannot  otherwise  than 
desire  to  keep  them  back. — And  it  can  scarcely  be 
realized  in  idea  that  any  general  conditionment  whatever 
is  without  limit.  Even  if  we  tried  to  form  an  image  of 
what  in  general  stands  as  ^^  good  "  or  means  of  happiness 
to  mankind,  we  should  be  obliged  to  suppose  that  the 
amount  of  this  possible  to  exist  at  any  given  moment  is 
fixed—or,  in  theologic  language,  predetermined.  But  at 
all  events  it  is  justifiable  to  make  such  inference  as  to 
detailed  conditionment.  Here  it  is  at  once  palpable  to 
perception,  as  the  fruit  of  all  human  experience,  that  any 
obtaining  of  a  personal  means  of  happiness  rs  wont  to  be 


394  HACTIOAL   EFFECT  : — BROTHHBHOOD.        '«T  .i.-jT 

impeded  by  efforts  in  the  aame  direction  on  the  part  of 
others.  It  may  even  be  taken,  in  trne  logic,  as  aD  actual 
law  of  nature,  that  every  striver  at  good  can  obtain 
Bucceas  for  himself  above  that  which  is  a  fair  avernge, 
determined  by  the  number  of  fellow-atrivers,  only  at 
the  expense  of  those  who  are  less  fortunate. — And  thas 
it  would  appear  From  the  first  beginning 

of  social  life  so  lation  of  feeliny  should 

have  made  part  ^n  of  human  nature,  in 

the  character  ol  erving  instinct  ttttacfaed 

to  every  unit  in 

And  such  e  imply  actual  strength, 

and  not  weahnei  at  iu  the  world  of  phys- 

ics the  iuberetit  p...  action  ia  duly  answered 

by  a  counter-principle  of  Bepulsioa  :  and  of  the  kind  of 
Repulsion  that  if  primarily  appearing  a  mere  negative  to 
the  positiveness  of  Attraction,  needs  be  subsequently  seen 
— in  regard  to  nature's  higher  creative  range — to  be  itself 
indeed  as  positive  as  the  latter.  Mere  physical  dynamicB 
may  treat  the  opposite  polarities  of  magnetism  by  one 
idea,  parted  only  into  positive  and  negative ;  but  the  mag- 
netic energy  of  aociologista  must  not  fail  to  be  doubly 
represented. 

A  true  social  philosophy  must  be  furnished  with  a 
means  of  explaining  adequately  the  contrariety  which  has 
expression  for  itself  iu  the  whole  tenour  of  human  conduct. 
It  must  show  a  principle  of  causation  for  that  crossing  of 
the  general  texture  of  the  web  of  life  which,  as  I  have 
been  saying,  has  given  to  life  all  its  actual  rich  variety — 
all  its  glowing  emotive  colouring,  aud  all  its  firmness 
and  strength  of  substance  (p.  156).  The  jarring  passions 
of  mankind,  stirring  up  social  action  continually,  have 
caused  often  distracting  entanglements  in  life-experience ; 
bat  all  the  actual  degree  of  smoothness  it  has  realized  has 


cnAP.  II.-II.     TUB  NATURAL  CHECK   UPON   BIVALSHIP.  395 

l>een  secured  at  the  same  time  in  the  same  way.     And  a 
trae  philosopliy  timst  interpret  the  process. 

NATURAL   MA.VXKR   OP  THE   AMKLlORATtOX   OP   BIYIUIT. 

The  rivalry  which  exists  amon<^  the  brotherhood  that 
is  limited  to  the  bounds  of  Family  is  widely  marked  off 
from  that  wliich  counts  as  general  to  all  mankind  : — ^and 
this  for  the  very  reason  that  brotherhood  itself  does  not 
here  possess  the  character  that  may  stand  as  typical  of 
fraternity.  Brotherhood,  in  the  plan  of  Family,  is  alto- 
gether subordinate  in  importance  to  the  two  other  con- 
stituent relationships  :  and  in  its  being  so^  its  moulding 
of  the  mode  uf  rivalship  is  too  peculiar  to  suit  a  general 
representing. 

This  arises,  obviously,  from  the  express  predominance 
in  this  department  of  emotive  action :  such  being  naturally 
the  attendant  consequence  on  the  immediate  community 
in  parentage  which  is  distinctive  of  the  Family.  The 
excess  of  sway  that  is  here  given  to  the  affections  is  suf 
ficient  cause  to  prevent  rivalship  from  here  following  its 
true  process  of  mitigation,  out  of  that  which  was  at  first, 
necessarily,  only  a  feeling  of  the  very  rudest  sort.  Tlie 
improvement,  where  it  has  occurred,  has  been  only  ab- 
normal : — what  has  happened  has  been  either  virtual 
extinction,  and  absorption  in  domestic  love,  which  is  the 
appropriate  alternative  ;  or  an  added  quality  of  bitterness, 
an  aversion  that  instead  of  mitigated  is  intensified.  In 
the  region  of  secularity,  on  the  contrary,  the  nature  of 
rivalry  is  comparatively  free  from  affective  influence  :  it 
works  out  freely  its  own  course  of  development  For  the 
idea  of  community  of  parentage  is  here  so  diffused,  through 
remoteness  of  imaginable  ancestral  origin,  that  no  other 
relatiouism  is  maintainable  than  the  ideal  sort  of  such 
which  I  am  treating  as  merely  figurative.     Under  secu- 


396  PRACTICAL    EFFECT  ;— BROTH BRHOOD.       futrn— A 

larity  tlie  rivalry  of  mftakiad  is  at  once  naturally  miLSer, 
and  uaturally  stronger  and  more  enduring,  than  thai 
which  is  domestic.  And  also  here,  as  I  contend,  it  \m 
neitlier  need  of  being  condemned,  uor  of  being  regardai 
as  a  thing  to  be  ashamed  of,  by  even  the  inheritors  of 
the  affective  iuflnence  of  Ohrtstiauity. 

But  uone  the  taken  as  an  assured  trntli 

that  tliese  two  y  have  ever  acted  on  one 

another  with  oreover   that   the   benefit 

onght  Datura  1  through  onr  conecioash 

olaBfiifying  th<  We  know  familiarly,  in 

fact,  how  the  I  I;  has  been  gained  in  <I«- 

mestic   life  ne  ave   effeut   on    the  coMt 

stremiijus   confcui-  ly  strife.     The    mould  of 

feeliny  that  has  once  been  furmed  under  the  practice  ef 
the  hoine-atfections,  becomes  settled  as  a  moral  habit  to 
the  emotive  nature  subjected  to  it;  and  the  impression 
of  it  can  be  never  wholly  effaced,  however  it  may  be 
forced  to  become  latent.  Even  as  hidden  from  direct 
consciousness,  the  precions  fruit  of  household  tender 
neas  will  mingle  witli  worldly  feeling,  and  soften  awaj 
a  somewhat  of  its  asperity.  —  And  no  leas  may  u 
alterative  infusion  of  worldly  feeling  into  the  habit  of 
domesticity  improve  the  latter,  if  consciously  accepted 
as  an  intruder. 

Human  beings  shut  up  in  domestic  bounds  would  be 
ever,  as  it  were,  mental  infants.  The  stringency  of 
mental  nerve  that  is  produced  by  mental  warfare  is  the 
proper  means  of  raising  spiritual  existence  into  its  des- 
tined spontaneous  activity.  Aud  the  wider  this  extent^ 
in  its  range,  the  more  does  it  become  needful  that  » 
duality  in  regard  to  it  should  be  r*M:ognized. 

And  as  soon  as  our  philosophy  of  morality  is  thm 
accommodated  to  the  emergency, — as  soon  as  wo  speco- 


GiiAP.n.-ii.     THB  NATURAL  CHECK   UPON  BIVALSHIP.  397 

late  on  fraternity  on  its  own  accoonty  with  allowance  for 
the  mere  symbolism  of  its  preserved  name, — we  indeed 
obtain  view  of  a  deeper  element  residing  in  it  than  even 
that  which  has  source  in  parentage.  Even  in  oar  seeing 
of  this  fraternity  how  specifically  it  requires  crediting 
with  the  active  presence  of  a  furnished  spirit  of  rival- 
ship,  we  may  still  discern  in  it  a  root  of  amelioration 
inherent  to  itself,  provided  for  it  by  nature  independently 
of  the  alien  influence  of  domesticity.  I  mean,  the  in- 
herent instinct  of  organic  beings  to  congregate,  in  pursuit 
of  whatever  interests  are  common  :  a  tendency  that  in 
fact  underlies  the  state  of  Family,  and  has  been  the 
impeller  to  all  improvements  there  occurring. 

The  real  strength  of  the  adhesion  of  true  brothers  and 
of  all  members  of  the  group  of  Family  with  one  another, 
is  undoubtedly  the  common  interest  affecting  all,  in  re- 
gard to  their  specialized  stock  of  welfare.  Their  common 
interest,  concerned  chiefly  with  the  maintaining  of  a 
smooth  play  of  the  affections,  is  the  proper  nutriment  of 
domestic  love.  But  also  in  the  opposite  condition  of  the 
merely  nominal  brethren  who  make  general  society,  the 
same  uniting  element  is  always  latently  present,  and 
waiting  to  be  called  out.  In  every  province  of  action 
human  beings  flnd  inevitably  that  they  have  conmion 
interests,  and  that  these  are  most  satisfyingly  fulfilled 
when  a  certain  number  are  together  engaged  in  them. 
The  sense  of  the  desirableness  of  union  cancels  for  a 
time,  to  an  adequate  extent,  the  opposite  instinct  of 
repulsion  attached  to  rivalship :  which  again  is  on  the 
alert  to  resume  itself.  A  just  balance  between  the  two 
is  ever  needful  to  be  made  out  and  secured.  And  thus 
constantly  in  all  civilized  life  are  such  minor  aggrega- 
tions called  forth  :  the  greater  part  of  the  well-being  of 
mankind  in  civil  life  being  found  to  depend  on  them ; — 

DD 


398  PBiCTICAL    EFFECT  : — BROTHERHuOD.        rAxia—iA 

while  the  disposition  to  form  them  increases  naturally 
in  proportion  to  the  variety  of  pursuits  that  become 
prevalent.  The  tendency  to  fall  into  social  bodies  is 
the  proper  habit  of  the  subjects  of  cnltnre.  And  the 
habit,  in  being  such,  is  the  agency  supplied  by  nature 
for  the  spread  of  culture,  and  of  all  the  social  amenities. 
But   the  bene!  linor   aggregntiona  most 

consist — on  th  iple    of  their  resting  on 

ihe   motive  of  it, — on    their   essentially 

bearing  chara  oluntarinesa  and  of  easy 

power  of  ( 

The  commoi  lestion  must   be   each  ai 

hinders  nothii  srsonal  interest  which  u 

Tiiat  of  each   anu    .  dual.     The   solidarity  o( 

the  interest  that  is  incorporated  must  be  alone  a  formed 
compound  of  unit  interests  that  are  none  other  than 
egoistic  The  indispensable  hypothesis  mast  stand  firm, 
that  each  unit  has  been  led  to  the  combination  only  aa 
believing  that  he  shall  thereby  carry  out  his  own  egoistic 
object: — that,  in  fact,  he  shall  find  the  egoistic  objects 

of   all    hia    comrades    coinciding    with   his   own, A 

conviction  of  this  sort  is  obviously  a  direct  local  extin- 
goishment  of  rivalry  :  lying  open,  however,  to  the  prob«- 
bility  of  aggravation  for  the  latter  elsewhere. 

And  life-secular  is  truly  furnished  by  nature  with  also 
a  due  fund  of  emotloualisoi,  laid  deep  in  our  social 
origin,  and  aa  appropriate  to  this  extra-domestic  sphere 
as  it  is  to  the  life  of  home  :  having  a  well-known  proper 
name  of  its  own  that  has  been  long  assigned  to  it.  The 
term  of  Sympathy  is  the  happy  expresser  of  the  vague 
bst  all-capable  sentiment  that  springs  for  all  beings  oat 
of  the  practice  of  merely  clinging  together.  Beinga 
that  cling  together  are  aware,  in  the  very  act  of  their 
clinging,  of  the  common  interest  affecting  them  at  the 


OHAP.n.-ii.     THB   NATURAL  CHECK  UPON  RIYAL8HIP.  399 

moment.  And  the  more  often,  and  the  more  varionsly, 
the  desire  to  cling  is  called  forth,  the  more  are  the 
occasions  for  it  multiplied.  Sympathy  is  as  competent 
to  promote  efficiency  in  the  highest  occupations  of  men- 
tal sort,  as  it  is  in  the  humbler  kinds  of  co-operative 
handiwork.  It  is  so  free  from  limitation  in  its  character, 
through  its  universal  applicability,  that  it  may  be  thought 
of  as  even  an  abstract  Hpecies  of  sentiment,  without  need 
of  any  object  to  explain  it : — herein  differing  pre-emi- 
nently from  Love.  Love  depends  wholly  for  its  character 
on  the  selected  object  of  Love.  But  Sympathy  gains 
character  by  being  ready  for  attachment  to  any  object: — 
that  is,  for  any  object  that,  like  the  subject,  is  endowed 
with  egoistic  personality.  Sympathy  implies  essentially 
a  conscious  individuality,  as  present  on  either  side  that 
is  concerned :  wliile  Love,  though  always  personal,  begins 
naturally  without  consciousness.  Sympathy,  unlike  Love, 
owes  peculiarly  its  normal  growth  to  heightened  intel- 
lection ;  as  the  latter  owes  itself  to  an  increased  range 
of  action. 

But  Sympathy,  on  its  own  part,  has  the  power  of 
inducing  a  mode  of  emotionalism  that,  however  it  re- 
mains general  in  character,  still  is  as  truly  capable  as 
Love  of  being  engrossed  by  a  particular  personality. 
It  naturally  engenders  Friendship.  And  Friendship  is 
perhaps  the  very  choicest  of  all  the  attachments  human 
beings  can  have  with  one  another :  the  true  perfecter  of 
all  domestic  relations,  and,  no  less,  the  never-failing 
resource  of  the  unhappy  subjects  who  have  none  of  these. 
It  is  also,  with  all  its  generalness,  much  more  generous* 


*  DoM  not  the  word  "  generoiiB"  mean  expressly  the  bestowing  upon 
aliens  the  same  benefits  and  good-will  that  are  rendered  ordinarily,  and 
by  right,  to  the  f eUow-members  of  a  family  exoloslTely  P 


400  •BAGTIC4L   EFFECT: — BROTHERHOOD.        pibiil-^H 

than  Love  :  for  the  very  reaaon  of  all  the  obetaclee  to 
fellow-feeliug  that  abound — all  the  rivalries  that  it  mnst 
and  cau  surmount. 

Sympathy  is  at  preseot,  aud  long  has  been,  a  fixed 
instinct  of  our  nature.  Bnt  it  is  instinct  of  a  kind  that, 
as  I  htive  noted  before  of  the  sense  of  Duty,  ia  priroariiy 
alone   dormai  rn  with  us,  by  virtue  of 

inheribLucp,  it  arousing  into  action  till 

a  fit  occasioi  lot   like  Duty,  lionrever, 

Synijiathy  ha  jngiiishable  or  divertible 

as  it  is  exciti  ty  is  immutable,  because 

of  its  directic.  But  aense  of  Sympathy, 

applying  only  es,  may  at  an  instant  ba 

again  dormant,  3.    It  is  continually  a!erl 

for  disappearance  and  lor  reuewal.  Aud  tlie  emotion  oi 
Friendship,  springing  out  of  it,  owes  its  nobleness  to  the 
same  character.  Friendship,  unlike  Love,  is  essentially 
unsubmissive  to  auy  bondage  :  it  is  ever  free,  and  self- 
Bufficient  to  give  law  to  itself.  Alike  in  its  cessatiou  and 
its  endurance, — and  it  is  capable,  more  than  Love,  of 
sirict  permanence, — it  is  that  nhich  enriches  with  moral 
strength  the  egoistic  conditionmeot  of  individualism. 

And  Friendship  is  iudiffereut  to  state  of  Sez.  It  may 
esist  equally  betweeu  man  atid  man,  or  between  woman 
and  woman,  or  between  a  man  and  a  woman  : — wiCli 
indeed  some  tinge  of  variation  in  its  quality,  but  none 
such  as  to  disturb  its  general  import.  —  And  I  must 
ohaerve  that  my  reflectioue  here  throughout,  as  to  the 
case  of  Brotherhood,  are  intended  as  of  this  kind,  in 
respect  to  Sei,  By  the  word  "  brothers  "  I  have  been 
meaning  that  in  which  "  sisters "  are  compreheuded. 
And  in  fact  this  omission  of  regard  to  the  point  of  Sex 
I  believe  to  be  both  involved  within  the  nature  of  the 
subject,  and  to  be  that  which  may  be  alleged  in  its  allow- 


CHAP.n.-iL     THE  NATURAL  CHECK   UPON  RIVALSHIP.  401 

nbleness  as  the  rightfal  sign  of  the  subject's  '^secular- 
ity."  I  feel  strongly,  in  behalf  of  my  own  womanhood, 
that  nothing  is  more  desirable,  in  consideration  of  the 
Philosophy  of  Sociology,  and  of  human  life  under  the 
aspect  of  Straggle,  than  a  fundamental  understanding  of 
a  postulated  ignoring  of  Sexhood. 

This  view  of  the  general  impulse  of  Sympathy,  and  of 
its  power  of  ripening  into  personal  Friendship,  seems  to 
me  to  redeem  amply  the  principle  of  self-interest  from 
the  aspect  of  baseness  that  is  superficially  apparent,  and 
therefore  commonly  attached  to  the  idea  of  it.  The  only 
kind  of  *'  baseness*'  that  may  rightfully  be  charged  upon 
egoism,  under  the  present  view,  is  that  which  may  pro- 
ceed from  a  wilful  resistance  of  the  counter-action  sup- 
plied by  nature  to  the  spirit  of  unmitigated  rivalship. 
Through  the  effect  of  alternating  life-conditions,  pressing 
with  just  balance  on  the  developing  human  conscience, 
rivalry  gains  the  means  of  duly  compassing  its  own 
proper  development,  into  a  mode  compatible  with  a 
strict  obedience  to  moral  law — the  high  kind  of  moral 
law  that  has  been  rectified  by  self-knowledge.  Such 
developed  mode  of  rivalry  is  indeed  its  turning  into  a 
form  of  noble  emulousness,  both  compatible  with  Friend- 
ship, and  high  out  of  reach  of  moral  blame.  But  the 
failure  to  attain  it,  through  want  of  will  towards  it  on 
the  part  of  strivers,  is  undeniably  contemnable. 

Above  all,  there  lies  moral  condemnation  against  the 
sort  of  wilfulness  in  question  which  should  consciously 
aim  at  serving  self-interest  by  direct  hindrance  of  the 

working  of  that  of  others. And  here  I  must  observe 

that  the  formula  of  Social  Ethics  which  has  been  funda- 
mentally asserted  by  Mr.  Spencer,  and  carried  out  through 
bis  whole  doctrine  of  Sociology,  seems  to  call  for  the 
very  aid  of  this  mode  of  explanation,  in  order  to  a  true 


402 


PRACTICAL    effect: — BKOTHEBBOOD, 


applicability.  Already  ia  liia  '^Social  Statics"  (at  p.  78,) 
Mr.  Spencer  laid  down  for  his  general  basis  of  priociple 
the  proposition,  that  "every  man  may  claim  the  fullest 
liberty  to  exercise  his  faculties  computible  with  the 
possession  of  like  liberty  by  every  other  man."  The 
kind  of  liberty  here  coDtemnlated  is  however  obvionsly 
Teatricted  to  i 


wiiile  the  rigli 
in  III!  tlie  acti< 
coDstitutinn  t 
each  one  of 
to  know  that 
compRred  win 

dowed   with    ciit    .. : 

"rights"  on  the  plan  of 
imagine  that  nature 


nis   human    enactmenU; 

1  which  affects  us  tusinlr 

dependent  on  the  in-boni 

las  provided  us  with,  ami 

reality,  it  is  little  for  ns 

lot  hinder  our  exertiooa, 

;  to  feel  that  we  are  en- 

__^acity,   which    in    framing' 

'equality"  we  are  forced  to 

to  have   distributed  in  fair 


levelnesB,  hut  which  obviously  she  has  not  so  distributed. 
One  person,  in  demanding  freedom  for  self-advaucemeut, 
may  be  obliged  to  crush  out  others,  by  the  inherent  cir- 
cumstaoce  of  his  superiority  of  natural  state,  even  if 
guiltless  of  any  wish  to  do  so.  And  it  would  be  too 
bard  upon  him,  in  practical  morality,  if  it  were  required 
of  him  continually  to  pay  attention  to  the  circumstance, 
and  to  guide  his  bocIhI  conduct  in  accordance.  Mr. 
Spencer's  proposition  observably  keeps  clear  of  this 
difBcnlty ;  atid  in  fact  leaves  it  open  to  every  claimant 
of  "liberty"  to  arrange  with  himself  what  he  shall 
practically  understand  by  the  terra.  But  on  the  gronnd 
of  iutrospectioaal  and  subjective  morality  that  is  here 
taken  up,  the  latter  is  the  point  of  main  concern.  Aad 
here  therefore  it  seems  necessary  to  assume  the  positioa 
now  stated.  It  appears  to  be,  namely,  the  true  logical 
Bequent  to  Mr.  Spencer's  basis,  not  indeed  to  require  of 
each  tiftt  he  promote,  ot  e'^tu  couwi\(ixj&\^  ds&we^  the  sue- 


CBAP.n.-xL     THE  NATURAL  CHECK  UPON  BIYALSHIP.  403 

cess  of  rivals^  but  oaly  that  he  forbear,  conscieutioasly, 
from  ever  trying,  with  direct  iutention,  to  hinder  it.  He 
is  called  upon  never  to  make  it  purposely  his  aim  to  keep 
down  others,  however  he  confine  his  object  to  the  merely 
limited  advantage  which  is  his  own.  This,  it  seems  to 
me,  is  the  utmost  that  formal  law  should  pronounce  upon. 

To  "succee<r'  in  worldly  life  without  injury  to  fellow- 

strivers,  is,  in  strict  theoretic  reasoning,  a  moral  impos- 
sihility. 

The  notion  of  "  Equality  "  is  itself  a  merely  artificial 
figment :  a  legal  fiction  that  can  only  stand  on  a  ground 
the  reverse  of  natural.  And  for  this  very  reason  is  it 
adapted  to  the  political  matter  of  secular  fraternization. 
"  Liberty,  Equality,  and  Fraternity  "  run  together  as  the 
true  watchwords  of  republicanism  : — but,  all  in  doing 
so,  they  are  each  of  them  ideas  that  nature  laughs  at  on 
her  own  account,  to  the  ear  tuned  to  sympathy  with  na- 
ture. No  two  human  beings  are  made  the  equals  of  one 
another,  in  any  sense  of  equality  that  involves  integral- 
*  ness,  or  proper  egoism. — Nor  is  "  liberty,"  any  more, 
that  which  naturally  attends  on  individualism,  in  respect 
of  what  is  personal  independence  :  while  a  true  secular 
"  fraternity"  involves  rationally  such  difference  from  real 
brotherhood  as  forces  on  worldly  governments  the  adop- 
tion of  a  mode  of  legalism  that  is  again  the  reverse  of 
natural. 

The  legalism  of  constitutional  statehood  is  rationally 
alone  safe,  or  secure  from  doing  harm  more  than  good, 
when  it  is  indeed  limited  to  negation.  '^  Thou  shalt  not  " 
is  obviously  a  less  infringement  on  liberty  than  the 
positive  enjoinment  of  '^  Thou  shalt ": — supposing  always 
that  the  secular  authority  has  been  voluntarily  assented 
to  by  each  person  subjected  to  it.  The  moral  law  of  the 
Ten  Commandments  appears  perfect,  xti  \Xi^  \v^\.  ^^  ' 


404  'IIACTICAL   KFFECT  : — BROTHERHOOD.       ruEtlL<^| 

merely  secnlar  code,  iidapfed  purposelj  to  the  duld-Ukfl 
stage  fif  cultivation  which  is  implied  by  there  being  ii«d 
of  a  mural  law. 

And  if  this  be  granted — if  indeed  it  be  legally  recog- 
nized that  the  whole  principle  of  aecnlarily,  in  being 
that  of  frat€rnitr.  abiures  all  pretension  of  achieving 
ends  tiiat  are  -entftl, — the  trne  be&ribg 

of  all  social  ec<  traced.     This  must  lie  in 

the  simple  opi  mrse  to  that  pnctice  of 

voluntary  com  avery  way  acconlsnt  widi 

nature  and  wi  '  fraternity,  and  which  if 

ever  tlie  prope  iharacter's  improTement: 

— in  the  openii  e,  and  in  con^^tantly  pre- 

tectinjr  it  from  -^  truction.     Govemmenlil 

aid  employed  in  this  way  must  be  indeed  serviceable; 
while  clearly  it  would  be  free  from  the  objectiooablenpsa 
with  which  state-compulsion  ia  fraught  when  exerted 
positively  with  direct  view  to  moral  benefit.  If  all  cases 
of  infringemeut  of  moral  law,  and  also  of  law  physical, 
were  dealt  with  consistently  at  mere  secular  tribauals  by 
alone  the  safe  dictum  of  the  "  Tkou  shall  not"  Dothing 
would  offend  the  principle  of  individual  liberty  as  being 
a  needless  transgressing  of  the  bounds  allowed  for  in  all 
voluntary  repuhlicanisui:  namely,  as  topersooal  restraint 
which  all  subjects  had  supposedly  agreed  with  one  another 

to  be  controlled  by. Aud  this  reticence  on  the  side  of 

secularity  would  even  pi)sitively  promote  the  antborit*- 
tiveness  of  the  action  of  religionism,  where  absolateness 
of  injunction  is  the  expressly  appropriate  means  of  treat- 
ing moral  infirmity — where  liberty  ia  a  thing  oat  of 
question,  to  every  conscience  that  has  owned  sabjecticffl 

to  the  law-natural  esteemed  by  it  divine. Also,  amoog 

the  methods  of  amalgamation  of  masses  which  stand  as 
religious  means  of  improvement,  is  that  feminine  reptii- 


c»A».n.-iL     THE  NATURAL  CHECK  UPON  RIVALSHIP.  406 

tion  of  statehood  which  precisely  Deeds  henceforth  to 
import  a  quasi -secalar  respondent  to  the  primal  religions 
organ  of  the  state  of  Family.  The  State-church  of  the 
future  has  to  be^  as  far  as  it  may  be,  a  moral  Popedom, 
wholly  turned  to  the  producing  of  an  outward  fulcrum 
of  support  to  the  inner  practice  of  virtue.* 

By  such  assortment  as  this  I  imagine  that  the  matter 
of  human  rivalship  may  appear  that  which  need  not 
other  than  content  religious  questioners  of  Providence. 
It  is  exhibited  as  a  great  natural  fact  which  we  have  no 
reason  to  wish  different.  The  fruit  borne  by  it  is  un- 
doubtedly little  palatable  in  ordinary  ;  but  we  may  fairly 
be  satisfied  that  we  should  be  doing  ill  by  ourselves  if 
we  could  actually  succeed  in  extirpating  it.  If  the  pres- 
sure of  self-interest  could  indeed  be  abolished  out  of  life, 
many  a  bitter  contention,  it  is  true,  would  be  avoided  ; — 
but  life  would  have  little  spring  to  it.    Egoism  would  be 


*  Thus,  in  regard  to  State-education: — the  compolBorineds  that  is 
here  implied  might  he  entirely  left  to  the  religionism  of  anj  ooontry, 
which  should  exercise  it  in  the  mode  of  indeed  rather  maUmalism  than 
paUmaliam :  supplying  only  such  national  schooling  as,  except  for  homely 
moral  instruction,  should  not  aim  heyond  merest  rudiments ; — while  the 
bearing  of  the  state-action  which  is  rightly  such  might  thence  be  duly 
limited  to  an  infliction  of  penalties,  principally  chargeable  on  parents, 
not  for  ignorance  in  itself,  but  for  any  overt  nuisances  consequential  on 
the  idleness  and  misbehaviour  that  may  result  from  it :  besides  the  gen- 
eral condemnation  of  ignorance  which  should  be  shown  in  excluding 
those  affected  by  it  from  public  offices. ^The  national  training,  state- 
appointed  for  those  who,  like  state-infants,  are  assumably  without  home- 
instruction,  ought  naturaUy  to  apply  mainly  to  the  affording  of  a  right 
direction  much  rather  to  the  affections  and  the  moral  conduct  of  those 
befriended,  than  to  their  intellectual  faculties.  The  body  of  all  the 
instruction  imparted  might  advisably  turn,  not  indeed  on  any  substi- 
tuting of  a  new  form  for  present  catechizing  and  oreed-teaohing,  but 
on  a  general  expounding  of  the  great  religions  injunction,  not  easy  of 
a  truly  practical  interpretation,  of  "doing  as  we  would  wish  to  be 
done  by.** 


406  'RACTICAI.   effect; — BROTBKRHOOD.      riniir^H 

subdued  into  a  vapid  sentiment  incapable  of  BUfltaining 
Friendship,  or  even  the  consumiofj  warmth  of  gt-nuine 
Love.  Without  rivalry  in  the  Life-Struggle,  we  ehoul'l 
have  to  choose  our  friend  and  to  raise  up  our  familr  by 
mere  rule  : — and  we  should  live  but  coldly,  in  wmt- 
queiice.  All  effort  would  be  scaatly  famished  wilh 
motive  : — exisi  flat  thing  altogether. 

Social  Btru|  a  as  that  which  has  tlie 

power  of  so  fai  aning  or  crushing  oat  tk 

true  hunianit  ercoarse,  that  it  actualk 

is  thii  developi  thai  the  natural  pursnius; 

of  self-inferef  he  stroggle   on  foot,  Iiu 

already  drawn  ever  more  and  more  to 

promote,   the    i.„„.  dements    in    onr  emoti>e 

nature.  The  enhancement  of  goueral  sympathy,  folKiw- 
iug"  on  ihat  adjustment  of  the  sefmnitiug  uud  combiuU^ 
influences  of  civic  life  which  is  the  constant  problem  of 
all  secular  legislation, — with  tlie  attendant  c&pabiUtf 
given  to  sympathy  of  concentration  into  personal  f^ieD(^ 
ship, — works  out  for  our  affective  constitution  acharacttr 
of  priceless  value  that  could  acarcfly  be  imagined  as  pn> 
ceeding  from  the  sentiment  now  so  frequently  substitatfii 
of  so-called  "  allruism."  The  emotive  impulse  th»t 
could  attach  to  a  feeling  so  loose  and  so  desultory  u 
that  of  a  mere  general  love  of  Olherliood,  seems  unworthj 
even  to  stand  in  competition  with  natural  Egoism  as  u 
efficient  moral  agent,  discernible  as  such  to  philosophic 
view. 

And  let  it  be  remembered  that  the  view  here  attempted 
to  be  set  forth  is  alone  a  purely  abstract  and  s^ieculatin 
presentation  of  the  sul>ject.  In  the  very  stating  of  U>e 
prime  conditions  of  my  present  scheming,  I  have  spoka 
thus  respecting  "Happiue9S,"which  is  indeed  the  geoeril 
term  for  an  egoistic  (or  subjective)  apprehensioQ  of  the 


CHAP.iL-iL     THE  NATURAL  CHECK  UPON  RIVALSHIP.  407 

object-matter  of  seif-ioterest : — I  have  said  that  while 
Happiness  is  indeed  ^^  our  being's  end  and  aim/*  it  yet  is 
so  ^^  only  in  reference  to  what  in  nature  is  nature's  own 
Divine  design  "  ; — and  that,  "  however  it  be  the  fact  that 
Happiness  is  not  such  unless  appreciated,  yet  the  turn- 
ing of  direct  notice  on  it  destroys  it.  .  The  true  earning 
of  life-enjoyment,  as  a  thing  of  struggle,  is  the  actual 
gain  of  what  is  struggled  for  ;  with  the  addition  of  what 
always  in  right  exercise  of  function  is  labour's  payment 
of  itself,  as  enjoyment  of  the  very  exercise  on  its  own 
account.  If  our  being's  end  and  aim  were  indeed  to 
ourselves  made  the  conscious  pursuit  of  Happiness,  most 
naturally  auffht  it  to  turn  out  a  mere  shadow."  (See 
antey  pp.  64-5.)  And  similarly  do  I  intend  of  ^^  self- 
interest."  The  habitual  reverting  consciously  to  this  in 
ordinary  life-action  would  thwart  the  very  process  of 
self-development : — though,  none  the  less,  is  the  strained 
effort  to  command  knowledge  of  it  indispensable  to  a 
true  philosophy  of  life. 

The  power  to  enjoy  life  is  in  itself  a  kind  of  virtue — or, 
at  least,  the  abiding  fruit  of  exerted  virtue.  Constitu- 
tionally possessed  (namely,  as  an  inheritance  drawn  from 
virtue  of  progenitors)  it  needs  regarding  as  a  natural  gift 
of  Heaven,  the  value  of  which  is  great  beyond  comparing 
with  any  outwardly-obtained  good,  and  the  suffering  of 
which  to  waste  is  not  less  than  sinful.  But  the  only 
way  of  preserving  it  is,  by  Heaven's  appointment,  the 
diffusing  of  the  effect  of  it  abroad.  We  cannot  naturally 
maintain  our  sense  of  Happiness  except  only  by  its  com- 
municating to  fellow-beings.  Here,  accordingly,  is  the 
true  tendence  of  "  self-interest"  To  interest  ourselves 
in  others — to  feel  ourselves  engaged,  not  vaguely  and 
uniformly,  but  varyingly  and  selectedly  :  certainly  in 
some,  and  possibly  in  any,  out  of  the  whole  number  of 


408  ■RACTICAL  EFFECT  I — BROTHERHOOD, 


the  separate  selves  of  onr  fellow-creatureB, — is  the  oalj 
pfoper  filling  up  of  our  own  egoiam.  For,  to  imsgiac 
egoiam  alone  concerDed  with  the  Bensaol  rndiments  of 
etistence  is  far  from  part  of  a  truly  hiiman  philosoplij'. 

And  if  idealism  still  cling  to  the  supposed  beaat;  of 
"  self-sacrifice  "  as  tlie  highest  attribate  of  virtue,  I  hold 
none  the   leas,  rt,  by  the  safely  of  thi* 

newly- 111  onlded  ,  by  its   imiuaiiity  from 

provocation   to  ael  f-flattery.     It  may  it 

taking  compai  and  for  hnman  virtue  to 

assert  of  it  tl  suit  of  "  self-interest": 

but  perhaps  yields  in   morals,  u  to 

physical  condi  it&ge  to  be  depended  on. 

— I  see  rather  wii«^  .^  ^  imility  in  acknowleilginj 

to  ourselves  that,  there  ia  ffain  to  us  in  every  action  of 
virtne. 

But  the  benefit  in  th  is  re-cast  of  basis  has  to  be  judged 
of  most  effectively  by  examination  of  some  detail  pointa 
of  principle.  If  the  present  modifying  of  social  principle- 
in-the-mass  be  correct,  there  ouffht  to  he  called  for  some 
attendant  and  more  specially-defined  rectification  in  re- 
gard to  the  actual  working  of  such  principle. 

BIOKS   OF    1.    PnOCKEDlNa    BTHlCil.  TBUiaFOBKATIOW. 

By  the  plan  of  the  present  differencing  of  morality  into 
religious  and  secular,  the  state  of  things  to  be  considered 
ia  thus  determined  ; — while,  in  general,  all  positive  regu- 
lation of  our  emotionaliam  lies  exclusively  in  the  provioce 
of  religion,  the  function  of  morality  classed  as  secular  is 
mainly  limited  to  an  outward  control  over  the  action  of 
the  state  of  rivalry  that  arises  necessarily  to  social 
beings  out  of  their  measure  of  egoistic  ladependenoe. 
The  evil  of  social  warfare,  in  the  view  of  Christiani^, 
was  nothing  else  than  evil ;  and  was  slightly  passed  ot« 


cHAP.n.~n.  ETHICAL  TRANSFORMATION.  409 

as  a  tbiDg  to  be  extiDguished  with  all  other  of  mere 
worldly  concerD,  in  being  reduced  under  the  sole  power 
of  Love,  carrying  everywhere  its  own  spiritual  or  super- 
human influence.  Eyolutionismy  on  the  contrary,  attacks 
its  object  thus :  partially  in  eschewing  the  Christian 
remedy  as  out  of  place,  but  chiefly  in  falling  back  on 
the  agency  of  general  culture,  as  sufficient  in  itself  to 
supply  cure  for  every  natural  kind  of  malady.  Hence — 
in  place  of  a  mere  arbitrary  requirement  of  an  emotion 
not  under  our  command,  as  Love  is  not, — we  have  now 
but  the  enforcement  to  a  wise  directing  of  that  common 
spring  of  Sympathy  which  has  been  made  innate  to  all 
existent  human  beings. 

Evidently,  this  shifting  of  the  position  of  the  subject 
ought  to  involve  more  or  less  of  transformation  to  all 
the  leading  moral  images  concerned.  It  may  cause 
possibly  a  direct  passing  of  the  contained  implication 
out  of  the  sphere  of  commendation  into  the  reverse :  as 
happens  eminently  with  the  idea  of  '^  disinterestedness." 
This  idea,  which  has  hitherto  been  held  expressive  of 
the  noblest  quality  of  human  virtue,  and  one  specially 
associable  with  friendship,  has  absolutely  no  place  for 
itself  under  present  view  in  that  light,  and  demands 
an  instant  extinction.  It  is  the  presence  and  not  the 
absence  of  interest  that  the  cases  which  have  wontedly 
suggested  the  word  must  henceforth  signify  ;  while  the 
image  of  a  ^^disinterested  friend"  above  all  must  become 
obsolete,  and  merged  in  that  of  one  who  possesses  an 
"  alter  ego^  The  latter  term,  cherished  worthily  among 
us  as  it  is,  marks  indeed  how,  from  long  time  back,  has 
been  awakened  a  moral  instinct  towards  the  change  in 
question.  And  an  obvious  reason  for  the  change,  and 
for  its  likely  spread,  appears  in  the  circumstance  with 
regard  to  ^^  egoism  "  which  I  have  just  affirmed  : — the 


410  PRACTICAL    EFFECT  : — BROTHERHOOD.       ft»Tii 

word  of  "egoism"  being  indeed  the  representative  ex- 
poDeDt  of  the  whole  event.  Juet  as  much  as  I  httn 
seemed  forced  by  my  own  principle  to  lower  the  mesuoBf' 
I  can  admit  with  verbal  accuracy  in  the  word  "  altruism,*" 
80,  witli  regard  to  "  egoiBm  "  do  I  feel  compelled  to  re-i 
quire  »  raising  above  its  ordinary  implication.  I  reqoiri 
to  assert  for  i  '  standing  any  longer,  u 

it  has  hitherto  indulgence  of  self-conceit, 

it  muBt  of  rigl  is  expressing  that  fruit  of 

concentrated  i  I  desirable  as  a  habit,  but, 

immetisely  ao  —which  is    nn  avernged 

conscionsnesB  or,  a  doctrioated  sense  of 

egoship. i  iterestedness,"  nod  of  aof' 

like  terras,  I  j^.  „  tpress  ooly  the  lower  and 

merely  piirtial  self-coo scions uess  that  prevailed  when 
they  originated;  while  I  insist  that  the  inward  stature 
of  mind  has  to-day  outgrown  that  first  verbal  amuse- 
ment. When  a  friend  could  be  called  "  disinterested," 
I  argue  that  there  was  in  voijue  a  sensual  and  materiil 
cast  of  consciousness  which  need  happily  be  no  long«r 
perpetuated. 

Here  then  is  the  clue  by  which  I  now  propose  to  test 
my  theory.  If,  as  I  believe,  our  relatiooism  of  fratenut^ 
can  be  better  understood,  and  intrinsically  improved,  bj 
its  placing  on  an  open  secular  foottog,  there  ought  tit 
have  been  proceeding  some  marked  evidence  of  the 
latent  fact  which  I  assume  :  that  of  a  heightened  men- 
tal standard  being  due  to  egoship.  I  will  therefore  aim 
at  the  producing  of  such  evidence. 

Towards  this  quest,  it  must  be  primarily  noted,  tlieR 
is  one  great  assistance  at  hand.  And  that  is,  an  em- 
powered view  of  what  has  ever  formed  the  odtlaelt  to 
improvement  in  fraternal  sentiment.    Fratemitr  meat 


CRAP.n.-ii.  ETHICAL  TRANSFORMATION.  411 

specifically  aD  independence  of  the  sway  of  fellow-beings; 
and  yet  nature  has  planted  in  us,  as  inherent  fruit  of  our 
individualism  under  state  of  rivalry,  an  ever-workin^c 
desire  of  mastery  over  others.  Nor  ought  we  to  imagine 
that  any  deeper  kind  of  evil  here  exists  than  in  the 
source  of  the  desire :  the  redeeming  fact  being  still 
present  that  it  acquires  an  actual  nobleness  for  itself 
under  effect  of  all  progression  in  sympathy,  just  as  also 
does  the  on-coming  power  of  friendship.  For,  when 
imbued  with  a  duly-enhanced  sympathy,  every  subject 
of  conscious  egoism  is  aware  of,  and  consents  to,  the 
fellow-operation  in  all  others  of  an  instinctive  aim  at 
mastery  like  his  own.  And  thus  on  the  part  of  all  may 
a  voluntary  concession  be  put  in  practice  ;  while  if  sym- 
pathy have  deepened  in  any  case  into  friendship,  it  may 
well  happen  genuinely  that  the  wish  for  the  gain  of 
mastery  by  another  even  exceeds  the  same  wish  on  be- 
half of  self.  The  friend  who  "  sticketh  closer  than  a 
brother  *'  is  able  so  to  do  for  the  very  reason  that  any 
personal  masterfulness  is  here  a  thing  wholly  out  of  law, 
as  it  cannot  rightfully  be  in  the  state  of  family :  any 
^^  lording  it "  by  one  over  another  being  uncontemplated 

in  secular  fraternity. There  is  also  found  a  proper 

sphere  of  mastery  in  each  and  every  case  where  it  only 
acts  partially.  In  such  limited  manner  there  is  no  deg- 
radation in  the  assumption  or  the  surrender  of  command. 
To  be  a  master,  or  to  seek  a  master,  in  a  particular 
branch  of  culture  is  the  farthest  from  a  loss  of  personal 
dignity  : — though  perhaps  only  through  the  temporari- 
ness,  as  well  as  partialness,  of  the  engaged  subjection. 

But,  omitting  view  to  these  legitimate  consequences, 

which  are  as  if  but  the  breaking  up  in  fragments  of  the 
general  obstruction  to  fraternity, — we  may  see  in  history 
a  clear  course  of  the  passion  of  domination,  thus  lending 


J 


412  PRACTICAL   EFFECT  : — BROTHERHOOD. 

itself  to  amelioration.  .  Namely,  as  oat  of  an  inon 
excess,  into  only  an  aronaing  exhilaratioa. 

The  farther  we  look  bacfe  into  barbarum  certainlf ' 
the  love  of  mastery  the  more  gross:  and  this  precieel^ 
as  implying  that  inlegral  Hubordinating  of  its  object 
which  is  the  treating  of  a  fellow-creatare  aa  a  m«K 
portion  of  mat  it,  or  that  which  may  be 

bodily  taken  p  an  article  of  food  or  of 

other  physical  'age  who  lived  by  warfoie 

had  his  wealtL  only  his  wife,  or  wirw, 

bat  hia  meanf  f  every  sort  were  repr«- 

sented  to  him  i  who,  as  such,  ooaldaot 

otherwise  thai  But  more  and  more  u 

the  barbarian   .  ,  he  came  to  nQderstand 

the  real  advantage  of  service  that  instead  of  life-Ion^ 
was  oaly  tejoporary;  and  that  also  could  be  paid  foroo 
the  spot,  in  barter  or  contracted  for  debt.  And  thus  Uie 
spirit  of  commerce  began  the  work  that  had  finally  to  be 
the  antidote  to  warfare ;  and  that  speedily  turned  it«elf 
to  that  raising  up  of  partnerships,  mercantile  and  other, 
by  which  sympathy  was  engendered  and  every  way  pro- 
moted. Down  however  to  mediaeval  times  the  rule  of 
partnerships  still  held  by  the  crude  plan  of  masterBhip, 
as  possession  of  hounden  slaves  by  a  despotic  head ;  nor 
until  now  has  this  begun  to  give  way  to  the  ouly  notioo 
which  is  rightful,  of  a  true  fellowship  of  workers.  That 
is,  of  a  figurable  fraternity  whose  incorporating  to<retha 
is  purely  voluntary  at  first,  and  remains  such  to  the  lasc 
BO  far  as  to  the  retained  right  of  only  submittiog  to  » 
selected  head,  who  is  limited  to  agreed-upon  terms,  aud 
moreover  always  liable  to  be  coerced  by  the  rulin"  will 
of  the  several  members  of  the  combination  : — saoh  bein; 
the  ideal  of  all  republican  institutions. — But  this  fiul 
abrogation  of  mastership  out  of  secularly-ordered  iiitei> 


CHAP,  if.-ii.  ETHICAL  TRANSFORMATION.  413 

course  is  still  natarally  balanced  by  the  relegation  of 
mastership  to  the  state  proper  to  it,  of  family ;  and  is 
still  therefore  maintained  in  the  sphere  that  needs  it, 
witli  the  power  of  thence  casting  an  always  salutary 
reflection. 

Hence  inevitably  does  it  seem  that  which  was  required 
to  follow,  that  a  general  renewing  should  have  pro- 
gressively taken  place,  as  pari  passu  with  the  declining 
of  mastership,  in  all  the  philosophic  notions  that  lie  at 
basis  to  political  economy.  Namely,  of  those  which  are 
concerned  with  what  stands  as  ''  the  natural  right,  or 
rights,  of  every  man."  Evidently  at  the  present  day  is 
it  needful,  to  an  extent  that  it  has  never  been  before,  to 
inquire  into  the  proper  meaning  of  this  phrase.  Econ- 
omists have  studied  well  the  claim  of  men  of  every  sort 
to  share,  and  share  alike,  in  their  rights.  But  they  are 
now  compelled  to  think,  by  the  movement  that  is  astir 
among  Tcomen^  whether  here  the  same  admission,  never 
granted  as  yet,  may  any  longer  be  withheld.  I  appeal, 
then,  to  philosophic  thought,  whether  really  the  whole 
difficulty  in  the  matter  does  not  vanish  at  a  stroke,  the 
instant  we  allow  that  secularity  has  of  right  another 
logic  than  that  of  the  natural  reasoning  of  religionism? 
The  matter  of  its  being  here  needful,  as  I  affirm,  to 
exclude  8ex  altogether  from  consideration,  makes  the 
plan  of  all  civic  constitution  alone  desirable  that  which 
casts  the  right  of  voice  in  state-a£fairs  exclusively  on 
proof  of  competency  and  civil  qualification.  This  being 
settled,  the  actual  matter  of  women's  coming  into  civil 
offices  would  easily  arrange  itself:  so  that  as  long  as  they 
were  in  any  way  unfit  for  public  life,  they  would  natur- 
ally be  kept  awuy  from  it.  I  have  full  faith,  for  my  own 
part,  that  as  soon  as  ever  legal  obstacles  were  removed^ 

£B 


414  F-RACTICAli    EFFECT  : — BROTBBRHOOD.       rutn^Hiat 

and  mere  arbitrary  restrictions  were  abolished,  the  whok 
tendency  of  women's  BtriTin£  would  be  to  gain  >Qeh 
remoulding  of  the  present  Church,  both  in  doctrine  and 
in  its  plan  of  ecclesiastical  aUiance  with  Statehood,  u 
would  furnish  them  appropriately  with  a  righlly  fwainiM 
mode  of  aervir''  thoir  pjinnfrv  ijnd  through  their  counlrT 
the  'world.      ^  Minfasiou  must  doabUeM 

happen ;   but  >ald  not  be   long   befon 

politicians  w<i  it  in  thna   opeaiog  tinoi 

bousds  they  w  i;e  of  a  deepened  priDCipk 

of  Sociology,  d  have  dawned  on  lieni 

white  women  •  civil  statns. 

The  force  t  his  matter  telU  etiongh 

against  women:  .uiuu^.,  „„  .ery  fixinjr,  for  oui-f^eivf-. 
the  common  meaning  of  the  word  "brother"  as  it  W 
done,  to  an  ajiplication  to  men  only.  Very  soon  it  innst 
surely  happeu,  either  that  gender  must  be  resolately  here 
disallowed,  or  that  a  new  word,  of  common  gender,  mosi 
be  supplied.* 

But  n  deeper  kind  of  alteration  appears  in  prospeo 
sa  attendant  on  this  widened  sociologic  basis:  a  tralv 
philnsophic  point  not  conducing  at  all  to  confusioD,bnt 
on  the  contrary  to  moral  clearness  and  order. 

The  conception  of  the  natural  rights  of  indiTidak 
larus  wholly  on  the  idea  of  Justice,  considered  in  a 
abstract  ligiit.  Here,  hnweyer,  the  case  recurs  whii 
comes  ever  to  the  front  when  the  actual  transition  fra 
supernatoratism  to  full  naturalism  is  in  question.  The 
hithertii-maiutaiued  nolion  of  justice  aisoluCe  rests  eattrdf 

•  Might  not  poariblj'  tbe  word  " eompiilriut"  B'lffioe,  in  at  all  ei^i 
politicul  iiKa);p?  This  would  aptlj  corwBpond  )o  tha  fellow  toa  ^ 
"  ctitfnirr '' :  whicb  marks  ccmmonness  of  race-deecent,  jtut  u  tMH* 
4smkoded  import  of  Bolel;  oummoaBaw  of  « Ikw  of  oonabj. 


CHAP.II.-II.  ETHICAL  TRANSFORMATION.  416 

on  the  theory  of  a  Divine  Autocracy ;  while  on  present 
terms  there  is  afforded  but  the  kind  of  moral  fulcrum 
which  has  the  self-supporting  force  of  a  moral  balance 
oscillating  dualistically  throughout  nature,  in  the  place  of 
any  Autocrat  Disposer.  Thus  I  imagine,  with  regard  to 
the  idea  of  jtcsticej  that  again  has  to  be  allowed  for  the 
continual  phenomenon  of  the  transition,  of  the  passing 
from  apprehension  that  is  literal  into  that  which  is  reflec- 
tive and  but  symbolical.  It  is  only  in  this  way,  I  believe, 
that  the  idea  of  ^^  justice"  as  to  "  human  rights,"  can  at 
all  maintain  itself;  while,  at  the  same  time,  I  recognize 
thoroughly  that  such  maintenance  is  as  desirable  as 
permissible. 

When  the  sustaining  force  in  nature  is  thus  cast  upon 
the  principle  of  balance,  it  is  self-evident,  in  fact,  that 
justice  has  no  footing  to  stand  on,  except  as  between  man 
and  man  :  while  in  such  limited  position  it  is  cut  off  from 
any  power  of  strict  abstractness,  or  absoluteness,  of  impli- 
cation. The  origination  of  the  idea  of  justice,  as  has  been 
seen,  was  that  which  indeed  was  built  on  the  anthropo- 
morphic assumption  of  Deity's  being  no  other  than  a 
Divine  Man.  God  was  held  to  have  directly  bargained 
with  His  creatures :  while  the  idea  of  '^justice,"  thence 
invented,  referred  only  to  the  faithfulness  of  either  party 
to  the  contracted-for  terms  of  the  bargain.  The  Supreme 
Head  of  nature  was  supposed  binding  himself  upon  oath, 
self-sanctioned,  that  he,  on  his  own  part,  would  not 
break  his  given  word;  and  the  men  who  should  similarly 
preserve  faith  were  the  men  accounted  "just."  The  "just 
men  "  were  those  all  whose  conduct,  even  towards  fellow- 
men,  was  in  accordance  with  the  promise  to  God,  for 

ever  registered  as  between  God  and  man. But,  in  our 

own  time — thanks  to  that  Moral  Order  in  the  world  which 
has  developed  human  nature,  by  the  means  of  the  human 


416  PRACTICAL   EFFECT  : — BROTHERHOOD-       rur.  luI^H 

commerce  of  nmukind, — the  innate  feeling  of  justice  pnv 
dnceil  JD  lis  hns  gooe  beyond  that  wliich  satinded  at  6rst. 
We  cnnnot  now  recognize  that  the  forming  of  snch  b 
C'intrftct  on  the  part  of  Deity  was  at  all  accordant  in  itself 
witli  tlie  idea  of  justice.  We  Lave  now  learned,  liy  accu- 
mulated experience,  that  not  any  hnman  beings,  and  that 
some  in  mach  n  others,  are  so  made  by 

their  Creator  a?  'ja«t"  to  a  given  promise 

of  olieilience  1  tw: — wheuce  HiniBelf  re- 

mains morally  chargeable  with  injuetiet. 

ir,  howev  .he  first  cruilenesn  of  tbe 

stHtement.Bod  iooal  eymbolista,  thia  solid 

trut)i  remains  bhut  the  intrinsii:  vill  of 

the  Disposer  Oi  ^atnre  is  indeed  tliat  mi^D 

should  for  themselves  duly  exercise  tlie  justice  which 
otlierwise  is  not  in  nature  provided  for.  And  by  the 
giving  of  this  turn  to  our  tliiiiking,  we  may  indeed  retain 
for  tlie  idea  of  justice  a  virtual  substitute  lor  tbe  kind  of 
"absoluteness  "  first  imagined. 

The  word  "  justice  "  would  simply  stand  fur  that  which 
appears  such  to  the  conscience  of  whoever  usee  it.  And 
its  being  attributed  to  whole  nature — as  is  signified  by 
its  abstract  qualifying, — represents  alone  tlie  speaker's 
conviction,  that  this  very  effect  of  con^icience  itself  betokens 
that  boariug  of  the  entire  general  course  of  develop- 
ment towards  the  creiition  of  a  human  conscience  which 
amounts  tn  the  exhibiting  it  as  a  formed  design,  on  na- 
ture's part,  that  the  human  agent  she  liiid  fitted  for  the 
task  should  be  her  exclusive  instrument  in  all  intrinsic 
or  conscientious  execution  of  justice.  The  very  setae 
of  being  possessed  of  a  conscience  is  in  itself  the  im- 
position of  a  virtually-divine  command  to  effect  justice. 
And  thus  is  adequately  borne  out  the  religiousness  of 
implication   which    tbe   merely  secular    interpreting  of 


cHAP.ii.-ii.  ETHICAL  TRANSFORMATION.  4 17 

justice,  on  its  owq   most  legitimate  ground  of  proved 
utility,  fails  to  include. 

The  idea  of  justice  on  a  secular  basis  is  little  used 
among  us  now  in  an  abstract  mode  except  in  technical 
application  to  the  office  of  certain  ministrants  of  state- 
government.  The  official  guardians  of  the  state-law  of 
any  country  are  named  "justices:"  for  the  very  reason 
that  they  have  in  charge,  not  to  issue  new  law,  but  to 
secure  the  standing  law's  operation.  We  do  not  speak 
any  longer,  in  a  general  way,  of  the  person  we  hold  esti- 
mable by  the  name  of  the  ^^jtist  and  the  righteous  man;*' 
we  do,  however,  use  commonly  the  former  term  to  express 
always  the  continued  import  of  strict  accuracy  on  any 
subject  that  admits  of  vague  interpretation,  and  we  think 
of  common  honesty  as  an  upright  fulfilment  of  obligations. 
We  speak  of  a  just  decision  as  one  consonant  with  the 
law  on  any  subject  which  to  ourselves  is  admitted  as 
such.  We  speak  of  e^just  sense  of  propriety  in  behaviour ; 
and  also  of  VLJust  eye  for  colour  and  size  and  form,  and  a 
just  feeling  of  perspective,  and  a  jitst  ear  in  music : — 
while,  if  justice  be  any  longer  mythologically  personified 
as  of  old,  it  must  strictly  be  confiued  to  the  official  import 
which  peculiarly  is  still  the  sign  of  its  antique  origin. 
"  Justice  "  designed  in  emblem  must  still  be  signified  by 
its  sword  and  scales,  as  well  as  by  its  expressive  blindness 
to  any  but  its  proper  object. 

Official  justice  does  not  make  any  longer,  it  is  true,  the 
claim  that  was  original,  of  being  "  Divine."  This  is  for- 
bidden by  the  actual  state  of  human  knowledge  and  of 
the  human  conscience.  The  kind  of  justice  that  was  first 
thought  of  as  the  attribute  of  a  Divine  lluler  who  had 
the  guise  of  proper  secular  sovereignty,  now  has  parted 
itself  in  two  : — leaving  in  separate  form,  on  the  one  hand, 
mere  secular  rulership,  ordered  out  on  the  plan  of  frater- 


418  PRACTICAL    effect: — BHOTHBBHOOD.       rxntn^-^t 

nity  ;  on  the  other,  the  rule  of  conscience  taking  up  tin 
assumption  of  Divineness.  It  is  the  express  character  of 
conscience  to  acconnt  itself  as  acting  on  the  part  of  Dein: 
this  beiug  simply  interpretable  as  authorized  by  an  vra- 
aged  estimate  of  all  past  experience.  The  voice  of  cod- 
science,  now  uttering  itself  within  us  and  calling  on  m 
to  act  on  its  i  tant  condenaatioa  of  tin; 

juilgnient  passt  i  on  the  experimenting 

in  moral  condi  aov  have  been  teutativdj 

pmsecuted ;  a  eat  forms   our  cooscioiu 

"  moral  sense'  .  for  a  (fedt  we  owe  lo  na- 

ture in  the  fot  e  shonld  accttratelf  bring 

these  strivingE  tn;^  forth  into  the  light  of 

reasonable  per^  hitherto  been  only  •jTOfpeJ 

fi>rin  tliedark.  Here,  I  conceive,  is  the  track  of  the  uainral 
forming  of  the  moral  sense  ;  and  the  development  of  the 
idea  of  justice  I  imagine  to  have  been  ever,  and  to  be  still 
destined  to  continue,  tlie  attending  consequence  that  is 
exponent  of  tlie  progress.  All  branches  of  the  matter 
here  adequately  coincide:— the  derivation  of  all  morahtj 
from  belief  in  Deity  ; — the  first  rise  of  the  moral  sense  io 
a  supposed  contract  with  God,  to  pay  for  maintenance  by 
the  service  of  ohedient  duty  ; — and  finally,  the  recognitioo 
brought  home  that  the  only  way  of  fully  paying  up  our 
debt  is  the  undertaking  of  responsibility  in  regard  to 
justice.  Namely,  through  making  justice  the  guiding 
principle  in  all  ordered  institutions,  to  the  extent  th»t 
ham  a  nly -limited  capability  admits  of; — the  latter  quaUff- 
ing  being  necessary  to  be  understood  as  a  thing  of  coarse. 
This  reduction  of  the  idea  of  justice  to  a  human  aspect 
—merely  such,  even  as  stii I  not  unassocjated  with  aDiviM 
one, — surely  ligliteus  the  whole  subject.  We  cannot  tt 
the  present  day — informed  as  we  have  been  on  the  powa 
of  heredity  to   influence  human   lots  with   tremendma 


CRAP.II.-II.  ETHICAL  TRANSFORMATION.  419 

differeuce  amoDg  one  another,  by  apparent  chance  and 
without  means  of  self-producible  remedy, — ^go  on  forcing 
ourselves  to  imagine  that  the  rule  of  things  is  inherently 
just.  But  if  we  see  that  it  is  revealed  at  the  same  time 
that  human  effort,  directed  firmly  towards  justice,  is  sig* 
nally  compatible  with,  and  apparently  included  in,  the 
plan  displayed  generally  in  nature,  the  purest  spirit  of 
religiousness  and  the  purest  spirit  of  moral  truthfulness 
are  together  satisfied.-^-^And  also,  in  regard  to  the 
human  action  of  justice,  this  is  helpfully  relieved  from 
the  extraneous  considerations  that  have  hitherto  weighed 
on  it  from  the  original  connection  with  religion  not  other 
than  supernaturalism.  When  the  administrator  of  jus- 
tice was  identified,  as  he  was  at  first,  with  perhaps  a 
military  Lord  of  Hosts,  or  with  at  all  events  a  quasi 
semi-human  despot,  it  was  only  naturally  demanded  by 
the  conscience  of  the  time — or,  at  least,  it  must  be  so 
now  by  our  own  conscience, — ^that  the  One  Judge  of 
all  the  earth  should  be  therein  thought  of  as  seeing 
to  it  of  himself,  and  for  himself,  that  each  one  of  all 
his  worshippers  should  receive,  in  his  own  person,  the 
share  of  Divine  benefits  that  was  due  to  him  in  the 
very  fact  of  his  being  such.  To  us  it  appears  palpably 
necessary  that  an  Autocrat  otight  to  do  so,  in  simple  jus- 
tice.  But  on  the  present  understanding,  that  the  power 

of  executing  justice  to  individuals  is  only  now  become 
feasible,  through  its  conscious  taking  up  by  men  them- 
selves,— while  this,  as  a  human  office,  is  also  necessarily 
limited  in  its  ability  of  accomplishment, — the  work  of 
justice  is  relieved  from  this  concern,  as  of  a  kind  extra- 
neous to  it.  A  defect  obviously  must  be  allowed  for  as 
prevailing.  But  the  executing  of  human  justice  must  be 
pursued,  notwithstanding,  without  view  to  the  defect's 
existence.     The  defect  must  be  supplied — in  so  far  as  it 


420  'BACTICAL   EFFKCr  : — BRtlTBBBHOOD.        »hbh--<A 

may  be  supplied, — by  a  direct  call  on  affectiTe  impalw. 

Is  the  idea  of  Beneficence,  as  commonly  understood,  U> 
be  held  then  as  competent,  to  yieM  an  adequate  Kupple- 

ment  to  that  of  Justice? 1  thiok  not.      (  think  that 

here,  a.?  much  as  there,  n  wide  rectifying  of  apprt-beusion 
is  called  for,  bi  vo  together  onn  arail  m 

the  case  require 

Under  the  hei  thought,  whether  secuUr 

or  Christiiin,  th  *  good  to  others  "  which 

has  been  conti  n  only  such  as  hsa  pro- 

ceeded from  tin  rahip  "  of  one  being  orcr 

another,  treate  resistance.     Maxtership 

being  admitted  ed  appointment,  the  only 

lighteniug  of  the  evil  of  it  has  been  regarded  as  its  am-'- 
liomting  on  the  one  hand  by  mercifulness  and  on  the 
other  by  submissivenesa.  And  the  result  of  this  has 
been  that  henelicence,  in  chief  part,  has  been  identified 
with  almsgiving.  Such  inter|>reting  a^  this  is  however 
intolerable  under  a  reigning  notion  of  Fraternity.  We 
have  therefore  now  perforce  to  produce  for  ouraelves  a 
new  conception  of  beneficence  altogether  :  a  conceptiou 
that  slmll  assort  naturally,  in  its  affective  aspect,  with 
true  brotherly  equality. 

And  the  new  kind  of  conception  required  lies  already 
formed  in  what  is  now  suggested  in  regard  to  justice. 
If  the  executing  of  justice  ia  understood  as  committed 
wholly  to  human  bands,  so  also  must  all  effort  towards 
buman  happiness  be  directed  mainly  towards  that  equit- 
able distribution  of  good  which  man's  iuBtinct  assures 
him  to  be  in  demand.  The  one  and  only  certain  kind  of 
good  which  must  be  the  aim  of  beneficence  is  to  bring 
about,  in  proportion  to  possessed  means,  a  just  sbariog 
of  general  happiness  among   mankind.     Nor   ia  there 


CHAP.  ii.-H.  ETHICAL  TRANSFORMATION.  421 

wanting  in  human  nature  tliat  which  duly  should  call 
up,  in  the  affective  consciousness  of  each  separate  indi- 
vidual, even  the  abstract  sort  of  impulse  thus  required. 
The  man  of  "just"  feeling  is  inevitably  made  aware  by 
his  own  conscience  and  power  of  sympathy  of  the  claim 
on  him  to  act  in  remedy  of  whatever  undeserved  suffering 
occurs  in  reach  of  him.  He  suffers  actually  in  his  own 
person  with  the  alien  sufferiug.  It  is  to  him  both  a 
bounden  duty  and  an  egoistic  impulse  to  exert  compas- 
sionateness  not  in  feeling  only  but  also  in  deeds.  Nor 
can  he  think  of  this  as  being  ^^merit"  in  the  olden  sense. 
So  enlarged  mut^t  become  henceforth  the  notion  of  relig- 
ious obligation  I — He  must  even  do  more  than  justice,  in 
particular  cases,  to  keep  to  his  own  character  of  justice. 

Such  impulse  of  conscience  would  be  wholly  different 
from  that  implied  in  the  command  to  "sell  all,  and  give 
all  to  the  poor';  repeated  in  modern  times  in  so  many 
Utopian  ways.  It  would  act  not  as  violent  enthusiasm, 
but  as  a  steady  principle.  It  would  also  mean  nothing 
which  should  make  the  poor  seem  to  themselves  entitled 
to  be  in  personal  charge  to  others,  beyond  the  admitted 
boundary  of  justice.  That  is,  the  effect  of  this  mode  of 
beneficence  would  tell  chiefly  on  the  raising  up  of  general 
institutions,  available  alone  on  self-effort  of  those  bene- 
fited. And  there  would  largely  be  removed  the  present 
feeling  of  degradation  that  weighs  on  the  recipient  of 
beneficence. 

No  danger  would  thus  arise  of  the  extinction  of  the 
wholesome  feeling  of  gratitude  to  benefactors.  The  very 
matter  of  justice  being  always,  as  it  is,  incapable  of  full 
accomplishment,  und  dependent  on  the  apparent  "acci- 
dent "  of  personal  inclination,  leaves  room  for,  and  in 
fact  renders  necessary,  those  mutually-respondent  senti- 
ments between  donor  and  receiver  which  make  beautiful 


422  [UiOTICAl  effect: — brotherhood.  wJoiL-a. 
variety  in  onr  world  of  feeling.  How  imporerifhcd 
would  lie  the  toue  of  social  intercourse  if  possiblf  it 
could  Iinppen  tliat  lull  justice  would  ineritsbly  be  dcnCi 
in  each  and  every  case! Still,  the  present  truth  re- 
mains that  an  immense  mass  of  petty  misery  tiov  esisU 
in  this  special  department  of  social  life,  whose  alleviatiiig 
is  an  urgent  di  )  not  a  few  is  the  lying 

under  jiersonal  tlirongh  circamstancaa, 

an    incubus   of  iil  slavery. — It  may  be, 

and   it   most   c  is,  that   the    benefactor 

means   one  wh<  lysical  help,  or  such  u 

depends   on   ii  h   or   rauk :    bat   let  it 

happeu  nt  the  filT  bom  being  unosiul. 

that   the   dono.  in   what    is    really  so 

incomparably  higher  kind  of  moral  currency,  and  an 
injury  is  inflicted  that  is  a»  galling  on  the  one  band  u 
unsuspectpj  on  the  otiier.  The  poor  are  expected  often 
to  repay  worldly  coin  by  the  most  precions  of  moral 
jewellery  :  by  true  affections  and  lifelong  habits  of  devo- 
tion— besides  a  practice  of  unremitting  subserviency. 
The  rich  give  what  costs  them  little  or  nothing :  they 
expect  to  be  repaid  in  lieart-hlnod. — No  doubt,  mostly 
what  is  yielded  is  hypocrisy  and  flattery,  by  a  transactioD 
alike  ruinous  to  botii  ;  hut  any  lessening  of  liabili^  to 
such  df^iiling  must  ho.  welcome. 

Aud  as  to  prestige  of  birth,  always  fretting  to  ioferion 
in  social  rank,  as  unjustly  taking  precedence  over  real 
merit,  an  effective  alleviation  is  now,  as  we  know,  ever 
silently  working,  Namely,  that  which  shall  throw  the 
value  of  ancestry  mainly,  for  the  future,  on  the  healthy 
constitution  of  mind  and  body  which  indeed  is  far  from 
attending  constantly  on  worldly  rank. 

But  this  kind  of  renovation  is  not  complete  till  it  fallB 


OHAP.ii.-ii.  ETHICAL   TRANSFORMATION.  423 

on  the  usage  of  another  term,  in  close  but  still  nnsettied 
alliance  with  those  of  Justice  and  Beneficence.  That  is, 
the  term  of  Charity j  wliich  long  has  shared  the  meaning 
of  almsgiving,  but  which,  as  I  desire  to  think  of  it,  may 
better  stand  as  alone  a  qualifier  of  Justice. 

It  has  been  constantly  recognized  that  the  strictness 
of  Justice  needs  tempering ;  and  the  rightful  temperer 
has  been  accounted  as  Mercy.  It  appears  truly  that  a 
reliance  upon  Mercy  in  those  amenable  to  the  law  of 
Justice  long  preceded  any  reliance  on  the  latter,  as  a 
security  to  always-possibly  erring  creatures.  Mercy,  as 
counterpart  to  Justice,  belonged  naturally  in  idea  to  the 
admission  of  sole  Deity  as  the  Judge  who  weighs  human 
deserts.  It  supposes  inherently  the  position  of  an  Auto- 
crat Despot ;  and  it  has  descended  for  ourselves  into 
a  human  prerogative  only  as  part  of  the  sharing  of 
humiin  sovereigns  in  the  divine  character  of  kingship. 
It  is  an  appurtenance  of  the  right  of  kings  that  they 
may  pardon  offenders  whom  Justice  has  condemned. 
And  if  the  sphere  of  Mercy  spreads  occasionally  lower 
in  the  social  scale,  into  private  hands,  still  the  assump- 
tion iH  made  that  he  who  exercises  it  is  in  this  respect 

an  absolute  superior  over  its  subject. Such  mode  of 

implication  can  however  have  no  place  under  idea  of 
Brotherhood.  Another  kind  of  temperer  of  Justice  must 
be  introduced.  And  the  idea  of  Charity — if  we  allot  to 
it  the  best  meaning  which  also  is  indeed  now  happily 
become  the  commonest, — seems  abundantly  well  fitted 
to  supply  the  need.  That  is,  if  we  understand  by  it, 
the  practice  of  putting  always  the  best  construction  on 
others'  failings. 

If  we  set  ourselves  in  modern  times  to  fill  up  the  in- 
clusive Hebrew  requirement, — of  doing  justly,  and  loving 
mercy,  and  walking  humbly  with  our   God, — is  it  not 


4 


424  RACTICAL    EFFECT: — BROTQKBHOOO.       rtar 

closely  eviileut  tliat  a  veil  of  symbol  must  &U  eqi 
OQ  every  phraae? 

To  put  tliis  interpretation  on  the  word  "  Chant; 
in  fact  to  cause  it  to  express  most  aptly  and  thoroughly 
what  Deeds  to  be  expressed  a?  the  practical  effect  of 
human  k^ympatliy.  What  egoship  on  our  own  hccuuoC 
does  for  us,  as  i  latent  fuud  of  coiuijla- 

cency,  is  to  m  e  best  of  ouraeUea  thac 

a  faithful  intri  ow  of:   to  enable  us  to 

keep  out  of  sij  lessary,  the  evil  elements 

in  our  moral  t  an  egoistic   Sympathy 

does  tile  same  it  of  others.     And  is  it 

doubtful  what  'ith  this — this  occasioL&l 

harmless  maj,'iiii_     _  ves,  and  of  others  ijn  a 

par  with  ourselves!  The  temporary  complacency  thiu 
engendered  uo  more  than  mildly  softens  the  asperity 
that  would  otherwise  encase  our  egoshlp: — seeing  that 
the  effect  would  be  ever  under  a  salutary  check.  For  to 
social  comrades  the  uiaintaiutng  of  a  rule  of  strict  Jus- 
tice is  pre-eminently  the  point  of  self-interest  in  demand. 
If  self-indulgence  us  to  crimes  should  exceed  fair  jimitu, 
such  a  thing  as  inflicted  punishment  would  soon  end, 
even  as  an  agency  of  deterrence.  Crimeei,  in  fact,  would 
be  speedily  ignored  as  such  : — with  what  imminent  effect 
of  peril  we  cau  scarcely  imagine.  Here,  however,  inter- 
venes for  consideration  an  important  element  of  retribu- 
tion, of  the  kind  needful  to  prevail  in  future,  which 
seems  a  part  of  the  entire  change  now  in  prospect. 

If  Justice  be  kept  strictly  to  its  own  work  of  carrying 
out  conventionalized  law,  the  only  office  left  for  Mercy 
to  accumplisii  is  to  induce  a  favourable  construction  on 
dubious  evidence  of  guilt;  and  besides  this,  to  fill  up 
"charitably"exi3tiug  gaps  in  legal  forms.     Mercy  miut 


CHAP.II.-IL  ETHICAL  TRANSFORMATION.  425 

Dot  mean  any  longer  a  pardoning  of  offences,  accounted 
Buch.*  Pardon  for  transgressions  is  as  mnch  forbidden 
as  is  personal  revenge  against  offenders.  Enlightened 
Sympathy  cannot  minister  towards  either ;  and  the  law 
of  nature  in  itself  is  both  entirely  uu-forgivinir  and  un- 
revengeful.  It  is  also  clearly  a  thing  of  general  advan- 
tage to  self-interest  of  every  sort  that  Justice  should  l)e 
above  tampering  witli  :  forming,  as  it  does,  the  principal 
of  all  the  benefits  of  aggregation  to  mankind. 

But  the  best  formulated  scheme  of  human  Justice  can 
penetrate  little  way  into  the  ground  of  transsrressiou. 
It  can  never  deal  with  more  than  overt  conduct.  It 
cannot  hold  in  check  the  secret  kinds  of  fraud  and  of 
theft  which  belong  to  all  untruthfulness  either  of  word 
or  of  suggestion  ;  it  cannot  maintain  guard  against  the 
moral  form  of  murder  which  is  present  in  all  slander 
and  detraction,  such  as  even  is  too  prudent  to  commit 
itself  to  an  aspect  thnt  is  detect ible.  To  kill  or  to  maim 
a  neighbour's  character  is  an  offence  that  may  be  per- 
petrated in  defiance  of  legal  justice.  And  yet  it  actually 
destroys  a  larger  portion  of  tlie  happiness  of  individuals, 
taken  in  sum,  than  does  the  open  mode  of  crime.  It 
produces  a  gnawing  misery  that  saps  the  life-principle 

•  The  word  "  mercy  "  would  seem  to  have  had  a  curiouM  hiHtory,  em- 
bodied in  differeDt  laDgnasres.  If  we  endeavour  to  traoc  it  back  through 
the  Btrangt'ly-divergent  terms  of  merei  in  French  and  mere€s  in  Latin  and 
all  t)ie  implicated  offHhoots  of  the  lattT  ezprefKing  reward  and  tr(\fief  I 
imagine  that  we  munt  come  to  a  primal  import  little  conflonant  with 
modoru  feeling.  That  is,  we  must  find  oumelves  in  face  with  the  bar- 
barous fact  that  all  pardoning  of  oifenoes,  or  remitting  of  decreed 
punishment  (considered  as  of  right  that  of  death  or  slavery),  was 
accounted  as  a  rightful  matt^-r  of  purchase  or  bargaining.  Mercy  was 
the  remission  of  payment  due  to  bd  made  either  in  blood  or  in  service  i 
and  in  this  way  became  naturally,  for  the  object  of  it,  a  something  to 
be  thanked  for:— the  permitted  redeeming  or  buying  back  of  himself, 
which  was,  in  light  of  the  permiHsion,  an  act  of  grace  in  the  irrespon- 
fible  master. 


426  'RACTICAL   KFFECT: — BBOTHKBHOOO. 

of  all  society. What  remedy,  shall  we  Bay,  is  at  htmd 

for  it  ?  Under  orthodoxy  the  resource  was  immediate,  10' 
the  justice  that  shoDld  be  done,  by  God's  own  band,  i|^ 
the  final  tribunal  of  JuJgment.  Is  there  now  a  fitti^:', 
substitute  before  ua? 

Surely,  yes : — nnd  n  RiiTiRtitnte  that  admits  of  a  cloM 
accuracy  of  ap]  be  attributed  as  discen* 

ibie  iu  the  oil  i  Deeds  not  be  takes  41 

trust,  but  mat  ned  by  ns.     A  rightMOi 

judt^mentof  i  iquencies  underlying  ho* 

man  conduot ;  tinction  effected,  sepaniU 

iu^  what  is  p  ble  from  each  as  Btsodl 

due  hut  to  ben  on:  the  which  diatinctia^. 

)iowever  easily  we  m-j  .  :o  Divine  Omniscience  to 

effect,  cauuot  eveu  be  conceived  of  by  ouraelvea.  We  h»w 
no  right  to  deuy  that  such  distiuctiou  is  possible,  but  we 
have  uo  meaus  of  eveu  imagining  it  realized.  But  if  in 
place  of  an  ultramundane  "  Day  of  Judgment,"  we  thick 
only  of  the  constant  exercise  of  judgment  by  hnmsn 
beings  ou  the  actions  of  one  another,  we  see  an  agency 
of  retribution  at  once  iutelligible  and  at  hand,  which 
has  every  sign  of  being  adapted  to  the  reqairement. 
There  ia  now  set  out  of  question  a  full  probing  of  the 
secret  sources  of  error  :  the  affair  is  ouly  of  sacb  occur- 
ring transgress  ion  8  as  touch  immediate  experience.  Anil 
the  verdict  that  may  be  given  carries  nothing  of  any 
penalty  that  can  be  defined,  but  is  as  vagoe  as  the 
charged  offences :  namely,  as  that  which  concerns  geoeral 
"character."  The  penalty  alone  liable  ia  that  which,  in 
the  nature  of  it,  may  adapt  itself — under  always  the  guid- 
ing of  Providence, — to  any  mode  of  moral  circamstance. 
To  sit  in  judgment  on  the  character  of  fellow-being* 
is  indeed  replete  with  peril,  and  not  only  to  the  penon 
judged  but  to  the  person  also  who  judges,  except  for  th> 


CRAP.  ii.~ii.  ETHICAL  TRAN8F0BMATI0N.  427 

two  conditions  that  still  attend  on  the  acting  jastly. 
The  present  way  of  "  loving  mercy,"  through  the  means 
of  moral  Charity,  based  on  genuine  Sympathy,  is  a  safe 
preservative  from  the  human  rashness  and  ill-will  which 
are  the  general  occasion  of  that  which  may  turn  out  to 
be  injustice.  And  the  final  reference  as  to  penalty  to 
Divine  Providence,  working  gradually  and  unceasingly 
through  the  whole  course  of  events,  which  belongs  essen- 
tially to  the  scheme  of  morals  now  in  view,  is  in  accurate 
response  to  the  old  beautiful  idea  of  ^^  walking  humbly 
with  God." 

The  injunction  laid  on  Christians  to  ^^  judge  not,  that 
they  be  not  judged,"  scarcely  approves  itself  to  our  modern 
sense  of  duty.  It  belonged  to  that  reign  of  moral  terror 
which  pointed  to  a  hell  of  future  torment ;  while  in  the 
happier  view  of  natural  ordination,  each  one  of  us,  rightly 
minded,  can  only  desire  judgment  to  be  passed  on  us,  as 
the  proper  means  of  all  moral  redemption,  hoped  for  by 
us.  Judgment  that  is  attributable  to  Divine  agency  we 
have  only  to  submit  to,  and  endeavour  to  improve  under; 
and  judgment  of  the  lower  sort,  in  the  hands  of  men,  we 
must  also  be  the  better  for,  if  only  in  the  effort  to  parry 
it,  so  long  as  this  be  in  a  lawful  fashion. 

The  real  evil  that  attends  on  forming  personal  opinion 
on  characters  of  those  who  come  in  contact  with  us,  lies 
only  in  fact  with  the  matter  of  the  irresponsibleness  that 
is  wont  to  be  assumed,  and  to  be  permitted,  in  the  self- 
appointed  judge.  But  this  is  obviated  on  present  terms. 
The  very  fact  of  every  ])erson'8  coming  henceforth  to 
know  himself  the  appointed  minister  of  Qod  in  regard 
to  justice,  involves  absence  of  any  aim  at  concealment : 
it  involves  a  direct  repudiation  of  any  avoidance  of  that 
expression  of  opinion  in  which  must  lie  henceforth  the 
virtue  of  this  exerting  of  the  human  conscience.    The 


428  PRACTICAL   EFFECT  : — BUOTHBBQOOD.      mrnJH 

only  (langerons  defamation  is  that  guarded  by  secrpcr. 

It  iins  beeu  the  orthodox  practice  to  refer  those  who 
have  been  wronzed,  and  cut  short  of  their  rightfal  share 
in  worldly  honour  and  worldly  good,  to  Qod  alone  u 
their  proper  defender.  "Only  wait,  and  He  himwlf 
will  Bet  every  thing  right." — But  this  reference  has  no* 
become  little  t  e  suhlerfa^e :  an  exciu! 

lor  tlie  moral  sanest  kind   of  cowardice 

in  existence,  \  ely  the  oppre^siou  of  tli.! 

weak.     The  ii  leaving  all   aocouuta  of 

right  and  wroi  nally  at  the  dtTiDfl  tribo- 

ual,  has  eervi  .o  tlie  selfish  qmetttde  of 

those  who  roij  e  been  flHhamed  of  witb> 

holdinjr    euccou.  lis.      And    let    it   not  l-e 

lorgotten — may  it  not  tail  for  the  future  to  be  well 
understood — that  any  omitting  of  expressed  blame  on 
wrong-doing  is  itself  a  new  defrauding  of  the  virtuous. 
We  can  never  shield  the  guilty  from  punishment  wiihonl 
inflicting  injury  on  the  ionoceut  We  cannot  do  more 
than  justii.e  to  one  without  doing  less  than  jnstice  to 
another,  or  to  others  general  iy.  And  yet  farther,  we 
cannot  help  a  criminal  to  maintain  the  aspect  of  a  good 
character,  without  a  slur  on  all  the  characters  of  those 
who  are  connected  with  him. 

To  receive  a  benefaction  U  always  more  or  less  of « 
humiliation.  A  true  sympathy  ought  to  cause  us  to  feel, 
whenever  we  desire  to  bestow  gifts,  "  should  I  like  for 
my  own  part  to  he  thui  burdened  witli  the  inevitable 
sense  of  obligation  ?"'  And  to  be  made  the  object  of 
another  person's  self-sacrifice  is  above  all  unendurable, 
and  even  insulting,  on  the  plan  of  making  others'  case 
our  own.  Would  we  wish  for  ourselves,  we  have  to  ask, 
to  be  thus  forced,  without  our  knowledge,  to  be<y)ii>c 
the  wrongers  of  those  who  choose  to  suffer  Ibr  us? — The 


cHAr.  ii.-n.  BTHICAL  TRANSFORMATION.  429 

true  feeling  to  be  maintained  between  man  and  man,  as 
tbe  necessary  condition  of  all  real  brotherliood,  is  the 
feeling  of  Respect:  never  to  be  infringed  without  fatal 

injury. But  there  is  nothing  of  infringement  of  Res- 

l)ect,  there  is  nothing  of  inflicted  humiliation,  in  the 
having  done  to  us  what  we  feel  to  be  Justice  !  In  this 
is  tlie  kind  of  doing  good  which  indeed  is  blessed  alike 
to  the  recipient  and  tiie  donor. 

A  mutual  Respect  between  each  and  all  of  human 
beings  is  tlie  final  desideranduin  for  social  life,  the  want 
of  which  can  in  no  way  be  atoned  for.  Hence,  to  keep 
up  this  feeling  is  indeed  the  matter  of  common  interest 
wiiich  may  well  serve  to  bind  all  together. 

Still,  I  acknowledge  that  in  this  newly-turned  notion 
of  Retribution  there  is  that  which  for  a  long  time  to 
C4>nie  reliL:i(»us  feeling  may  be  unable  to  adapt  itself  to« 

Mr.  Mill  has  somewhere  said  that  of  all  sources  of 

general  sympathy  this  af  least  can  never  fail,  that  ^^  we 
all  of  us  have  lo  die  "; — and  thoroughly  has  it  been  here 
admitted  that  this  c(»mmon  consciousness  has  formed,  for 
one  and  all  of  mankind,  the  exciting  cause  of  all  religion 
and  virtue.  But  religion  up  till  now  has  added-on  the 
sequent  reflection — *'  and  after  death  follows  judgment." 
— How  else  can  it  be  then  for  ourselves,  to  whom  has 
risen  on  this  head  such  demur  as  piety  itself  forbids  our 
slighting,  than  that  long  we  should  feel  a  void,  in  oar 
habit  of  religious  anticipation,  which  no  aflbrded  sub- 
stitute for  old  ideas  can  immediately  fill  up?  I  admit 
fully  that  no  reasoning  on  what  are  nature's  own  sugges- 
tions, barely  such,  can  at  all  supply  the  absence  of  that 
definite  assurance  the  proclaiming  of  which  has  been 
hitherto  religion's  stronghold  ;  and  which  has  soothed 
so  many  hearts,  aching  in  secret  anguish  over  wrongs, 

FP 


430  PRACTICAL   effect: — BBOTBBHHOOD.        r4.«u 

with  tlie  sure  truBt  oT  their  being  one  d»y  ri^btei; 
The  wnnt  of  such  a  certified  proclamation  calls  tralj; 
for  a  stronger  ineaeure  of  faith  ou  our  parte  in  Diviat' 
Providence  thau  Las  ever  yet  become  common  uooug 
ua.  It  is  hard  to  feel,  as  so  manj  an  one  feels,  and  nuf 
henceforth  still  more  be  obliged  to  feel,  '*  it  will  nerer 
come  lo   light  aud  others,   have  been 

treated."     It   •>  js   n^ed  of    BetrtbutioB,. 

we  might  aim  'en  more  thau  tbe  decin 

of  re-uuLOo,  fii  wlieve  in  a  Fature  Lift 

And    the  uee6  [h    it    may   be   BofUoadti 

can  never  abi  Ted,  sail    can    hdI;  M 

submitted  to.  ] 

Much  however  ^-_  bears  concern  with  iHe 

phase  of  affective  life  that  has  Enally  to  be  here  con- 
sidered. It  is  only  under  view  that  includes  specially 
the  mode  of  Pareothood  with  the  other  two  modes  of 
relattoniem  that  the  matter  of  Betributiou  can  be  fairly 
dealt  with. 


The  gronnd  of  Parenthood  is  that  where  pre-eminently 
religion's  influence  is  domiuHnt ; — while  in  tbe  matter  of 
Fraternity  I  have  been  assuming  that  it  is  at  its  least. 
And  yet  it  now  occurs  to  me, — as  I  desire  to  state,  before 
closing  the  present  chapter, — there  may  arise  out  of  the 
preceding  moral  re-arraugemeut,  if  I  suffer  luyself  ta 
rely  on  it,  a  line  of  thought  that  I  can  only  take  u 
an  imporlant  strengtheuer  to  my  entire  view  of  religioo'i 
nature. — I  have  here  been  aiming  expressly  at  a  worldly 
FJew  of  morality,  lelatively  to  its  subjection  to  religiofli 
luflnence  :  but  in  do'\ng  VJaw  \>«\\CTft  \ft  \iawe  obtaiix' 


cBAF.iu-ii.  BTHICAL  TRANSFORMATION*  431 

a  npecial  aid  to  a  renewed  philosophy  of  religion.  That 
id,  in  the  mode  of  a  '^new  species"  of  religions  tele- 
ology: a  "  new  species"  which,  as  such,  follows  strictly 
the  evolutional  demand  of  consecutiTeness  to  precedent 
ordination* 

By  the  foregoing  I  have  come  to  see  that  in  all  secular 
morality  the  leading  principle  is  that  of  Justice :  while 
the  idea  of  Justice,  as  1  recognize,  is  wholly  animated  by 
the  sense  of  Law.  And  this  rationally  accounts  for  the 
sole  action  of  man  himself  being  concerned  :  seeing  that 
Law  is  manifestly  a  thing  entirely  of  man's  own  intel- 
lectual devising.  But  this  aptly  falls  in  with  the  opposite 
conception  here  allotted  to  the  characterizing  function  of 
religion,  the  endowing  us  with  the  human  sentiment  of 
Love,  essentially  of  nature's  own  sole  producing :  whence 
the  pan  ition  of  morality  into  secular  and  religious  imports 
simply,  that  all  the  virtues  of  life-social  depend  on  Law, 
and  all  virtues  of  life-domestic  spring  from  Love. — And 
it  has  so  happened,  in  the  disposition  of  events,  that  the 
formation  of  this  partition  in  morality  has  coincided  with 
the  breaking  up  of  the  heretofore  formation  of  theology : 
herein  testifying  to  the  true  procedure  of  moral  cogni- 
zance out  of  over-past  doctrinism. Now  this  may  be 

interpreted  as  but  a  spiritual  repetition  of  the  attaining 
of  the  power  of  physical  vision  :  as  to  which  the  un-seeing 
orbs  of  lower  creatures  had  to  arrive  at  last  at  the  sen- 
sitiveness of  a  proper  retina  only  by  straining  existent 
capabilities.  The  human  mind  at  the  beginning  had 
assumably  no  moral  sense  at  all  :  it  knew  nothing  what- 
ever about  ^^  right  or  wrong."  But  when  it  had  accom- 
plished a  long  series  of  hypothetical  efforts,  through 
projection  of  a  magnified  phantasm  to  experiment  on, — 
an  exaggerated  Man,  improving  as  its  projector  im- 
proved,— it  was  but  natural  that  a  mentsi  c>m\A  ^^x^^ 


432  PRACTICAL   EFFECT  : — BIIOTHERHOOD.       rir  n-* 

cuine  10  pass,  wliich  should  truly  represent  at  oODStiub 
both  the  eSuct  of  a  clarilyiug  uf  moral  notions,  diio- 
tuiigled  by  8elP-striviDj,'8  out  of  the  primiiive  cooltisiuii 
of  thciv  unassorted  elemeuta,  and  the  re-action  tbenw 
made  i)ossible  to  tho  crtulive  iiuimlse  euyageJ  of  turnic. 

back    10  effeC   • " —   -*iible  urganiziu^  of  rud.:^ 

powerii :  whir  y  the  time  it  was  effty; 

must   suffer  phantnm's    dispelUug. — 

Siiy  tlieu  th  d  resolt  was  in  itself  tk  J 

Very  object  o  asign,  and  all  difficulif*'  I 

pliildsdjihic  >  tiding  state  of  old  rdigia  1 

is    dbpo&ed  ,  eminently,    retaiut  il-  > 

religiouB  fon  fa  veritable  Divine  On: 

ll  stmuls  as  ii  central  paiL  ...  an  uoivergii!  Pliin.  Ii ;  ■. 
(•till  W  iuterprt'ted.  iu  aiilhropoiiiorpbic  traih,  as  ii« 
iseue  of  Divine  iiispiraiion  :  the  only  chtiiige  being  ib* 
specific  ODC  of  tiie  uudersiauding  that  tiie  inspiwi* 
concerned  was  that  which  impelled  men  to  be  themselm 
the  inveutors  of  Christianiiy.  God,  iu  these  later  tima 
is  revealed  aa  creatiui;  mental  worlds  by  alone  6t 
mediate  ajrency  of  his  ideal  Son,  the  multitudiuos 
conatitueiicv  of  modern  Cliristliood. 


CHAPTKR    III. 


THE    EFFKCT   OF   PRESENT    RELIGION    IN    AFFORDING    MORAL 
PRINCIPLE    IN    RKGARD   TO    PARENTHOOD. 


Section    I.     The  distinctive  Beligiousness  op  thi 

Parental-Filial  kblation. 

The  peculiar  reli>;iou8nes8  of  the  frame  o\  feeling  that  is 
associated  with  Parenthood,  as  compared  with  that  which 
belongs  to  other  emotive  states,  appears  to  me  to  be  a 
point  tliat  ought  lienceforth  to  be  admitted  as  self-evident: 
80  thorouglily  does  it  seem  supported  by  the  whole  course 
of  religion's  progress  up  till  now. 

lu  regard  to  Sexhood  and  Fraternity  the  view  we  have 
to  take  of  mankind  is  alone  concerned  with  the  level 
status  of  co-existent  fellow-bein>;8.  The^e  appear  as  alone 
ctmsisring  of  those  who  live  side  by  side,  now  loving  and 
now  repelling  one  another,  ever  knit  in  mutual  struggle 
that  filU  up  the  entire  field  of  present  consciousness. 
Each  personal  unit  of  the  entire  mass  of  human  integers 
is  laden  with  the  private  burden  of  its  own  destiny,  such 
as  weighs  on  the  present  moment.  The  sphere  of  the  en- 
circling Now  is  all-in-all;  while  Past  and  Future  retreat 
dimly  on  either  hand.  The  wife  or  husband  needs  be 
gained  by  immediate  intent ;  the  friend  must  be  selected 
o  o 


is  ihu  case  i" 
of  Before  an 
preme.  Imin 
meilijite  pow 
mini  mum. 


f  this  poiot  which  indeei 
a  distinctive    fealare  m 


■434  PRACTICAL   EFFECT  :— PABEKTHOOD. 

out  of  th  number  of  the  iudiffereut  by  express  effort  of 
discentment.  All  agency  of  the  humau  subject  nwU  b« 
Toluiitiiry.  And  such  pogtare  of  human  facultj  li  in- 
herently more  alien  thini  akio  to  the  frame  of  religioot- 
DesB.     Relif^ion  must  aubdue,  before  it  can  rake  part  )S. 

auch  mode  of  mental   habitude. But   quite  differmt 

ithood.     Here  the  malto 

is  that  which   reign*  so- 

of  concerned  facts,  iie- 

nrcumstance,  are  at  tbsr 

e  of  religiousness  is  beo« 

thniwu  open. 

ThL-  failun 

Etill   prevails, 

modurii  thought,  1  believe  due  to  tlie  very  want  ui 
sufficing  historic  survey  us  alone  evolutionism  is  coropt" 
tent  to.  Still  the  failure  iu  itself  has  brought  a  cod»- 
quenue  which  bl-beds  to  be  decisive  against  it:  namelj, ii 
betokeiiiug  absence  of  »  settled  principle  of  relatiouiai 
such  as  that  I  have  just  been  arguing  for  ou  the  ptf 
of  Fraternity.  Through  a  defect  in  the  proper  type 
Fraternity  appears  to  have  riseu  that  assumption  of  tie 
real  attrilmte  of  Parenthood  which  has  lain  at  root  of  th 
great  mass  of  social  evils  ;  and  the  only  cure  fur  eaci 
mischief  must  lie  with  a  defined  understanding  of  «k* 
separate  department  of  nur  affective  nature.  I  have  be- 
lieved to  prove  that  the  modern  effort  to  endue  FratenuP 
with  the  character  uf  Religion  is  a  degradation  in  bott 
ways:  a  delusive  straining  of  the  idea  of  Brotherhood,  at^ 
a  drawing  away  from  Religion  its  true  value  and  digni?- 
To  rightly  difference  the  two  spheres  ia  to  furni^b  t*- 
only  basis  to  proceed  on,  in  philosophic  moraUty.— 
Nor  do  I  think  it  difficult  to  apprehend  that  a  sonuti' 
of  the  saiDe  evil  ia  e.t  votV,  vnd  perhaps  aDDBtuUljr  m 


CHAP.  III.-I.  DISTINCTIVE   REUQI0U8NES8.  435 

re^rard  to  the  third  element  of  Sexhood :  the  element 
which  is  here,  as  ever,  of  deeper  though  later-manifested 
concern  than  either  of  the  two  others.  This  third  side 
to  tlie  matter  seems  in  fact  to  he  as  requisite  of  con- 
sideration a8  the  other  two  in  any  attempting  at  the 
needful  differentiation. 

Just  as  Positivism  has  wronged  Religion,  as  I  believe, 
by  presenting  it  under  the  aspect  of  "  Altruism,*'  so  a 
parallel  distortion  appears  at  work  in  the  effort  that  is 
gaining  ground  to  merge  religious  sentiment  in  ^sthet- 
icism.  And  ^stheticism  is  surely  rooted  in  specifically 
the  mode  of  human  emotion  whicli  springs  from  Sexhood. 
We  know  well  that  the  kind  of  Love  which  retains 
permanently  its  primal  character  of  being  the  fruit  of 
Sex-difference  is,  by  its  nature,  notwithstanding  its  gross 
physical  beginning,  yet  ever  capable  of  ascending  into 
the  refinement  which  belongs  to  mental  iissociation : 
whence  in  the  end  it  may  even  rise,  under  pressure  of 
circumstance,  to  dispense  wholly  with  the  lower  mode  of 
attraction,  and  lose  itself  in  stimulus  purely  spiritual. 
But  the  result  out  of  this,  I  contend,  is  in  no  way  such 
as  can  stand  in  stead  of  Religion.  It  falls  naturally  into 
an  abstract  love  of  Beauty ;  and  this,  while  of  inestimable 
value  in  its  right  place,  is  so  far  from  bearing  character 
of  Religion  that  its  actual  ranking  in  religious  terms  is 
nothing  less  than  a  confounding  of  proper  landmarks : 
a  mixing  of  two  provinces  together  with  confusion  .as 
to  both. 

It  is  true,  indeed,  that  the  love  of  spiritual  or  abstract 
Beauty  may  amount  to  a  passion,  and  may  thence  induce 
what  in  loose  terms  may  be  called  "  worship."  But  the 
kind  of  homage  paid  can  of  right  be  never  more  than  a 
partial  and  local  idolatry.  It  can  have  nothing  of  the 
integrity  of  devotion  which  marks  the  Te\\g\ov\%  %^\iV\xckvii\. 


436  niACTlCAL    EFFECT: — FAltENTnOOD.         rum^H 

of  peciilii  itj-  fis  that  i>f  all-iiervadinsf  iiUItgntion.  Tn 
take  up  witli  ^sllieticism  in  rucIi  \\g\it.  ie  acconliugly  an 
instant  lowering  of  tlie  tueutal  staiidBrd  set  up  Id  a» 
as  to  Mom!  Lnw  aud  itR  cliiim  on  us. 

The  lull  type  of  the  course  in  question  is  in  fact  laid 
befori^  us  in  the  moral  biatxiry  of  the  people  who  him 
takeu  lead  iu  'he  ancieut  Grmaiig  have 

exhibited,  for  >ct  of  a  procedure  ont  of 

indulged  sens]  irtistic  worship  of  Desntr. 

They  have  beo  of  the  world  in  showiug 

the  noideiiess  n  by  meaDs  of  aculptaiv, 

aud  the  txiuc  s  life  in  dramatic  vent. 

But  a  moral  i  ualixm  in  wanting.     They 

are  but  polyl  ,  and  run  widely  out  of 

reach  of  real  ecliics  or  religiouiEm. 

Let  us  liowever  take  iu  juuctioti  the  effect  shown  upon 
Art  iu  mediaeval  times,  wheo  its  Greciau  form  had  revival 
under  Christian  influence,  auliduting  or  rather  supple- 
menting its  own  character,  and  we  see  how  a  true 
humauisni  conies  iu  place  of  the  sheer  grotesqueness  and 
profanene^B  which  first  disfigured  it.*  The  new  mythology 
raised  ideals  that  were  hi_^h  above  the  idols  of  earlier  Art, 
They  had  the  geuuiuely-godlike  nature  of  uuiverealnesi 
aud  beneficialness  formau.  They  were  the  wbolly-spirit- 
ual  imaj^es  of  KatherliueBs  and  Soulikenesa,  with  an 
intervening  Conjugalness  couceived  of  us  without  taint. 
And  thus,  wheu  Art  came  to  take  them  up  and  deal  with 

'We  hare  but  to  oaJl  to  mind  in  JIluBtratiaD  the  Fauit  legend.  It 
8oem8  to  ma  that  the  very  noblaoees  imparted  to  this  by  Gootha  oa^t 
of  right  to  rank  only  as  false  ait.  Namely,  by  the  inoon(jraou«  rairtuw 
attempted  at  inedisval  and  pulylbeiaClc  devilry  with  tbe  humanism  tbU 
belongs  only  to  tliP  kind  of  belief  in  Deity  that  h««  repudiated  a  beSri 
in  Satan.  'I'UiH  modeiii  vcrnioa  Hppeara  to  me  aa  an  iirelevnuL  aaitcbioB- 
iun:  a  imtgid&iitul  jiu  li'itprit  that  aa  [u  ltd  aubjeot  oriaa  (or  motil 
diaapprobatioD,  aad  an  uttered  pToteat  oa  bebalf  of  true  raligioniim. 


CHAP.iii.-i.  DISTINCTIVE   RELIGIOUSNESS.  437 

them,  in  its  rightful  and  characteristic  manner  of  play- 
ing around  the  fading  stages  of  once-genuine  beliefs, 
the  result  had  the  double  usefulness  of  at  once  disposing 
of  worn-out  forms,  and  carrying  the  spirit  of  them  into 
common  use.  The  woman-form  which  represented  a 
feminine  side  to  Deity  through  the  mystic  union  of  her 
spousehood  and  maternity,  at  once  rounded  and  mellowed 
the  ideal  of  all-encompassing  divineness,  and  transfused 
an  ideal  grace  into  mere  ordinary  p«>rtraiture  of  individ- 
uals, which  itself  is  a  moral  teaching,  and  such  as  possibly 
could  not  else  have  been  attained  to.  The  idealism  which 
was  spent  on  Madonnas,  as  well  as  that  on  the  divine 
manhood  of  the  half-suffering  and  half-triumphant  form 
of  Jesus,  had  indeed  a  final  purpose  that  vindicated  it: 
just  bocauHC  of  its  being  beauty  of  mind,  as  well  as  person, 
that  wan  depicted. 

This,  I  argue,  was  a  true  and  natural  disposal  of  a 
Christology  that  was  fast  hastening  to  become  ohsolete; 
hut  the  same  course  must  in  no  way  he  supposed  applic- 
able to  Christianity's  proper  essence,  as  to  which  is  con- 
cerned the  practice  1  am  referriiiL'  to.  The  SBSthetic  cultus 
of  the  ideal  forms  of  Mary  and  of  Jesus,  ^prosecuted  as 
reliuioii,  seems  to  nie  as  deleterious  to  religion  as  indeed 
it  is  false  to  real  arr.  It  appears  to  he  a  spurious  per- 
petuation of  what  in  true  |)rosecution  had  to  be  the  kernel 
of  Christianity's  moral  fruitage. 

The  doctrinism  which  made  the  Church  the  figured 
Spouse  of  its  Head, — by  a  wedded  union  of  the  New  Jeru- 
salem with  the  sacrificial  Lamb  of  a  slightly-spiritualized 
Hebrewism, — was  a  new  departure  of  Spx-i)rinciple  that 
was  in  a  manner  final.  It  was,  fr<>m  the  first,  a  marked 
advance  on  the  previ(»us  notion,  fraught  with  all  the  piti- 
lessness  of  Mosaic  law,  of  QckI's  aggregate  pe«>ple  being 
joined  connubially  with  Godhead  supremely  such:  while 


4^8  PRACTICAL    effect: — PARENTHOOD.        *U9ii-0)- 

tlie  liittej  Sgure  had,  ai.'iiin,  beeu  a  high  iin[)roTemiMit « 
the  coMrne  fancy  of  polytheitits  which  paioted  gtxJR  u 
direct  profjeuitors  of  huinaa  beinffs  without  imy  ^pt- 
gation  lieingiu  qiiestioD, or  auythiiiguf  imagined  luairia^ 
being  concerne'l,  tli  rough  illicit  loves  wltli  any  beantfont 
feiniile  mortals  that  chanced  to  pleni^e  them.  Bai  '^m 
the   lofty   Ch  ax    had    its  own   baneh) 

ingredient  aei  uated  iu   our  owu  linie^ 

The  idi'a  of  ar's   being  related  !■>  h' 

cliurcli-niemh  the    Baiue    way   a«  to  I  ■ 

churcli-in-ma  t  help  following  cloie.  ij 

had  tlie  two-  ffhioh  is  well-lcDowu :   ■■ 

oij  the  one  hi  anish  the  male  belief - 

in  it,  and  on  tuii  „^ ,  __  an  unwholesomp  es'rnv.',- 

gance  of  erotic  sort  to  the  female  ones.  The  thought  o( 
Jesu^  l)eing  the  "  lover  of  the  human  aoul," — or,  altn^ 
natively,  of  God  Himr-elf  lieinij  the  object  of  spirit-low 
to  a  worshipper, — lias,  ir  seems  to  me,  heen  a  lowering 
element  I'roni  tlie  first,  and  one  that  calls  etili,  and  periiaf" 
more  tlmu  ever  before,  for  watchful  attention.  Then 
aeSms  threat'.'ued  by  it  the  invasiuD  of  a  fulse  religioQi*iB 
as  low  iu  moral  character  as  it  is  otherwise  adnpteil  lo 
the  highest  culture.  Niimely,  iu  the  referred-tii  piw- 
tice  of  ideutifyinir  virtually  the  love  of  God  with  u 
eesthelic  love  of  spiritual  hcauty.  The  Psyche  of  modem 
thought  is  too  mnch  one  that  fancies  itself  an  object  of 
tender  interest  to  its  Creator. 

And  shall  it  he  said  that  this  haa  followed  on  theverj 

track  that  was  laid  down  by  St.  John! It  most  d 

all  events*  he  char^'fd,  it  seems  to  me,  on  the  criticatl.T- 
condeniued  treatment  of  tliis  evaugelist  which  is  no« 
in  fiivour.  AVIieiievtr  the  fourth  gospel  is  d-termiurdli 
Set  in  tront  of  the  firtit,  as  tlie  expuuuder  of  orii:inil 
Christianity,  the  whole  consequence  now  asserted  seotf 


<mAP.  III.-I.  DISTINCTIVE  RBUGI0USNE8S.  439 

inevitable. — The  whole  essence  of  the  teachin<r  of  this 
accredited  apostolic  writer  centres  on  his  one  sayin^^  that 
"God  is  Love."  And  this  phrase,  if  we  judge  it  by  law 
of  symbolism,  and  not  in  light  of  moral  verity,  stands 
incoutestibly  as  the  highest  poetry  of  religion.  The  idea 
expressed  by  it  is  at  once  obvious  and  transcendental :  it 
is  as  simple  as  it  is  utterly  metaphysical.  And  the  more 
perfectly  it  is  comprehende<l,  the  more  healthful  as  well 
88  subtle  does  it  become.  But  taken  literally  it  awakens 
surely  alone  our  moral  disapprobation.  That  is,  when 
we  enlarge  our  idea  of  God  as  now  supposed,  into  the 
breadth  required  by  science,  as  symboliug  the  general 
government  of  nature.  In  this  light,  assuredly,  the  evan- 
gelist is  at  fault.  For  the  idea  of  the  God  of  nature,  as 
sucii,  is  incompatible  with  what  is  meant  in  human  lan- 
guage by  the  term  of  Love. 

If,  however,  we  allow  duly  for  the  primal  stage  of 
Christinnity's  being  in  the  time  of  this  writer  overpassed, 
and  for  what  appears,  through  the  safer  record  of  Mat- 
thew, to  have  been  the  import  of  that  first  stage,  the 
fervid  utterance  of  the  supposed  John  falls  in  place, 
with  no  danger  of  misleading  us.  The  actual  germ  of 
Christianity  is  shown  by  Matthew — as,  at  least,  here 
interpreted,* — to  have  been  the  proclaiming  by  Jesus  of 
an  on-coming  reign  of  heaven  upon  earth,  the  aim  at  the 
realizing  of  which  by  his  own  effort  ended  speedily  in  his 
own  dying  upon  the  cross.  Let  us  then  only  take  to 
ourselves  this  idea  of  Jesus,  and  imagine  it  left  to  work 
in  a  strictly  natural  way,  and  a  course  falls  clear  of  a 
proper  mode  of  its  fulfilment,  notwithstanding — or  rather 

*  I  need  Karoely  repeat  that  I  am  here  following  the  view  of  the 
'*  Origin  of  ChriBtiauity  "  that  was  puhlished  hy  my  late  brother,  Charles 
0.  Hcnnell,  now  forty-Mven  yean  ago. 


440  RACTICAL   KFFECT  : — PARENTHOOD,         ruea-i*. 

by  the  verj  means  nf — ita  appareDl.  croshiogftt  iheoni- 
eet.  Not  in  the  way  Knjiposed  liy  Jesus,  but  in  lliewsy 
tbat  is  that  of  Ood,  displayed  iu  Hie  general  prtiviileDce, 
the  kiii<.'i]oni  uf  heaven  lias  beeu  assoredly  ttdvaiiciDj 
ou  mankind.  Not  as  cmupasaed  on  the  sput,  wbidi 
woiihi  peetn  lo  have  beenexpected  by  Jesii^,  but  asiig- 
nalliuir  a  line  (  t  lias  answered  richi;  is 
effect  lo  the  fin  ortiog  simply  an  aliMj* 
gradual,  but  a  i  fch  to  tho  retjuiri^i  ron- 
ditiounient,  bb  p>Baic  facts  uf  iucrcued 
goodness  and  ionly  this,  but  mowiier 
a  epeL'ific  mat  which  more  closely  thai 
any  other  apeii  Ight  oo  earth.  Titali^ 
the  descent,  ii  1  accitmulated  CliriftiM 
dogiuatitim  on  the  coiuuiuu  KTOnud  of  no  obl.itiDeJ  sancti- 
fying of  the  stiitf  of  Family, And,  aa  to  tlie  fourtli 

evangelist,  his  new  coinmanilmeQt  ot  Love  may  be  well 
adjudged  of  hy  this  thread  of  iuterpretaiion.  The  de«h 
of  Jesus,  he  assures  us  virtually,  was,  however  due  oat- 
wardly  to  Pilate  and  lo  Caiaphatt,  that  in  which  ibey 
really  had  uo  share: — the  matter  of  a  Divine  decree  quite 
apart  from  tliem,  betokening  a  new  revealing  of  God'e 
Fatherhood  over  men :  over  men,  as  whole  mankimi, 
represented  in  symbol  l>y  the  personality  of  a  chosen  roau- 
It  was  God's  Fatlierlioud  that  was  at  first  pointed  to  to 
the  attributing  Him  as  Love.  It  was  Dot  until  Jesus  bad 
himeeif  become  deified  that  the  Love  ins[>ired  by  him 
tended  to  an  uubecuming  character. 

The  aauclifyiug  by  religion  ol  the  ideal  of  humaa 
marriage,  wliich  iu  present  view  was  the  kernel-point  of 
Christianity,  was  the  same  with  turning  Love  into  the 
directiou  of  Purentaiism  ; — as,  ou  the  other  hand,  it  WM 
a  providing  to  human  thought,  from  ita  first  spring  in 
eacli  new-born  suhject,  of  the  only   safe   aymboling  of 


CBAP.iii.-i.  DI8TIKCTIYE   BELIGI0U8NBSB.  441 

Deity.  Once  the  original  idea  of  Jesus,  which  was  acca- 
rately  a  blendint^  as  in  marriage-union  of  the  life  of  earth 
with  the  life  of  heaven,  had  been  supplemented  by  tlie 
vivid  doctrinism  of  "John" — showing  how  the  actual 
character  of  God  was  not  that  of  the  relentless  Lawgiver 
of  Hebrews,  but  of  a  Father  disposed  tenderly  to  all 
mankiud. — there  was  furnished  for  all  time  the  true  type 
for  the  state  of  Family,  which  indeed  may  in  itself  be 
held  to  satisfy  the  gospel-promise.  How  could  possibly 
have  come  the  likeness  of  a  life  of  heaven  upon  earth 
save  alone  through  increased  perception  of  the  Divine 
power  of  Love?  To  teach  men  to  believe,  as  the  fourth 
evangelist  did,  that  Love,  and  Love  alone,  was  the  means 
of  spiritual  renovation,  was  indeed  a  proclaiming  of  inde- 
feasible metaphysic  truth  I  And  when  the  active  logic 
of  the  spreading  church  went  to  show — as  it  did  under 
furtherance  of  the  inspired  doctrinism  of  Paul — that  the 
intrinsic  nature  of  Love  demanded,  after  all,  a  sii^nified 
spousal  union  even  with  God,  whether  as  Divine  Father 
or  Divine  Son,  the  consummation  was  full  prepared  for 
that  descent  on  the  safe  ground  of  human  life  which  was 
alone  manifestly  its  appropriate  destination :  the  aflording 
of  the  ordination  of  religious  marriage.  The  imparting 
of  a  religious  sanctity  to  Sex-principle  was  assureiily  the 
only  mode  of  regulation  that  could  ever  secure  to  Love 

its  rightful  character. And  can   we  doubt   that  the 

adjusting  of  such  instrument  of  control  was  a  true  se- 
quence to  the  prinuil  object  o\  Jesus :  a  true  iilliui;  up  of 
the  mythic  data  at  the  foundation  of  Christianity? — It 
was  an  assertion  of  the  proper  sacreduess  attached  to 
Sexhotid;  and,  as  such,  was  a  moral  cleansing  of  the 
humiin  soul  that  could  alone  make  it  fit  for  the  Divine 
presence. — It  was  a  bestowal  at  once  of,  at  all  events, 
that  "  heaven  to  lie  about  us  in  our  infancy  "  which  it  is 


442  'BACTICAL  EFFECT  : — PARENTHOOD. 

Uie  reverse  of  mere  dreaming  to  imagine  realtzei}  m  ft  I 
happy  childhood. 

Christiauity,  which  first  started  the  idea  of  a  mle  of  I 
righteousness,  divinely  embmciaif  the  vrhole  earth,  1 
indeed  given  us  means  of  at  least  tiegioQiiig  oo  it  in  uu  J 
private  liomes. 


The  mode  of  influence   now   uttributed    to   CliristianitT 

accords  manifestly  with  the  new  importance  that  has  been 
assigned  to  Birrh,  as  compared  witli  De:tr,b.  The  ImttT 
was  euperemiiient  with  supeniaturaiism,  but  evolution- 
ism, of  necessity,  reverses  thee^l.iniation:  since  the  idea  of 
forward  progress,  which  is  the  i^ssence  of  evolutiou,  cao- 
not  else  than  carry  pret'ereuce  of  regard  to  life  budding 
over  life  decaying-  And  the  finding  of  a  full  bearim; 
in  the  same  direction  of  tlie  whole  doctrinism  of  Christ- 
ianity seems  to  me  a  result  that  is  invaluable.  Namely, 
as  afi"ordiug  consequences  of  many  sorts  that  are  alto- 
gether harmonious. 

Above  all  does  it  follow  from  the  new  attention  given 
to  Birth  tliat  an  unprecedented  interest  should  be  allotted 
to  the  whole  rani,'e  of  attendant  matters,  as  mach  spirit- 
ual as  physical.  These  matters  are  at  once  iucluded  in 
the  one  circumstance  respecting  Birth  that  the  opening 
life  of  the  new  heioghood  is  sheathed  over  by  the  life 
antecedent.     This  fact  means  at  once  an  apparatus  for 


CHAP.  iiL— II.  FILIAL  SENTIMENT.  443 

all  afifective  development  and  a  stimulant  to  all  subjective 
mentalisni.  It  may  well  be  thought  of  as  the  part  of  the 
universal  plan  wliicb  lias  lain  the  nearest  to  nature^s 
heart :  as  secomlary  to  that  primal  design  wliich  gave 
for  the  parting  out  of  all  beinghood's  continuity  the 
one  method  of  generational  succession.  The  continuity 
was  from  the  first  to  be  preserved  by  alone  the  means 
of  links  ;  and  the  only  admitted  mode  of  improvement  as 
to  these  was  the  increasing  proportion  of  the  prot,ecting 
sheaths,  nnd  the  greater  flexibleness  of  their  inclining 
forwards.  But  in  tiiis  constant  mode  of  junction,  if  it  be 
studied,  lies  accordingly  a  vast  measure  of  access  to  divine 
design.  It  is  a  relatively  unexplored  region  every  item 
of  knowledge  gained  from  which  must  immeasurably 
enhance  onr  sense  of  nature. 

Ever  hitherto  the  continuity  of  the  human  race  has 
hevn  taken  as  but  a  line  of  grown  men,  threaded  together 
at  maturity.  Infancy  and  old  age,  as  well  as  the  whole 
beinghood  of  women,  have  been  left  out  of  sight  as  mere 
adjuncts,  of  no  account.  But  in  these  adjuncts  is  con- 
tained actually  the  working  ''second  causes"  which,  it 
may  be  said,  are  the  rational  explainers  of  the  very  pro- 
cess of  evolution  in  general.  The  very  pf)ints  of  Birth 
and  Death,  it  is  true,  remain  hidden  from  examination: 
lying,  as  they  do,  in  the  utmost  depth  of  their  sheathed 
recesses.  Birth  and  Death  stand  accordingly,  as  ever, 
in  simply  the  direct  hands  of  Deity.  But  for  each  there 
is  adjoining  conditionment  which  needs  but  increased 
study  for  its  revealing. 

The  very  recognizing  of  the  importance  attached  to  the 
point  of  juncture  of  the  sheaths  in  question  is  the  pro- 
ducing of  that  Tree-image  of  growth  which  is  the  standing 
sign  of  evolutionism.  It  asserts  at  once  that  it  is  the 
outlying  parts  of  organic  structure  that  begin  creation, 


444  '      >RACTrCAL    EFFECT; — PABKNTITOOO.         tASTii.~it 

and  ever  atrer  drive  it  inward. — It  is  t.Iie  Leaf  thai  frim 
itself  is  now  known  to  produce  the  Tree,  stock  «nd  ronit 
and  all  beside. — Let  us  then,  inatead  of  Leaf,  speak  (if 
Motion.  InsttiHd  ot'Tree-atock,  let  U8  think  of  aULrut 
Circumstance  :  or,  in  other  words,  of  the  general  Strujrffl* 
for  existence.  Is  it  not,  I  would  ask,  a  safe  theory  fi 
assert  that  the  ,  as  3iich,  is  bat  the  \'t<y 

duct  of  all  part  irried  on  wherever  bciL;> 

are  ouce  formt  nore  dispLTdediy  a«  iie« 

functions,  vary  ^,  iire  added  M  the  fir.-i 

unifoim  organ  i^PP'y  this  Haine  th^^'ji 

as  it  is  needf  al  growth,  we  have  thii 

similar  reault :  i  id  whole,  must  be  u^u 

tut  the  produc  _  'ying  processes  in  siteca- 

lation  :  ever  varying  and  couflicting  as  these  alsii  nn, 
according  (omental  temperament,  either  as  outwardlror 
inwardly  affected.  And  thus,  it  woald  appear,  ia  iniieed 
accounted  for  that  very  seuse  of  Time,  takeu  abstrncily, 
which  as  such  ia  the  root-notion  of  evolution.  The  mxii 
of  mental  struggle  which  arises  from  human  Sexhooilaod 
Fraternity  must  have  tended  ever  ti)  the  simpler  wi<ieQiog 
out  of  Space,  as  a  menial  product ;  but  so  also  must  ihe 
struggle  between  the  generator  and  the  generated  lia« 
imparted  t'>  thought  llie  lengthway  stretcli  which  lite 
compassed  the  more  difficult  idea  of  Time,  composite  u 
this  is  of  innumerable  repetitious  of  ideas  of  Space.  Tiie 
idea  of  Time,  tor  any  practical  purpose,  must  be  appor- 
tioned from  the  first  either  as  meant  for  Future,  or  else 
Past,  or  else  Present.  It  is  impossible  to  think  of  Time 
m  the  lump;  as  we  may,  in  some  degree,  ibink  of  Upaoe. 
If  however  this  be  admitted,  there  is  reason  shown  avail- 
ably lor  iLe  primal  falsity  that  was  displayed  in  all  reli- 
gionism, consequentially  on  the  buttle  waged  ever  between 
the  two  egoisms  concerned  in  the  matter  of  generatiooi 


CHAP.  III.-I1.  FILIAL   8BNTIMBNT.  445 

and  reason  also  for  the  corrective  agency  that  religion's 
growth  of  itself  brought  to  bear  on  that  battle. 

It  is  this   mingling  of  widely-parted   considerations 
which  has  formed  my  clue  in  the  present  work  to  my 
attempttMJ  search  into  religion's  nature.     From  the  out- 
set my  guidin*:  thread  of  interpretation  has  been  the 
tracing  of  the  inherent  corrective n ess  in  religion  to  rectify 
the  enforced  consequences  of  the  existing  manner  of  gen- 
erational succession.     In  my  First  Pnrt  1  confined  my 
view  to  the  effect  of  the  original   reigning  falsity  that 
remained  as  h>ng  as  Christianism  remained :  claiming  it 
as  a  natural  fact  that  a  distorted  sense  of  Time,  as  to 
the  respective  values  of  Time  Past  and  Time  Future  must 
necessarily  have  had  its  course  in  the  furnishing  of  that 
idea  of  a  primal  ''  Fall  *'  which  demanded  Christianity 
for  its  cancelling,  and  the  full  endurance  of  Christianity 
for  the  cancel  ling's  accomplishment.     I  laid  it  down  as 
what  might  stand  for  an  all-inclusive  '^  transcendental 
distinction  "  that  a  preferential  regard  to  Time  Past,  how- 
ever rightful  for  Science, as  the  due  object  of  Investigation, 
is  unlawful  for  Religion,  which  has  to  act  by  Aspiration: — 
the  former  searching  rightfully  for  causes,  while  the  lat- 
ter is  concerned  chiefly  with  consequences,  and  with  such 
as,  being  moral  ones,  are  of  greater  need  than  any  other  to 
be  held  important.     To  face  rightly  moral  consequences 
set  forth  by  Religion  is,  as  I  have  urged,  the  authentic 
sign  of  that  possession  of  a  '^  sound  mind"  which  implies 
ever  the  religious  desiderandum  of  an  "  erect  bearing  and 
mental  eyes  set  in  fnmt  to  look  always  straight-forward 
in  the   line  of  iidvance,  escaping  the  coward   tendency 
to   look    perpetually    behind."      (I.   135;    140-2.)      But 
•Science  is  at  its  best  in  turning  back,  and  has  its  actual 
highest  courage  in  facing  without  flinching  evolutional 
beginnings. In  the  first  instance,  however,  neither  the 


446  PRACTICAL   EFFECT  : — PiBENTHOOD. 

one  nor  i    j  other  saw  its  ooiirBe.     And  perhaps  lo  boUi, 

but,  maiiit  stly  to  EeUjiion, a  reversal  in  specalatioo'iiwholj 

method  was  a  necessity. Cbristiauity  did  macft  in  thii 

way  wlien  h  placed  the  "  Golden  Age  "  which  d<R  oaij 
Hebrewism,  bat  iu  one  or  anuther  form  every  mode  of 
leligioiiism  began  with,  firmly  and  for  ever  in  iU  ma 
direction  of  Christiauity  did  not  ud 

could  not  do 
trinism  with 
expound  the  i 
induce  finally 
feeling  betwei 


mizing  the  inyolTwl  Aw- 
till  with  evolutiouism  Ca 
f  generation.  That  i6,t» 
liousness  into  the  mutiul 


The  stAnda  II   religionism  I  am  hen 

identifying  wifh  a  regarding  Uod  in  the  light  of  a  Father, 
conjmuu  to  all  mankind :  the  which  aspect  of  Deiiy  I 
conceive  necessitated  by  the  parental  sheathinir  of  infaot 
life.  I  repeat,  then,  on  this  culminating  point  what  I 
have  adjudged  in  every  previous  case,  as  to  the  realiiiog 
of  moral  trnth  being  ever  signalled  by  its  becomiog  to 
na  the  subject  of  consciousness.  I  have  said  as  to  ChrUt- 
ianity  that  the  manifesting  of  its  true  natural  import  ii 
expressible  as  Christianity  rendered  conscious  of  itaelf— 
which  is  the  antiiropomorphicfor  oiirbecomiDgcoasciooi 
in  regard  to  it.  And  it  is  but  the  same  i<lea  I  now  applj 
to  the  whole  mass  of  progressed  religionism.  For  lam 
truly  uniting  in  idea  that  growth  of  common  mentalism 
in  each  one  of  us  which  palpably  results  in  varied  man- 
ners of  consciousness, — all  lendiug  to  the  general  progress 
of  self-consciousness,  —  and  the   growth    of  mankind's 

whole  religionism. Let  us  only  be  duly  cooscions,  « 

1  think  we  now  may,  of  the  intrinsic  oueneaa  of  the  tm 
proceeaes,  the  particular  find  the  general,  and  the  religion- 
ism  of  nature  may  be  adjudged  to  have  establiahed  itaelC 


CHAP.  III.-II.  FILIAL   SENTIMJfiNT.  447 

The  opening  sentiment  of  every  infant  towards  the 
parent  that  overwraps  its  own  beinghood,  must  neces- 
sarily, I  conceive,  go  tlirough  a  sort  of  parallel  to  the 
very  course  that  is  shown  by  history  to  have  been  tliat  of 
religion  :  that  is,  the  sort  of  parallel  which  includes  the 
fact  of  an  ever-risking  level  for  each  child  to  begin  upon, 
as  effect  of  a  continuously-enhanced  store  of  inherited 
intuition,  or  a  general  rine  in  the  development  of  filial 
sentiment.  Each  parent  and  each  child — each  child 
turning  ever  into  a  new  parent, — who  between  them  form 
tbe  substance  of  all  human  continuity,  have  all  along  had 
to  look  on  one  another  in  no  other  than  the  sole  light 
that  religion  has  |)roducetl  for  them  ;  and  the  two  develop- 
ments have  worked  together,  alternately  as  acting  cause 
and  produced  effect.  The  idea  of  an  Abstract  Father — 
being,  as  it  is,  the  true  es^^ence  of  all  religion, — has  been 
all  along  the  moral  teaching  of  both  the  generator  and 
the  generated.  In  proportion  as  it  has  revealed  itself, 
and  only  thus,  has  been  made  perceptible  to  mental  baby- 
hood, and  onwards,  the  right  attitude  towards  the  being- 
hood  that  has  laid  the  mould  for  the  child's  own  ;  and  on 
the  other  hand,  only  thus  have  parents  learned  the  divine- 
ness  of  the  moulding  office. 

If  we  force  ourselves  to  enter  into  the  mental  state  of 
infancy,  I  think  we  must  acknowledge  that  no  instinct  to 
be  called  "  filial "  is  born  with  it.  This  is  left  to  be  as  if 
first-created  in  it.  Love,  other  tiian  of  the  primitive  sort, 
depends  wholly  on  sympathy  ;  and  sympathy  between  in- 
fant and  adult  is  impossible.  Sympathy,  on  at  all  events 
the  infant's  part,  has  need  to  be  produced  as-it-were  arti- 
ficially. Is  it  strange  then  to  suppose  that  the  kind  of 
artificial  aid  that  was  here  actually  employed  was  reli* 
gious  imagery? — The  inherent  confiict  between  parent  and 
offsprmg  is  too  unequal  to  allow  of  any  ordinary  rise  of 


448  PRACTICAL   EFTBCT  : — PABHNTHOOD.        rimn.-:- 

sympath;  the  iD^iit  is  too  wholly  nt  (lisadTi»)Uge,iui 
meotal  lii^lit.  It  is  only  whea  the  case  ta  jodged  rtii- 
gionaly,  as  regarding  the  general  race,  thnt  the  utrtigji* 
becomes  equiubly  arraogeabie.  The  etrtiggliu^  wlfliaiJ 
of  the  ^rowins  child  in  mint  in  fnvour  with  n&tiiK,  v 
acting  out  the  plun  of  ailrance;  the  straggiini^  self  hm<l  nF 
the  declining  i  laoinaa  backing  of  I9*i«- 

rial  circunista  ng  of  the  two  aims  ex 

be  only  that  i  le  chit(i'.H  foeling  bowdi 

its  parent  w1  etDg    of   fntherbooi)  ieW 

religious  abstr 

So  long  as  u  to  its  jtHrcat  is  s  tsitt 

animal  iiue,  :  >eyBnce.      Parents  an, 

at  least  thi;  n  ileasant  part  of  oatlj"  ; 

circnm&timce.  And  a  merely  pleasant  miviroomeni  is  a'A 
that  which  shotUd  excite  active  intelligeoce,  or  the  affec- 
tion going  beyoud  self  which  ia  ayntpathy.  The  f«cl  4 
the  case  imports — we  must  well  note, — that  the  onlyroiJ 
to  the  child's  sympathizing  with  its  parent  is,  alternativf 
ly,  by  its  imaging  to  itself  the  parent  as  a  child,  or  Iff 
its  imaging  of  itself  as  become  a  psreot.  And  thoagi- 
eitlier  of  these  is  dimly  possible,  yet  it  ia  so  alone  m 
fruit  <il'  undesirable  precocity.  The  natoral  coarse  rf 
the  affective  growth  is  that  which  should  follow  on  the 
companionship  in  domestic  ofBces  which  life  of  &mil; 
expressly  promotes.  The  child  that  works  together  with 
its  parent,  in  whatever  inferior  degree,  at  objects  of  OHii- 
mon  interest  learns  amply  to  iippreciate  the  differenw 
in  their  respective  capabilities;  and  this  in  a  way  thtt 
directly  causes  sympathy,  where  sympathy  is  possible— 
though  scarcely  in  the  mode  of  filial  sentiiuent  Oo»-  I 
pauion.-hip  of  itself  implies  fraternity.  And  if  the  cut 
Bhunld  be  audi  as  that  the  intimacy  engaged  in  shooU 
but  show  to  the  child  inferiority  of  any  kind  in  its  pu^ 


CBAP.  iii.-ii.  FILTAL  SBNTIMKNT.  449 

the  result  would  be  even  more  aloof  from  filihood.  As 
the  best  and  truly  beautiful  alternative,  the  child  might 
see  its  pareut  bowed  by  physical  infirmity  while  striving 
beyond  his  strength  to  do  his  duty  by  his  family  or  by 
mankind,  and  hence  might  learn  truly  to  pity  him  with 
mingled  gratitude  and  admiration.  And  on  the  other 
hand  it  might  happen  disastrously  that  the  child  should 
see  uuworthiness  revealed  that  would  cause  hatred  and 
contempt.  The  problem  is  always  open  to  be  anyway 
resolved,  according  to  conditionment.  And  thus  is 
manifested  conclusively  the  need  of  a  full  affective 
differentiation. 

Tiie  parentage  which  affects  the  child  is  indeed  two* 
fold:  and  to  such  extent  that  it  would  seem  to  be  even 
natural  that  that  of  the  father  should  at  the  beginning 
excite  rather  animosity  than  adhesion.  Even  at  the 
present  day,  with  all  inherited  preparedness  for  filial  feel- 
ing, the  infant  rather  turns  itself  away  from  the  father 
than  seeks  him.  And  may  it  not  be  believed  that  here 
is  the  occasion  for  all  the  long  effort  of  idealism  which 
has  centered  itself  on  the  ennobling  and  rendering  amiable 

of  the  type  of  fatherhood? Let  the  following  serve 

to  hint  at  the  mental  process  this  supposes. 

The  beginning  point  of  the  development  of  the  world's 
religionism  is  here  laid  at  not  earlier  than  Hebrewism  : 
since  anterior  to  proper  tribal  institutions  no  rudiment  of 
domestic  life  was  begun  upon  such  as  rightfully  depended 
on'  acknowledged  fatherhood.  Before  Hebrewism  the 
father's  place  in  the  family  was  entirely  undefined. 
Hence  the  state  of  gross  fetishism — or,  it  may  be,  even 
the  state  of  that  multiplied  polytiieism  wliich  was  the 
same  with  essential  irreligiousness, — which  alone  pre- 
vailed, must  be  assumed  the  parallel  to  the  state  of  human 
infancy  where  reason  has  scarcely  dawned  on  the  subject's 

HH 


4.'i0  PEACTICAL    EFFELT  : — PARENTHOOD.        iw  iL-iA 

conscious  88.  With  the  first  opeaiug  of  the  rationil 
capacitv,  aud  not  antecedently  to  this,  I  imagiD?,  did 
the  B]>iritual  apprehension  of  fatherhood  he^iD  for  tbi 
children  of  botli  sorts,  ideally  or  realist) cully  ndL 
And  the  formation  of  the  tribal  stat«,  taktu^  the  letl 
over  the  formation  of  the  family,  was  itself,  as  I  coDceifb 
thne  the  actaai  t  spiritual  apprebeDS''' 

and  tiierein  of  )f  the  proper  filial  w/  - 

ment.     Thix  si  e  maintaiaed,  was  u  lir- 

lurgely  imhae  this  wholly  atrrees  «  : 

the  now-suppo  oaism  on  the  child's  y=! 

and  moreover  :  terror  that  afflicted  us- 

ages.    The  kii  was  reHectedly  atupeodtd 

over    Hebrews  w,  and    of  quite  hisW 

kind,  than  that  which  yave  a  shudder  to  the  croudiing 
worshippers  of  dead  Hucestors  ;  and  it  was  also  entirely 
nobler  and  more  humaniziu^  than  that  facinfj  of  the  iron 
rule  of  destiny  which  was  the  only  redeeminfr  strenfth  lo 
lax  polytheism.  The  Hebrew's  prostration  before  hi* 
Divine  despot  was  tlie  same  with  a  conscious  bowia"  toi 
Morul  Law  ;  and  it  was  thus  the  sort  of  fear  that  had  tbe 
right  to  endure  without  frustation.  It  was  the  rudiment 
of  the  rightful  awe  that  needs  permaoently  be  kef* 
alive,  in  the  first  place  towards  Deity,  and  thence  in  i 
lower  and  an  affectively-softened  form  towards  the  bumu 
father. 

The  [latriarchal  first  step  to  proper  Hebrewism  aSbr^ 
ed,  as  we  know,  hut  an  undesirable  domesticitv.  It  «• 
the  scene  of  jealousies  and  contentions  which  mnde  wd- 
come  a  settled  absohiteuesa  in  an  accepted  State-fatha: 
answering  well  lo  the  moral  consequences  of  heatha 
polytheism  wliicii  indeed  Hebrewism  itself  was  slow  o 
escaping  from.  And  here  opens  instructively  the  i>«ralk( 
with  modern  infancy.     We  see,  among  ourselves,  hovii 


cnAP.iiL—ii.  FILIAL  SENTIMENT.  451 

childreD  for  whom  culture  has  doue  little  towards  afford- 
ing the  companionship  just  spoken  of,  the  only  personal 
feeling  towards  the  father  that  exhibits  itself  is  the  rude 
one  of  boasting  of  him,  to  others  accused  of  less  advantage. 
To  be  able  to  say  with  impunity  to  fellow-children,  ^^  my 
father  excels  yours  in  wealth  or  in  position,"  or,  it  may 
be,  "  in  cleverness  or  wisdom,  or  in  bodily  strength,"  is 
a  conviction  to  the  child's  self  of  his  own  holding,  as  it 
were,  a  possession  in  his  father,  as  such ;  and  this  intrin- 
sically is  a  true  ingredient  of  filial  sentiment,  however 
coarsely  displayed  at  the  outset.  The  only  rectifying 
required  in  it  is  the  attaching  of  the  filial  boast— or 
rather  the  latent  pride,  without  boast, — more  and  more  to 
what  are  qualities  truly  admirable.  But  turning  hence 
to  the  Hebrews,  them  too  we  find  making  it  their  boast, 
of  speciality,  that  their  Jehovah  stood  as  greatest  among 
the  gods,  surpassing  every  other  tribal  or  patriarchal 
deity.  They  had  personally  their  satisfaction  in  this 
boast :  and  accordingly  it  was  a  feeling  that  was  genuine, 
and  such  as  also  was  allied  genuinely  with  what  formed 
their  religion.  Farther  than  this  Hebrewism  that  was 
characteristically  such  had  no  means  of  going :  since  it 
was  out  of  reach  to  its  believers  to  imagine  of  such  thing 
as  a  Parent  that  was  Sovereign  universal.  The  idea  of 
such  a  Parent  would  have  been  an  anachronism.  The 
God  of  Hebrews,  as  such,  could  be  only  limited  to  that 
people.  And  hence  manifestly  there  lay  between  theism 
of  this  sort,  first  capable  of  any  rightful  moral  influence, 
and  the  ultimate  theistic  desiderandum,  the  enforced 
moral  demand  of  Christianity. 

Christianity,  when  regarded  with  this  moral  end  in 
view,  cannot  otherwise  than  appear  intermediate.  It 
becomes  palpably  but  the  intervention  that  alike  was 
indispensable  and  un-calcnlated  to  endure.     I  mean^  on 


453  PRACTICAL    KFFEOT  : — PARENTHOOD.        w«iu--u^. 

account  o  its  proper  object  having  been  the  alien  tsaesi 
the  promoting  of  fraternity  ;  whence,  in  view  of  jwlemilj, 
it  vas  as  if  a  digrcBsion  from  linear  progress,  howenr 
providentially  assistant. — The  Hebrew's  boast  in  his  on 
God,  who  was  not  at  the  same  time  the  God  eqnallf  of 
others,  required  the  putting  down  it  received  in  the  dec- 
trine  of  a  com  I.  Bat  tbia  doctrine  cu 
on  itsownpart  ieeingthathamanbem;:t. 
practically,  are  of  general  charactet,— 
and  the  charit  toning  down  :  while  hen 
exactly  appea-  in  regard  to  the  develo|y 
ing  filial  senti  lally  condemDable,  to  t^* 
extent  of  cal  interaction.  Namely, 
respect  of  its  ood  less  than  rightfu.:.' 
the  ohject  of  filial  reverence. 

It  is  the  merit  of  Christianity  to  have  first- produced 
the  true  notion  of  a  Divine  Father,  through  precisely  itj 
revealing  of  a  Divine  Son  ;  and  this  by  the  duly-recogniied 
mediation  of  at  least  a  partially  divine  Mother.  But  then 
the  involved  mythology  for  the  bringing  out  of  this  effect 
had  in  it,  of  necessity,  to  draw  forth  in  the  believer's 
mind  an  undue  familiarity  with  the  subject:  a  familiaritj 
so  misplaced  as  to  diminish  awe  in  regard  generally  U 
religions  matters.  The  myth  of  the  Incarnation  of  D«It 
implies,  on  Christian  terms,  a  supjiosed  power  of  access 
to  the  motives  acting  on  God,  in  the  devising  of  this  plw 
of  salvation  ;  while  to  modern  thought  the  sapposal  of 
such  ability  in  poor  limited  human  beings  is  a  mrK  im- 
pertinence. It  is  a  fancy  as  presumptuous  as  il]e<ritimat«. 
It  stirs  an  echo  of  the  solemn  warning  raised  aforetime, 
"ye  have  thought  of  rac  but  as  one  of  yourselves." — The 
dogma's  influence  has  accordingly  in  great  part  run  conii- 
ter  to  filial  sentiment  in  common  form.  All  the  memben 
of  Christian  families  together  were  at  the   first  levelled 


CRAP.  III.— II.  FILIAL  8BNTIMBNT.  453 

down  by  it  into  mere  brotherhood.  Men  and  women, 
awaiting  only  the  ^^  second  coming/*  ceased  to  care  for 
having  children  ;  children  were  made  to  think  of  parents 
as  but  accomplices  with  Adam  in  bringing  progeny  charg- 
ed with  sin  into  Satan's  kingdom.  It  was  Christ,  and 
Christ  alone,  who  was  looked  to  as  making  all  alive. 

Now  1  imagine  that  both  these  two  relative  defects — 
the  Hebrew  over-boasting  in  native  advantages,  and  the 
Christian  under-valuing  of  the  prestige  of  paternity, — 
have  at  once  answered  to  corresponding  individual  defects, 
and  have  worked  correctively  upon  these.  To  the  child 
in  a  state  parallel  to  Hebrewism,  to  whom  ^^  father  '*  is 
another  name  for  an  absolute  despot,  either  cruel  or  bene- 
ficent, it  has  been  morally  helpful  to  be  assured  that  the 
tyrant  over  himself  had  a  much  greater  tyrant  above  him, 
and  one  who  would  care  as  much,  in  due  time,  for  himself 
as  his  father.  And  still  more  to  the  child — or  rather  to 
the  growing  youth, — whose  state  has  its  parallel  in  that 
of  early  Christians,  is  the  kind  of  theism  attained  a 
moral  boon,  in  respect  of  its  very  power  of  establishing 
an  independence  of  paternity  that  may  wear  the  colour 
of  either  absolute  disrespect  or  of  undue  familiarity.  Here, 
in  fact,  we  are  not  left  to  mere  conjecture,  as  in  the  pre- 
vious case  of  Hebrewism  :  since  in  regard  to  Christianity 
two  things  to  the  t>oint  form  overt  history  : — the  first, 
that  the  moral  virtue  demanded  by  it  at  beginning  was 
specially  the  unreal  one  of  ascetic  celibacy ;  and,  secondly^ 
the  attendant  fact  that  for  celibacy's  sake,  children,  when 
moved  to  it,  were  expressly  encouraged  to  disobey  parents. 

Christianity  appears  to  have  done  little  as  to  amelior- 
ating the  common  life  of  children,  through  softening  of 
the  common  tone  of  parentalism.  Children  of  Christian 
parents  remained  long  in  the  state  of  utter  bondage  that 
would  appear,  from  the  little  to  be  learned  from  histoiy, 


454  PBACTICAL   EFFECT  : — PABENTHOOD.        ru>K-«t 

to  hare  bten  oirried  onward  from  the  pne-moral  lisbiloF 
barbarism.  We  have  scarcely  any  glimpse  into  tli# 
actual  filial  posture  of  miuora  eveo  araoDg  natioos  w'utr 
a  formal  legalism  was  eBtablislied  for  adults,  as  arD^ 
all  tbat  had  adopted  GliriatiHuitj.  We  see  (hat  luiui 
were  expected  ♦"  ^"'  "i-"-!;""*  •  but  whether  mnch,  t 
wbetlier  any,  to  render  their  sabjwtn 

voluntary,  we  it: — anless,  indeed, ut« 

the  point  whei  aliarity  came  in  qoestia, 

wliich  was  thr  e.    Mediwval  childreDhad 

coDBpicuonsly  e  given  to  them  in  thai 

Tuarryin>:,  in  1  partners  ;   hot  thistbf 

were  truly  al!  bether  or  not  tbey  wmU 

be  married  at  bh-   __         e  alternative  afforded  bj 

ecclesiasticism  of  their  acceptirrg  a  spousehood  apirilml 
instead  of  human.  I  cannot  help  imaejining,  in  trjinj 
to  realize  tins  state,  that  for  girls  especially,  wiio  rami 
have  learned  sonietliing  of  the  brutal  tyranny  of  coninM 
husbands  of  those  days,  it  was  a  genuine  vocation  tiiil 
wrought  in  them  frequently  a  desire  to  Ii%-e  for  Christ ii 
a  cloister, — or  for  the  mere  aake,  as  it  might  be,  of  W 
the  herdiog  together  with  feilow-maidens,  in  securitvfiw 
the  worldly  miseries  of  ordinary  conjugality. — If  then  fi» 
this  limited  siiure  of  option  alone,  granted  equallf  I* 
females  and  niaies,  the  afforded  opening  towards  monl 
independeucy  must  be  credited  to  Christianitv  u  •» 
assured  benefit,  to  go  against  what  may  otherwise  appeV 
doubtful. 

The  Puritanic  movement  in  our  own  countn-  wpdi 
thus  appear  to  have  lieen  precisely  a  providential  re-acC*a  , 
against  monasticism,  for  the  very  eud  of  reviving  tit 
quateiy  for  a  time  the  stern  notion  of  Paternity  martiir 
Hebrewism.  Namely,  until  Christian  mythology  sbool 
become  ripe  tot  ttift  tiW  iw%o\iiM\Q^  Vtida,  VumI  to  awi 


CHAP  iii.-ii.  FILIAL  SENTIMENT.  455 

the  clear  perception  that  was  called  for  as  to  the  real 
character  of  mythology  :  its  sole  purpose  of  conveying  to 
mankind  no  other  than  strictly  human  knowledge,  as 
expressing  nothing  but  the  unfolding,  by  a  new  stage,  of 
man's  capacity  for  knowledge.  The  complementing  of 
monasticism  by  puritanism  amounted,  I  would  say,  to 
such  cancelling  of  one  excess  by  another,  in  regard  to  the 
very  point  of  paternity,  as  led  rightfully  to  the  *'  final 
purpose  *'  of  religionism  in  showing  true  paternity  in  the 
abstract : — which  was  the  same,  in  reality,  with  the 
awaking  of  human  reason  to  the  conscious  fact  that  not 
God,  but  our  own  notion  of  God,  is  alone  the  matter  of 
all  religious  revelation. 

When  the  Hebrew  form  of  theism  had  been  duly  en- 
riched, but  not  harmfully  over-charged,  by  the  Christiau 
form,  the  time  was  naturally  come  i'or  an  inclusive  kind 
of  theism  that  should  give  to  all  relationism  its  assort- 
ment. The  whole  mission  of  Christianity  was  a  breaking 
down  of  barriers,  grown  cumberous  and  obstructive  of 
right  development;  and  when  actually  "Jew"  and  "Gen- 
tile "were  ab(>lii>hed  by  it  as  religious  terms,  religion 
gained  to  itself  a  firm  lateral  support  which,  if  only  such, 
was  yet  secure  of  never  failing  it: — for  the  new  moral 
sense  of  brotherhood,  thus  created,  gave  to  the  idea  of 
God*s  paternity,  through  the  very  fact  of  the  universalness 
now  asserted  of  the  relation,  a  natural  indefeasibleness. 
But  the  true  assorting  of  this  conception  lay  beyond  the 
tether  of  Christianity.  The  mythology  of  Christianity 
must  have  even  temporarily  delayed  the  consummation 
portended :  for  the  very  reason  that  the  kind  of  conduct 
and  of  motives  there  obliged  to  be  attributed  to  Deity,  in 
character  of  Father,  were  impossible  of  imitation,  and 
even  of  admiration,  to  ripely-nientalized  human  beings. 
They  showed  God,  it  must  now  be  feVl^  vn  ^  \v^A»  \.>aa^. 


456  PRACTICAL  EFFECT  : — rABKNTHOOD.        rjkniif.^| 

rather  than  superhuman  was  iiibaman.  And  thus  pre- 
cisely wns  made  necessary  the  full  religioDisro  we  bate 
now  iu  prospect,  matie  attainable  by  tbe  very  means  of 
the  fulfilled  office  of  Christianity,  as  aided  by  general 
mentiil  advance.  The  fruit  of  enlightened  culture  is  thai 
ever  of  diffused  sympathy.  And  this,  acting  in  the 
domestic  sphei  igmatism  has  iaducod  it 

to  act,  is  the  red  for  the  bringing  of 

every  mode  of  ji  its  rightfully  religiou 

character  : — b  ito  closer  union  the  sex- 

divided  heads  iQ'Ifi  ^i^d  in  specifically 

raising  childrt  irents  to  share  together 

in  a  common  i  ether  are  henct:  truly  ia 

a  manner  fratt  only  with  a  most  wbole- 

some  effect.  No  distinctiveness  of  relations  need  be  sab- 
merged,  nor  the  proper  efficacy  of  tbe  family  be  destroyed. 
Tbe  whole  relationism  of  domesticity  is  brought  out,  as 
first  drawn  into  a  conscious  fulfilment. 

The  repetition  of  this  general  process  on  individuals  is 
only  different  in  tbe  being  softened  as  well  tis  localized. 
The  child  of  to-day  passes  on  through  its  fetishism  aad 
its  Hebrewism  with  the  afforded  help  of  all  by-gooe 
experience  of  the  religious  world.  It  is  tbe  heir  of  all 
past  ages  in  tliis,  as  in  all  other  respects.  And  when  it 
cornea  to  take  up  its  Christianity,  it  has  indeed  its  par- 
ticular advantage.  It  has  now,  we  must  remember,  been 
turned  into  tbe  grown  youth  who,  if  not  yet  become  a 
man  and  ceased  entirely,  as  Paul  supposed,  to  think  at 
all  as  a  child,  has  gained  the  consciousness  of  being  des- 
tined for  manhood — or,  let  us  say  ratlier,  for  parenthood. 
It  is  now  mentally  of  age,  and  aware  of  its  coming-on 
maturity.  The  child  is  now  a  parent  iu  possibility.  And 
this  imports  that  there  has  come  to  it  an  opening  of 
real  sympathy  with  its  actual  parent:  which  sympatby. 


CHAr.iii.-iL  FILIAL  SENTIMENT.  457 

while  real,  is  however  of  such  sort  as  is  also  abstract,  and 
therein  capable,  as  all  other  abstract  sentiments  are,  of 
fast  developing  in  new  directions.  The  direct  point  of 
Christian  dogmatism  is  the  revealing  of  spiritual  Sonship; 
but  this  very  revelation,  by  the  action  of  its  attaining, 
forced  a  working  of  thought  on  the  appointed  source  of 
generation  in  the  matter  of  Sex-difference,  which  inevita- 
bly in  such  generalized  treatment  rej9ected  back  upon  Deity 
the  new  attribute  of  paternity :  the  attribute,  all-desirable, 
which  could  not  else  have  become  spiritually  conceivable. 
^'  He  that  hath  the  Son  hath  the  Father  also:' 

This  abstract  comprehension,  descending  on  the  ripe 
soil  of  youthful  mentalism,  becomes  what  we  speak  of  in 
common  terms  as  a  general  reverence  for  age.  And  in 
so  speakin<c  we  think  little,  in  truth,  of  the  immense 
amount  of  experience  that  in  reality  has  been  condensed 
into  the  phrase !  The  term  '^reverence  '*  stands  as  residue 
out  of  the  whole  mass  of  true  religionism  of  every  form, 
after  all  error  and  false  sentiment  have  been  filtered  out 
of  it ;  the  term  ^'  age,'*  thus  employed,  is  the  compendious 
expresser  of  the  relation  of  the  brief  term  of  human  life 
to  the  e£fect  of  abstract  Time  on  existence  in  general. 
And  here,  curiously  enough,  re-appears  the  falsity  that 
has  been  native  to  all  religionism  in  respect  of  Time: 
seeing  that  the  kind  of  Time  which  is  ^'  old,"  or  ^^ancient,*' 
is  not  that  which  rightfully,  with  deliberate  intention,  we 
can  own  to  be  deserving  of  reverence.  Ancient  times  can 
be  revered  only  when  thought  of  as  affording  basis  to 

the  Present,  and  still  more  to  the  Future. But  none 

the  less  is  the  individual  application  of  the  highest  and 
truest  moral  suggestion.  The  youth  that  reveres  age  in 
the  abstract  is  the  only  kind  of  child  that  is  capable  of 
true  honour  to  its  actual  parent.  A  regard  to  age  that 
is  so  developed  as  to  be  intuitive  is  the  standard  sign 


458  PRACTICAL   EFFECT  : — PARENTBOOD.        taaa^-O^ 

both  of  private  filt&l  feeling,  and  of  the  feeling  that  il 

the  essence  of  religion. 

The  rjviitriil  import  of  the  filial  setitimeat  is  Hlooe  thtt 
of  tlie  affective  leauiug  of  son  or  <Iftught«r  towards  % 
parent,  on  the  Bnle  ncconnt  of  the  being  a  parent:  nut 
because  of  any  recognized  special  merit,  iis  of  eomething 
that  mijjht  aro  r  of  the  felt  eujoyment  of 

conipauionshi]  ,ly  onliuary  or  "  seculw* 

6yiu[inthy,buti  rof  theaEtainedconsciou- 

«ess  that  eithe  ft  the  humiio  being's  Oat 

gave  birth  to  lole  medium  tu  the  lalts 

of  taking  shari  niits  of  pastdevelopm^oL 

The  parent  ad  thas  inevitably  the  chitT 

persoiiul  reprsi  i  ages  of  Past  Time  hnn 

given  spring  to;  aud  aa  aucii  is  the  Hrutuhtrd  object  >/ 
immediate  gratitude.  But  no  immediate  personality  cao 
be  otlier  than  entirely  defective  in  such  light.  And 
hence,  now  and  ever,  remains,  and  must  renaain,  the 
requirement  of  the  perfect  image  of  Parenthood  wfaicli 
religion  has  jiroduced  once  for  alt.  The  divine  "  Ancient 
of  ages"  is  tlie  ever  needful  maintainer  of  the  abstract 
reverence  for  age  which  is  the  highest  qualifier  of  filisl 
sentiment. 

Under  evolutionism,  all  genuine  intellectual  culture 
goes  to  the  deepening  of  our  conscious  valuing  of  Past 
Ages.  Tlie  youth  of  mankiud-in-general  was  obliged, 
through  its  lack  of  knowledge  respecting  nature,  to  pay  ■ 
homage  to  pnmceva)  Time  that  was  false  and  mischievoos, 
except  for  a  certain  local  endurance  ;  hut  the  youth  of 
particular  individuals,  at  the  present  day,  has  the  means 
of  seeing  truthfully  in  the  great  Past  the  inciter  to  the 
most  genuine  religious  reverence — just  for  its  having  held 
within  its  bosom  the  seeds  of  all  actual  development) 
whether  of  aforetime,  or  of  present  possession,  or  of  rei- 


on^p.  III.-III.  PARENTAL  SENTIMENT.  459 

Bonable  promise  to  come  to  pass.  To  the  youth  of  the 
preseut  day  it  is  therefore  true,  evolutionally,  that  the 
world's  past  religion,  in  mass,  has  indeed  been  no  failure 
from  first  to  last.  And  this,  just  because  of  the  constant 
homage  to  Fatherhood  having  raised  our  filial  sentiment 
to  its  required  quality  of  abstractness. 

Let  the  subject  be  then  now  filled  up  finally  with  that 
yet-awaiting  side  to  religionism  which  is  the  filial  sense's 
counterpart.  The  filial  side  of  relationism,  by  its  dealing 
with  the  awful  Past,  endows  us  with  the  belief  in  God^ 
on  an  enduring  and  non-illusive  foundation.  The  paren- 
tal side  has  to  endow  us  farther  with  an  equally  in-illusive 
trust  in  the  religious  image  of  Eternity,  to  be  drawn 
from  our  contemplating  of  the  darker  and  the  yet 
more  awful  Future. 


Section  III.   Tue  heightened  level  of  tuePabental 

SENTIMENT. 

When  youthful  beinghood  has  arrived  air  mid-life,  it  has 
gained  the  commanding  station  where  first  it  can  look 
around  u))on  existence  and  begin  thence  to  know  itself. 
It  has  reached  the  apex  of  its  proper  human  condition, 
and  is  aware  of  its  own  appointed  limitation.  The  a|)ex 
is,  however,  no  pointedly-marked  promontory.  It  is  no 
other  thiin  a  high  table-land,  imperceptibly  rounded,  which 
has  l>een  gradually  risen  up  to,  which  must  gradually 
be  surmounted,  and  gradually  declined  from.     It  is  noth- 


■RACTIOAL   KFFECT  : — PARENTHOOD. 


iiig  of  a  m   rked  barrier  between  youth  and  age,  bntafield 
of  vivid  BuituatioD  which  is  as  if  aa  organic  plexus,  wear- 
ing into  couuectediiesjt  all  threads  of  vital  energy  thU    ' 
previously  had  run  hither  aod  thither,  unaware  of  that 
own  purpose.  j 

Mid-life,  as  I  have  urged,  ia  the  eeason  which  is  under    i 
influence  eapeci  Fraternity  and  Sexbot-d; 

and  is  henoe  :  with  secularity,  and  not 

■with   religion.  lative   state  of  straggle, 

directed  to  the  idividual  into  adaptoUoa    ' 

with  aorae  def  Rq  effort,  partly  intnilin    I 

and  partly  con  lonioasly  internal  pitwen  J 

with  external  nd  for  the  two  sides  ttm 

human  naturt  ocerned,  the  intellectnl^ 

and  the  emotive,  it  is  precisely  the  rule  of  Fraternity  that 
befits  the  one,  and  the  rule  of  Seshood  that  befits  tbe 
other.  And  thus  necessarily,  through  the  endurance  of 
this  season,  Religion  rightfully  is  chiefly  latent ;  thoDgli 
far  from  inactive,  notwithstanding.  Religion  is,  or  ought 
to  be,  now  engaged  in  its  own  work  of  preparing  its  crown 
of  life  for  the  sanctifying  of  the  hearth  and  home,  with* 
furnished  cultus  of  domestic  virtue. — Bat  the  mid-seasos 
once  over,  Religion  has  a  new  character  awaiting  it :  i&- 
ntead  of  longer  resting  lateut,  it  needs  openly  to  osaame 
for  itself  a  reigning  sway. 

Previously  to  mid-life  Religion  works  blindly — or, 
rather  let  me  say,  providentially  :  blindly,  as  to  the  in- 
dividual's own  share  in  the  work,  but  in  a  manner  tint 
his  own  reason,  when  ripened,  will  be  enabled  to  give 
consent  to.  I  am  speaking,  it  will  be  understood,  of  tbt 
child>]ike  mode  of  religion  which  has  been  supernatorsi- 
iatic.  In  Ibis  up-hill  working,  it  was  only  the  Filial  side 
of  emotionalism  that  naturally  should  have  acted,  ud 
that  did  act.     And  t\ie  T«e>\A\. '««%  t\vaa  confined  to  tbi 


CBAP.  III.— III.  PAREKTAL  SENTIMBNT.  461 

production  of  an  ideal  of  Deity  that  was  exclnsively 
Parental ;  and  that  consequently  promoted  only  the  one- 
sided, but  the  fundamentally-required  sentiment  which  is 
Filial.  Tlie  showing  of  God  in  a  Parental  light  was  the 
only  means,  as  I  have  argued,  for  that  giving  to  a  father's 
character  the  appreciable  amiableness  which  originally 
was  wanting  to  it. — Could  it  be,  however,  that  the  father's 
character  should  become  amiable  except  in  his  own  senti- 
ment towards  his  child  becoming  rightfully  parental  ? — 
Here,  accordingly,  was  latent  o£Sce  for  religion,  in  the 
mid-way  organic  plexus.  Nor  indeed  was  religion  only 
here  needed  :  but  a  multiform  inclusion  of  associated 
innovation»,  and  that  reversing  of  primal  error  in  regard 
to  Time  which  was  the  main  step  towards  a  true  ordering 
of  parental  sentiment  That  is,  an  abolishing  of  the 
despotic  and  self-willed  temperament  incompatible  with 
true  a£fection  for  oflfspring.  The  God  of  supernaturalism 
was  of  peculiarity  a  God  of  the  Past :  the  God  who  sup- 
plied causes,  against  the  consequences  of  which  human 
beings  had  for  ever  to  fight  in  vain.  To  learn  to  see  God 
in  the  Future,  continuously  drawn  out  from  the  mundane 
Present,  belonirs  only  to  the  enriched  notion  of  Time 
which  is  the  issue  of  evolutionism.  Supernaturalism  made 
little  account  of  Time  :  it  set  up  only  an  ideal  of  vague 
Eternity,  or  of  a  constant  Now.  But  to  abolish  despotism 
and  parental  sell-will,  was  the  same  with  the  human 
parent's  being  made  aware  of  the  providential  importance 
of  the  child,  relatively  to  his  own  value  in  God's  design 
of  things.  And  hence  is  proved  the  higher  ground  now 
attained.  The  new  basis  now  given  to  religionism  goes 
straight  to  the  moral  honouring  of  the  Child :  and  is  it 
questionable  to  the  moral  sense  of  to-day  that  this  phase 
of  a£fective  worship  is  transcendant  above  the  former? 
The  greater  is  the  felt  importance  of  iVie  CAiAdi^  t^^Mvh^I 


462  PRACTICAL   EFFECT  : — PABKNTHOOD.         »»«  O'-^l 

witli  the  ielt  importaDce  of  the  Parent,  the  deeper  aiKl 
tlie  purer  is  religion's  character ;  namely,  in  ceasing  from 
tlie  falne  note  of  supematuralism,  and  arisiug  into  tliiit 
which  uow  shows  as  real  naturalism. — It  woaltl  seem  a 
palpahle  truism  to  say,  that  to  give  to  Deity  the  etaudard 
likeness  of  the  decaying  Piirent,  and  not  that  of  tht 
growlug;  Child,  Bm  of  necessity  must  fall 

into,  in  A  sigi:  takness  and  immataritj. 

Subsequently  t  lierefore  here  that  is  re- 

ligion's deside 

Tlie  note  of  tvas  that  of  reverence  for 

the  pro'creati'  sneral.     And  for  the  up- 

hill term  of  1  rorship  is  un-liable  to  be 

perverted  into  ition,  from  the  very  cause 

of  the  mounting  energy  of  the  hnman  subject,  reall; 
destined  to  evolutioually  surpass  ancestry.  Each  human 
mind  in  turn  must  advisably  have  well  strengthened 
itself  first  in  a  rooted  faith  in  the  past  ages  which  hare 
held  the  germs  of  all  to  spring  in  the  future.  And  if 
the  note  of  evolutionism  is  to  answer  besides  to  the  need 
of  declining  life— I  mean,  to  this  as  an  allowed-fw 
stage,  succeeding  to  the  mid-way  plexus  correspondent 
to  the  youthful  stage, — it  should  show,  charact«ristic&Uj, 
a  chief  reverence  for  the  beingbood  yet  to  come,  as  com- 
pared with  the  by-passed.  Parents,  as  such,  ought  u 
much  to  revere  children  as  such,  as  the  latter  ought  to 
reverence  parents. 

This  mutual  debt  of  reverence  between  youth  and  age 
is  the  perfected  action  of  religionism  which  inherently 
accounts  fur,  and  substantiates,  all  anterior  to  it.  The 
alternation  involved  in  it,  between  the  recognized  supe- 
riority of  the  Parent,  reposing  on  the  sense  of  the  Past 
and  supported  by  the  instinct  towards  superaaturalism, 
and  the  admitted  superiority  of  the  Child  whose  hold  it 


CHAP,  iii.-iii.  PARENTAL  SENTIMENT.  403 

on  the  Future,  which  alone  is  maintainable  by  a  belief  in 
nature  that  is  much  stronger  than  supernaturalism,  may 
be  accredited  as  the  acting  source  to  the  whole  life  of 
religious  forms,  and  therein  to  the  whole  growth  of  at 
least  the  affective  side  of  our  human  nature. 

The  Parent's  reverence  towards  the  Child  has  obviously 
no  means  of  making  part  of  affective  life  before  the  time 
for  parentage  is  reached.  And  so  in  world -religion  ism 
was  it  also  un-presented  before  the  mid-season  was 
arrived  at,  which,  in  form  of  Christianity,  here  reflected 
the  organic  plexus  of  each  jierson's  mid-life.  Manifestly, 
to  Hebrews,  irrespectively  of  Christianity — that  is,  of  their 
providential  leading  up  to  the  latter, — no  such  feeling 
was  started.  Children  were  the  gifts  from  the  Lord 
bestowed  on  parents,  or  rather  on  the  sole  father,  in  the 
manner  of  all  other  possessions,  as  to  whom  therefore  he 
took  pride  in  the  having  many  of  them,  just  as  he  boasted 
of  his  flocks  and  herds.  Even  as  to  that  moral  nurture 
with  which  truly  he  was  charged  on  account  of  these  by 
the  Bestower  of  them,  and  which  deepened  in  its  claim 
on  him  in  proportion  to  his  own  grounding  in  the  Moral 
Law  which  was  that  of  Jehovah's  government,  the  object 
set  in  view  to  him  was  more  the  honouring  of  the  nation's 
Sovereign  than  the  children's  own  personal  welfare.  The 
whole  morality  of  Hebrewism  was  national.  The  whole 
motive  to  morality  was  laid  in  the  keeping  up  of  the 
Hebrew  rnce.* 

To  substitute  for  this  the  one  only-sufficient  motive 
of  true  religion — which  gives  as  God's  requirement  the 

*  I  am  here  oniittiiif?  to  take  account,  not  only  of  the  chiefly-secular 
teaching  known  a<*  that  of  Solomon  and  the  non  of  Siraoh,  but  aliio  of 
the  exalted  admonition  found  occasionally  in  the  prophetic  writings 
and  in  the  poetry  of  the  Old  TcHtament :  aU  of  which,  as  I  conttider, 
lies  outside  of  proper  Hebrewism.     I  am  limiting  my  view  to  what  is 


464  PHACTICAL   EFFECT  : — rAIIEtJTHOOn, 

bringing  f  the  whole  mnsa  of  humaa  beiDgs  into  tht 
membership  of  God'a  kingdom, — was  thus  the  problem 
of  Christianity,  of  which  the  only  solutioo  lay  in  the 
arousing  of  a  moral  sense,  personally  such,  in  each  cod- 
stitueot.  To  make  morality  pereoiial,  the  obligation  Uiil 
on  coii)<cience  needed  moulding  into  adaptedoese  to  the 
parent,  jnst  ai  i  befitted  the  child  oalj. 
Soiiship  reqai  ifying, And  an  actnal 

obvioiulj  ita   pel  hu.   the   boqb   of  lanel  ^«U 

keip    lilt  italuUt  ■  Ihtm  diligtntly  to  tieir  tliiiirm, 

in  order  that  St  iteii  llttm,   and  auiUiplf  (In.o 

l\t  land  Si  had  DM.  cha.  iv-TJi). 

It  is  aingular  of  Hebrew  moniit^  Kffiadi  ilj 

to  thu  iiiterpretia  e  aOoiriiig  for  it  eeema  at  can 

to   clear    up    won-.  iculdea  that  obetruoc  a  uuuil 

trading.  The  following  seema  to  me  whut  may  uctuallf  be  Uaw 
as  such,  alter  a  due  aifting  and  comparing  of  the  complicated  dnw- 
menta  nonDerned,  in  regard  to  the  important  point  of  the  sapernatDil 

begijiiiiug   BBcribeil  to  it  in  the  so-oslted    "books    of   Uoaes." At 

£x.  xxxi.  13-17  it  ia  aaid,  the  tign  gives  to  larael'B  ohildren,  htwm 
than  and  thi  Lord  for  ever,  was  the  Sabbath.  Ttiia  was  to  be  k^ 
IhretigAoul  thiir  ptneralkm  for  a  jHrpelaal  covenani  :  trhotaiver  MrW 
<M  thi  labbalh  ihould  it  cut  eff,  because  of  this  being  ordained  foe  nrt 
Aooordingly,  in  the  veraioa  of  the  Deoalogue  in  Dtut,  v.  this  motirt  tt 
its  obaetvanoe  ia  rotaiutd,  with  but  the  explanatory  addition  ot  if 
hniuano  a[>peal  that  the  Israelites  had  ihcmaelTes  been  afOicted  aUiM' 
Let  ua  auppoae  then  thnt  we  have  here  our  true  eCandpoint.  MiHf 
let  UJt  call  him  auch  typically, — made  the  noble  dett.Tmination  that  ban 
ihoald  be  hi«  people's  peculiarity,  of  the  formal  outward  sort  he  W 
deaiiable.  But  by  the  time  of  Hezekish  and  ot  the  earlier  laaiah  arf 
Uicsb  (nay  ToO  b.c.)  a  moTcment  aroae,  which  waa  stringently  i  lailJ 
by  those  prophet*,  to  give  ellect  lo  the  sabbath  ordinance.  faUen  onlv 
neglect.  And  this  led  to  the  "books  of  Moaea  "  being  tampered  widk 
and  as  if  Bcasotied  up  with  sensational  aids  of  miracle  :  so  that  dot  ■■> 
the  Decalogue  not  only  aet  off  witli  the  thundering^  of  Sinai,  hnl  tt» 
fontth  ot  the  commandments,  writ  directly  by  God's  finger,  ga^ 
the  sanction  of  a  (rpecial  Btory  of  Creation  giTing  palpably  God's  ej*a^ 
for  tlie  Kiibhatli'fl  nuthotizing.  It  may  be  supposed  that  Ma-f^  * 
whoever  slcod  for  him,  had  had  access  to  a  preserved  acheme  of  wW 
indeed  had  been  a  virtual  "revelation"  to  the  primBtaHy-CBUni' 
EgyptianSf  or  else  Chaldeans ;   and  he  may  have  been  ttnidE,  M  4 


CBAr.iii.-iij.  PARENTAL   SENTIMENT.  465 

parallel  e£fect  to  this  does  or  ought  to  take  place  in 
every  human  individual  that  has  pas^ed  the  initiation  of 
parentalism. 

To  every  single  human  pair  that  shall  henceforth  join 
beinghoods  together  with  gain  of  fruit  from  the  union^ 
there  may  well  arise,  simply  and  naturally,  an  echo  to 
the  very  outburst  of  messianic  triumph  that  heralded 
in  dogmatism  the  incarnation  of  Christianity.    The  idea 

nataral  "  inspiration/*  with  the  feaaibility  of  adapting  this  to  hia 
purpose :  whether  or  not  its  g^nd  cosmogony  was  already  laid  in  an 
aotoal  oonrse  of  "days"— of  "days'*  figured  on  a  giganticaUy-divine 
scale.  If  it  were  not  so,  it  woold  appear  that  the  sublime  beginning,  as 
weU  as  the  winding  up,  was  of  Moses'  adding :  since  the  former  proves 
visibly  the  train  of  purpose  laid  throughout.  The  very  first  of  creative 
acts  is  made  that  of  Light's  dividing  from  the  Darkness.  The  breeze 
of  morning,  as  Ood*s  Spirit,  stirring  the  face  of  the  massed  waters,  was 
the  proper  Hebrew  imaging  of  the  Dawn :  and  the  leading  day  of  the 
course  was  provided.  This  majf  have  been  an  after-thought;  but  the 
apparently  similar  treatment  at  the  end  seems  conclusively  such. 
Namely,  in  the  over-crowding  of  the  sixth  day's  work,  as  if  to  make 
room  for  the  desired  sabbath.  The  day-arrangemont  might  originaUy 
have  been  well  laid  as  seven-fold : — seven  being  notoriously  held  by  at 
aU  events  Hebrews  as  a  sacred  number ;  and  this  with  the  clear  reason 
of  its  quartering  of  the  days  in  a  month.  And  if  the  days  of  Creation 
were  at  first  seven,  it  would  have  been  only  natural  to  have  allotted  the 
last  to  the  sole  making  of  man.  But,  as  it  stands,  the  narration  gives 
np  this,  for  the  sake  of  providing  time  for  Deity's  sabbatic  rest. 

If  this  bold  handling  of  the  subject  be  aUowed,  there  is  a  true  logical 
consistency  observable  in  the  charge  on  Hebrew  parents  to  cause  their 
children  and  their  households  to  keep  the  sabbath.  And,  moreover, 
there  is  a  maintenance  of  the  same  logic  in  the  commandment  following 
that  would  seem  to  invoWe  its  being  continued  throughout.  The 
required  honouring  of  parents,  and  notably  of  the  mother  as  weU  as 
the  father,  is  weighted  with  again  an  association  with  length  of  days 
in  the  land  appointed  to  the  people  as  a  nation.  The  unusual  reference 
to  the  mother  would  seem  even  to  imply  that  the  intrinsic  meaning  of 
the  commandment  was  bent  mainly  on  alone  the  keeping  pure  of  the 
race  of  Israel,  as  selected  by  Gk>d.  Namely,  by  a  hindering  of  alliances 
with  the  daughters  of  Heth  and  others,  such  as  that  which  we  are  told 
made  the  life  of  Esau's  mother  a  burden  to  her  (Om.  xxvii.  46). 

XX 


J 


46H  PRACTICAL    EFrECT  : — PABENTBOOD. 

that  "  unlo  ws  a  child  is  born  "  has  in  it  to  conrej-  to  all 
believers  in  evolution  siicli  sense  of  reiigioaa  backgroam) 
to  common  joys  as,  in  not  destroying  bat  ouly  enhaiiciiif 
the  letter,  ought  naturnlly  to  dilate  parental  coaBOom- 
nees  to  a  new  rnn};e.  On  the  one  hand,  the  perception 
brought  home,  with  h  new  H^ht  npon  it.  of  the  bavjcg 
shared  in  thnt  e's  miracles,  the  repeslio; 

privately  of  tl  irestion  that  belonged  U) 

the  general  ds  existence, — on  the  ot!i«, 

the  newly-gai  the  contiunity  by  inherit- 

ance of  even  lalnees  of  all  ex[ierietKC, 

showing  that  life  be  a  virtual  perfwto*- 

tion  of  the  p.  1  rightfally  to  produce  u 

exultant  foresii^       .,  s  behalf.     The  infant  we!! 

may  be  imagined  in  hope  a  destined  select  agent  of 
Providence  in  the  future  work  of  the  required  gniAance 
of  God's  people  :  one  who  may  itself — little  babe  ihatii 
is  now— roiiie  to  be  a  mighty  father,  bearing  helpfollTon 
its  own  shoulder  the  burden  of  needful  action  aud  wise 
counsel.  And  when  seen  with  a  prevision  such  as  thii 
the  child  inevitably  nuist  become  of  religious  value,  oter 
and  above  all  its  immediate  worth.  It  is  a  thimr  to  be 
honoured  even  more  than  to  be  loved.  It  is  a  poiatof 
personal  possession  that  indeed  bears  a  hold  on  thefutait: 
showing  in  this  way,  as  alone  properly  can  be  shown,  Ik 
advance  in  parental  sentiment  which  lies  in  the  present 
fashion  of  it,  as  compared  with  that  brutish  intuition  ott 
of  which  the  actual  state  has  been  developed. 

The  parent  has  no  need  of  being  adventitiously  tangbl 
to  love  the  child.  If  he  or  she  does  not  love  by  instiws 
he  or  she  does  not  love  at  jlII.  There  ia  nothing  piegenA 
hot  an  affdcfive  accommodation.  The  beneficent  emoUft 
impulse  of  mere  animals,  instead  of  being  dtily  ripeotd, 
has  been  frustrated.     The  love  of  parents,  following  tf  it 


Ofur.  iiL-iii.  PARENTAL  SENTIMENT.  467 

does  in  natural  sequence  to  the  primary  mode  of  love 
which  is  sexual^  is^  alttiough  weaker  than  the  latter,  yet 
freer  from  the  impediments  to  which  the  latter  is  liable. 
If  it  amount  to  a  passion,  as  the  earliest  sort  is  wont  to 
do,  it  is  abnormal  and  distorted.  But  nature  has  bidden 
it  be  of  rule  unfailing  and  self-sufficient  for  its  own  main- 
taining throughout  the  course  she  has  given  to  it :  varied 
as  this  must  be  by  circumstances,  of  which  the  chief  needs 
be  esteemed  the  parents'  age  at  their  time  of  marry- 
ing. If  this  have  taken  place  at  the  due  season  between 
youth  and  age  which  allows  the  means  of  doing  justice 
to  the  advantages  of  each,  the  course  of  parental  love 
may  run  smoothly  along  to  life's  end,  with  only  a  gradual 
diminution  of  intensity  commensurate  with  general  loss 
of  vitality.  But  if  marriage  has  been  either  too  early  or 
too  late,  parental  love  must  be  a  sufferer :  and  this  emi- 
nently the  more  in  the  first  case.  I  have  already  spoken, 
in  regard  to  Sexhood,  of  the  irreligiousness  and  direct  sin 
of  all  lightly-formed  marriages,  defective  in  right  con- 
science respecting  children  ;  but  the  more  clearly  we  take 
in  view  the  case  of  the  latter,  the  deeper  shows  the  injury 
to  he  guarded  against.  A  too-early  rushing  forward  into 
matrimony  is  the  cause  of  an  enfeebling  of  constitution 
which  evolutionism  especially  must  condemn  unsparingly, 
and  which  is  ruinous  equally  to  both  the  parties  concerned : 
namely,  as  to  the  tampering  with  youthful  life  by  its  early 
forcing  into  maturity,  and  as  to  the  imparting  to  o£fspring 
what  is  less  than  their  due  of  innate  energy.  But  the 
injury  is  as  vital  on  the  side  of  spiritual  development 

As  to  the  parents  who  are  thus  prematurely  such,  they 
are  obviously  cut  o£f,  by  this  robbing  them  of  youth's  full 
enjoyment,  of  a  benefit  that  should  give  pleasurable  tone 
to  the  whole  of  succeeding  life.  And  this  involves  their 
being  deprived  of  that  happy  power  of  sympathy  with 


468  PrtACTICAI.   EFFECT  : — PAKBNTQOOD.         rutS^H 

their  cliildreu  whicliis  the  ouly  true  QurtariugofiiaKiinl 

love. The  |)ractice  of  early  marryiaj;  ataDils  in  fact 

as  already  sufficiently  coudumnL'd  by  the  rvanlt  shoira 
in  history  on  the  attendant  state  of  women  ami  chiMreB, 
whose  lot  aa  to  the  matter  runs  in  one.  The  child- 
wives  of  Asia  are  the  onen  sign  and  cause  of  both  iht 
feebleness  of  and   that  of  Asian  ioc- 

trinism.     Ami  ions  their  eodtirauoe  itu 

hut  marked  a  :  harbaristu,  allied  with  * 

rude  sta^enf  e  It  has  included  neccssaiii; 

the  J'act  of  th  lie  part  of  men  to  secure 

each  of  them  lordship  over  at  all  ere&O 

one  woman  t  accorded  by  uatura  ami 

borue  out  by  ^„^  of  Deity,  Rnuouccing  of 

women  that  they  had  solely  been  made  for  the  sake  of 
men  ; — while  the  holding  buck  of  the  average  period  of  i 
marriajje  uppe^rd  indeed  to  have  here  proceeded  in  the 
same  rstio  with  human  culture  in  general,  and  specitictUr 
witli  that  of  women.  The  utitural  action  of  cultivation 
— and  this,  us  working  specially  through  evolving  form* 
of  religion, — has  led  on  women  to  at  last  a  ripened  con- 
BCiousuesa  in  regard  to  their  relation  to  men  i  and  this 
implies  in  itself  every  ueedful  improvement  as  much  ef 
spiritual  as  material  kind. 

It  it*  precisely  on  domestic  life  that  the  caltivstei 
religiousness  of  especially  women  will  henceforth  havett 
act.  And  no  less  is  it  here  tiiat  future  creedism,  evoio- 
tionally  turned,  is  in  readiness  to  occupy  itself.  As  sum 
us  cuusei'iusnesa  and  conscience  have  been  duly  awakeneti; 
and  only  then,  can  maternity  begin  to  act  spiritually.  A 
due  conscience  as  to  conjugality  implies  inlrinsicaJiy  ibe 
resolution  to  aiijure  conjugal  engagement  save,priniMii*. 
as  fittingly  conditioned,  and  secondly  save  as  formed  wili' 
persDual  and  uufettered  conaeal,;  which  two-fold  rw 


CBjip.  iii.-iii.  PARENTAL   SENTIMENT.  469 

tion  can  alone  proceed  from  a  thorough  personal  under- 
standing of  both  the  outward  and  the  inward  laws  of  bein;:. 
A  mother  who  has  become  such  on  the  terms  of  self- 
conseut  and  engaged  love  cannot  be  doubted  to  be  full 
prepared  to  enter  on  the  blessed  lot  of  maternity :  while 
a  church-institution  of  evolutionism — if  such  may  be 
hoped  for  in  future, — must  surely  be  so  ordered  as  here 
to  strengthen  and  carry  out  the  private  teaching  of 
conscience. 

The  laws  of  outward  and  inward  being,  if  indeed  such 
as  they  are  here  imagined  to  be,  import  that  as  every 
season  of  life  has  its  own  mode  of  relationism  for  self  with 
fellow-beings,  so  the  due  accomplishing  by  the  individual 
of  each  season's  work  in  turn  is  the  means  designed  by 
nature  for  the  full  completing  of  individuality,  in  the  case 
of  each  member  of  mankind.  Not  only  is  the  exercise 
of  affection,  in  all  modes  of  it,  the  prevailing  source  of 
happiness,  but  it  is  the  source  of  the  proper  selfhood 
which  conveys  all  ability  of  happiness.  The  subjection 
in  turn  to  all  appropriate  phases  of  affection  is  the  sole 
conditioner  to  the  personality  of  every  subject. — Or,  in 
other  words,  it  is  only  through  the  power  of  diffusing 
outwardly  what  is  proper  self-existecce  that  the  latter  can 
support  itself  in  its  actual  character. — It  is  ill-speaking 
to  say  that  to  give  our  love  to  another  person  is  to  give 
ourselves :  we  should  rather  think  of  it  as  the  making  of 
ourselves.  Namely,  as  the  hinderer  of  that  morbid  self- 
regard  which  casts  vision  inwards  with  the  pertinacity 
that  is  destructive.  But  better  still  is  it  not  to  think  of 
it  at  all :  to  love  for  the  mere  enjoyment  of  the  loving, 
reflecting  back,  as  it  always  rightfully  does,  the  enjoy- 
ment that  is  given  to  the  person  loved.  To  be  ready  to 
die  for  another,  as  we  know  to  be  possible, — and  especially 
in  the  case  of  a  mother, — can  alone  analyse  itself  accu- 


470  PRACTICAL  EFFECT 

rately,  if  t  ualysis  be  needed,  into  Ui«  SOITb  refiisal 
thwarted  in  its  love. 

But  the  love  of  pureiits,  like  the  feHow-kiods  of! 
can  only  rightly  improve  itself,  and  at  the  enme  tin* 
exalt  egoism,  by  tlie  common  means  of  passing  fonrMd 
into  abstractneas  of  analitT:  which  is  the  same  us  eAjing 
that  it  must  I  For  a  sufficient]y-«xalt«i 

egoism  must  b  conBciousIy  subject  il*cif 

to  God's  order  ad  of  the  world'a  Fnlnre 

without  spirit  is  wnnld  be  impoesiUe  if 

parental  love  but  by  the  help  of  thi< 

the  result  see  . 

The  reliifiou  i  rdigioQ  of  age  mnel ' 

always  thougbi  m  ^^  .  .'  different ;  and  yet  at  rl 

same  time  as  of  essential  continuity,  the  latter  being  tk 
growtii  out  of  the  former.  As  already  shown,  the  religion 
of  youth  has  been  tliatwliich  led  themind  of  the  growing 
being  to  'ijieu  out  into  the  ci>nsciou3ness  of  a  diviaelj- 
actiug  Providence  :  or,  of  an  all-pervading  harmony  ami 
beneficeuce,  exhihiled  in  the  general  plan  of  natnre'f 
government,  Tlie  religion  of  mid-life,  being  plnngtd 
mainly  into  secularism,  ueeilg  to  have  brought  this  coo- 
victiori  under  jiractice:  through  the  couscioasness  of  the 
involved  requirement  of  every  personal  subject  being 
himself  or  herself  an  active  agent  in  the  ad  minis  terinf 
of  Diviue  rule.  The  religion  of  age  must  thence  maiolj 
consitit  ill  the  liuniau  efiTort  to  second  Providence  as  to 
the  shifting  of  this  agency  iuto  new  hnods  :  the  hands  of 
newIy-generateJ  beings  who  puss  onward  humanity's  con- 
tinuity by  ft  new  link.  The  proper  virtue  of  old  age  mmt 
accordingly  be  a  conscious  acquiescence  in  the  diri« 
"  design  "  of  the  case,  which  as  appearing  bent  on  alon* 
humanity's  cudurauce,  irrespectively  of  that  of  inilivi^ 
nale,   would  eeem  to   have   found  here   the  only  fittiaf 


CHAP.  iiL-iii.  PARENTAL   SENTIMENT.  471 

kind  of  means  to  its  object,  in  the  keeping  up  in  this 
way  of  an  ever-jnvenile  freshness  to  humanity,  through 
a  recurrent  renewal  in  baptismal  births. 

And  the  attendant  mode  of  looking  onward  into  Time- 
to-come  has  been  marked  correspondently  in  world-relig- 
ionism.— Under  early  savagery  the  baby-like  mentalism 
alone  present  was  driven  perforce  into  its  sheer  belief  in 
superuaturalism  by  the  absoluteness  of  the  tyranny  of 
savage  fathers.  And  on  the  same  account  the  only  ''  hopo 
of  the  future  "  for  the  savage  child  could  he  none  other 
than  a  looking  forward  to  be  himself  a  tyrant  father  in 
his  own  turn:  even  which  anticipation,  rudely  personal  as 
it  was,  must  still  have  been  a  rise  on  a  mere  living  in  the 
present. — But  the  mental  youthfulness  that  appeared  as 
Hebrewism  took  the  important  step  of  showing  a  Future 
laid  up  for  a  whole  nation  as  a  body  :  having  its  end  in  a 
general  triumph  of  the  Hebrew  people  above  all  others, 
which  again  had  a  point  of  value  wrapt  up  in  it,  which 
was  now  of  the  deeply  moral  sort  that  no  subsequent 
experience  could  gainsay :  namely  this,  that  the  law  of 
Hebrews  which  made  theiu  a  people  was  of  that  rela- 
tively high  character  which  had  a  right  to  assure  to  them 
a  moral  victory  over  rival  peoples  in  spreading  the  domain 
of  righteous  Deity  throughout  the  world.  The  Hebrew 
"  hope  of  the  future  "  was  but  a  national  hope  ;  but  it  had 
in  it  the  moral  vigour  which  led  up  well  to  the  crowning 
mental  stage  of  a  full  animating  of  individual  aspiration. 
Through  the  highly-strung  persoualism  of  the  mind's 
realized  belief  in  Christianity,  each  member  of  God's 
accredited  kingdom  has  had  his  ''hope  of  the  future" 
exalted  to  such  excess  as  to  lead  him  to  imagine  that  he 
himself  should  be  endowed,  for  his  own  part,  with  the 
same  endurance  as  that  which  God's  kingdom  was  en- 
dowed with.    The  primal  error  was  taken  up  of  a  human 


472  lACTICAL    EFFECT  : — PAHEKTBOOD. 

beiDg's  »u\n  mag  that  by  a  feeding  on  dirioe  aatieuutm 
from  tiie  trees  of  knowledge  and  of  life  he  could  iniljr 
become  ns  God  in  respect  to  his  assared  destinj  :  tocoM 
which  error  was  «gain  required  the  divine  remiaderof  Uw 
law  of  death  which  has  not.  yet,  in  reasoD'a  Tiev,  bna 
ever  shown  aa  repealed. — Accordingly,  as  to  tb«  relip 
of  after  life,  n  ietory  is  repros«nt«d  bf 

Evolutionism,  f  the  fntore"  mast  OB 

the  one  hand  b  the  immortality  of  the 

genernl  stock  led,  on  the  other  haai, 

must  be  addre  ipower  of  a  rule  of  ngb- 

teonsnos^  to  ei  [a  own  bonnds — to  nuke 

the  inner  pera*  ^inghood  placed  firmly, 

on  heightened  i 

To  depict  the  character  of  the  result  that  J8  here  in- 
tended, and  to  defend  the  possibility  of  its  occarrence,  is 
the  final  jiniut  of  the  present  test  to  which  I  am  sobjectiiig 
the  mode  of  the  Evolutionism  that  I  ara  maiutainii)^. 
The  kind  of  sentiment  towards  the  Future  which  attaches, 
or  needs  to  attach,  to  this  showing  of  the  doctrine  is  here, 
ns  ever,  the  pmper  touchstone  of  the  value  of  the  inter- 
pretation of  religion  adopted.  If  there  be  not  effected 
here  some  appreciable  improvement,  however  faint,  on 
the  consequence  of  preceding  religionism,  the  attestation 
I  am  seeking  for  will  have  failed  in  its   moat  eminent 

requirement. Let  me  then  try  to  produce  fairly  the 

moral  balancu  in  this  respect  which  I  have  to  offer,  «s 
that  which  I  have  been  led  to  believe  telle  actually  in  ray 
doctrine's  favour.  TJiat  is,  let  me  try  to  show  how  the 
"heightened  spiritual  ground"  which  I  claim  aa  ancb, 
has  due  power  of  being  attained  in  the  common  mannti 
of  development. 

The  mode  of  viewing  the  Future  is,  on  my   plan,  bat 


CBAP.  iii.-iii.  PARENTAL  8EMTIHBKT.  473 

one  and  the  same  thing  with  the  regalation  that  is  required 
of  Parental  sentiment.  The  matter  truly  is  not  easy :  and 
for  this  very  reason  does  it  carry  with  it,  as  I  argue,  the 
mental  elevation  supposed.  There  is  called  in  need  by  it 
a  many-sided  alteration  in  the  state  of  age,  as  compared 
with  previous  life :  a  new  infusion,  into  the  substance  of 
individuality,  of  at  once  a  widened  range  of  intellect  and 
a  rare  spread  of  emotion,  under  the  seeming  opposition 
to  this  of  a  proceeding  depression  of  all  physical  ability. 
And  this  manifestly  implies  a  new  plan  altogether  of 
the  distribution  of  vital  energies.  It  implies  surely  a 
gradual  shifting  of  the  vital  centre  towards  an  allotted 
limit  in  a  spiritual  direction,  such  as  must  end,  phenom- 
enally, in  restoring  the  same  state  of  non-existence  as 
that  which  it  emerged  from  by  its  material  part: — a 
gradual  recession  into  so  much  more  than  the  second 
childhood  we  in  common  allow  for,  as  to  extend  to  the 
much  deeper  declension  which  is  into  the  all-subtending 
inorganism,  not  capable  of  retaining  either  body  or  soul 
in  fitness  for  the  combining  both  require.  Both  the  mind 
and  the  heart  within  us  need  much  of  obtained  power  of 
accommodation  to  this  apparent  ordinance,  before  a  volun- 
tary acceptation  of  it  can  be  attained  to. 

The  sorest  obstacle  to  reconciliation  with  this  lot  is  the 
binding  law  that  each  originator  of  a  new  being  has  to 
nourish  it  into  becoming,  more  and  more  as  life  advances, 
the  suppresser,  and  at  last  the  superceder  of  himself. 
Children  are  made  to  thrive  all  along  on  the  extinguishing 
of  their  parents.  And  the  "grace"  to  accept  this  posi- 
tion, without  demurring  against  Providence,  seems  scarcely 
what  can  come  by  rule  of  nature! — It  is,  however,  but 
the  inevitable  attendant  on  the  law  of  general  struggle  : — 
and  it  may  be  that  the  love  which  is  provided  for  the 
parental-filial  relation  is  in  fact  kept  alive  by  the  condi- 


474 

tioD  :  namely,  as  balanced  by  the  power  of  Kligtoa. 
Partiita,!  love  at  the  first,  ia  liltleother  than  pare  eelfisni; 
while,  as  matuTity  of  the  parcDt  passes  on  towanla  deeliBe, 
the  relational  strnggle  becomes  ever,  till  the  final  sur- 
render, more  apparently  that  in  which  the  object  of  lore 
is  tbe  vanquisher  of  him  that  loves.  But  reli;^ioD,Df  the 
character  now  led  acqaiescence  in  Dirioe 

law,  nppeara  e  d  agent  to  step  in  betwew 

the  two,  and  all-sidedness  of  influenw 

Bofttii  away  1  P  discordancy. 

Tlic  cross  I  a  in  fact  scarcely  tliouaU 

of  at^  such,  ei  ea  of  experience,  tliroagti 

the  advantage  it,  and  tbaC   naturally  it 

forced  so  to  fttu^_^  nt  doctrine  is  a  tru^  oaf, 

of  Religion's  whole  associating  with  the  law  of  Death. 
The  idea  of  Death  is,  by  present  showing,  not  only  absolreii 
from  all  tlie  terror  laid  on  it  by  superuaturalism,  butii 
made  to  appear  our  most  special  benefactor  :  not  a  curw, 
but  an  assured  blessint,'.  Death,  responded  to,  as  it  is 
naturally,  by  Sexliood,  is  here  accepted  as  the  true  scarce 
both  of  all  the  aEFeclious  that  have  made  life  happy,  and  of 
that  ability  of  inquiring  into  life's  secrets  wbicb  has  real- 
ized for  us  all  our  actual  belief  in  God.  And  to  each 
personal  individual  of  us  all,  so  also  does  the  coming  oa 
of  Death  appear  that  which  should  hence  rationally  follow, 
as  to  the  poasessiou  of  a  proportionate  creative  form: 
acting  truly  with  peculiarity  on  the  spiritnal  side  of  a», 
and  this  in  spite  of,  or  rather  on  tlie  very  account  of,  ib( 
increasing  feebleness  of  the  material  side.  Nor  can  there 
any  way  be  given  to  this  effect  so  trne  an  expressioo,  i^ 
I  conceive,  as  iu  the  accounting  it,  in  the  way  it  is  her? 
accounted,  for  a  due  raising  of  our  principle  of  Seifhool 
to  tlie  highest  point  of  spirituality  it  is  capable  of:  IhH 
point   being   understood  as  represented  by   a  ooascioai 

I 


CHAP,  iii.-iii.  PARENTAL  SENTIMEirr.  475 

self-subjection  to  "Divine  Will." And  I  think  that 

the  latter  period  of  life's  decline^  in  approaching  Death, 
shows  the  kind  of  alteration  in  mental  character,  of  its 
two  kinds  of  emotive  and  intellectaal,  which  entirely 
corresponds  with  this  conception. 

During  the  mid-term  of  the  parents*  life  before  the 
summit  of  their  own  personal  life-enjoyment  has  been 
more  than  just  surmounted,  the  emotive  impulse  springing 
up  in  them  by  rule  of  nature  through  possession  of  off- 
spring is,  or  ought  to  be,  assuredly  a  large  nllotment  in 
the  general  fund  of  happiness  which  supposedly  has  been 
gained  for  us  by  Death.  And  as  long  as  ripe  maturity 
endures  children  ought  to  be,  and  mostly  are,  real  portions 
of  the  parents'  selves.  Children  are  to  us,  inevitably,  the 
matter  less  of  objective  apartness  than  of  a  subjective 
outspreading  of  ourselves.  Tliey  are  what  we  make  of 
them  by  our  feeling  towards  them.  They  are  to  us  the 
love  that  we  bear  them  :  and  our  love  is  indisputably  a 
part  of  ourselves.  It  is  no  idle  piece  of  metaphysics  to 
say,  as  obviously  we  nmst  in  accuracy,  that,  like  all  other 
objective  forms,  they  are  only  what  we  feel  them  and 
know  them  to  be.  And  the  power  of  thus  extending  by 
emotion  our  selfism,  may  hence  rightfully  be  estimated 
as  the  egoistic  development  which  must  stand  to  us  indi- 
vidually as  the  set  "  will  of  God  concerning  us." Also, 

during  this  period  is  parental  love  enriched  rightly  with 
all  the  mutual  interest  of  proceeding  culture  of  all  sorts, 
and  of  initiation  into  all  social  pursuits.  But  ere  long, 
the  balance  of  advantage  becomes  disturbed.  It  must 
inevitably  happen  soon,  except  by  peculiarity  of  condition, 
that  in  this  kind  of  communion  the  teacher  will  have  out- 
grown his  own  power  to  be  such.  And  this,  in  consequence 
truly  of  the  varying  bents  now  imparted  to  the  two  kinds 
of  minds  that  are  concerned : — whence  the  aimed-at  per- 


476  PRACTICAL   EFFECT 

siateEce  of  tlie  first  relation  needs  the  checking  whic\i  it 
is  precisely  religion's  fuoction  to  afTord  :  sioce,  as  Dcedl 
be  observed,  the  occurring  state  of  emotion  U  being  lud 
ander  a  similar  variation. 

Ever  after  mid-life  it  ought  Biirelj  to  stand  ae  religim 
to  paroiita  to  follow  out  the  divine  purpose  of  isKking 
rendy  the  sncci  or  them.     ReltgioosdntJ 

coiisists  for  the  it  lingering  too  long  in  thi' 

field  of  social  i  ave  made  for  themgelTO^ 

bnt  iu  yielding  om  they  themselvps  ghilt 

have  rendered  it  even  better  than  ti^< 

have  done.  B  hindering,  for  seir-pm^ 

l>ose,  what  Di-  u  to  common  progress.—' 

And,  aa  I  conctL.,,  ^  out  of  this  deninnJ  till 

bring  witli  it  a  due  natural  reward.  When  the  time  for 
detail  occupation  is  over,  whether  as  to  general  learaiog 
or  to  social  activity,  the  full  season  of  life's  maturity  is 
at  its  best  in  regard  to  mental  endowment ;  and  the  verr 
view  of  approachiuK  Deatli  ought  to  serve  but  ;is  enbaoce- 
ment  to  self-ilelight  in  it : — for  self-delight  in  this  ease 
has  the  very  meaning  of  bein^  the  imparter  of  itself,  not 
only  to  surrounding  parts  of  self,  but  to  the  ulterior 
envirounieut  of  fellow-selves.  Now  is  the  time  for  the 
rich  enjoyment  ot  literature,  and  of  a  critical  weighing  of 
discussed  topics  of  all  sorts  that  importantly  affect  men. 
Now  especially  is  the  time  for  a  steadfast  dealiug  with 
the  higher  kinds  of  philosophy.  For  the  mental  qnalilj 
of  mature  age  is  truly  that  which  bears  less  upon  kuow- 
ledge  than  on  that  which  we  name  "  wisdom  :  " — wisdom, 
which  cares  much  less  for  facts  than  I'or  "principles" 
raised  on  selected  groups  of  these ;  and  with  principle 
much  the  rather  as  moral  ones,  specifically  human,  thu 
with  such  as  belong  to  science.  Wisdom  is  the  attribate 
for,  above  all,  social  regulators  and  law-makers.     Andif 


CHAP,  iti.-iii.  PARENTAL  SENTIMENT.  477 

hence  the  eudurauce  of  party  strife  be  made  incumbent 
more  than  should  be  in  advanced  life,  at  least  the  very 
spirit  of  worldly  struggle  might  be  excluded  from  the 
sphere  where  it  would  purely  be  harmful.  The  kind  of 
struggle  that  most  of  all  empoisons  age  is  that  amid  the 
members  of  the  home.  But  the  due  retirement  from 
worldly  action  now  supposed  on  behalf  of  children,  would 
banish  hence,  at  all  events,  that  element  of  rivalry  which 
must  destroy,  if  it  exists,  all  the  proper  tranquil  comfort 
of  declining  life.  And  this  truly  is  the  final  meaning 
of  that  reverence  which  religion  makes  mutual  between 
youth  and  age.  The  latter  ought  especially  to  be  assisted 
by  the  former  in  that  practice  of  ^'  taking  things  easily  " 
which  in  itself  is  an  invaluable  influence  to  be  spread 
abroad  in  the  busy  world ;  but  there  must  here  be  no 
mark  of  domination.  The  assistance  given  must  not  cease 
to  be  filial.  The  aged  must  be  never  made  to  feel  that 
they  are  taken  possession  of,  as  if  actually  turned  to 
infants,  by  those  who  have  the  tending  of  them.  Even 
in  lapsing  into  the  state  that  cannot  else  than  suggest 
a  second  childhood,  they  must  have  the  means  left  to 
them  of  the  only  mental  compensation  still  open  to  them, 
which  lies  in  their  sort  of  infancy  being  such  consciously. 
They  must  never  feel  that  their  mental  i)ersonality  is 
interfered  with. 

The  turn  of  thought  which  I  am  pursuing,  let  me  repeat, 
is  that  which  finds  mingled  in  one  the  two  matters  regard- 
ing age — this  being  taken  typically  as  of  healthy  sort, 
following  on  a  course  of  life  also  generally  healthy, — first, 
that  all  failing  of  mental  powers  is  the  same  with  an 
inclining  towards  the  abstractness  of  quality  that  we  find 
inherent  to  religionism,  and  secondly,  that  this  effect  is 
identical  with  a  desirable  winding-up  of  the  true  develop- 
ment of  selfhood.    The  idea  of  Futurity,  which  is  the 


478  'RACTICAL    BPFECT  : — PARENTHOOD.        f.bi 

essential  ci  aracterizer  of  Religion,  I  coDCeive  to  cad 
assotiiiting  more  and  more,  as  Religion  liecomes  [luriSed, 
with  tlie  iJea  of  Childhood.  But  the  root  to  the  ides  of 
both  must  be  always  personal  to  the  mind  at  work.  And 
the  decadent  course  which  iu  the  second  childhood  do* 
in  que-tion  is  that  ordinarily  taking  place,  is  entiiely  io' 
accordance.  le  grown  up  to  be  them- 

selvc-a  mature  ned  vigour  of  the  pareal 

makes  it  fittii  foly  hftppeus,  it  is  ratlvi 

cbildren's    ohj  1   offeprio^    that   occajf 

the   parental  "when    even    tbia   i 

much  strain  the  case  (.liaC  the  «eDli 

ment,  ns  to  <  omea  wholly  dilated, 

first  lliat  whic-  n  in  general,  as  sach,aiiJ 

thence  indeed  into  a  diffused  feeling  towards  all  mankind 
which  as  to  the  concerned  self  is  nothing  more  tliftQ» 
mere  passive  complacency,  altogether  pleasurable,  which 
in  effect  is  the  same  with  a  cherished  trust  in  Providena. 
At  the  same  time,  however,  the  sense  of  childhood  nu^ 
and  does  yet  linger  on  in  that  serai-iiifantine  mode  whiti 
retains  brokenly  the  true  quality  of  self-coQsciousuess  r  bj 
the  help  of  a  partially-preserved  memory,  repeating  in 
fitful  snatches  the  incidents  of  the  childhood  attached  U 
self,  as  in  due  vital  couuectiou  with  actual  liein^lioud- 
And  this  indeed  is  a  true  i)reparing  of  the  concerod 
selfhood  for  that  state  of  the  nursling  babe  tliat  Imi 
awaits  it,  when  it  lies  cradled  in  tlie  very  mode  ofi!> 
first  spring  into  life,  in  a  faint  sense  of  all  the  t'entlenea 
of  domestic  teudauce,  now  as  then  required  ever  to 
surround  it,  all  unable  as  the  dyiug  one  may  be,  liks 
the  uew-borti,  to  respond  else  thau  by  a  contented  recep- 
tion. It  is  thus  that  the  subject  self  again  enters  tlx 
parental  sheathing  which  nature  has  provided:  tb< 
eieathing  tbat  \a  liow  ^,'vtti'^-^  \ti4\.«^\a.V,  aa    formed  bj 


CHAT.  iii.~iii.  PABENTAL  SENTIMKNT.  479 

the  carling  backward  of  loosened  physical  powers,  thus 
folding  it  in.  And  the  enfolded  self  is  thus  ready  for 
its  sleep  upon  nature's  own  bosom. 

And  the  course  is  similar  with  intellect.  Here  also 
it  is  children  that  are  the  parents'  cast  into  Futurity. 
And  the  anxiety  as  to  the  lot  of  children  that  in  vigor- 
ous life  was  legitimate  now  may  naturally  and  most 
advisably  turn  into  a  diffuse  regard  for  all  humanity. 
Tlie  egoistic  sense,  having  been  purified  to  its  utmost  by 
the  force  of  its  endured  contradiction,  is  now  adapted  only 
for  the  sort  of  outward  spreadingof  itself  which  is  wholly 
an  ideal  expansion,  freed  from  all  its  heretofore  impedi- 
ments of  coucrete  connotation.  In  itself  and  in  its  work- 
ing intelligence  has  become  purely  subjective.  It  has 
fallen  into  the  character  of  abstract  vagueness  that  alone 
is  appropriate,  and  that  eminently  is  appropriate,  to  a 
religious  frame  of  mind.  It  is  wholly  permeated  by  the 
consciousness  of  the  personalness  attached  to  self :  and 
this  precisely  is  what  answers  to  the  effect  of  religion,  of  a 
secondary  child-like  sort,  of  claiming  abstract  personality 
in  Deity. — Well  does  it  follow  also  on  the  known  lines 
of  world-religionism  in  the  matter  of  that  subjectedness 
to  fate  which  among  Asians  attended  physical  incom- 
petency, and  which  they  also  called  on  religion  to  enable 
them  to  make  voluntary.  The  religionism  of  Buddha 
gave  as  its  only  palliation  to  the  sense  of  evil  that  oppresses 
men  the  idea  of  refuge  in  an  imagined  divine  nothingness 
which  might  truly  be  encountered  voluntarily  on  certain 
terms : — namely,  by  a  previous  emaciating  of  all  active 
capacities  in  man :  a  dwindling  down  of  selfhood  to  the 
narrowest  means  of  holding  itself  together — or,  a  diffusing 
of  death- influence  throughout  life.  But  this  involves  an 
omission  of  that  which,  as  I  urge,  contains  the  proper 
essence  of  religion,  truly  such  :  the  trustCxxV  ^^\l-^\s&:^^^&Nlvsa 


480  PRACTICAL   effect: — PARENTHOOD.        MacMr-fS 

to  what,  B  11  is  here  named  the  "  will  of  God,"  in  th<  la&> 
gnage  of  the  anthropomorphiam  alone  aataral  to  the  cstt. 
In  the  Asiatic  the  subjection  to  nature's  ordering,  when 
at  its  beat,  was  truly  in  no  way  abject ;  but  oa  the  othtr 
hand  it  was  irreligiously  defiant : — the  ever-songUt  plange 
into  Nirvana  bein^  in  fact  a  daring  cballeiive  to  fate,  as 
denying  that  il  lower  of  being  master  over 

him  :  or,  ils  if  i  lying  must  be  inescapaU? 

to  him,  yet  th  d  be  still  of  his  own  dis- 

posiog.      It  B  .f  mental    strength  that, 

however  strem  I,  was  rather  animal  tliaa 

humoD, B  of  bravery   in  the  aged 

among  oursel'  haracter  that  is  emiDeotlT 

more  desirabii: .  nmediate  experience  ami 

for  the  kind  of  reflective  foresight  that  it  casta  on  wliole 
life  :  seeing  tliut  the  "will  of  God  "  as  now  e-'^teemeJ, a* 
importing  the  generid  tendency  of  progress,  means  con- 
stantly self- ful  ill  men  t  to  the  utmost,  and  not  self-abae- 
gation.  The  secondary  religious  childhood  that  amoD<Tt 
us  comes  with  age,  though  not  previously,  ia  too  instinct 
with  the  abiding  fruit  of  our  Western  culture  not  to 
admit  "f  a  constant  genializiug  by  hope,  in  the  place 
of  the  deadening  influence  of  Asian  thouglit. 

Tliose  who  shall  henceforth  among  ourselves  approach 
personally  the  dark  gate  of  the  Future,  may  be  well  ani- 
mated to  the  last  by  the  kind  of  spiritual  joy  thatcso 
even  inspire  life  into  the  bare  images  of  Space  and  Time. 
All  idealizing  of  these  can  never  henceforth  be  separated 
from  that  of  the  general  Beinghood  which  is  the  firsi 
eBsential  to  subjectivity.  Tiie  feeling  of  hope,  once  made 
abstract,  is  truly  not  radiant  with  force  of  passion  ;  bnt  it 
has  the  serenity  of  a  confidence  so  different  from  a  mere 
bowing  down  to  Fate  that  it  rests  on  the  sore  ground 
which  evolutionism  has  made  its  own,  and  which  altog^bei 


OHAP.  iii.-iii.  PARENTAL   SENTIMENT.  481 

takes  up,  though  on  uew  terms,  tlie  hasis  to  all  past  trne 
religion  :  namely,  as  to  what  signifies  an  ever-extending 
stretch  of  '*  God's  dominion  among  men."  "What  else  can 
be  understood  by  this  all -expressive  phrase  than  what 
really  is  intended  by  human  progress  ?  Let  the  dying 
then  be  indulged — or  rather  be  not  hindered — in  a  feeble 
dreaming  over  the  images  it  sujrgests.  The  human  self- 
hood in  its  dissipating  must  surely  lapse  easily  into  the 
thought-correlate  to  itself  which  is  to  it  as  the  Self-Centre 
of  all  Nature.  And  the  fluttering  spirit — supposing 
always  that  previous  life  has  been  such  as  not  to  impede 
the  religious  ending  that  is  natural, — may  still  feel  itself, 
on  this  modern  understanding,  as  much  as  ever  it  might 
have  done,  to  be  "entering  into  the  joy  of  its  Lord,"  on 
the  very  account  of  this  belief  in  mundane  progress.  The 
ilying  jiersou  may  indeed  assume  approval  of  himself  if 
he  is  able  to  offer  himself  back  to  his  Creator — I  do  not 
say  as  a  willing  sacrifice,  since  none  can  give  up  what  he 
has  no  power  to  retain,  but  I  would  say  rather — in  the 
light  of  one  who  had  been  entrusted  with  a  temporary 
agency  on  the  part  of  God  :  as  if  ]>Icading  for  himself — 
"  Here  Thou  hast  what  is  Thine  :  the  ^  talent'  bestowed 
by  Thee  which  has  not  been  wrapt  up  in  a  napkin,  but 
put  out  into  all  kinds  of  human  interest.'* 

The  '^  crown,"  also,  that  has  been  looked  to  as  the 
promised  recompense  of  faithful  servants,  is  not  wanting 
in  a  similar  interpretation.  The  "  crown  "  that  a  righ- 
teous Providence  has  in  store  for  each  faithful  hastener 
of  God's  kingdom,  may  mean  simply  the  enduring 
remembrance  of  those  who  have  loved  us.  But  it  may 
also  mean  so  much  more,  in  addition  to  this,  as  will 
limply  make  up  an  adapted  parallel  to  the  first-intended 
meaning.  It  may  mean  an  appreciative  recognition  of 
us,  both  as  to  ourselves  and  as  to  the  work  of  our  hands 

K  K 


and  thouj  s,  by  booig  fmctiou  of  the  general  mtun  dt'. 
posterity,  such  us  will  indeed  afford  to  us,  in  Ktir  em- 
powered aiiticipalion  of  it,  a  reflective  immorliility  <4 
substantial  liiud  : — of  a  kind  thnt  is  lieattiifiiily  nnil  d^ 
more  tlinn  healthfully  stimulative,  and  free  from  a 
of  insidious  teiaptation.  It  may  however  paas  on  fartlier 
into  a  rharaci  ;h   Iteyoud  this  ho  to  !»' 

altogeilier  ind  thus    mach   of  [)er*inil 

reference.     Tb  of  refledive  sort  thai  it 

attainable  to  irely  in  an  actual  powa 

of  foresight  ii  k  of  development   Thoa 

who  may  bavi  irae  of  life  in  a  tratUol 

seekiug  of  tli  i  of  things,  may  well 

so  familiar  wi  t  as  not  to  err  from  \l, 

or  lose  trust  in  their  own  keeping  to  it,  even  in  a  lelliog 
themselves  go  into  a  mere  dreaming  about  it.  They  ma; 
feel,  with  just  reason,  to  have  mounted  each  into  a 
mentiii  Fisgah  of  his  own,  from  which  each  bii^hoids, 
without  need  of  any  doubt  of  his  doinjr  so,  a  laud  of 
Divine  Promise  spread  before  fiim.  A  genuine  pro- 
phetic insight  is  the  ultimate  endowment  which  lies,  and 
lies  exclusively,  in  the  power  of  religion  to  bestow. 


I  liave  ii'iw  completed  the  moral  testing  of  my  reli^icns 
scheme  wliich  has  appeared  to  me  its  proper  wiudia>^Dp. 
And  the  effort  has  brought  rae  back,  as  I  hope  may  be 
perceived,  to  the  very  point  that  I  made  my  central  one 
at  my  first  entering  on  the  constructive  portion  of  this 
work  : — since  tlie  fulfilling  of  egoistic  development  ii 
plainly  the  true  answering  requirement  to  that  personai- 
71688  of  religion  which  I  have  asserted  at  basis. 

Tliere  is  however  yet  a  kind  of  test  to  which  BpeciaUf 
I  desire  still  to  subject  my  doctrine.     And  that  is,  to  it) 


CHAP,  xii.-iii.  MORAL   ATTESTATION.  483 

showing  ability  of  being  reduced  into  a  direct  form  of 
exposition,  such  as  should  adapt  it  to  the  purpose  of  in- 
struction for  young  persons,  and  for  those  generally  who 
are  uninformed  in  the  matter  I  feel  that  the  drawing 
up  of  a  general  summary  of  my  conclusions,  in  the  sim- 
plest terms  I  can  give  to  them  as  with  view  to  such  in- 
struction,— I  do  not  mean  as  addressed  to  such  learners, 
being  aware  as  1  am  how  sacred  is  the  ground  to  be  here 
ventured  on,  and  how  altogether  unsanctioned  is  my  own 
thinking  by  the  needful  judgment  of  higher  minds  than 
my  own :  but  as  offered  experimentally  to  those  with 
whom  already  the  office  lies, — is  a  farther  effort  not  to 
be  shrunk  from.  And  I  hope  therefore  yet  to  accomplish 
it  before  the  closing  of  my  work. 

But  let  me  add  at  once  one  single  reflection  on  the 
preceding  chapters  which  seems  to  cast  back  a  new  clear- 
ness on  my  course  of  speculation. In  my  treating  of 

the  affective  i)rovince  just  dealt  with,  1  have  scarcely 
hinted  at  the  idea  of  Retribution:  this  has  seemed  to 
me  best  excluded  from  view.  But  on  that  very  account 
1  seem  now  to  be  enabled — through  the  involved  impli- 
cation of  the  idea  in  all  uniting  of  Religion  with  Morality, 
— to  trace  rationally  the  actual  vindicating  of  our  instinct 
towards  the  personalizing  of  Deity.  The  most  practical 
of  all  notions,  which  Retribution  is,  runs  in  one  with 
that  subtlest  of  conceptions  which  makes  of  personalness 
itself  an  abstract  image. 

Retribution  that  is  accountable  as  Divine  has  ever  been 
referred  mainly  to  the  Life-after- Death  which  in  my 
scheme  it  is  not  open  to  us  to  think  ourselves  entitled  to 
reason  from,  as  in  connection  with  our  own  Personality. 
After-life  belongs  to  children,  as  Before-life  to  ancestry. 
But  still  children,  when  tliought  of  in  whole,  are  intrin- 
sically, through  the  qualities  that  are  innate  to  them^ 
actual  judgment  on  their  parents,  Yf\ieV\i^T  ^j&  \^Q»tCk^^xi^^ 


484 

or  penal';  Tlieir  virtues  uiid  their  vices,  so  far  as  tliojr 
nre  iaherited,  are  whnt.  parents  have  simply  to  suimit  If, 
and  tliia  wilhont  failure  in  their  proper  sentimrot  flf' 
parcntalism.  Still,  for  Retribution  that  la  rightly  sach, 
in  beini;  actaallj  personal,  there  is  liore  no  place  >- 
adapteil  as  true  Retribiitiou  is  to  alone  tlie  provinci!  of 
Fraternity,  v  ttice,  wautiitg  otlierwirt 

tlirougliont  ni  in   the   lumd  of  maou 

informed  by  (J  le  ground  of  Parenthood, 

and  also  coDce  of  Sesbood,  Retributioa 

may  thus  wel  sly  passive  :  as  otherwiie 

active^  in  the  imiug  himself  emphtyed 

personally  by  nid  the  maHs  of  hutuia 

Btriijrglers,  as  _  ;nt. But  this  armnge- 

ment,  of  treating  general  Retribution  as  but  secondarr 
to  liumau  action,  agrees  wholly  with  the  fact  that  all 
Beligiou  turning  generally  on  oar  sense  of  Nature  ren- 
dera  Deity  on  its  own  account  impersonal.  The  Per- 
sonality given  to  man  by  his  appointing  to  the  main 
office  of  RetributiOD,  relatively  withdraws  Peraimality 
from  Deity  :  but  only  in  such  phenomenal  semblance  as 
applies  in  fact  equally  to  our  own  human  Personality. 
The  two  remain  in  balance  together.  They  remain  IQ 
tlie  perceptible  correlation  which  gives  to  all  Religion 
its  actual  value. 

Whether  we  call  our  vita!  centre  our  point  of  iSelf  liood, 
or  our  principle  of  Individuiility,  or  our  seat  of  Cou- 
ecience,  it  is  all  one  and  the  same  thing.  Our  mental 
stanilpoint,  kept  in  phice  by  our  sense  of  Deity,  is  the 
one  thing  that  is  everything  to  us.  It  is  that  wbicli 
enables  ua  to  stand  upright.  It  is  that  which  we  are 
bound  to  make  as  broad  and  as  firm  as  we  can.  It  is 
that  which  has  given  us  all  that  belongs  to  ns  of  cap*- 
bi'/ity  of  being  and  oi  \)eciiTO\a>j,. 


"■    y  V  '-;    ..X.  i 


A    GENERAL    SUMMARY 


OF    RESULTS, 


HYPOTHETICALLY   DRAWN    UP    IN    A 


CONSTRUCTIVE    FORM. 


Ll 


CONSTRUCTIVE   SUMMARY. 


THE    IDEA    OF    GOD. 

Religion  is  a  thing  that  has  been  chanaring  char- 
acter ever  since  it  began  to  exist.  But  through 
every  different  stage  of  its  course  it  has  assuredly 
been  that  which  we  must  think  of  as  having  formed 
the  chief  means  of  the  improvement  of  mankind: 
and  this  for  the  reason  that  it  has  always  been 
associated  with  the  idea  of  God.  This  idea,  the  great- 
est of  all  ideas  possessed  by  us,  is  that  which  has 
been  ever  our  best  cultivator;  while  Religion  is  the 
feeling  that  has  brought  the  idea  home  to  us,  and 
made  it  profitable. 

The  more  we  gain  knowledge  about  ourselves  and  the 
world  we  live  in,  the  more  we  have  the  means  of  becom- 
ing happier,  and  in  every  way  better.  But  all  knowledge 
whatever  consists  in  our  possession  of  idetis.  Brute 
animals  have  none  of  these,  unless  of  the  very  simplest 
and  lowest  kind:  such  as  stand  but  for  few  objects  at 
one  time,  or,  perhaps,  but  for  one  only.  But  the  idea 
of  God  stands  at  once  as  expressing  a  relation  to  every 
thing.  The  idea  of  God  comprehends  all  that  possibly 
can  be  known  by  us,  either  about  our  inner  selves,  or 
about  the  whole  universe  outside  of  us. 

Very  gradually  did  the  idea  come  about;  and  very 
coarse  and  unworthy  were  the  imager  ^i^\.  ^xo^^Qlc;^^  ^a 


488  THE   IDEA   OF    GOD, 

give  form  to  it.  Bat  this  has  also  beeu  the  [»))>c,iat 
lower  way,  with  even  the  humblest  of  our  mentsl  iapm- 
Bions.  These  have  gathered  themselves  together  on  mt-  ' 
taia  objects,  or  on  certain  classes  of  objects,  till  sodtloiiST 
a  perfect  notion  has  sprang  up,  sach  as  fitly  might  \<t 
labelled  by  a  naiM  siveu  to  it.  And  this  w&a  the  fall 
making  of  an  ;  le  remembered  nad  taWci 

about:  while ii  ue  there  was  thustiirom 

upon  the  sabj  to  the  minda  of  ail  thv. 

could  tiilte  it  leginuing   to  the  idea  cf 

God  is  tliereP  lear  against  it  in  tlieei;!, 

when  its  own  is  attained,  or  but  be..-^ 

to  be  iittaiued  'er  hnniao  thought  b.': 

to  worli,  we  miioi.  ..-^,  it  aimed  towards  tlit  M 

But  at  first,  like  a  baby  child,  it  could  only  groping  ■ 
and  awkwardly  feel  its  way.  The  infaDt  niind  of  ■  - 
race  could  grasp  only  at  outward  matters  ;  long  effort  ^■■■- 
needed  before  ut  all  it  couhl  look  inwards  on  itte!'. 
However,  it  went  on  adding  image  to  image,  micgii--' 
and  storing  all  in  memory,  till  at  last,  when  the  min- 
was  at  maturity,  the  two  kinds  of  ideas  were  alike  k 
active,  and  were  so  hel^irul  to  one  another,  that  a  om 
general  impressiou  began  to  dawn,  which,  once  risen  ioW 
full  mental  perceptiuji,  gave  indeed  a  real  daylight  to 
the  mind.  The  idea  of  God,  &hed  abroad,  was  felt » 
intimate  to  mankind  tliat  at  once  it  gained  a  natm  ^ 
itself:  a  name  that  was  so  needful  and  desirable  tbit 
it  could  never  afleiwarda  be  lost,  but  has  concinoilly 
been  passed  on  by  all  peoples  in  turn,  and  by  one  genen- 
tion  af'ier  another,  all  down  to  ourselves,  who,  it  Jovi 
be  hoped,  are  more  than  ever  unwilling  to  let  it  go.  1^ 
"name,"  indeed,  is  in  itself  almost  all  that  we  ban' 
hold  by,  in  regard  to  the  immense  meaning  the  W 
covers  ;  but  the  word  is  so  enriched  by  all  sacred  tf* 


UNITY   OF  COMPOSITION.  489 

ciatioDB  that  it  is,  in  itself,  a  sufficing  treasary  of  reli- 
gious feelings.  Whatever  religious  questions  arise  in  us 
—either  about  the  world  within  or  the  world  without, 
about  our  first  creating  or  our  final  destination, —  the 
one  single  word  of  ''  God  "  holds  all  that  we  can  ever 
reach  for  our  answer. 

If  the  mind  had  proceeded  by  details  only,  adding 
separate  bits  of  knowledge  together,  now  on  one  kind 
of  matter,  and  now  on  another,  till  it  had  seemed  that 
the  piled-up  heap  included  everything  the  universe  offers 
to  our  understandings,  we  should  surely,  after  all,  have 
possessed  ourselves  of  nothing  but  a  very  deadly  accumu- 
lation of  particulars.  There  could  have  been  nothing  to 
keep  alive  in  us  any  interest  in  it.  But  ouce  there 
should  have  been  started  the  Divine  image — as  of  God 
present  throu^fhout  all,  and  keeping  everywhere  His 
stroug  rule  over  the  mass, — and  the  whole  must  have 
been  kindled  in  reality.  The  idea  of  God,  once  produced, 
whenever  or  for  whomever  it  is  so,  puts  instantly  a  soul 
into  our  thinking  of  the  universe. 

The  Divine  image  comprehends  in  itself  all  that  Science 
has  made  known  to  us  by  the  phrase  of  the  '^  Unity  of 
Composition  throughout  nature."  This  is  but  the  same 
thing  as  what  lleligion  has  called,  in  poetic  terms,  a 
common  Plan,  or  Design,  running  through  the  general 
course  of  events — except  for  the  circumstance,  which 
indeed  is  all-important,  that  scarcely  yet  has  the  scien- 
tific image  been  thought  of  as  applied  inclusively  to  the 
sphere  of  Mind.  Mind  is  alone  capable  of  being  known 
by  us  through  our  power  of  inward-looking,  or  of  intrih 
spection ;  while  Science  has  wholly  sprung  out  of  the 
practice  of  outward  search,  or  of  extraspectian : — as, 
op|>osedly,  the  stand  of  Religion  has  been  expressly  in 
the  practice  of  introspection.    And  thus,  while  neither 


490  THE   IDEA  OF  GOD. 

of  tbem  [cladea  from  itself  the  object-matter  of  On 
other,  Imt  while  both  of  them  bear  view  to  an  object 
common  U  both,  the  operation  coDcerned  falls  natsral!; 
into  two  mental  departmenta.  Science,  jiist  as  much 
as  Religion,  aims  at  a  comprehensive  survey  of  wh«li 
nature;  but  Religion  needs  begin  where  Science  enii. 
Antl   with  E*  y,   is    the   idea  of  Com- 

munity  of   I  ive   as    to    be   pecaliirif 

appmpriati  ?ned  to  Deity  in  relisioB 

poetry,  beiDs  iggested   by   oat  hniaic 

nature,  imp  only  that  it  is  bwliljM 

well  iL)i  menti  ercheless.  Mind  naiunl^ 

takes  the  leai  nage.     It  is  as  (nie  llu( 

the  Body  nile^  is   that  the    Mind  mle* 

the  Body  ;  but  the  truth  in  the  first  case  must  be  takra 
in  a  lower  sense. 

To  make  clear  this  important  matter,  we  need  only 
to  examine  a  common  phrase.  It  is  often  said  that  if  it 
truly  be  the  case  that  God  is  to  us  but  an  Idea,  it  iswt 
that  give  our  likeness  to  God,  instead  of  our  takii^ 
likeness  from  Him.  But  this  appears  only  on  the  aor- 
face  of  the  mntter:  because,  in  fact,  all  our  power  of 
originating  ideas,  and  applying  them,  depends  entireir 
on  that  general  constitntion  of  mind  which  God  aloM 
has  supplied  us  with  :  or,  in  other  words,  which  Ott 
whole  power  of  the  world  without,  and  the  power  of  tk 
world  of  mind,  juined  together,  have  produced  in  us.  If 
we  have  created  God  in  liiimau  image,  yet  always  itwH 
God  that  created  in  us  the  ability  of  so  creating  Hi> 
image.  And  the  "we"  tliat  is  here  spoken  of  must  bs 
never  thought  of  as  one  single  individual,  bat  alwavstf 
representing  the  entire  number  of  human  beint^s  ifetf 
have  existed  since  fir.tt  the  great  Idea  was  begun  op» 
Our  power  of  at  all  thinking  aboat  Qod  ia  as  impluttl 


UNITT  OF  C01CP08ITI0N.  491 

instinct  worked  oat  for  as  by  the  entire  heretofore  coarse 
of  nataral  progress. 

Hence  it  is  entirely  forbidden  as  to  sappose  that 
behind  the  idea  there  lies  nothing  that  we  can  call  real. 
The  direct  contrary  to  this  is  implied  expressly.  The 
idea  that  we  hold  of  God  expresses  all  that  we,  as  haman 
beings,  have  the  power  of  attaining  to  and  comprehend- 
ing. Beings  higher  than  oarselves,  if  there  be  such, — 
or,  if  there  shall  come  to  be  such,  as  indeed  we  have  all 
reason  for  expecting, — must  necessarily  kuow  more  about 
God  than  we  yet  have  the  means  of  doing.  But  the  idea 
implies  always  a  reality  of  background  in  the  region 
that  is  inaccessible  to  us.  Brute  savages  knew  almost 
nothing  true  of  God  ; — brute  animals  still  less  : — but 
the  knowledge  we  ourselves  have  attained  to,  so  far  as 
it  may  be  called  such,  has  come  to  us  from  that  actual 
experience  of  the  course  of  nature  which  is  certainly  the 
most  real  of  all  things  to  us. 

Still  it  is  always  true  that  the  idea  that  each  one  of  us 
has  of  God  belongs  solely  to  himself,  and  none  other. 
The  instinct  he  has  inherited  is  but  a  foundation  that 
the  mind  of  each  one  has  to  appropriate  and,  if  it  can, 
improve  upon.  The  instinct  is  an  average  result  out  of 
the  whole  best  experience  of  mankind  :  but  to  each  single 
person  who  attains  to  realize  the  common  instinct  as  his 
own,  the  effect  is  none  other  than  closely  personal.  It 
is  of  the  kind  which  so  acts  on  the  individual  as  to  cause 
the  sense  of  God  now  attached  to  him  to  appear  as  if  to 
radiate  all  around  him  throughout  the  universe,  as  spring- 
ing always  from  a  fixed  point  in  his  own  breast. 

And  this  is  the  real  source  to  the  human  being  of  his 
possession  of  that  full  knowledge  of  himself,  which  has 
the  name  of  Self-Consciousness.  A  man  who  is  conscious 
of  his  own  Selfhood  is  at  the  same  time  made  aware,  in 


492         THE  IDRA  OF  OBOWTH,  AND  OF 

a  general  way,  of  the  everything  that  belongs  to  his  own 
nature:  just  as  consciousness  of  Deity  respects  generally 
the  everything  in  nature,  of  the  two  sorts  that  we  call 
severally  material  and  spiritual.  The  human  being 
began  at  first  by  knowing  himself  only  bit-by-bit  He 
knew  that  he  was  a  parent  or  a  child,  a  master  or  a  ser- 
vant, a  strong  or  a  weak  person :  but  he  never  knew 
rightly  that  he  was  a  human  being,  independently  of 
such  particular  distinctions,  till  he  felt  that  he  had  within 
him  the  sense  of  ^^  God."  The  perception  of  possessed 
Selfhood  is  none  other  than  the  inevitable  '^  reflection  " 
of  the  possessed  sense  of  God. 


THE   IDEA   OF   GROWTH,  AND    OF   THE    ESSENTIAL 
RELATION   BETWEEN   MIND    AND   MATTER. 


As  soon  as  ever  we  understand  that  all  knowledge  what- 
ever has  come  to  us  gradtially^ — excepting  for  those  final 
results  which  have  been  spokeu  of,  as  the  sudden  winding 
up  of  completed  processes, — we  have  an  opening  to  a 
just  reading  of  nature  that  was  wanting  under  the  primaiy 
idea  of  immediate  Creation.  All  gradual  increase  means 
Growth: — and  Growth  is  a  matter  that  is  continually 
going  on  under  our  own  eyes  :  whence  much  that  relates 
to  it  is  intelligible  to  us.  And  on  account  of  the  great 
Unity  of  Composition  throughout  nature,  which  is  our 
present  interpretation  of  Deity,  whatever  we  come  to 
know,  of  whatever  kind  or  degree  of  knowledge,  is 
always  capable  of  leading  on  towards  what  yet  is  too 


THE   RELATION  BETWEEN  MIND  AND  MATTSB.       493 

difficult  for  U8.  The  idea  of  Growth,  when  sufficiently 
extended  and  deepened,  is  indeed  one  that  matches,  in 
a  secondar}'  manner,  to  the  Divine  Idea  itself.  This 
too  has  obtained  finally,  and  as  it  were  suddenly,  for 
the  common  thought  of  to-day,  a  name  that  stamps  it 
for  common  use.  Growth,  as  soon  as  thought  of  as 
universal  in  action,  is  thenceforth  known  under  the 
title  of  Evolution,  And  in  the  adopting  of  this  word 
as  our  clue  we  have  a  wonderfully  helpful  means  for 
that  assorting  and  due  arrangement  of  all  ideas,  which 
is  the  needed  framework  to  all  knowledge. 

The  ideas  we  possess  can  alone  be  produced  into  proper 
"knowledge"  by  our  having  reason  to  believe  in  them 
as  "real": — that  is,  as  substantially  supported  by  our 
experience.  But  the  doctrine  of  Evolution  altogether 
meets  this  demand  at  foundation,  by  revealing  to  our 
comprehension  how  Growth,  at  every  stage  of  it,  depends 
on  the  realistic  quality  of  all  functions.  Man  has  become 
what  he  is  through  precisely  his  having  gained  a  command 
over  outward  nature ; — outer  nature,  on  the  other  hand, 
has  been  ever  growing  into  what  it  is,  at  least  in  regard 
to  man,  through  its  subjection  to  human  powers,  both 
physical  and  mental.  It  is  clear,  therefore,  that  unless 
the  outer  world  nnd  the  inner  one  were  both  real,  the 
one  just  as  much  as  the  other,  all  experience  would  go 
for  nothing, — which  is  an  absurdity. 

In  the  unfolding  of  this  mutual  relation  the  doctrine 
of  Evolution  has  added  on  to  the  idea  of  Deity  a  new 
principle  of  Causation,  which  has  the  advantage  over 
the  hitherto  accepted  one  of  admitting  of  our  rational 
examination.  The  sense  of  Deity  remains  always  behind  : 
but  in  front  is  made  discernible,  in  part  dimly  and  in 
part  clearly,  the  manner  in  which  Deity  has  worked.  In 
regarding  Universal  Growth  as  the  "manner"  of  creation 


494  THE   IDEA   OF   flBOWTH,   AND    OF 

employed  ly  God,  while  we  are  taught  b^  expencfn 
both  that  growth  of  Mind  has  all  along  come  u  frail 
from  the  ministrj  of  outer  nature,  and  tbat  grovtli  ef 
the  miudJesB  kind,  which  is  growth  of  Matter,  has  pro- 
ceeded, since  Mind  begau  to  be,  out  of  utaiDl;  the  niis- 
istration  of  Miud. — we  obtain  a  view  of  Caosatioii  thu 
inevitiLbly  can  mr  belief  iu  Glod,  u  ike 

implied  Fount  :hout  aature — the  Sour* 

of  Qiovement  u  »  as  well  as  in  the  Wkute 

of  things. 

But  it  must  at  in  each  ^oeral  wtmj 

"  Miud  "  moBl  find  of  individoals,"  W 

as  that  of  the  nen  :  and  of  this,  bnt  » 

successive  to  a  i..^^  jimals,  and   moreover  vo 

a  preceding  state  of  orgatiisni  io  all  of  which,  as  well  a 
in  that  of  brutisni,  a  preparation  for  Mind  was  eiiateal- 
The  Mind  of  individuals  is  naturally  correlative  wtfa 
Body:  but  whenever  general  nature  is  ia  question,  « 
do  best  to  compare  Mind  with  Matter. 

The  comparison,  however,  must  turn  always  on  CPU- 
trasi.  It  means  nothing,  if  not  t!ie  finding  betwees 
Mind  itnd  Matter  an  essential  contrariety  to  one  another: 
though  Blill  iu  alone  the  manner  of  contrariety  wiiid 
Growth  supposes,  iu  regard  to  their  being  mntuallf 
nutritive.  'She  movement  throughout  nature  caused  by 
Mind  i8  antagonistic  to  tlje  movement  caused  by  Matier; 
for  the  very  reason  of  both  proceeding  from  the  o» 
Source  of  never-varying  Deity.  From  their  antagoni^ia 
the  two  movements  are  forced  to  be  alternate :  and  tlii* 
means  that  each  oT  them  must  proceed  at  the  expeaU 
of  the  other.  Each  must  work  out  its  share  of  divioi 
impt^tuH  until  it  has  so  spent  itself  that  the  opposed  oiK 
may  iu  turn  drive  it  back,  and  lead  progress  in  ils  aw* 
direction.     0£  a\V  t\ie  gftntxo^  "  \^-sV  WaxiA.  \a.  ostitn, 


THE  RELATION  BETWEEN  MIND  AND  MATTER.        495 

the  law  of  an  Opposing  Dualism  is  that  which  in  itself 
shows  the  right  to  take  the  lead.  It  has  in  itself  an 
open  cause,  and  has  moreover  the  ability  itself  to  serve  as 
cause  to  the  very  meaning  of  "  law,"  discoverable  only 
later.  It  serves  as  giving  to  general  nature  an  intrinsic 
principle  of  Balance,  It  means  a  swaying  to  and  fro  of 
the  movements  of  contraction  and  expansion,  of  concen- 
tration and  diffusion,  of  combining  and  diversifying, 
which  share  between  them  all  natural  cventuation.  The 
tendency  towards  Dualism  of  this  kind  is  the  same  thing 
as  a  \iW\viQ  pulse  found  in  nature,  giving  to  it  a  breath- 
ing  life  on  its  own  account. — Or,  instead  of  vl  pulse^  shall 
we  not  call  it  a  pendulum — a  pendulum  set  in  motion 
before  organism  began,  of  the  kind  that  has  possessed 
within  itself  from  the  first,  and  all  along,  the  power  of 
creating  for  itself  the  whole  clock-work  machinery  that 
has  been  due  to  it? 

Before  organism  had  been  established,  there  were 
doubtless  in  existence  the  "  natural  laws  **  which  are 
supported  severally  on  the  principles  of  Chemistry  and 
of  Magnetism.  Of  these,  the  one  kind  had  for  basis  the 
Dualism  of  the  powers  of  heat  and  motion,  of  acid  and 
alkali,  &c. ;  while  the  other  had  its  ground  in  the  Dualism 
of  mere  "  positive  and  negative,"  acting  towards  polari- 
zation. A  Dualism  in  both  these  kinds  was  already  a 
diffused  fact:  though  not  yet  had  human  thought  wrought 
upon  it,  and  given  name  to  it.  And  in  regard  to  organic 
beinghoodf  so  again  was  the  proper  Dualism,  now  arrived 
at,  a  similarly-diffused  fact,  tending  ever  to  concentrate 
itself  into  the  importance  it  has  come  to  hold  in  all 
animal  physiology,  and  especially  in  all  science  respect- 
ing man  :  the  Dualism  of  Sexhood.  Animals  were  male  • 
and  female — or  rather,  female  and  male, — long  before 
human  thought  had  taken  note  of  tVie  {«lc\.«    ^\sX  vc^  ^^ 


496  THE    IDEA    OF   GBOWTH,    AND    OF 

human  ]\  d,  after  all,  is  the  seat  of  Dualiaiu  wbi^  hu 
set  ail  index  to  the  universal  oircumslauce.  OiiifT  DnaU 
isms,  iiotw  thatamling  tlieir  reality,  Imve  iiecesiuitilj 
gained  solely  tlieir  definiteuesi^  through  the  loiitr  Unil* 
ism  ot  Ihe  Mind  itself,  into  its  two  fimctioDs  of  Exlrt- 
Bpectioii  and  Introspection.    The  Outer  kind,  uU  imiefiuiM 


as  tn  i'aelf,   i  1   as  cause  to  the   lantt 

kind  :  l;ut  ID  ft  the   Isner  kind  m\aiii 

has  caused  de  Outer  kiud.     Mind  h^ 

constiLtitly  eai  i  around    it;    while 

Dualism    abn  ^iven    to  Mind   it«  <nn 

proper  ileveli  Namely,  in  im|iutiiii 

to  Mitid-deve  itive  charact^re  of  tut' 

lectual  and  a  in  are  of   the  nature 

mental  Sextiood.  The  Inner  and  Ourer  facts  are  staod- 
iug  proofs  of  their  mutual  reality,  through  each  Iwioj 
etaudiug  cause  to  tlie  oj)|«>sed  class  of  fucte. 

Tliia  view  of  the  inherent  pulse-like  or  pendulum-like 
spring  to  vilal  action  renders  easy  that  practice  of  inves- 
ligation  which  so    naturally  suggests  itself,  of  pasuag 
from  the  one  sphere  of  nature  to  the  other,  in  any  diffi- 
culty as  to  either.     And  manifestly  it  is  the  sphere  of 
Mind  nud  of  Introspection,  that — although  we  ore  required 
to  begin  with  it, — is  that  where  difficulty  ia  the  greatest     I 
In  outward  observation  we  look  at  ohjects  with  ourevo,     ' 
and  handle  them  with  our  fingers  :  which  draws  on  men-    ' 
tal  power  for  little  effort,  in  at  all  events  the  first  instaoce. 
But  for  iutrospeetion  we  must  examine  with  our  thoughts: 
and  these  are  subtle  in  their  operation.     These  alone  can     { 
turn  in  upon  themselves  :   which  ia  astrain  such  as  wonlil     ! 
happen  to  our  eyes  if  their  usage  were  forced  back  on     I 
the  visual  nerves  of  the  retina; — a  strain  which  indeed 
would  not  be  possible  except  for  the  artificial  aid  whidi     ■ 
is  sometimes  actually  applied  in  the  case  of  sight*  ud 


THE   RELATION  BETWEEN  MIND  AND  MATTER.        497 

which  also  is,  or  may  be,  applied  relatively  in  the  very 
office  of  **  reflection,"  which  is  precisely  the  ensuing  fruit 
of  introspection. — But  when  our  mental  action  of  **  re- 
flection" includes  within  its  play  both  worlds  of  contem- 
plation, there  is  mostly  something  easy  that  slips  to  view 
which  may  carry  us  lightly,  and  also  safely,  over  other- 
wise hard  ground. 

One  help  to  Mental  Science  is  before  us  that  is  now 
become  recognized  as  essential,  as  to  the  subserviency 
of  physical  observation  to  the  understanding  of  even 
our  spiritual  selves.  That  is,  as  to  the  observed  coustaut 
relation  of  mental  effort  to  what  we  may  call  the  general 
"mental  retina"  of  the  entire  brain.  The  nerve-matter 
of  the  brain  has  been  found  to  be  so  peculiarly  associated 
with  mental  action,  in  point  both  of  quality  and  amount 
of  substance,  and  also  in  respect  of  comparative  growth 
of  the  individual  and  of  the  race  ooncerneil,  that  it  seems 
lawfully  assumable  as  a  true  index  to  the  growth  of 
mind  which  we  appreciate  through  practical  experience. 
— ^The  departments  of  experience  which  affect  severally 
alone  our  si)ecial  senses,  of  sight  and  hearing,  &c., 
seem  to  have  begun  by  producing  for  themselves  minor 
ganglia  of  nerves,  as  in  insects.  But  in  man  those 
minor  ganglia  have  in  part  become  moulded  into  one  : — 
and  it  may  apparently  be  inferred  that  at  this  epoch  in 
development,  occurring  after  man  had  begun  to  be,  a  root 
was  laid  to  the  production  of  self-consciousness,  notably 
exclusive  to  man's  possession.  If  so,  it  may  be  supposed, 
and  with  the  utmost  help  to  our  comprehension  of  human 
nature,  that  the  alternate  actions  of  extraspection  and 
introspection  have  together  served  as  actual  eause^  both 
to  the  increase  of  the  brain-ganglion  in  man,  and  the 
enlargement  of  man's  mental  capability: — the  latter 
being  indeed,  like  its  counterpart,  a  complicated  result 


498  THE    IDEA   OF   GROWTH,    AUD   OF 

obtained  inly  throngli  the  miaistratioD  of  the  cpeeit) 
senses.  *]  ;  mode  of  cerebral  uerve-action  seems  nctatU} 
to  be  tiiat  which  on  these  terms  it  should  he  expeetal 
to  be,  of  cc  itinuouB  but  minatest  ribrations. 

VibratioDB  aeem  eatablJBhed  hy  Soietice  as  aniTenilt; 
the   primary  1  But    qo    less   it  e 

eatablialied  in  hinkiiig   that  Tibntjom 

concern  Mind  n. — It  is  true,  howen^ 

that  Science  I  Of  attribating  to  thtW 

for  its  rightf  nd,  which  is  peculiar  tt- 

man,  but  tht  lich  is  co-extetuin  wi^ 

Matter,  id  I  pac«.     Id  a  ooamieal 

unitersal  vie*  vine  Fount  of  pulsatici 

to  be  recognized  falls  inevitably  into  a  great  masiei- 
vibration  between  passive  Matter  and  active  Motioa. 
And  in  regard  to  whole  nature,  an  iu-seated  power  o{ 
Motion  is  indeed  a  true  Miud,  just  as  Matter  ia  ime 
Body.  Nor  apparently  could  the  "Mind"  of  natnn 
dispense  with  "  Body  "  auy  more  than  general  Malta 
could  be  alive  withaut.  Motion.  This  undersIaiidiD; 
must  be  taken  as  the  essential  basis  to  our  every  inves- 
tigation into  nature. — By  the  so  taking  it  we  seem  tnJj 
enabled  to  reduce  to  a  minimum  the  greatest  difficallj 
of  philosophers  with  the  subject. 

Our  own  consciousness  of  the  possession  of  Mind  i* 
such  as  naturally  makes  it  alien  to  us  to  assign  u 
equal  importance  to  Matter;  notwithstanding  what  ex- 
perience tells  us,  as  it  does,  of  our  possession  of  Mind 
depending  wholly  on  our  fellow-possession  of  Body 
Our  human  Mind  is  at  the  utmost  degree  of  variimo' 
with  Matter  that  exists  anywhere  in  nature.  But  ttiii 
Tariancc  is  only  such  as  belongs  naturally  to  a  pui 
of  divergent  VioeB  coTai\\\Qii«i  v*  Mu,«6»  n.i;e  sui)poaed  tt 


THE   BVLATIOK  BETWEEN  MIND  AND  MATTEB.        499 

be :  pointing  trnly  at  basis  to  a  junotion  in  a  perfect 
angle — as  radiating  out  of  Deity, — but  not  more  than 
**  pointing  "  towards  this  :  not  actually  revealing  more 
to  us  about  this  origin  than  the  rationality  of  its  inference. 
For  the  line  of  mental  development  may  be  traced  as  all 
along  essentially  interwoven  with  the  line  of  growth 
physical, — if  we  attend  exclusively  to  the  select  form 
of  Matter  that  has  by  ^^  Providence"  been  united  with 
the  select  form  of  Motion  implying  Mind  :  namely,  with 
the  amassed  nervous  substance  of  the  human  brain. 
Here  aloue  are  we  concerned  in  the  case.  If  comparative 
anatomy  and  physiology  could  be  helped  out  by  a  suffi- 
cient psychology,  there  is  every  sign  that  it  might  be 
shown  how  the  growth  of  the  ganglionic  nucleus  of  nerve- 
material,  in  conjunction  with  the  bony  case  that  protects 
it,  has  strictly  corresponded  with  the  course  of  mental 
condition  which  human  history  unfolds  to  us,  when 
backed  by  philosophy  aud  present  consciousness.  Man, 
springing  from  the  state  of  brutes,  and  thence  from  out 
of  lower  and  lower  states  till  all  organism  disappears, 
may  find  an  index  to  the  whole  progress  in  aloue  the 
ascending  character  of  the  brain.  But  if  actual  know- 
ledge must  here  cease, — as  in  fact  it  very  nearly  if  not 
wholly  does, — imaginative  hypothesis  may  go  deeper: 
and  this  without  requiring  condemnation,  if  only  a  due 
analo;;y  witli  proved  knowledge  be  preserved. — And  our 
aim,  if  it  be  even  deeper  than  actual  knowledge  can  jus- 
tify, is  but  that  of  a  supi)Osed  stretch  towards  the  idea 
of  Deity,  as  Deity  is  now  comprehended. 

The  Unity  of  Composition  throughout  nature,  which 
is  a  scientific  recognition  of  Deity,  contains  within  itself 
the  assumption  of  what  is  called  the  ''  Persistence  of 
Force":  or,  in  other  words,  the  impossibility  of  any 
change  having  occurred,  or  being  de^Viu^di  \x^  c^^^^sax^Ss^ 


600 


BE    IDEA   OF   GROWTH,    AND    OF 


the  act  IK     amounts  of  Matter  and  of   Motion,  togeUnr 
affording  ine  balance  without  wliicfa  creative  For«  n«li 
be  nullified.     Bat  this  idea  of  the  compcuitioD  lA 
universe  poiuts  to  notliiug  like  •  beffinning  of  Uiiogi: 
which  14  one  of  the  nnsupported  imagiaatioaB  that  ii 
hHTe  liun^  about  the  former  notion  of  Dei^,  bat 


no  place  with 
balance  iatrio 


The  idea  of  a  prerailiig 
U  to  Bee  that  fonn^it 
}g  on  can  b«  odI; 
eive  that  all  pi 
iriJy  answered  to  hj 

therefore  an;  iadn]] 
i  co-arraogement  beti 
■8  to  nothing  more  thrt 


progress  ever 

We  are  forcei 

in  developtue 

greseion  in  a 

iti  itntiginatio 

Matter  and 

what  again  might  occur,  ana  perhaps  mus£  occar,  in  ii 

all  events  small  departments  of  the  growth  arising  OGI 

of  decadence. 

The  most  level  of  all  conditions  has  been  ecientifica!]; 
depicted  as  a  filling  n|i  of  Space  with  a  sabstnnce jell;- 
like  and  tremulous,  in  which  float,  at  far  distances  froa 
one  another,  minute  atoms  of  slightly  thicker  mateiiiL 
But  let,  us  only  assume  that  the  distribution  of  tliW 
atoms,  and  perhaps  also  the  density  of  tlieir  compoditioa. 
was  irregular,  aud  it  would  seem  that  already  here  n 
have  a  clue  to  the  unturul  plan  of  formation  in  general:— 
while  the  matter  of  the  irregularity  is  at  once  proridtd 
with  explanation  by  the  inference  just  asserted  of  * 
previously-undergone  dispersion,  such  as  naturally  «oiiM 
scatter  friigmeuts. — The  irregularity  being  assumed,** 
apparently  possess  here  the  lowest-traceable  conjanctiw 
of  Mutter  and  Motion  :  and  yet  eveu  here  appears  tbt 
sign  of  a  possible  beginning  of  all  formation.  Clwij 
DO  tremulousness  could  exist  except  for  a  certain  fol'- 
stance  to  be  agitated.    %ut\^  \W^\.tat.Lon  waa  ia  wtf 


THB   RELATION  BETWEEN  MIND  AND  MATTBB.        501 

places  more  marked  than  in  others,  and  if  the  size  of 
the  atoms  and  their  distances  from  one  another  were 
also  unequal,  there  must  surely  have  happened  this : — 
that  the  swellings  of  the  chiefly-agitated  spots  of  ether 
would  in  time,  in  consequence  of  resistance  met,  in  part 
from  fellow-swellings  and  in  part  from  encountered  atoms, 
turn  for  each  to  a  true  vibration,  and  to  a  vibration  that 
would  become  a  little  heap  of  vibrations,  and  thence 
farther  a  proper  whorl  of  centered  motion  :  afk:er  which 
the  event  could  not  fail  that  the  whorl,  in  being  such, 
must  proceed  to  draw  into  its  sphere  the  floating  particles 
that  might  come  within  its  reach.  But  this  must  mean 
that  this  would  draw  around  the  whorl  a  bounding  wall, 
or  rather  shell :  for  the  very  reason  of  those  particles 
being  kept  from  falling  in  by  the  whorPs  own  force.  And, 
if  this  be  the  case,  we  have  at  once  a  furnished  type  of 
the  actual  organic  ''cell,"  which  is  the  ''unit  of  com- 
position *'  to  all  material  embodiment  whatever. 

Let  us  follow  out  this  notion  by  at  once  passing  in 
general  glance  to  the  existing  embodiment  of  motion 
which  we  find  in  our  own  material  framework.  Our 
human  bodily  frame,  as  it  stands,  may  be  well  thought 
of  as  no  other  than  a  bounding  shell  that  is  in  two  ways 
restrictive: — in  part  against  the  tendency  in  environ- 
ment to  sweep  inwardly  upon  us ;  in  part  against,  the 
tendency  within  us  to  diffuse  the  compressed  motion 
within  us  to  the  plain  level  of  the  motion  outside  us. 
In  these  two  counter-tendencies,  then,  is  the  agency 
which  the  type  demands.  The  two  contrary  actions 
once  set  up,  in  the  alternating  mode  necessary,  show 
apparently  an  adequate  foundation  to  all  that  gradual 
depositing  of  material  around  an  internalized  fount  of 
motion  which  is  now  attributed  to  the  primordial  cell. 
That  mner  fount  of  motion,  infiuiteftimaW^  tttOL^^^isi^^v. 

MM 


502  TUli:    IDEA   OF    OBOWTH,    AND    Of  ^1 

have  beei  at  the  first,  may  have  hud  in  it,  frotn  the  fint. 
to  evolve  Qto  the  spriDg  of  »II  th&t  heocefofth  hmMine 
up  of  the  huiiiuD  beiDg,  which  again  had  to  prove  iUelf 
ti  miniature  repetition  of  the  very  making  of  ihe  wWe 
outward  univerae.  The  outer  process  of  crolalioa  luirt 
have  always  preceded  the  inoerj  but  only  by  a  Eingb 
step  in  udvB.U'  "old  work  most  hare  boai 

of  the  very  \  :d  evolutionary  frirniation 

which  has  occ  Bnergy  behind  nAtontll 

the  time  frotv  ming  till  our  own.    'Hk 

wcirlil  we  live  imeDsely-magnified  iantt 

wli.irl   of  pri  begin   with:  which  trirJ 

vaiuly  to  bre  atrnggles  of  tempeetainsi 

lia^siim,  but  m  solidifyinf;    partially  iK 

own  masn,  and  hardening  firmly  its  own  crust.  Aini 
tlie  vegetable  forms  that  have  sprung  out  of  that  crusl 
may  iu  fact  be  regarded  as  not  other  than  an  actual  psrt 
of  that  hardened  surface,  auy  less  than  are  the  Itiin 
and  nails  and  various  bony  or  gristly  appendages  in 
ourselves  wliat  anatomists  now  account  them  for,  o 
the  developed  product  out  of  puljiy  flesh.  Nay,  our 
entire  structure  of  limbs,  with  their  articulated  junctora 
affixing  them  to  the  main  trunk,  are  but  relative  rocfa 
and  chains  of  mountains,  spread  out  from  the  inwanJlj- 
heaving  globe  of  our  bodily  habitation.  A  one  only 
type  runs  through  all  modes  and  fashions  of  creatioB. 
And  whether  we  think  of  these  as  working  outwardly 
or  inwardly, — as  operating  through  environment  or  froB 
the  isolated  whorls  of  motion  on  their  own  part,—" 
come  finally  to  the  one  consistent  result,  that  all  devel- 
opineut  which  has  landed  itself  where  we  find  it  te 
have  done,  in  the  production  of  individual  human  beisgii 
has  compassed  the  very  end  that  was  laid  out  in  whll 
still  we  can  only  figure  as  the  DfsiQN  o/tokole 


THE   RELATION  BETWEEN  MIND  AND  MATTER.         503 

This  interpreting  of  the  idea  of  Divine  design  is  the 
scientific  equivalent  to  that  which  has  been  followed  by 
theoloj^ians.  It  explains  on  a  material  basis  what  has 
been  meant  by  the  Soul's  consciousness  of  having  sprung 
out  of  Deity ;  through  precisely  the  scientific  revelation 
of  the  procedure  of  self-consciousness  in  man  out  of 
that  uniform  Plan  of  creation  which  manifestly  has  here 
reached  its  culmination,  so  far  as  to  all  yet-gained  ex- 
perience. This  inherent  evidence  of  Man's  connection 
with  whole  nature  is  the  true  clenching,  and  in  no  way 
the  destroying,  of  our  belief  in  God :  it  is  actually  that 
whose  failinff  to  appear  would  much  the  rather  be  de- 
structive to  religiousness. 

But  this  evidence  ought  to  be  filled  up  in  detail,  as 
science  has  alone  the  power  of  doing.  And  a  somewhat 
to  this  effect  will  be  here  presently  attempted;  though 
to  a  subjective  view  like  the  present  very  little  of  this 
lies  in  range.  There  is  however  one  thing,  of  truly 
general  explanation,  the  importance  of  which  is  such 
as  to  call  immediately  for  attention.  And  that  is,  as 
to  the  point  in  development  where  simple  Motion  first 
turns  into  what  requires  to  be  known  as  Mind.  If  our 
present  consciousness  of  correlation  with  Deity  be,  as 
supposed,  the  direct  fruit  from  the  first  enclosing  of  a 
whorl  of  motion  in  a  bounding  cell,  there  ought  to  be 
discernible  to  us  some  signalizing  mark  of  the  change 
in  character  on  its  first  appearing.  And  surely  we  are 
on  track  of  the  finding  out  of  this  mark.  This  change 
has  been  shown  to  imply  that  the  prime  mode  of  vibration 
was  but  a  heaving  left  as  residue  from  some  inferrible 
previous  agitation;  while  the  vibration  that  belongs  to 
the  sphere  of  Mind  is  an  oscillation  that  has  become 
known  to  us  as  concerned  with  the  opposed  mental 
actions  of  Extrasi)ection  and  Introspection.     Bat  thus 


804  THE   IDEA   OF   GROWTH,    AND    OF  ^ 

already  ie  wnscioDB  Mind  ideutified  in  very  termft  witli 
what  eqa  ly  we  might  call  "conflcioaa  motion";  wbll* 
in  regard  to  the  term  "vibration,"  certainly  tiie  "Miini" 
that  we  a  e  aware  of  witbiu  us  is  as  consciously  t)i« 
Biithject  of  vibration  as  it  ia  of  being-  the  mark  of  bnmtu 
aelflifloJ.     To  be  the  subject  of  vibration  is  as  maoifwtlr 


:  alive  as  the  f«eltiig 

a  ia  surely  near  at  Im'j  - 
.  in  the  later  portion 
)Veroment  of  Miud,»i: . 
i,  as  simple  UotiuD,  >ri» 
)r  ia  there  difficulrr  in 
^his   reversal,  if  we  nuir 


to  the  Mind 
of  vibration  is 
Th(i  import 
It  must  lie  V 
development 
previously  tht 
over-uiastered 
assignicig  Bu3i- 
add  to  the  first  conceptiou  of  cell-productiou  thsir  oi' a 
degree  of  iuequality  attached  alwitya  to  the  alternait 
forces  in  action,  active  and  resistaut; — attached  aitw^lt 
except  precisely  at  the  poiut  of  shifting  the  focus-point 
of  oscillation,  which  is  the  sijjn  of  pure  estiaction  of 
existeot  relation,  and  the  constituting  of  a  new  one— 
or,  of  a  new  species  of  conditioo  being  called  forth.  If 
we  consider  that  in  the  first  st»te,  while  Matter  remained 
dominant,  the  Motion  imbibed  iuwardly  was  chiefly  spent 
in  forming  limbs  and  body  generally,  while  nerves  gen- 
erally were  chiefly  "  motor  "  and  little  sensitive  ;  and  yet 
that  all  along  the  abiding  store  of  motion  was  in- 
cieasiug :  there  should  obviously  have  been  a  sea^son  due 
to  arrive  when  the  relation  should  be  reversed,  and  die 
in-storitig  be  as  much  the  chief  event  as  acqnisitioft 
had  been  before: — this  epocb  being  represented  by  tie 
luct  that  the  central  gaaglloQ  of  the  brain  had  provided 
ample  play  to  tiie  now  fully-made-out  characters  of 
"motor"  and  "sensory."  But  let  it  be  added,  as  seeini 
ueedl'ul  to  be  inferred,  that  at  this  epoch  precisely  spiu; 


THE   RELATION  BETWEEN  MIND  AND   MATTER.        605 

first  into  human  mentalism  the  attribute  of  Willy  and 
the  new  assumption  of  holding  rule  over  Matter  has  at 
once  its  explanation. — A  Divine  interposition,  or  im- 
mediate creative  act,  must  indeed  be  felt,  to  have 
occurred:  though  still  in  no  other  way  than  that  which 
in  all  new  experiences  alike  must  be  seen  suggested. 

We  can  in  no  way  account  for  si^At  by  the  tracing 
of  nerves  of  vision;  nor  for  hearing  by  calculating  the 
vibrations  on  the  tympanum  ; — nor  for  pleasure  or  pain 
by  the  clearest  demonstration  of  bodily  harmony  or 
disturbance.  The  "  feelin».T "  is  always  separate  from 
the  intellectual  ** perception":  and  neither  the  one  nor 
the  other  is  more  than  the  long-familiar  impression  we 
have  come  to  give  name  to,  for  introspection's  usage. — 
The  word  ^^  feeling "  again,  as  we  all  know,  has  itself 
been  compelled  into  the  farther  difference  of  alternatively 
meaning  either  a  sensory  or  emotory  impression. — And 
the  same  thing  is  also  true  as  to  even  the  final  quality 
of  Consciousness,  applied  generally  to  the  sense  of  Self- 
hood:— supposing  always,  as  already  said,  that  the 
root-element  of  all  mentalism  whatever  is  the  power 
of  making  comparison. 

Let  us  help  ourselves  towards  the  understanding  of  our 
own  case  by  turning  to  what  appears  to  be  in  nature  an 
actual  parallel  to  the  stage  of  human  experience  which 
the  epoch  of  transition  is  concerned  with.  Namely,  the 
wondrous  instance  of  cell-formation  afforded  in  the  hives 
of  bees.  The  mathematically-ordered  honeycomb  which 
is  the  admiration  of  all  students  of  nature  is  plainly 
to  these  insects  the  needful  means  of  storing  up  their 
in-gatherings  of  the  pollen-dust  of  fiowers :  while  it  is 
unmistakeable  to  us  that  in  all  their  working  we  have 
no  right  to  infer  the  presence  of  consciousness,  unless 
possibly  in  regard  to  one  point — ^which  point  preciselY 


506  THE    IDEA    OF   GROWTH,    ASD    OF 

touches  o,  true  preparation  for  couscioDS  fncultj,  Thil 
is,  a  point  ich  iudeed  we  may  lay  liaud  on  as  beiokcniDj 
the  iuitiation  of  Will,  in  tlie  Btricrly  iiegatiro  form  whiA 
certaiuly  would  be  exclusive  in  the  first  appeAring  of  tbt 
powur  uf  Will,  aud  even,  in  all  rational  probabiliiy,  t* 
its  liitwst  developmeut.  The  bee  hovers  above  fionn 
from   the  vag..  eir  perfume,  and  oftw 

bltudly  stnmb  Snds  of  no  value  to  itf 

and   litre  it  d^  tself  for  an  impnlse 

turn  uvsay  on  lis  surely  may  stand 

fruit  fjf  Will,  t  the  occnaiou :  tiKiaigh 

oertiiJnly   with  lot   of    coniicioaituec*-' 

tbe  metital  po  img  analf>goDa  to  uoi 

other  in   oursel'. ..  new-born    infants.     Bat 

all  else  iu  the  iDsect  operation  implies  surely  uotbiDg 
more  tlian  utter  paseiveuess  of  subjection  to  iuflueDcet 
outside  of  self.  The  supplyiog  of  living  creatures  with 
food  lay  originally  with  environmeut  alone  :  which  swept 
into  them  what  mijjht  or  mijjht  not  serve  as  food,— 
at  the  same  time  that  it  was  adding  coastautly  to  the 
store  of  motion  that  for  itself  weot  oo  organizing  mouthi 
aud  limbs  aud  all  other  means  of  dealing  with  environ- 
ment. As  soon  as  aiiimals  could  creep  at  all,  tbey  wen 
at  advantage  iu  regard  to  obtaining  food. — But  bees  an 
already  highly  furnished  with  sense-appurtenances.  Let 
us  follow  them  iu  their  returning,  when  satisfied  with 
present  food,  to  the  swarm  in  which  they  are  wont  to 
aggregate.  In  feeling  themselves  clogged,  as  they  mod 
do,  witii  the  dust  about  their  bodies  and  wings,  tbey 
must  uaturnlly  turn  themselves  round  about  tx>  shake  it 
off  tiioroughiy  from  them.  But  in  all  of  the  swarm 
doiug  tills  together,  it  u  evident  that  each  one  must 
claim  aud  make  good  for  itself  sufficient,  though  not 
more  than  sufficient,  space.    And  here  at  ooce  mar  bi 


THE   RELATION   BETWEEN   MIND   AND   MATrKR.         507 

accouQted-for  the  hexagonal  distributioti  of  cells  produced 
at  last.  The  pollen-dust  in  itself  is  of  no  avail  to  this 
end.  Its  efficiency  depends  on  its  mingling  with  sub- 
stance already  native  to  the  bees,  which  precisely  their 
active  turning  of  themselves  about  must  cause  to  exude. 
It  is  from  this  mingling  alone  that  results  the  wax 
exactly  fitted  for  the  raising  up  of  the  private  walls  in 
which  they  each  become  encased ;  and  moreover  for  the 
general  addin*;  at  last  of  a  common  wall  enclosing  the 
entire   swarm,  and   forming  a  common   store-house   of 

composed  honey. And  all  this,  let  it  be  observed,  is 

accurately  analogous  to  what  happens  iu  human  thoughti 
in  ret^ard  to  the  formation  of  those  properly-mental 
''cells*'  which  are  to  us  our  abstract  ideas. 

Outward  impressions,  which  are  the  food  of  the  miud, 
began  to  shower  in  upon  it — as  at  first  a  passive  subject 
to  them, — iu  proportion  as  the  oi>en  loop-holes  for  the 
special  senses  had  ability  more  and  more  to  take  them 
in:  before* yet  the  general  brain ,  which  is  the  stomach 
of  the  mind,  was  laid  out  for  their  receiving  and  for 
their  duly  holding  by  the  mental  agency  of  Memory. 
But  such  receptacle  being  furnished,  a  real  beginning 
of  ideation,  or  mental  cell-formation,  was  entered  on: 
and  this,  through  precisely  the  preparatory  substance 
of  each  comiog-on  idea,  gathered  by  a  dawning  effort  of 
purposeil  Observation^  being  obliged  mentally  to  struggle 
out  room  for  itself  amidst  fellow-strivers  at  the  same 
object.  Every  abstract  idea  is  formed  in  this  very  way : 
by  fighting  out  a  mode  of  its  own  defining  that  shall  not 
be  broken  in  upon  by  rival  images.  This  is  the  very 
nature  of  abstraction  and  definition.  But  tlie  '*  pollen  " 
that  is  collected  by  Observation  is  alone  ripe  for  being 
contained  in  definition  when  it  has  duly  become  mingled 
bj  attrition  with  that  ''wax "-forming  part  of  the  mind 


508 

which  is     le  emotire  side  of  it,  Already  lying  in  tuci 
being: — 

flaid  ana  itifinitesimally- vibratory  resnlt  which  ii  Uie 
actual  rui  lium  of  the  agency  of  Memory. — Becaose  of 
this  sigua  power  of  retaiuing  images  whicb  onr  Memoir 
possesBes,  las  the  mind  gone  so  mnch  beyood  powrr  ^ 
iasecta  aa  It  '        '  '  r,  through  that  actiooof 

experimenti  lere  observing^  which  t^ 

poses  work  (,.  aeral  body,  and  moreovH 

ofthatassisb  ind,  as  an  eocaaed  wholt^ 

which  is  the  of  ments)  prsclic*  ;  uA 

which   bes  as  would    seem,  by  tin 

actual  distrib  stance,  abowing  a  higiitr 

quality  in  th  itted  to  the  ministraliiffl 

of  Intellect  ihan  Ueioogs  geuerally  to  the  service  ai 
sentient  beinghood. 

Man's  coiisciousnesa  of  his  rule  over  environment,  tjA 
of  the  power  of  Will  that  he  possesses  to  control  th« 
rule,  is  pritiiurily  the  occaaiou  of  all  that  dealing  wilt 
the  world  around  him  whieh  is  aa  much  the  source  of 
increased  euergy  to  his  owu  intelligence  as  it  is  to  ibe 
reducing  of  the  outward  world  iuto  an  hahitatiou  be 
can  thrive  in  and  delight  in.     All  operations  of  culture 

reflect  back  new  advaucemeot  for  growing  Selfhood. 

But  another  aide  to  the  same  effect  ought  to  be,  inJ 
has  been,  goiujr  ou  atep  by  step  with  the  special  ptogrWi 
of  intellect,  to  keep  tbe  hitter  in  force.  Namely,  thit 
which  maiufiiins,  and  ia  maintained  by,  the  motor  por- 
tion of  the  entire  substance  of  the  uerve-syatem,  wlietbrt 
cased  in  the  jninied  bones  of  the  spinal  column,  or  i« 
the  compacted  covering  of  the  brain.  The  marrow  of  the 
spine,  like  the  medulla  within  the  skull,  has  its  senlioil 
accompaniment  which  is  a  sort  of  appropriate  "Will" 
to  the  general   body :  though   indeed   regarding  chieflf 


THE   RELATION   BETWEEN    HIND  AND  MATTER*       509 

the  apparatus  of  which  the  heart  stands  as  centre,  and 
which  therefore  is  as  peculiar  to  our  realm  of  Feeling 

as  is  the  brain-apparatus  to  Intellect And  thus  has 

proceeded  with  ever-magnified  efficiency,  the  means  of 
that  just  balancing  of  our  nature  that  affords  its  present 
condition  :  where  the  oscillation  that  prevails  in  super- 
eminence  is  that  which  respects  the  vital  action  of 
Intellect — itself  oscillating  already  between  its  compo- 
nent modes  of  Extraspectitm  and  Introspection, — and  the 
Tital  action  of  emotive  Feeling,  maintained  by  Sexhood. 

Tliifl  completed  construction  to  our  at-once  mental 

and  bodily  framework,  is  indeed  the  proof  that  lies 
within  us  of  that  great  Uniformity  of  Plan  which  has 
now  come  to  enwrap  Deity  as  with  a  new  form  of 
garment  to  be  known  by. 

The  Soul  of  man  may  henceforth  know  itself  a.*^  being 
literally,  and  not  only  poetically,  affiliated  upon  the  Soul 
of  the  World.  It  is  an  emanation  out  of  Deity  that 
reason  need  not  turn  from  examining  into  :  a  true 
effluence  from  the  Spirit  of  Growth,  which  philosophy 
may  unhcsitatin<,^ly  claim  as  giving  right  to  its  belief  in 
the  relative  divineness  of  the  Soul  of  each  of  us.  The 
human  Soul  is  thus  shown  as  endowed  from  the  first 
with  the  means  of  its  own  development.  And  this  is 
surely  the  same  with  a  Will  permitted  to  be  free^  just 
in  order  that  the  Soul's  growth  in  embodiment  might 
jtroceed. 

The  human  Will,  implanted  as  it  is  under  its  actual 
embodiment,  has  truly  its  set  limitation.  But  still,  as 
swaying  the  immense  gathering  of  motion  that  human 
matter  is  animated  by,  it  serves  as  the  coiled  spring  that 
is  truly  lord  over  all  the  machinery  that  unless  for  it 
would  be  inert  and  lifeless. 


OUB    PBUOF    or    imiTT    IN    THB 


THE  PROOF  OF  DEITl  WHICH  IS  AFFOBDED  H  I 
ORDERED  MOpjp  (ff  Oyp  GROWTH  OF  MDJP. 


Tiie  idea  t  ^nce    we    have   poswtMJ 

ourselveB  of  Uantl^  the  proper  MliM 

of  Deity  thr<  «vitieiit]y  s  B]iecisl  pi^ 

auce    [irodoc  rd  to   all   effort  at  Sfjf'i 

knowledge.  eality,  is  in   himaetf  tM| 

creative  fouii  I  to   bp,   we   hare  but  t* 

look  out  for  that  repeating  on  his  own  part  of  creaiira 
generul,  in  a  certain  iiieHSure  and  kind,  which  serEDi 
invoWed.  Introspection  ought  to  be  able  lo  Jisceni 
within  UH  the  very  same  mode  of  creation  that  Exl?v- 
pection  fiudB  reigning  abroad  :  as  indeed  is  impHed  in 
the  very  notion  of  a  Divine  Uoiforiuity  of  Desi'Ti. — 
We  have  therefore  now  to  see  if  we  can  verify  this  resolt, 
by  carrying  our  creative  theory,  now  obtained,  into  til 
eeaential  department  of  experience. 

But  we  must  never  forget  that  our  actual  position  a 
development  implies  much  more  tiiau  outer  nature  c« 
flhow  pattern  for.  Man's  standing,  as  he  does  stand,  oi 
a  platform  of  development  altogether  higher  tlion  ant 
other  he  knows  of,  makes  it  uaturally  impossible  thatb* 
should  see  his  true  relation  to  outer  nature  except  prf- 
cisely  through  the  religious  device  of  attributing  W 
Deity  a  quasi-human  design  in  creation.  The  very  facal? 
of  reasoning  intelligence  which  gives  to  him  his  topmrs' 
station.ia  that  to  which  of  right  the  conception  of  "design' 
ifl    not   only  appT0V'fVB.\jfc  'VixiX,  'wift.'^Siafc.Vft,      Man  canBii 


OHDBRKD  MODS  OF  THE  GROWTH  OF  MIND.  511 

reason  generally  at  all  except  by  the  means  of  inferred 
'^  design,*'  both  in  regard  to  his  own  thought  and  to  en- 
▼ironment.  It  is  this  by  which  only  he  can  thread 
together  his  own  personal  rememberings,  and  by  which 
also  he  can  only  link  in  one  the  outward  gleanings  of 
knowledge  that  have  come  to  him.  The  problem  laid 
for  him  is  to  see  how  the  lofty  quality  of  his  own  organi- 
zation has  been  constantly  in  course  of  preparation : 
while  the  supreme  quality  that  exists  for  himself,  in  the 
elsewhere-absent  faculty  of  self-couciousness,  makes  it 
necessary  in  reason  that  conceived-of  Deity  should  Him- 
self have  been  figured  as  also  conscioiutj  as  to  that  final 
productiou  of  human  selfhood  which  has  been  brought 
about.  Before  organism  began  to  be,  the  individualism 
of  the  human  Ego  needs  be  inferred  to  have  been  already 
provided  for — pro-vided:  which  is  the  same  sls  /are-seen 
mth  intention.  This  inference  is  indeed  a  pure  fruit  of 
the  creative  human  intellect ;  but  it  is  indispensable  as 
a  guide  for  reason's  help. 

The  purest  exercise  of  intellect  we  can  attain  to  is  still 
dependent  on  its  not  being  pure.  It  depends  always 
on  a  due  relation  to  the  emotive  side  of  us,  here  consid- 
ered as  the  afforder  of  the  tenacious  nxix  of  the  mind. 
And  similarly,  on  the  other  hand,  is  the  purest  exercise 
of  emotional  feeling  rendered  pure  to  the  degree  that  it 
is  so  by  alone  its  connection  with  intellect.  No  organic 
matter  whatever  is  unmixed ;  and  this  especially  in 
regard  to  the  great  dualisms  concerned.  This  two-fold 
dependence,  well  known  to  us  by  realistic  experience, 
most  thus  be  held  as  the  proper  sign  of  required  mental 
Sex-division.  And  the  accomplishing  of  mental  Sexhood 
is  thus  raised  into  the  commanding  importance  of  indeed 
standing  as  the  due  *'  teleologic  "  respondent  to  the 
prime  theory  of  Divine  dmgn^  lyii^g  ^^^t  %X.  VXi^  VyoxL^sbi- 


513 

tion  of  th      a.     A  true  mental  S«xliood  is  thna 
the  logica      ui  of  all  creution. 

Nor  is  tbi  6  here  any  contradiction  to  previoaa  temui-" 
seeing'  ths  the  matter  of  Sex-divisioa  is  ftlto^tlier  i» 
Toived  in  hat  of  human  individuality.  No 
Egoism  liaa  apparently  any  means  of  being 
except   by  a  i  atiun    to   the  ei 

modes  of  inti  hich  that  of  Ses, 

once  retiliued,  controller.    Aoootitil 

progreasion  tf  »j-  be  imagiiultTelj  dii 

cenied  at  aa  1  last,  the  first  stsitins 

any  faculty  oi 

Let    us  Qc  of    the    first    addfa^ 

general   Senti^  of  Will.     Ttiie 

notwithatandiug  the  character  oi  iU  function  as  peculiarlj 
that  of  negation,  is  essentially  of  active  quality.  Here 
therefore  siiould  Sentience  have  first  begun  to  be  m»de 
aware  of  its  own  ordinary  t«-nctivity,  or  passiveuea. 
But  the  attention  of  the  dawning  Mind  being  tfafli 
awakened,  the  perception  must  have  followed  in  timi 
that  all  dealing  with  outward  things  by  external  observa- 
tion, or  Extras  flection,  lias  an  inward  correspoudeot 
whicli,  though  still  of  the  same  nature  of  observation, 
need  specially  to  be  known  as  Introspection,  or  the  work 
of  "reflection"  ;  while  here  already  is  the  iDtimalioDof 
coming  Consciousness.  This  splitting  of  Observation  into 
compartments  led  onward,  however,  in  direct  course,  W 
what  should  finally  appear  as  Mental  Sexhixid  :— titis 
implying,  as  it  does,  a  two-fold  difference,  appropriateB 
the  end  to  respectively  Men  and  Women,  on  the  one  side 
showing  the  Outward  Observation  predominant,  and  on 
the  other  the  Inward  kind  ;  while  farther  bearing  conse- 
quence that  the  average  working  of  the  Man's  mindii 
preferentially  tliough  not  exclusively  turned  to  Scien«i 


ORDERED  MODE  OF   THE   GROWTH   OF  MIND.         513 

and  the  working  of  the  Woman's  towards  Religion.^—* 
This  final  effect  is  indeed  such  as  that  we  may  infer  it 
to  have  been  that  which  in  its  realizing  has  supplied  to 
Mind,  of  both  sorts,  its  main  characterizing  attributes : — 
OH  the  one  hand,  the  consciousness  of  Self-Identity ;  on 
the  other,  that  of  all  the  Self-Kelations  which  together 
result  at  last  in  the  proper  Consciauanesa  of  Selfhood* 
That  is,  through  the  continual  imparting  to  Mind,  by  the 
respective  methods  that  are  sexually  appropriate,  this 
intitruction  :— on  tlie  one  hand,  what  Self  is  not:  whence 
it  learns,  by  comparison,  what  it  is  ;  on  the  other,  what 
it  may  be,  by  voluntary  combination  of  each  separate 
Self  with  fellow-selves. — A  Man's  selfhood  has  its  central 
pivot  of  action  in  the  department  of  individual  self- 
sufficiency  ;  a  Woman's  has  its  fulcrum  of  movement  in 
the  sphere  of  a  semi-passivo  dependency  on  union. 

Such  then  is  what  now  has  to  serve  us  in  the  manner 
of  a  general  Type  of  progression,  to  be  followed  out  in 

the  more  detailed  examination  to  be  now  entered  on. 

There  can  surely  be  nothing  that  needs  vindicating,  to  the 
mode  of  modern  thought  and  modern  feeling,  in  the  im- 
portance here  attributed  to  Sexhood.  All  history  of 
mankind  may  be  appealed  to,  to  show  how  universally 
the  treatment  of  Women  by  Men  has  been  the  standing 
sign  of  the  degree  of  culture  attained  to.  And  the  bring- 
ing of  this  result  of  experience  under  the  present  form, 
of  absolute  and  religious  Theory,  seems  manifestly  a 
confirmation  as  much  demanded  in  reason  as  in  mere 
instinctive  feeling. 

This  detail  examination — in  order  to  a  due  supporting 
of  the  stated  Theory, — will  naturally,  on  the  very  account 
of  its  concern  with  Sexhood,  fall  in  two  parts.  And 
the  two  sides  to  the  matter — with  included  reference  to  a 
fruit  common  to  both,  which  indeed  counts  as  a  third,— 


514 


R    PROOF   OF    DEITY    IN    THE    OHDB&ED 


must  be       ken  separately.     The  sphere  of  Feeling, 
leading  on  to  its  own  kind  of  moral  friiita^,  beloLHl 
mainly   to   the    later    stage    of  development,  of  whi 
plainly  it      Sexhood  that  sets  the  mark.     The  epbete 
Intellect   bi  ran  alone  on  the   OompartDg   facalty.    Aii 
therefore  we  will  betdn  withOte  latter. 


THB    WTTNBSS    ( 


THB  DKTBLnncEiT  or  tm 


We  maatD>  Qlatm  of  apparent  Tatiooil 

oecessity.     ]  ,  as  eapposed,  that  at  j 

certain  perio<  here  sprang  ap  in  6ai 

produced  hni..  atever  minnte  extent,  1 

deteriuiuiiig  power  over  lis  uwu  destiny,  such  tia  actuallj 
Will  implies,  it  ought  to  be  the  caae,  we  mast  infer,  thtt 
our  thinkinj;  operatiouB,  made  visible  to  our  Introepection, 
should  teslify  lo  ihe  genera!  creative  process  by  theirown 
conformity  with  it.  The  imagea  that  our  thought  create 
ouffAC  naturally  to  show  likeness,  in   their  own  plan  (^ 

const  ruction,  to  the  olherwise-seen  Diviue  ones. Lei 

us  then  simply  Innk  out  for  this  likeness. 

Already  on  the  threshold  we  may  tiiscover  this,  i> 
to  that  oscillation  between  onterly  expansion  and  inwr 
coudensation  which  is  pervadiugly  the  primal  sign  of 
creation  being  at  work; — seeing  that  obvionaly  Ki- 
traspectiou  implies  the  first  and  Introspection  the 
second.  The  first  produces  differences  for  the  miud'i 
comparing;  the  second  drawa  the  diflferences  togetbff 
in  combination,  by  the  giving  to  t!ie  subject-mat» 
an  abstract  yorm.  And/orma/itm  is  the  very  import  of 
"creation."  In  proportion  as  the  "form"  is  adeqau^ 
— which  depends  on  its  genuine  following  of  Ditiae 
plan, — mental   orgauism   proceeds   in    development,  M 


MODS   OF  THB  GROWTH   OF  MIND. — TNTELLIGENCB.    515 

otherwise  tlian  does  that  which  is  bodily. Nor  can 

we  misB   to  see  what  has  proved  to  be  fitting  mental 
formation. 

Mankind  has  long  perceived  that  the  only  way  of 
giving  ^'form"  to  abstract  images  is  the  use  o{  Langtiage. 
Abstract  images  have  in  fact  no  means  of  being  held  in 
thought  unless  by  the  adapting  to  them  of  words.  Ex- 
cept for  this  medium  for  the  expression  of  them,  true 
Intellect  could  never  actually  have  existed,  and  the 
destined  '^  Mind "  of  the  human  being  would  have 
been  arrested  at  the  character  of  the  motor-principle  of 
brutes. —  When  the  latter  wish  to  signify  impressions 
to  one  another,  they  make  desperate  eflforts  which 
suggest  piteously  a  helpless  striving  towards  the  power 
of  words  which  is  wanting  to  them,  and  which  indeed 
suggests  also  the  preparation  in  course  of  making 
way  for  the  due  initiating  of  Language.  Brutes  have 
only  the  ability  of  imitation,  aided  slightly  by  an  instinct 
of  dramatic  invention,  by  which  they  act  out  to  one 
another  the  actions  they  wish  others  to  accomplish.  And 
eminently  through  this  narrowness  of  endowment — 
associated  as  it  is  with  a  correspondingly  defective 
frame  of  body, — ^are  brutes  left  remaining  as  brutes 
unlike  those  which  of  old  developed  into  being  human. 
But  the  pre-human  defectiveness  already  points  to  what 
Language  had  in  store  for  mankind. — We  are  told  in 
the  noble  poetry  of  Genesis  that  '^  the  Lord  God  brought 
to  Adam  every  beast  of  the  field  that  he  might  give 
wime%  to  them":  and  here  already  is  notified  all  that 
man  had  thenceforward  to  do  in  classifying  and  ordinating 
his  entire  knowledge  of  lower  creatures  in  the  way  that 
Science  now  bids  us  do.  By  ^^  names  *'  were  his  ideas 
of  them  duly  ticketed  for  his  mental  usage  of  them. 
And  the  same  happened  with  trees  and  herbs,  and  also 


516  It  pBoor  or  dkitf  m  the  onoBUir 

with  the  iTB  of  heaven  (except  that  here  it  was  ' 
Lord  "  th  was  figared  to  supply  the  naming),  aod  wili 
all  other  ads  of  natural  objeclB  ; — aod  also  Iralj  irti 
the  iiiterD  objects  of  reflective  con  tern  platioQ,  li  *«■ 
as   these  were   observautly  dwelt    upon. — Oat  of  dnlj* 


ordered 

hut  this  trr' '- 

was  exiendei 
An  entireiy-H 
was  tlie  dae 
severally,  as 
Psychology, 
possible  mod( 
The   effort 


arose  finally  all  science  whateicrt 
on  H»  mere  "uaiuiiiig' 
ed  Agency  of  Lan^^oigl 
irords,  and  nothing  ItM 
for  its  needful  tot 
a  either  Physiologj,  a 
gy,  or  Morality,  or  ■ 
)r. 
oirards    lAugoage  t 


short  at  what  we  can  -iuLcijci.tioa8."  These  form  th' 
mere  veut  of  eelf-impiilae,  of  the  kind  of  chiefiy-sensial 
inherent,  passions:  and  aa  sucli  they  are  Btill  in  linml 
right  among  ourselves.  But  the  dramatic  ability  was  the 
chief  legacy  of  brutes  we  are  enriched  with:  this  ifideeJ 
has  run  its  course  through  entire  Ungual  proiress.  At 
first  it  showed  its  potency  in  hieroglyphics  :  so  thai 
Ravages  wrote  down  histories  in  pictnres,  and  their 
personal  claims  to  honour  in  tattooing.  Hieroglyph  ice, 
united  with  interjections,  may  be  taken  as  the  ectin 
groundwork  of  Laoguajie:  and  the  two  elements  represetl 
in   perjietuiiy  the  impulsive  and  the  deliberative  sida 

of  mental  iuveuiiveuess. A  farther  teriii  is  howeva 

called  fur  to  express  peculiarly  the  mental  process  of  ib( 
constructing  of  verbal  coverings  for  ideas.  And  that  ii, 
the  term  of  Symboli&m.  As  aoon  as  we  think  of  niu 
as  distinctively  apart  from  brutes,  all  modes,  aoiversallr, 
of  the  defining  of  ideas  by  an  outer  framework,  from  th«t 
of  pantomimic  action  up  to  that  of  grammatic  langtUfit 
have  demand  to  be   laid  under  this  one  term. 


MODS   OF  THB   GROWTH  OF  ICIND. — INTKLLXGBNCB.   517 

And  as  to  the  progressive  kind  of  import  that  must 
hence  become  attached  to  the  term,  this  needs  bnt  be 
such  as  will  follow  closely  on  oar  assumed  mental 
plan.  The  Symbolism  that  was  adapted  to  early  man- 
kindy  and  that  still  is  so  to  infants  of  our  own  day,  is 
at  once  explicable  as  being  dominated  to  a  proportionate 
excess  by  a  merely  impulsive  selfhood.  The  Symbolism 
of  women  generally,  as  compared  with  that  of  men, — 
and  similarly,  the  Symbolism  of  Semitic  races  of  man- 
kind, as  compared  with  the  Aryan  and  Teutonic, — has 
intrinsically  a  larger  portion  of  a£fective  than  of  intel- 
lectual ingredient. — And,  analogously,  the  Symbolism 
acceptable  to  Religious  mentalism  of  all  sorts  is  as 
largely  tiuged  with  the  characterizing  feminineness  of 
Introspection,  as  the  Science  which  has  right  to  be 
known  as  such  is  imbued  with  the  male  character  of 

Extraspectiou. AH  we  have  now  to  do,  therefore,  as 

to  the  great  analogy  in  question,  is  to  see  how  the 
Symbolic  progression  we  have  become  aware  of  responds 
»s  it  should  do  in  actual  detail  to  GK)d*s  material  handi- 
work of  creation. 

Certainly,  the  final  point  of  our  ^^ being  aware"  of 
our  own  manner  of  progress  has  depended  on  the  help 
given  us  by  Science,  as  to  the  raising  of  a  general  notion 
of  development.  It  has  been  Science  that  has  furnished 
us  with  Comparative  Anatomy y  and  Comparative  Biology ^ 
and  Comparative  Astronomy. Introspective  contempla- 
tion must  add  on  its  own  part,  if  it  can,  a  commensurate 
Comparative  Psychology. 

Our  Intellect,  as  already  said,  is  composed  entirely 
of  ideoA.  It  is  so  through  its  very  character  of  being 
<<  reflective  " :  that  is,  through  the  mental  substance  within 
OS  being  di£fused  as  a  sort  of  general  ^^  retina,"  receiving 

N  N 


518     OUR  PROOF  OF  DKITT  IK  THE  ORDXRXD 

and  combiniDg  seDse-derived  impressioDB.  This  mental 
snbstance  may  be  considered,  if  we  hold  to  the  present 
notion  as  to  the  native  ^^  wax  "  of  the  mind,  as  indeed  a 
coated  tablet  so  prepared  as  that  circamstauce  might 
engrave  itself  on  it  And  if  we  also  consider,  as  we  are 
forced  to  do,  that  the  coating  was  over-dense  in  the  early 
stages  of  Intel! ecty  and  was  on  that  account,  precisely, 
as  little  serviceable  as  proportionately  it  was,  we  have 
before  us  the  very  ground  to  be  now  reasoned  on. 

It  is  because  of  the  tenacious  selfism  in  which  the 
lower  kind  of  Intellect  is  embedded  that  this  has  come 
to  be  known  to  us  for  ^^ subjective** — in  opposition  to  the 
** objective**  quality  which  arises  from  a  predominance  in 
the  outward  office  of  collecting  facts.  The  habit  of  a 
subjective  contemplation  of  nature  is  that  which  supplies 
the  kiud  of  philosophy  which  is  inadequate  for  Science, 
though  indeed  rightful  for  Religion — just  from  its  unique 
power  of  presenting  the  great  Plan  which  attests  Deity. 
To  begin  thus  with  mind's  utmost  achievement  is  indeed 
an  upside-down  reading  of  the  true  order  of  development; 
and  yet,  truly,  we  can  only  read  aright  the  earlier  part 
by  such  very  mode  as  this  is  of  a  carryini;:  about  with  na 
that  faculty  of  our  own  which  collectively  reflects  within 
itself  the  main  points  of  antecedent  accomplishment.  If 
for  a  moment  we  should  forget  that  the  existent  state  of 
man  has  been  led  up  to  from  the  first,  we  should  lose 
the  one  clue  which  alone  supplies  a  general  or  duly- 
averaged  view  of  geueral  existence,  such  as  rightly 
belongs,  and  belongs  only,  to  the  recognition  of  Deity. 
And  thus  a  subjective  philosophy  is  a  permanently-de- 
sirable accompaniment  to  the  introspective  side  of  mind: 
though  not  to  the  opposed  side  which  must  rank  ever 
as  the  highest  province  of  Intellect. 

By  the  light  of  this  arrangement,  then,  let  us  now 


MODS  OF   THE  GROWTH  OF  MIND. — IMTKLLIOHNCB.  510 

coDBider  the  imaginative  prooesa  in  onr  own  minds  which, 
in  present  theory,  has  the  need  to  be  a  repetition^  or 
animal-like  instinctive  imitation,  of  God's  own  way  of 
creating. — And  a  word  is  dnly  made  ready  for  this  oocb^ 
sion :  the  long-established  term  of  AntiropomorpAism. 
ThiB  now  familiar  word  has  indeed  been  applied  hitherto 
with  exclusiveness  to  onr  imagining  of  Deity : — but,  in  pre- 
sent view  this  is  only  saying  that  it  mast  apply  equally  to 
all  generalized  conceptions  whatever,  thongh  less  and  less 
in  proportion  to  the  limitedness  of  the  connotation. 

When  we  try  to  gain  a  general  sense  of  nature  with 
a  conscious  reference  to  onr  own  actual  standing  ground, 
it  is  obvious  that  our  research  bears  the  character  of 
a  digging  downwards  into  the  depths  of  Past  Time. 
We  have  to  make  our  way  little  by  little.  But  if  once 
we  have  reached  the  point  where  developed  Man  first 
appeared,  as  fully  raised  above  mere  animalism,  it  is 
easy  for  us  to  realize  how  both  then  and  ever  after 
Anthropomorphism    must    have    been    necessarily    the 

leading  mode  of  all  creative  imagination. As  to  its 

application  to  Deity,  this  is  happily  laid  out  for  us  in 
every  page  of  Religious  History:  but  in  considering 
this  result,  the  case  of  the  great  Typical  Idea  is  our 
guide  to  all  inferior  idealism,  with  demand  only  of  our 
remembering  that  different  kinds  of  subject  have  different 
needs  of  depth  for  the  ^^  digging "  given  to  them.  Of 
some  matters  we  can  get  to  a  sufficient  bottom  very 
readily,  while  the  Typical  Idea  itself  has  no  basis  that 
we  can  possibly  get  at: — whence  imagination,  with 
Anthropomorphism,  must  here  suffice  us. 

The  first  awakening  of  Mind  must  have  been  marked 
by  a  separating  of  environment  from  the  sphere  of  Self- 
hood :  which  is  not  effected  by  animals.  But  long  after 
proper  Selfhood  had  begun,  the  9um-8elf hood  of  environ- 


530  <       k  PROOF  OF   DBtTT   IN   THB    OBDBIIKD 

m«nt  woi  not  have  ceased  to  mix  iu«lf  np  pvtitllf 
with  self-  perieDce.  We  see  that  it  is  nutoral  in  bohis, 
aod  may  v  ;11  iufer  it  to  iukve  been  ntLtDiBt  in  tfa«  inEut 
state  of  g  eral  manhood,  to  suppose  everywhere  aroQiid 
a  more  oi  [ess  of  similarity  to  self-condition.  A  inlxj 
talks  with  I  nimals,  and  is  vexed  at  their  not  answerii^. 
A  savage  n  nntered    a    e&vsge  lion, 

staring  on  ui  credited    the  beast  witi 

hnmau   ange  ily   the    desirableness  ot 

hnmanly  p  oth   these   two  cases  vi 

bare  thus  Wi  as  sufficient  cause  of  as 

inherent  Aotl  —And  if  Deity  repneeot, 

as  now  assnri  iracter  of  entire  natnit. 

felt  as  outwa.  t  is   also    plain  why  tbt 

idea  of  Deity  should  have  been,  aud  should  pardalij 
still  remain  to  ua,  autliropomorphic  of  peculiarity. 

The  primal  notion  of  God  among  savages  appears 
truly  to  have  rested  upon  animal  forms,  and  even  upon 
the  forms  of  tree-stocks  aud  of  stonea  :  this  being  the 
rude  worship  of  fetishism.  But  this  implies  simply  tk 
baby-mental  ism  which  Imd  uo  real  understanding  about 
stocks  aud  stuuea,  and  about  auimals  except  as  libe- 
charactered  with  meu.  And  thus,  so  far  aa  fetishisoi 
ia  concerned,  Autliropomorpliism  was  not  developed 
beyond  such  preparatory  condition  as  was  actually  the 
reverse  to  its  true  state.  Tbe  Totem-worship  of  savage, 
as  we  know,  involved  the  practice  of  men  taking  upon 
themselves  the  uamesaud  the  personally-stamped  ima^ 
of  their  several  Totems,  as  a.  complimentary  eubordinating 
of  themselvfs  to  the  worBliijiped  ohject.  This  stands  as 
the  first  type  of  worship,  which  came  afterwards  to  be 
turned  into  the  stamping  Divine  images  with  the  hiunu 
form: — which  consequence  was  inevitable  in  proportioB 
as  the  gained  power  of  introspection,  acting  in  junctioa 


MODS  OF  THE  GROWTH   OF  MINI). — INTSLUOKNCB.    521 

with  increasing  outer  knowledge,  taught  men  their  own 
superiority  in  the  world  of  nature. — ^There  was  still 
a  sort  of  remnant  of  fetishism  when  it  was  supposed 
that  ^'God  gave  to  men  His  own  form*':  but  the  contrary 
imagination  of  *^  man's  making  God  in  his  own  form " 
is  in  the  true  mould  of  Anthropomorphism,  and  was 
capable  from  the  first  of  abiding,  and  of  at  last  ripening 
into  its  destined  issue  of  poetic  consciousness. 

All  polytheism  is  no  other  than  fetishism,  except  in 
so  far  as  it  is  poetic.  When  streams  had  their  guardian 
nymphs,  or  when  the  Pleiades  shone  down  with  celestial 
influence, — or  when  the  entire  life  of  rustic  nature  was 
figured  by  the  goat- footed  hal  f-human  sntyr  Pan,  breathing 
music  through  his  reedy  pipes, — poetry  was  already  on 
the  upper  hand :  but  originally,  it  seems  apparent  that 
the  river,  or  the  star,  or  general  nature,  was  credited 
with  being  intrinsically  as  human  as  we  are.  And  this 
primary  superstition,  taken  as  such,  was  manifestly  bene- 
ficial:— leading  onwards,  beyond  its  end  in  poetry,  to 
the  true  knowle<lge  that  becomes  Science.  What  now  is 
scientific  Botany,  or  Physiology,  or  Astronomy,  or  Geo- 
graphy, or  general  Cosmogony,  had  the  need  to  begin  in 
superstition.  And  so,  in  fact,  must  have  done  what  is 
present  science  of  Selfhood,  or  Psychology.  The  human 
imagining  of  God  is  the  only  possible  way  to  the  attaining 
of  the  reflective  machinery  which  is  our  sole  means  of 
the  understanding  of  ourselves. 

And  the  reflectional  aid  to  knowledge  is  continuously 
and  intrinsically  needful  for  our  stimulating,  by  the  very 
force  of  alternation,  to  every  generalized  mode  of  appre- 
hension. But  it  is  this  with  a  clear  difiSerence  in  regard 
to  the  di£Ferent  objects  that  may  be  aimed  at  In  subjects 
of  close  human  concern  Anthropomorphism  is  more  a 
hindrance  than  a  benefit :  since  it  leads  us  to  consider, 


622 


[IB  PKoor  OF  DErrr  m  tbr  oaoBBsD 


each  Ob  of  ns,  that  every  one  of  iQa&kinil  is  fntud 
exactly  i  our  own  patteru, — which  idea,  alUiimgh  go(4 
to  begin  with,  requires  often  to  be  even  pntctieill; 
obliterat  .  Nor  would  it  in  social  matters  be  utctnlta 
us  to  louk,  for  iostauce,  at  abstract  Justice  u  Oit 
ancientB     id,  as  ilselfahomao  beinjr. — Still  mott,  u 


to  all  othe 

as  in  Chei 

imagery  oat 

sophic    tre 

wholly   cruB 

admit  juat  t 

as  ever,  is 

consciouBoeBi 

entirely  to  dra 

spent  itneU',  al 

general! z at! OL  of  Deity. 


relating  to  detail  Hctioa, 
<r  MaautactariDg,  is  neb 
soever  it  is  open  to  pkik- 
orphiam  refuses  lo  h 
■a  yield  farther  tiiaa  t* 
a  of  position  which,  hot 
%  related  degree  of  Setf' 
e  must  betake  onradTei 
avail  Irom  lue  humau  practice  tiiat  \m 
through  historic  ages,  on  the  all-incluif>  I 


It  is  only  when  we  are  forced  to  own  to  onreelves  tbe 
inadequacy  of  believiug  God  to  be  a  human  crKStare, 
and  never  before  this,  that  our  iustinctive  anthropo- 
morpliisni  falls  away  from  us.  Aud  when  this  happeni 
the  re-action  is  necessarily  a  strong  one,  which  dire* 
OS  to  seek  Deity,  instead,  in  general  nature.  Religiw 
thought,  wlietlier  out  of  rashness  or  humility,  is  pecu- 
liarly adupted  to  such  re-action.  But  this  inevitsblj 
implies  a  demand  to  plunge  at  once  into  the  ntrnoB 
depths  ui'  the  apparent  mysteries  of  uature.  Aud  uncief 
sense  of  development,  tliia  leads  to  a  far  retreating  fw» 
the  sphere  of  Man,  into  even  that  whicii  concerns  makiuj 
of  Worlds — Worlds  of  Matter  as  contrasted  with  tho* 
Worlds  (if  Imagination  in  which  religious  subjectivitr 

delights    itself, To   this  new  mode   of   imagery  lb* 

name  of  ^atromorpliism  faa.'j  \)ft  w^^lwd.,  as  signifyia; 


MODS  OF  THB  GBOWTH  OF  MIND. — INTBLLIGBNCB.    623 

the  kind  of  coanter-actioD  that  a  oonscioas  AfUArapotnaT'^ 
pAism  feels  requisite.  The  swaying  of  mental  fact  in 
the  large  oscillation  thns  procured  serves  apparently  as 
the  true  rectify  ing,  without  destroying,  of  the  over- 
impulsiveness,  or  feminiueness,  of  first  religion. 

Astramarphism  means  the  entering  on  the  study  of 
nature  at  the  right  end  : — not  with  an  assuming  at  the 
outset  that  the  human  Mind  was  already  present  before 
H  Body  had  been  prepared  to  he  fit  partner  to  it ;  but 
with  a  patient  seeking  for  the  steps  by  which  finally  this 
crowning  junction  became  realized.  It  is  in  this  way 
alone  that  a  true  Cosmogony,  in  regard  both  to  Mind 
and  to  Body,  can  be  obtained  on  the  terms  of  Evolution. 
And  if  it  be  the  case,  as  now  supposed,  that  our  thought 
baa  no  power  to  read  nature  except  by  a  reflective 
repetition  of  nature's  own  creative  course,  the  matter  of 
the  making  of  Worlds  and  Stars  ought  indeed  to  precede 

every  other  operation,  mentally  as  well  as  actually. 

Nor  is  there  any  thio;;  strained  in  this  theory,  if  the  basis 
to  it  already  laid  may  be  relied  on. 

Let  US  return  to  the  inferred  beginning  of  any  kind 
of  eel  Information,  with  the  view  of  tracing  in  what  way 
the  framing  of  such  cells  may  supposedly  have  occurred 
in  regard  to  the  only  kind  of  matter  with  which  mind 
is  directly  associated  :  that  is,  in  regard  to  the  construc- 
tion of  brain-substance.  The  motion  in  question  is  but 
that  of  vibration^  which  belongs  equally  to  our  apprehen- 
sion of  mind  and  of  matter. The  inference  that  has 

been  made  (at  p.  501)  is,  that  every  initiation  of  a  cell 
is  owing  to  some  accumulating  of  ultimate  vibrations, 
l>ervadiiig  space,  in  consequence  of  some  occurring 
inequality  in  the  amount  and  distribution  of  the  molec- 
ular atoms  imagined  by  science  there  to  exist :  the  force 
of  such  accumulated  vibrations  being  that  wbLVok  \s^>^siX. 


524  R  PROOF  OF  DHITT   IN    THB    ORDBBBD 

iDtriDsici  r  brinK  about,  in  every  case  of  its 
the  form  i  a  settled  vortex  of  motion,  sacli  as 
ID  a  drawi  ;  towards  itselT  of  contiauatly  more  and  BWt 
of  the  dil  seil  thickeaed  particles,  and  tberein  thepm* 
ducing  of  bouDdiDg  circle  of  these,  lyiD<;  as  na  ouur 
wall  to  tl  BpiuDiog  whorls  which,  by  their  being  soekf 
keep  the  y  -'--'--  "---•-  ■=  '"ling  ap  the  inni.'r  s^ul 
But  also  u  iaeily  imagiue  n  similtf 

initiation  of  lie :  on   the  one  haml  M 

medullary  oUier    as    <)eGue<l 

Every  ide*  kome  otsuul  excitenwat 

generally  a1  1 8pee<lily  iuto  a  locsIiMi 

agitatiou  in  '  wbich  is  tying  open 

receive  its  ni  ir  senses,     llie  i^tsti 

quickens  these,  to  ura>»  .1.  1 and  more  of  the  outwiH 

etimalant:  while  its  own  motive  force,  all  the  lime, 
keeps  back  the  desired  notion,  till  precisely  the  definitiw. 
comes  to  it  which  allows  of  its  being  retained  id  tbe 
mind,  and  so  retained  as  to  be  rightlully  co-ordintud 
with  fel low -i dens.  Can  this  imply  other  than  thw 
actually  some  material  accompaniment  to  the  mectil 
process  is  iu  action,  depositing  in  tbe  brain  some  reii 

though  imperceptible  record? -Let   113   however  p»» 

on  to  where  the  analogy  is  more  open. 

In  cases  where  tbe  inner  rejiellent  motion  is  tht 
stronger  of  the  two  concerned,  the  more  will  the  oBtet 
levelling  force,  with  its  effect  of  involved  increase  and 
hardening  to  the  encrusting  shell,  be  the  one  surmounted. 
And  from  this  should  ensue  tliat  tendency  to  interior 
differentiation,  the  rather  than  to  outer  extension,  whitli 
signifies  a  final  destiny  in  prospect  towards  the  charscWf 
of  vegetation. — If,  however,  the  reverse  case  be  supposed, 
where  environment  retains  the  upper  hand,  tbe  encnjatrog 
work  may  be   credited  to  have  been  able  to  go  od  till 


MODE  OF  THE  GROWTH  OF  HIND. — INTELUOENCE.    525 

the  resalt  sboald  be  enormooB:  snch,  in  fact,  as  we  see 
actaally  produced  in  the  World  we  live  in,  and  in  the 
Planets  we  see  above  us.  The  imprisoned  whorl  of 
motion  is  here  what  serves  at  once  both  to  give  to  oar 
common  human  habitation  the  means  of  human  sub- 
sisteuce  for  us,  and,  more  essentially  still,  to  give  to  the 
encrusting  shell  of  our  globe,  not  only  its  rounded  form, 
but  also  its  means  both  of  rotation  and  revolution, — 
causing,  as  we  know,  the  whole  variety  of  tempera- 
ture and  effect  of  seasons  which  has  made  of  human 
life  what  it  is. 

If,  in  a  grossly-anthropomorphic  fashion,  we  image 
world-existence  by  our  own,  our  globe  is  a  sort  of 
creature,  as  we  have  seen,  whose  limbs  are  the  rocks 
piled  on  its  surface,  while  trees  are  as  hairs  embedded 
in  its  skin.  But  we  may  carry  this  analogy  much 
deeper,  and  see  here  actually  the  true  inner  system  of 
self-main tenauce  which  serves  as  parallel  to  our  own 
blood-circulation.  Namely,  in  the  impulse  which  makes 
it  turn  in  mass  round  and  round  on  itself,  giving  to  itself 
a  main  cuns,  permanent  although  fluctuating,  and  which 
does  this  on  an  in-seated  ^'motive,"  alternately  centripetal 
and  centrifugal,  truly  answering  to  our  mental  qualities 

of  introspection  and  extraspection ! By  the  force  of 

this  bold  parallel,  we  seem  indeed  to  gain  a  palpable 
insight  into  a  cause  for  that  junction  of  rotation  with 
revolution  which  is  the  law  of  planets. 

In  the  Astronomy  which  attaches  to  Aetromorphism 
the  (ixis  which  belongs  to  planets  is  the  fruit,  and  not 
the  source,  of  their  two-fold  movement:  while  the  cause 
of  the  fluctuation  in  the  latter,  which  induces  final  Day- 
and-Nigbt  and  Summer-and-Winter,  is  tlie  inclination 
towards  reigning  objects  in  the  flrmanient  which  in 
different  modes  is  drawn  forth  by  successive  presentation 


526  PBOOr  OF  DKITT  IM   TOE   OBDBHBO 

amidBt  t1  itter. — Ab  to  mdj  abject  that  U  oeur  euoi^k 
nnd  sma  uoagh  to  treat  in  b  common  way,  «e  ukt 
it  np  in  r  hand  and  turn  it  on  nil  «ide«  to  cSttt 
our  purpob  with  it :  or,  if  the  object  bu  ho  idia,  w% 
revolve  it  r.innd  aad  round.  Bat  if  the  objfct  be  M 
large  or  too  distant  to  admit  of  this,  we  are  forced  tt 

take  the  mov *  -"  ■■"•■"'—$,  of  whatever  kind  W 

requireil. — Ai  i  idealtzetl  into  a  liviof 

creature,  the  r  huge   tnQuencea  abon 

in  n  true  Bee]  w  of  light  and  varmtk 

which  the  c  planet   must   both 

itself  round  >  it  also  coarse  aroDud  il 

celeatial  objei  keeping  alive. 

There  are  leala  to  which  thia 

jiOBitioii  applieb,     _  remely,  it  applies  to  the 

idea  of  Deity;  and  secondarily  it  does  so  to  the  ideti 
of  Space  and  Time.  Many  smaller  ideals  are  indeed 
not  excluded  from  the  ephere  of  the  aRtromorphic  sym- 
bol: seeming  RprinKled  like  minor  stars  in  the  heaveu, 
for  corapaas-signa  to  generalizing  thought : — as,  for 
instance,  ideals  nf  Life  and  Death,  of  Power,  or  of 
Spiritual  Loveliuesa  : — but  the  grand  triad  reigns  apart, 
above  all.  These  three  are  knowu  of  peculiariiy  >■ 
endowed  with  the  dual  capability  of  at  once  being  Stan 
find  Worlds:  Stars,  for  our  intellect  todeiigiit  in:  World»i 
for  our  emotions  to  live  in: — hut,  with  again  doal  differ- 
ence between  Deity  and  the  other  two.  Deity  is  » 
immensely  more  emotive  than  intellectual  to  us,  thit 
riitlier  than  a  Star  it.  is  a  dazzling  Sun,  filliog  our  daily 
life  with  active  cheer :  while  Space  and  Time  are  in  place 

in  our  mental  night. The  ideal  of  Space,  when  it  had 

once  heen  swelled  by  tiiought-accretioos  ioto  the  magni- 
tude of  a  Star-World,  became  the  mental  basis  d 
Doiveraal  couceptions  as  to  coutemporsneoDa  contenti 


MODE  OF  THl  GROWTH   OF  MIND. — ^INTELUG1NC£«   527 

of  diffused  existeDce :  and  hence  was  our  informing  light 
to  every  possible  philosophic  mode  of  science.  The  ideal 
of  Time,  when  in  the  ascendant,  is  philosophic  basis  to 
all  knowledge  whatever  concerned  with  History  and 
Development.  But  the  ideal  of  Deity,  or  of  Self-existent 
Beinghoody  underlies  all  imaginable  philosophy. 

Astromorphism  accepts  only  the  true  Astronomy  which 
is  Copernican,  and  not  Ptolemaic.  Being  the  product 
of  Self-consciousneaSy  it  emphasizes  as  its  own  the  full 
perception  thnt  all  Jorm  given  to  knowledge  is  the 
reflected  result  of  the  formation  effected  in  the  mind 
itself.  And  naturally,  in  consequence,  is  the  course  of 
outward  eventuatiou,  thus  repeated,  shown  always  as 
sabject  to  reversion.  Sun  and  Stars,  in  the  heaven  of 
thought,  must  inevitably  travel  deceptively.  They  must 
seem  to  rise  in  the  West,  and  to  set  in  the  East 

The  oscillation  thus  portrayed  is  however  but  the 
feminine  one:  swaying  largely  as  it  does  between  the 
extremes  of  mental  habitude.  The  scientific  or  masculine 
side  of  mind  needs  a  method  that  shall  at  once  be  less 
rash  and  more  accurate.  And  this  requirement  corres- 
ponds to  the  existence  in  nature  of  two  modes  of  creation 
which  may  aptly  be  considered  as  intermediate  to  the 
two  considered.  After  Planets  had  been  provided,  and 
before  Mental  beings  had  been  produced, — ideal istically 
repeated  in  Astromorphism  and  Anthropomorphism, — 
there  were  created  the  two  classes  of  Plants  and  of  the 
low  Animal  or  semi-vegetal  type  of  life,  which  afford 
an  apt  complimentary  oscillation:  calling  forth,  as  to 
symbolism,  the  respective  names  oi  Dendromorphism  and 

Chelonamorphism. We  will   now  take   these  two  in 

turn  :  in  view  to  learn  how  far  actually  they  are  at  work 
in  the  scientific  thought  of  to-day. 


528     OUR  PROOF  OF  DBITT  IN  THB  OBDERBD 

The  Tree-image  abonnds  both  in  abstruse  literature  and 
in  the  commonest  speech  of  mankind.  Nor  is  it  diflSicalt 
to  see  the  reason  of  this,  when  we  consider  the  bearing 
of  it.  The  symbol  is  the  express  rendering  of  the  idea  of 
Growth.  It  signifies  the  due  furnishing  of  a  stock  of 
vegetable  substance  by  the  means  of  spreading  branches, 
like  tree-arms  and  fingers,  also  qualified  as  months, 
which  grusp  at  and  suck  in  outlying  nutriment:  the 
stock  being  held  fast  for  the  purpose  by  lower  limbs,  not 
adapted,  like  the  legs  of  animals,  for  locomotion,  but 
only  for  a  firm  hold  on  the  ground  beneath.  It  embodies 
expressly  the  idea  of  that  production  of  a  stem  by  the 
means  of  successive  layers  of  plant-substance  elaborated 
in  leaves,  which  exactly  represents  the  process  of  all 
kinds  of  development  which  thought  can  either  fancy 
or  discern.  No  <;rowth  of  any  kind  is  rightly  such  to  our 
ability  of  conception,  except  as  laid  out  in  this  Tree-wise. 
That  is,  on  the  terms  of  modern  science  of  vegetation. 

It  was  not  so  indeed  formerly.  Not.  far  back  from 
the  present  time,  a  Tree  meant  the  kind  of  stock  which 
itself  was  the  source  to  its  own  leaves  and  its  own  roots. 
This  was  the  reverse  view  to  the  true  one  which  needed 
here  to  he  undergone,  just  as  in  Astronomy  the  system 
of  Copernicus  had  to  be  antedated  by  that  of  Ptolemy. 
But  in  that  first  stage,  the  true  ''  consciousness  *'  of  the 
subject  was  wanting :  and  therefore  was  no  adequate 
comprehension  then  attainable. 

Let  us  take  for  our  example  of  the  usage  of  Dendro- 
morphism  that  most  necessary  idea,  to  all  of  us  in 
present  times,  of  the  '^  human  race.''  Could  we  reason 
at  all — let  us  ask  ourselves, — about  human  beings  in  a 
general  sense  if  we  had  not  such  image  in  presence  ?— - 
Obviously,  the  "  race  "  is  the  stock  indeed  imaginary,  but 
none  the  less  of  most  real  implication,  which  is  ever 


MODE  OF  THB  GBOWTH  OF  MIND. — IMTELLIGENCB.    529 

newly  supplied  by  saccessive  layers  or  generations  of 
human  beings^  some  of  which  act  as  leaves  and  others 
us  mere  roots.  And  obviouslyy  also^  has  the  general 
stock  of  the  human  race  been  made  out  by  the  various 
^^  races  *'  that  have  been  formed  and  have  branched  out 
from  it;  and  by  the  renewing  fruit  that  has  ever  ger- 
minated from  the  branches. But  a  better  still  example, 

for  the  purpose  of  explanation,  is  that  of  the  manifested 
growth  of  Knowledge,  in  a  general  sense  of  the  word. 
Here  precisely  we  may  come  to  an  availing  type  as  to 
the  action  of  this  mode  of  symbolism. 

The  quest  of  Knowledge  implies  first  an  impulsively- 
sentient  basis  within  us,  desiring  successive  items  of 
knowledge;  and  secondly,  the  ability  of  outwardly-turned 
Observation.  But  it  also  implies^  as  a  rightfully  con- 
secutive operation,  the  adjusting  of  new  items  to  the 
body  of  those  already  stored :  which  is  the  effort  of 
assimilation.  Nor  can  this  be  carried  out  to  any  purpose 
but  by  the  aid  of  a  practical  Experimenting  with  the 
quality  of  the  supplied  matter,  which  involves  the  very 
grasp  of  attained  knowledge  which  is  as  truly  an  act 
of  rootage  as  is  the  prior  action  that  of  leafage.  All 
gained  knowledge  must  be  firmly  posited  on  what  pre- 
viously has  been  verified  by  tested  Observation  and 
Elxperience. — But  from  this  we  may  go  on  to  mark  out 
Growth  in  especially  three  departments,  inevitably  pro- 
ducing themselves,  accordantly  with  the  enhancing  quality 
of  Leafage.  The  Tree's  primal  leaves,  which  are  for 
seed  to  it, — connecting  the  new  character  of  a  Tree  with 
that  of  anterior  Plants,  and  farther  every  layer  of 
Tree-produce  with  the  layer  parent  to  it, — are  but  what 
we  call  botanically  ^^cotyledons  ":  the  first  issue  of  which 
projects  downwards,  to  take  its  hold  on  earth,  which 
being  done,  an  answering  issue  starts  upward  in  the 


P'FBOOF  or  DKITT  IN  THE  OBDBBXO 
proper  m  B  of  leaTes: — after  which,  the  onlj  )ei 
eveut  is  e  iinporlunt  ooe  of  )eave«  ch&ngiog  ink 
sever»lly  I  i  stfimeiiB  and  pistils  which  l>ehinj;  to  flow 
ami  (Viiits.  This  last  "crisis  "  in  Tree-life  i»  the6!ltitg^ 
ofTree-ch  Eicter;  na  the  lower"  crisis"  is  t  lie  real  sUrtigf 
of  Tree-life.  Henee  the  firat  atage  may  be  wcJl  mukit 
by  the  litle  (  Second  by  that  of" 

metamorphic'  i  i post'metamorpkie. 


Kemplifying,  bonod 
frledge,  and  let  a 
hicb  is  Beligioas 
>f  thtg  JB  the  mere 
Forked   by  fear,  tra 
flictor,  and  a  gl< 


But  let  us  a 
Tiew  to  one  B{ 
that  ooe  best 
ledge.  The  fl- 
religion  of  I 

Qoil  OS  no  01  ., _  ^  .  _ 

Tyrant  over  men.  The  secontl,  oi pre-metamorphism,  i« 
ttie  stnge  of  proper  leafage,  is  that  where  Religion  wi* 
laid  up  in  relatively  barren  dogmati.  representing  God  »« 
an  Autocrat  over-ruling  ns  from  an  outside  station  bt 
tlie  means  uf  inflexible  laws,  whicli  however  lean  mainlj 
towards  beneficence.  The  third,  or  post-metamorpkk 
stage,  is  that  where  Religion  has  centered  itself  inwardly 
in  us,  giving  us  the  conscioiisiiess  respecting  it  of  its 
being  wholly,  under  God's  direction,  the  product  of  t!ie 
nature  tliat  by  God  has  been  planted  in  as. 


It  lias  been  just  said,  as  to  original  eel  I- formation,  that 
the  ext«nt  of  inwardly-centered  force  over  that  whicb 
bestows  outward  ciisiug,  marks  the  destiny  of  the  cell 
towards  the  plan  of  vegetal  being  as  opposed  to  the 
planetary  destination.  But  we  require  uow  to  note  ih«l 
the  main  stem  of  plants  is  still  of  the  very  nature  of  «b 
axis,  which  was  produced  in  rolling  worlds  on  the  veir 
account  of  the  spinning  vortex  there  imprisoned.  Tlw 
/act  of  the  tree-axia  \iev\ig  V\i  ^wrnVj  ta  ^^ound  by  ib 


MODS   OF  THK  GROWTH   OF  MIND. — INTELLIGBNCB.   531 

lower  branches  (or  lower  limbs)  gives  to  actual  trees, 
and  to  ^^  trees  "  prodaced  in  symbolism,  a  safely-posited 
foundation  on  the  strength  of  which  interior  organization 

is  led  on  to  effect  itself. And  now  an  awaiting  difference 

is  promoted  which  is  all-important  in  symbolism,  as 
tmly  as  it  is  so  in  physical  creation.  Namely,  that  main 
differentiation  which  in  animals,  as  oousecntive  to  vege- 
tables, shows  clearly  in  the  character  of  Sexhood,  only 
hinted  at  in  the  earlier  state,  bat  still  even  there  with  tme 
preparation  for  what  Sex  has  thenceafter  to  become. 

A  Tree  that  has  capacity  to  bear  frnitage  has  the 
evident  si^n  of  Sexhood  which  is  shown  in  a  respective 
prevalence  of  root-and-pistil  formation  over  leaf-and- 
stamen  formation,  or  the  reverse.  But  it  has  a  farther 
sign  which  is  more  to  the  present  purpose,  in  the  pre- 
vailing character  of  the  steniy  which  is  the  general  in- 
corporation of  tree-functions.  That  is,  in  the  distinction 
of  efidogenotis  or  exogenous  construction.  Here  exactly 
is  the  vegetable  respondent  to  that  sign  of  tme  Sexhood 
of  Mind  which  consists  in  the  alternative  dominaoce  of 
Introspection  and  Ex  tr  aspect  ion.  Endogenous  plants 
develope  inwardly;  and  in  so  doing  give  pre-eminence  to 
the  soft  alburnumy  qualified  with  rich  feminine  impulse; 
the  opposed  class  gains  a  masculine  vigour  out  of  the 
higher  importance  of  its  hardened  liber:  while  only 
as  lying  between  the  two  can  each  layer  of  new  wood 
be  produced.  And  the  two-fold  effect  in  general  has  the 
same  parallelism.  The  natural  character  of  the  minds 
of  women,  bending  inwards,  is  such  ns  brings  forth 
cereals  and  grasses  and  palms ;  that  of  the  minds  of 
men,  stretching  outwards  and  less  restruinedly,  hns  the 
much  more  ostensible  and  more  effective  kind  of  growth 
attached  to  exogens. 

The  entering  on  the  plan  of  amma\  )a^\ii^ooW^\\AftR.^ 


t3•^ 


it   PROOF  OP  DEITY   IN   TQB    OBDBBKD 


every  wi  implicated  ia  the  nutter  of  Sex-prodactki 
The  pass  e  out  of  plaot-liTe  into  animaliHin  b  ii 
marked  hy  the  nev  poweT  of  locomotion  :  or  nther, 
the  return  to  the  planetary  power  of  movemejit  od  a 
and  much  aighteaed  tcrma — seeing  that  the  comi 
of  "ceiitmagal  and  centripetal"  is  carried  out  bettfl 
however  to  a  a  the   inward  pnlee-l 

or  pendulnm-l  '  serving  as  the  in- 

spring  of  mo  sf  locomotion  is  seen  i 

science  to  hi  te  effect  of  Sex,  drivii 

opposites  tc  Locomotion,  with  [io» 

of  iiei^ative  reuce  in  both  inner  ai 

outer  coustil  her  all   that  goea  lo  t| 

new  type  of  b  Science  has  been  recenl 

well  generalizing  on  iiie  cumposite  circmnataocL' :  tht 
result  of  which  truly  is  the  emiueut  illustration  to  be 
seized  ou  for  tlie  type  of  meutalisni  now  in  question. 
That  is,  for  u  rightful  counterpart  to  the  symbolic  form 
oi  Dendromorphism,  This  appears  rightly  furnished  in 
the  type  Lere  named  ChelonotrwrpAism, 

The  idea  here  inteuded  to  be  incorporated  is  that  of 
Naturfll  Selection  :  which,  aa  has  been  shown,  does  trnlj 
work  principally  thronjjh  the  fact  of  Sex.  The  doctriw 
of  "  Selection,"  if  not  crudely  anthropomorphic,  is  yel 
such  to  a  sufficient  degree  to  make  it  serve  of  right  in 
the  place  of  a  religion  for  science.  It  is  far  from  the 
gross  Pantheism  which  would  identify  Deity  with  Nature. 
It  takes  Deity  on  confessedly  the  low  level  by  whid 
Deity  is  simply  made  to  stand  for  an  average  conditirai 
of  existent  products  of  nature.  That  is,  it  acknowledges 
for  the  working  principle  in  creation  the  mode  of  agencr 
of  the  sort  of  being  that  lies  midway  in  rank  between 
planets  and  human  beings: — whence  the  focussed  pi?ot 
of  creative  action  falls   to  be  amid   the   lower  or  semi- 


MODB  OF  THE  GROWTH  OF  MIND. — INTBLLIGSKCB.   533 

Vegetal  kind  of  aDimals :  creatares  that  creep  and  grope 
about  for  that  which  they  reqaire,  alone  able  to  tarn 
away  from  what  they  do  not  want,  and  defective  wholly 
of  any  conscionsness  in  the  matter.  This  is  truly  the 
sort  of  motor  agency  that  has  to  match  with  the  scientific 
showing  of  the  equal  rank  given  in  nature  to  mind  and 
matter.  And  hence  the  supplemeuting  of  Dendromor- 
phism  by  this  generalization  of  ^^  Selection"  is  eminently 
the  desirable  resource  of  Science  : — provided  always  it  be 
remembered  that  the  large  sphere  of  thought  which  by 
Science  is  left  untouched  is  precisely  what  Religion  has 
the  right  and  the  ability  to  deal  with. 

The  apprehension  of  '^  Natural  Selection  "  in  this  form 
of  a  motive  principle,  fitted  to  an  averaged  state  of 
general  beinghood,  implies  a  sort  of  following  of  onward 
progress  that,  for  all  its  mere  reptile-like  groping,  answers 
well  to  the  conscious  habit  of  our  own  intelligence,  in  its 
quest  after  higher  and  higher  knowledge.  The  matter 
of  the  casting  of  the  average-point  is  also  forced  into 
a  mould  adapted  to  intellect  by  the  habitual,  though 
commonly  ignored,  excluding  of  accounted  ^'spiritual 
existence."  For  the  chelouomorphic  symboling  of  nature 
takes  heed  of  nothing  else  attached  to  Mind  than  truly 
that  power  of  domination  over  nature  which  is  its  intel- 
lectual distinction.  And  in  this  way  of  ordering  our 
place  in  nature  (unobjectionable  on  its  own  ground), 
human  thought  looks  objectively  on  Mind  as  indeed 
forming  a  true  subject  of  correlation  with  Deity  as 
anthropomorphically  estimated  :  namely,  as  itself — by 
the  very  means  of  those  mental  processes  of  its  own, 
which  are  no  other  than  repetitions  of  external  ones, — 
a  continual  creator  of  the  mental  forms  which  are  its 
means  of  over-ruling  lower  beiughood.  Every  single 
human  being,  in  this  view,  is  a  true  creative  centre,  of 

00 


534      OUR  PROOF  OF  DEIT7  IN  THE  ORDERED 

the  kind  become  required.  The  conscious  sense  of  each 
human  individual  is  entitled  to  affiliate  itself  on  Deity 
as  Creative-Centre  in  general,  on  the  very  strength  of 
the  ability  of  imagination  which  enables  himself  to 
interpret  with  advantage  the  works  of  God. 

It  may  perhaps  be  said,  in  fit  addition  to  the  foregoing 
symboling,  that  the  effect  of  human  thought  on  the 
creeping  image  of  "  Selection  "  in  temporary  substitution 
for  that  of  Deity,  is  the  electrical  result  of  bestowing  on 
the  world  of  mind  a  magnetic  pole.  Intellect  may  well 
stand  as  the  iron  of  the  mind :  and,  as  such,  it  needs 
truly  such  settled  although  moveable  point  as  this 
is,  for  the  power  of  giving  to  investigation  its  guiding 
compass. 

But  the  other  side  of  mental  being  must  be  now  at- 
tended to  :  seeing  that  Intellect  in  its  higher  moods  runs 
inevitably  into  junction  with  Emotive  Foelmg.  There 
needs  only  farther  to  note  again,  as  attached  peculiarly 
to  the  domain  of  Intelligence,  the  subtle  images,  on  the 
one  hand  of  Personality^  on  the  other  of  Identity,  Both 
of  these  have  respect  to  the  results  of  Introspection 
appropriated  by  pure  Intelligence.  The  first  is  the  In- 
tellect's comment  on  the  emotively-spiritual  correlation 
of  conscious  Selfhood  with  Deity.  The  second  is  the  note 
preserved  by  Intellect  of  individual  correlation  with,  suc- 
cessively and  combinedly,  all  sorts  of  fellow-beings. 

THE   WITNESS    OF    GOD    REVEALED    IN    THE    DEVELOPMENT    OF 

OUR    ▲rVECTIONS. 

We  are  now  come  to  the  concluding  portion  of  our 
subject  which  ought  also  to  be  conclusive  as  to  our 
argument.  For  it  is  the  emotive  side  of  our  mental  being 
which  even  more  than  the  intellectual  ought  to  testify 


MODS   OF  THS  GROWTH   OF  MIND. — AFFECTION.      535 

to  the  inevitableness  and  the  indestrnctibleDess  of  the 
idea  of  Deity,  as  implied  in  the  Uniformity  of  the  plan 
of  nature.  We  have  however  gained  a  bearing  to  our 
reasoning  which  is  clear  and  inevasive.  It  is  on  the 
matter  of  Sexhood  that  the  chief  burden  now  lies,  for 
the  adequate  filling  up  of  required  proof;  and  all  that 
hitherto  has  ))een  secured  has  tended  constantly  towards 
a  lighteuing  of  the  burden  so  luid. 

In  now  confronting  fully,  as  we  must,  the  idea  of 
Sezhood,  and  «;iving  to  it  the  high  rank  of  importance 
it  appears  to  hold  iu  nature,  we  are  forced  to  apply  to 
it  an  absolute  import.  And  this  involves  all  that  is 
demanded.  Here  necessarily  is  included  the  recognition 
that  Sex  belongs  to  Mind  as  much  as  Body : — but  when 
this  is  granted,  though  not  before,  the  idea  of  Sexhood 
gains  the  requisite  integralness  which  is  the  same  with 
religiousness  of  character. 

In  setting  before  us  Feeling  in  place  of  Intellect,  our 
uppermost  impression  is  that  of  a  change  of  character 
in  our  subject  from  the  mode  of  dctiveness  into  that  of 
piissiteness.  And  this  answers  to  the  demiind  of  whole- 
ness in  our  mental  being  which  is  met  actually  as  to 
general  humanity  by  the  division  of  human  beings  in 
two  sexes:  in  regard  to  which  division  we  are  surely 
well  taught  by  experience  that  the  prevalent  excess  of 
Intellect  iu  Men  and  the  prevalent  excess  of  Feeling  in 
Women  has  been  that  which  has  led  directly  to  the 
mutual  dependence  of  the  sexes  which  has  been  the 
cause  to  humanity  of  its  main  strength.  But  a  belief 
in  this  as  natural  fact  comes  to  us  only  as  fruit  of 
Beligion :  just  because  it  is  Beligion,  and  this  only,  that 
raises  iu  us  integral  sentiment. 

We  have  been  seeing  that  the  highest  glory  of  In- 


536     OUR  PBOOF  OF  DEITY  IN  THE  OBDBBED 

tellect  has  to  be  felt  hj  its  possessor  as  the  rendering 
him  to  himself  a  genuine  though  partial  analogue  to 
his  Maker,  iu  the  sense  of  being  a  true  creative  centre : 
or,  one  that  has  it  in  him  to  diffuse  substance  from 
himself  as  if  abroad  into  the  uuiverse.  And  this  in  the 
very  way  implied  of  old  in  his  being  accredited  with 
rightful  sovereignty  over  lower  beings,  with  moreover, 
as  must  now  be  added,  a  dominion  still  more  absolute 

over  matter  not  organized  at  all. But   as   soon  as 

we  turn  to  Feeling  for  our  supplying  with  her  own 
contribution  to  the  attestation  of  Deity  made  by  In- 
tellect, required  for  the  filling  up  of  the  latter,  we 
are  forced  to  see  that  the  form  of  proof  must  be  cast 
anew.  The  sign  of  creative  Uniformity  that  has  ap- 
peared as  to  Intellect  as  an  active  repetition  of  Divine 
agency,  appears  now  as  to  Feeling  in  the  opposed  form 
of  but  a  passive  recipiency  of  Divine  action,  attended 
with  only  such  practical  subserviency  as  at  least  is  not 

more  than  semi-active. And  the  direct  cause  for  this 

difference  starts  to  view  at  first  sight.  Namely,  in  the  pre- 
sentation of  a  circumstance  in  nature  with  which  Intellect 
has  very  little  to  do,  and  for  any  mastery  to  be  obtained 
over  which  our  Intellect  is  entirely  incompetent. 

This  circumstance,  unmistakeably,  is  the  great  matter 
of  Death :  imposed,  as  if  by  inherent  Law  of  things, 
as  accompanier  of  every  kind  of  individualized  being. 
Wherever  appears  segregated  being,  cut  off  from  the 
general  aggregate  of  beinghood,  appears  also  that  at- 
tendant on  the  segregation,  of  a  sooner  or  later  dissolu- 
tion for  it,  which  is  Life's  shadow  iu  the  form  of  Death. 

In  what  way  shall  we  regard  Death? This  is  the 

great  problem  of  nature  which,  more  than  any  other,  it 
concerns  us  to  deal  with  satisfactorily.  It  concerns  oar 
entire  beinghood: — which  in  fact  is  the  reason  that  oor 


MODE   OF  THE  GROWTH  OF  MIND. — ^AFFECTION.      537 

merely  thinking  power  must  for  ever  in  re<(ard  to  it  be  at 
fault.  All  else  that  is  contradictory  to  us  shows  sign  of 
being  removable,  more  or  less:  but  as  yet  we  have  met 
with  nothing  that  gives  to  us  any  valid  assurance  as  to 

the  power  of  overcoming  Death. We  are  not  indeed 

called  on  to  suppose  that  a  victory  of  this  sort  is  abso- 
lutely forbidden  to  us,  as  a  destined  far-o£f  consequence 
of  a  much  higher  than  our  present  stage  of  development, 
in  store  for  human  nature  of  the  future.  Bur  certainly, 
as  things  are,  it  is  our  best  kind  of  wisdom  not  to  place 
our  dependence  on  this  issue,  but  to  leave  it  in  God's 
hands  to  fulfil,  or  not.  And  here  eminently  is  the 
meaning  of  Religion,  that  it  should  indeed  enable  us  so 
to  leave  it.  This,  at  once,  is  the  authoritative  reply 
which  is  forthcoming,  to  the  pending  query  of  the 
whole  community  of  human  beings. 

None  the  less,  however,  is  there  so  much  still  discov- 
erable to  us  in  the  state  of  things  as  (mghtj  apparently, 
to  satisfy  each  one  of  us  in  regard  to  a  second  demand 
of  instinct :  and  that  is,  that  our  being  given  over,  as  we 
are,  to  the  power  of  Death  is  not  evidence  of  any  quality 
in  the  Divine  ruling  of  nature  inconsistent  with  assum- 
able  beneficence : — our  failure  of  satisfaction  as  to  which 
point  would  indeed  sap  at  foundation  the  very  feeling 

of  Religion  that  bids  us  trust, Here,  therefore,  is 

distinctly  laid  out  the  rich  matter  now  before  us.  We 
have  now  to  inquire  experientially  into  the  grounds 
which  support  trusty  lying  actually  on  that  side  of  our 
mental  nature  where  Religion  is  due  to  reign :  in  order 
that  we  may  trace  all  that  naturally  bears  on  the  re- 
alizing of  this  assurance  of  6od*8  beneficence.  —  We 
must  indeed  to  this  end  bring  proper  Intellect  into  our 
counsel.  This  follows  from  the  present  mode  of  the 
interpreting  of  Deity.     But  Feeling  must  be   always 


538     OUR  PROOF  OF  DEITT  IN  THE  ORDERED 

nmpire  at  the  last  Oar  problem  needs  be  stated  as 
the  simple  need  of  ascertaining,  in  a  way  that  oar 
reason  may  agree  in  being  contented  with,  that  in  spite 
of  the  over-mastering  rule  of  Death,  there  is  enough 
of  good  left  still  in  nature  to  compensate  as  amply, 
both  for  Death  as  an  existent  fact,  and  for  our  actual 
inability  to  see  an  end  to  it. 

Our  argument  has  to  turn  on  the  main  circumstance 
that  is  surely  incontestible,  of  the  inherent  connectedness 
of  Death  with  two  other  ruling  principles  which  mani- 
festly give  to  Life  its  source  of  energy:  the  principle  of 
Struggle^  and  that  oi  Sexhood.  According  to  the  manner 
and  the  degree  in  which  these  existing  counteractions 
to  the  sway  of  Death  have  served  as  compensation  in 
regard  to  it,  may  we  account  of  all  development  as  real 
progress.  And  it  is  to  the  examination  of  the  truth  of 
this  that  we  are  therefore  about  to  come. But  some- 
thing first  must  be  looked  into  of  the  possible  explanation 
that  may  be  given  us  to  an  inquiry  inevitable  here  to 
arise :  why  these  two  allowable  benefits  might  not  have 
sufficed  alone,  without  Death  as  their  counterpoise,  to 
make  up  the  full  condition  of  progress? — Let  us  see  if  the 
basis  already  laid  as  to  Intellect  may  not  answer  us  still 
as  to  our  Emotionalism,  in  the  way  of  produced  secondary 
causation.  Namely,  in  showing  how  in  fact  except  for 
conjunction  with  Death,  neither  Sexhood  nor  a  state  of 
Struggle  would  seem — according  to,  at  all  events,  present 
knowledge, —  to  have  had  the  means  of  existing. 

If  we  consider  the  present  meaning  of  the  Life- 
Struggle  affecting  human  beings  in  general,  we  cannot 
help  seeing  that  it  arises  from  the  inequality  in  their 
general  conditions.  But  if  we  carry  back  this  thought 
into  our  reasoned  lowest  stage  of  all  existence,  we  may 


MODS  OF  THE  GllOWTH  OF  MIND. — AFFECTION.      539 

Bnrely  reach  a  true  iDfereuce  showing  cause  for  the  Life- 
Struggle's  being  partnered  as  it  is  with  the  accompani- 
ment of  subjection  to  Death.  In  the  imagined  initiation 
of  the  cell-unit  of  all  formative  composition,  the  condition 
of  '^  inequality "  w&s  supposed  present  as  underlying 
everything  of  development: — however  or  whence-ever 
its  presence  rose.  We  cannot,  in  fact,  think  of  such  a 
thing  as  development  if  atoms  and  primasval  waves  of 
motion  be  supposed  to  have  had  nothing  of  variation 
among  one  another.  We  cannot  fancy  any  aggregation 
being  set  up,  of  particles  whether  of  matter  or  of  motion, 
except  under  pressure  of  some  particular  inducement, 
acting  tis /rom  some  one  particle  or  set  of  particles,  an 
another  particle  or  set  of  particles  : — which  implies 
domination  and  compulsion.  If  there  had  not  been 
variation,  they  must  surely  have  remained  all  alike  in 
perpetuity  just  where  they  stood  at  first.  The  condition 
would  have  been — not  Death  as  we  know  it,  but  a 
something  incomparably  more  intolerable  to  think  of,  as 

an  universal  deadness. Let  us  pass,  then,  to   con- 

Rider,  as  best  we  may,  how  primasval  inequality,  being 
present,  must  have  worked. 

It  must  surely  have  worked  in  producing  that  limited 
command  over  the  means  of  subsistence  which  is  precisely 

the  implication  of  our  actual    idea  of  Death. And 

moreover  it  must  obviously  have  done  this  in  the  two- 
fold manner  which  again  is  the  implied  meaning  of 
Struggle: — seeing  that  the  primary  Struggle  with  en- 
vironment for  the  mastering  of  an  inward  store  of 
material,  must  immediately  have  been  followed  up  by — 
or  perhaps  causatively  made  to  attend  on — a  harder 
Struggle  with  rival  strugglers. — But  is  it  possible,  in 
such  case,  that  an  immense  majority  of  competitors 
should  have  failed  to  bo  starved  off,  or  more  probably 


540     OUR  PROOF  OF  DEITY  IN  THB  ORDERED 

swallowed  up  into  the  substance  of  the  few  saccessftil  ? — 
And  if  so,  where  possibly  can  it  be  imagined  that  this 
office  of  extermination  should  have  ended,  through  de- 
velopment's entire  course? An  universal  liability  to 

extinction,  and  an  universal  liability  to  Struggle^  seem 
indeed  but  reversed  sides  to  one  thing :  that  is,  to  a 
circumstantial  inequality. 

But  stiall  we  say  that,  on  the  face  of  the  matter,  a 
state  of  Struggle  does  not  bear  the  stamp  of  blessing? — 
Why,  besides  all  the  energy  it  has  given  t.o  us  in  our 
course  of  life,  and  all  the  virtues  of  hardihood  and 
courage  it  has  imparted  to  us,  we  have  been  seeing  that 
it  has  wrought  in  us  our  whole  ability  of  Intellect: — 
since,  what  else  but  struggle,  of  mental  sort,  is  that 
action  of  comparing  and  contrasting  ideas,  which  is  the 
life-blood  of  Intellect ! Man's  wrestling  with  circum- 
stance— not  only  in  the  Israel-struggle  as  with  Deity, 
but  also  in  the  human  struggle  with  fellow-beings, — ^may 
truly  be  admitted  to  have  won  a  blessing  ;  and  moreover 
to  have  done  this  in  the  only  way  conceivable  of  the 
blessing's  winning. 

And  still  more  is  this  apparent  in  regard  to  Sexhood. 
This  third  element  in  beiughood  is  clearly  what  has  been, 
ever  since  its  first  manifesting  in  development,  our  in- 
dubitable source  of  blessing.  The  turning  of  general 
Struggle  into  this  ^^ select"  fashion  of  Struggle,  has  as 
much  served  the  Affective  side  of  our  nature  as  the 
endowing  us  with  mental  power  of  Comparison  has 
served  us  intellectually. Originally,  it  is  true.  Sex- 
hood  was,  and  was  obliged  to  be,  only  latent  as  to  its 
proper  character.  Nor,  it  may  be  said,  has  it  yet  arrived 
at  an  aspect  that  may  be  assumed  as  the  fulfilling  of 
such  character.  But  still,  enough  of  this  has  been  shown 
all  along  to  warrant  us  in  adjudging  it,  as  is  now  done, 


MODS   OF  THE  GROWTH  OF  MIND. — AFFECTION.      541 

for  a  prevailiDgly  beneficent  counteraction  to  the  other- 
wise reigning  factor^  of  a  state  of  Struggle. 

The  e£fect  thus  produced  on  the  general  Struggle  is 
that  which  should  prove  ultimately  to  be  a  sorting  of 
human  beings  into  two  equal  classes,  capable  of  fair 
mutual  contest,  and  capable  at  the  same  time  of  mutual 
concord.  And  though  this  effect  was  far  from  being 
such  as  to  be  thus  thought  of  through  an  incalculably 
long  period  of  development,  yet  it  seems  to  be  even 
palpably  foreshown  in  the  state  of  virtual  origin  now 
supposed.  That  is,  in  regard  to  the  two  functions  of 
self-maintenance  and  re-production  which  are  called  in 
question  with  regard  to  Sex.  Self-maintenance  was 
going  on  long  before  any  time  when  we  can  think  of  it 
as  a  ^^ function";  and  so,  and  on  the  same  account,  did 
re-production  precede  actually  what  we  may  take  as  its 
sign  of  functional  beginning: — while  the  actual  pre- 
monitory sign  as  to  both  lies  precisely  in  the  '^  male  " 
character  of  the  function  of  self-maintenance,  and  the 
"  female  "  character  of  the  function  of  re-production.  A 
mountain,  standing  firm  on  its  widened  basis,  is  fit  type 
for  the  former;  a  tree,  bursting  out  all  over  into  buds 
and  side-offshoots,  is  fit  type  for  the  other : — while  even 
the  mountain,  none  the  less,  has  the  habit  when  over- 
piled  with  material  of  over-flowing  downwards  into  little 
hills,  settling  round  it,  or  extending  into  a  chain.  And 
even  the  primasval  cell  has  its  mark  of  the  same  kind: 
namely,  in  the  encouragement,  so  to  speak,  that  is  given 
by  every  one  that  is  once  formed  to  the  congregating  of 
others  about  it.  If  we  think  of  this  fact  from  the  first 
cell's  point  of  view,  surely  this  mi^ht  be  claimed  for 
a  re-producing  of  itself:  though  indeed  as  yet  without 
encroachment  on  the  retained  power  of  maintaining  itself. 
But  when  development  had  advanced  to  the  rightful 


542  OUR  PROOF  OF  DEITY  IN  THB   OBDBRED 

term  for  the  great  dualism  of  Sex  to  begin,  which  ever 
after  had  the  destiny  to  take  lead  over  every  other  kind 
of  dualism,  the  event  well  may  be  interpreted  as  that 
joining  of  the  settled  habit  of  the  mountain  with  the 
settled  habit  of  the  tree  which  may  have  caused — as  in 
reason  it  ought  to  have  caused, — a  true  link  of  connection 
for  the  formal  issue  as  to  each  and  both  of  the  two 
formative  parents.  And  this  is  all  that  evolutionism 
need  demand.  The  once-attaiiied  linking  of  consecutive 
individuals  in  a  line  that  as  to  the  race  is  indispensably 
to  be  kept  unbroken,  is  the  true  substratum  to  all  what- 
ever that  belongs  to  a  sure  reading  of  the  course  of  both 
the  race  and  the  individual. 

The  general  fruit,  of  Sexhood,  when  this  is  viewed  in 
the  present  liglit  of  inherent  oneness  with  a  state  of 
Struggle  and  of  Death,  is  at  once  explicable  as  the 
producer  of  the  power  of  Love.  And  Love  is  to  our 
nature  its  proper  Chemistry,  endowing  it  with  the  vital 
warmth  and  geniality  that  are  alike  necessary  to  us  as 
to  body  and  as  to  mind. 

Love,  as  consequent  on  Sexhood,  is  evolutionally  but 
the  form  which  the  original  whorl  of  motion  puts  on  at 
the  time  when  organic  being  has  been  established.  The 
sacred  fire  of  Love,  as  it  is  well  called  in  natural  poetry, 
is  that  which  indeed  accounts  for  our  life's  being  the 
ever-pulsating  oscillation  that  it  is,  held  in  balance  by 
two  opposing  but  harmonious  compulsions.  The  force 
of  Intellect,  leading  on  to  proper  Science,  and  adapted 
more  to  Men  than  to  Women, — the  force  of  Feeling,  ever 
tending  to  Religion,  and  adapted  more  to  Women  than 
Men, — are  each  of  them  made  by  nature  the  immediate 
creative  action  towards  the  force  opposite.  Both  work 
in   the  creative  mode  of  re-action  :  Intellect  being  a 


MODE  OF  THE  GBOWTH  OF  MIND. — ^AFFECTION.      543 

ooDstant  minister  to  Feelings  and  Feeling  a  constant 
motive  to  Intellect.  Bat  Love  was  the  first  starter  of 
the  alternation :  while  the  primary  recognition  as  to 
Sexhood  has  all  the  world  of  causative  meaning  that  the 
interfusing  of  opposed  conditions  implies. 

The  proper  action  of  Intellect,  as  we  have  seen,  is  that 
of  a  comparing  of  objects.  And  Love  also  works  by  com- 
paring. Love  also  is  without  action  excepting  as  it  acts 
by  selection,  out  of  some  number  of  o£fered  objects  : 
which  indeed  it  has  to  wait  for,  owing  to  its  native 
passiveness  of  habit,  till  of  themselves  they  come  forward 
towards  it.  And  Nature  herself,  who  is  the  agent  to 
bring  such  forward,  may  be  accredited  with  the  same 
action  of  comparison,  with  view  to  her  own  general 
selection.  How  else  than  by  as  if  a  human  balancing 
of  considerations,  or  a  wavering  between  oppositely- 
desirable  effects,  can  we  think  of  her  as  being  finally 
determined  on  the  different  modes  of  being  we  find 
existent?  We  may  as  naturally  think  of  Nature  as 
comparing  J  as  we  do  by  our  own  instinct  often  think  of 
her  as  loving  her  productions, — or,  it  may  be,  as  not 
loving  them :  seeing  that  many  of  them  are  being  con- 
atantly  thrown  away  by  her  as  worthless,  instead  of 
being  entered  into  her  ordered  plan. 

And  herein  becomes  prominent  that  need  of  ^^ forms*' 
which  has  driven  Intellect  into  its  practice  of  Symbolism: 
showing  ^^ forms  of  thought'*  to  be  as  indispensable  as 
**  forms  of  being." — A  doctrine  of  SexAood  cs,nuot  be  other 
than  a  doctrine  of  Formtu  The  very  meaning  of  Sexhood, 
in  its  present  generalized  aspect,  is  that  of  a  realistic 
provision  for  precisely  the  interfusion  of  elements  which 
is  tiie  law  of  nature's  plan.  Sex,  in  regard  to  Mind  as 
much  as  Body,  is  the  apparently-inevitable  result  of  the 
two  kinds  of  inclusive  iucorporalYOii  ^ViVOa  \X\^  "qa^^qk:^ 


544  OUR  PROOF  OF  DEITT   IN   THE   ORDERED 

dualisms  concerned  seem  to  involve:  as  in  conseqaence 
of  opposed  proportions  being  taken  up  of  the  dnalistic 
elements  whose  entire  interfusion  has  to  go  to  the  making 
up  of  a  human  being.  The  two- fold  assortment  thus 
compelled,  in  so  immensely-complicated  an  interfusion, 
should  manifestly  require  on  each  side  a  containing  limit 
in  physical  incorporation.  Whole  Man  and  whole  Woman 
are  such  in  being  bounded  by  ^^ personality^':  and  the  very 
term  of  ^^  persona '^  implies  a  Mind  that  is  well  encased 
in  a  Body.  The  mental  wholeness  of  each  phase  of 
human  nature  must  be  fitted  with  its  own  special  kind 
of  mask,  duly  moulded  for  each  on  the  needed  side  of 
the  always  two-fold  condition  of  individuality.  And  the 
moulding  office  is  the  very  process  of  the  giving  to  our 
individuality  its  ideal  "form." 

Now  the  interfusion  of  elements  that  has  been  wrought 
out  for  the  common  Intellect  of  Men  and  Women  has 
been  peculiarly  effected  by  the  passing  of  primal  Symbo- 
lism into  direct  forms  of  Speech.  The  select  instrument  of 
Intellect  has  been  grammaiic  language.  What  then  should 
have  happened  with  Feeling? — Feeling  has  required,  and 
in  requiring  has  obtained,  a  quite  different  kind  of  forms. 
Feeling  is  led  by  nature  to  express  itself  by  movements 
much  more  general  than  those  which  mould  sounds  into 
words.  It  speaks  by  soundless  movements  of  the  whole 
body,  if  called  forth  suddenly  and  trivially;  but  if  other- 
wise induced,  and  by  a  deepened  incentive,  it  requires 
indeed  the  movement  of  all  generul  life-action.  Here  is 
the  point  close  to  our  purpose.  The  language  that  belongs 
to  Feeling  is  silent  practical  conduct :  truly  capable  of 
repeating  the  "  dramatic  force  "  of  the  verbal  symbols 
of  the  intellectual  childhood  and  also  of  the  rude  woman- 
hood of  mankind.  But  this  ''language  of  Feeling,*'  in 
its  very  being  such,  demands  its  own  grammar :  and  here 


MODE   OF  THE  GROWTH  OF   MIND. — AFFECTION.      545 

we  have  the  **  lead  "  we  are  in  need  of.  The  lingual 
parallel  brings  U8  straight  into  that  province  oi  Sociology^ 
and'Moraliiy  where  the  very  "  forms  "  we  are  seeking 
are  to  be  obtained. 

The  regulator  of  social  "  conduct "  which  answers 
duly  to  the  regulator  of  speech,  is  that  law  over  the 
"manner"  of  social  being  which  the  term  "Morality 
stands  for  ;  while  the  regulator  of  the  required  "  form 
of  society  is  Sociology,  in  most  intimate  relation  with 
Morality.  "  Sociology  "  implies  a  settled  ordination  of 
the  condition  of  any  State  as  under  an  accepted  code  of 
laws :  the  laws  themselves  being  the   proceed   from  a 

long-enduring  habitude  as  to  social  "  manners." Let 

us  take  the  related  matters  in  junction,  that  we  may  aim 
to  trace  how  the  regulative  principle  should  work. 

The  principle  required  seems  indeed  to  be  only 
such  as  but  adapts  to  present  purpose  the  main  law 
of  developmental  ism  as  to  the  relation  h^ivrQen  Junction 
and  arganism.  Developmentalism  claims,  in  opposition 
to  all  previous  acceptation,  that  it  is  function  which 
comes  first  and  organism  which  follows  after : — and 
this  with  the  inevitable  implication  that  the  first  is 
proper  cause  to  the  second  ;  nnd  also  with  the  under- 
standing of  a  sufficiently-continued  habit  in  the  exercise 
of  function.  The  special  doctrine  of  forms  that  should 
befit  at  once  Sociology  and  Morality  appears  to  be  here 
supplied,  if  duly  supplemented  by  the  dendromorphic 
rule  of  growth.  Let  us  take  the  course  of  sociologic 
formation  under  tree-figuring,  and  the  growing  process 
shows  at  once  as  the  following.  —  Emotion,  being  the 
motor  agent  throughout,  is  the  store  of  sap  in  the  tree, 
tending  ever  by  native  impulse  to  spread  outwards,  both 
upwards   and  downwards.     As  to  U\^  rootft  ^\l\v^\  ^^^^ 


546     OUR  PBOOF  OF  DEITY  IN  THE  ORDBBBD 

thns  produced,  the  effect  of  form  remains  latent,  or 
limited  to  the  tree's  self-apprehension.  But  as  to  leaveSy 
the  diffusion  of  sap-ful  substance  is  the  tree's  whole 
ostensible  make-up.  According  as  the  leaves  are  little 
or  abundantly  filled  out,  the  stem  is  poorly  or  amply 
organized.  And  as  to  the  tree-stages  concerned,  the  coty- 
ledonous  oue  prior  to  the  first  ^^  crisis  "means  the  state  of 
semi-brutal  humanity  when  Struggle  was  unalleviated  by 
Sexhood ; — the  pre-metamorphic  one  was  the  period  of 
long  social  experimeuting,  by  internal  self-struggling, 
as  to  the  quality  that  should  be  that  of  the  Sex-dualinm 
to  come,  of  which  now  it  had  premonition  ; — the  final, 
or  post-metamorphic,  is — not  yet  as  truly  furnished,  but 
still  as  set  in  distinct  lineament, — the  adequate  condition 
where  due  assortment  can  be  made  for  the  varying; 
principles  of  Morality  springing  severally  out  of  Science 
and  Beligiou.  This  is  the  sexualizing  of  Morality.  And 
the  social  forms  which  are  here  involved  are  those  of  the 
proper  "  State,"  or  State  of  Nation^  and  the  State  of 
Family. — When  sociologic  development  shall  have  ac- 
commodated itself  adequately  to  this  two-fold  formation, 
so  essentially  accordant  with  the  general  plan  of  nature, 
then,  but  not  before,  social  principle  can  be  allowed,  by 
tree-rule,  to  have  come  to  its  ripe  maturity. — The  Form, 
all  along,  precedes  progress  in  Organism.  And  the  en- 
riching of  the  inner  sap  of  £motion  is,  both  alternatively 
and  coiucidently,  the  agency  both  of  cause  and  effect. 

We  cannot  reach  the  idea  of  a  ^'  human  being,'*  as  we 
have  just  seen,  except  by  first  typefying  the  '<  human 
form";  and  neither  the  one  nor  the  other  is  accessible 
except  through  an  effected  dualism.  Here,  accordingly, 
is  the  needful  genesis  of  this  double  moulding  of  the 
social  status.  The  interfusion  of  elements  that  is  called 
for  in  the  mental  aggregration  demanded,  is  forced  here, 


MODE   OF  THE  GROWTH  OF   MIND. — AFFECTION.      547 

jast  as  there,  to  have  a  duplex  limitation.  No  otherwise 
than  thus  could  the  mingling  of  functional  operations 
be  so  needfully  supported  by  an  outward  fulcrum  as  to 
realize  the  condition  of  human  beinghood. 

And  by  the  working  of  this  natural  rule, — involving, 

ns  it  doe8,  at  once  the  spiritualizing  and  the  materializing 

and  the  sexualizing  of  aimed-at  "forms," — Religion's 

self  siiares  the  benefit  of  mature  idealism,  in  precisely 

the  ilue  separating  of  it  from  Science.     Religion's  self 

is  now  adequately  sexual ized,  for  the  first  time,  through 

the  proper  feminineness  now  involved  in  the  condition- 

ment  allotted  to  her,  and  in  the  special  passiveness  of 

sentiment  enforced  on  her.     In  the  Family  the  leading 

moral  requirement  is  to  submit  to  God,  and  carry  out 

the  ordination  of  natural  Providence.     Feeling,  by  her 

predominance,  forhids  us  to  try  and  imitate  Deity  as 

luteilt'Ct  urges  us  to  do,  in  the  way  of  a  creating  of 

ourselves,  but  charges  us  to  wait  and  be  created.    And 

the  "  forms  "  here  required  must  be  such  exclusively  as 

only  "  Providence"  can  have  brought  about,  and  ?iot  such 

as  the  interhuman  struggling  that  helongs  to  Nationalism 

can  wring  out: — which  indeed  is  the  lesson  all-important 

to  be  heeded  by  sociologists.    No  action  of  direct  thought 

can  give  state-constitution  to  the  Family: — as  neither 

in  fact  can  it  do  this  to  any  extent  to  even  the  Nation. 

In    both   cases,   though   pre-eminently  for  the  former, 

human  passions  that  have  been  long  propagated  from 

generation  to  generation  are  the  prime  movere.     Human 

thought,  only  as  acting  in  the  same  way,  raises  truly 

its  own  "  forms,"  but  they  are  still  such  as  often  Nature 

makes  havoc  with ;  though  finally  she  does  select  from 

them  what  she  adopts  as  her  own,  and  proves  that  she 

adopts  by  fructifying  them — which  is  her  only  way  of 

authorizing  human  products. 


548     OUR  PROOF  OF  DEITT  IN  THE  ORDSBSD 

But  still,  as  we  have  yet  to  see,  the  due  integral 
separation  of  the  two  States,  as  their  proper  sexualiza- 
tiou,  has  been  plainly  brought  about  by  an  integral 
struggle  between  themselves.  The  more  we  question 
human  history  the  more  do  we  see  of  this  conflict,  ever 
in  process  since  first  in  the  remote  depths  of  eventua- 
tiou  we  may  account  of  both  as  originating.  And  the 
point  liere  of  importance  to  note,  is  that  origin  as  to 
both  is  a  thing  common  to  both.  Only  after  the  stock 
of  both,  as  a  common  one,  had  first  branched,  and  next 
branched  to  full  sexual  suficiency,  could  the  due  integral 
struggle  begin.  But  now,  as  to  ourselves,  we  may  surely 
say  both  that  it  actually  has  begun,  and  that  herein  have 
we  the  means  that  only  we  could  have  had,  of  interpreting 
the  whole  course  of  Sociologic  and  Moral  Formation. 

Let  us  carry  this  mingled  matter  of  Statehood  to  its 
only  true  court  of  appeal.  Let  us  go  with  it  straight 
to  Nature,  that  she  herself  may  explain  to  us  the  reason, 
at  once  of  the  "  common  origin  "  for  the  two  forms  which 
is  shown  in  history,  and  for  their  having  needed  to  ripen 
out  in  division. 

We  may  assuredly  hold  as  truth  that  all  advance  of 
humanity  has  depended  on  the  extent  to  which  the  Affec- 
tions, now  within  us,  have  superseded  brutal  Passions, 
in  the  supplying  of  needful  "motive"  to  human  action. 
What  do  we  know,  then,  about  the  cause  of  the  Affec- 
tions?  Certainly,  we  have  to  find  this  in  the  condition 

of  things  we  live  under ;  which  is  that  of  the  ordained 
plan  of  generational  succession^  following  on  Death  as 
coincident  with  Sexhood. 

There  are  no  })ossible  other  modes  of  Affection  than 
those  which  arise  out  of  Sexhood,  or  Conjugality^  and 
Parenifiood :  though  there  must  be  allowed  for  a  certain 


MODB  OF  THE   GROWTH  OF  MIND. — ^AFFBCTIOM.      549 

range  of  variation,  accordinu^  with  the  point  of  view  the 
concerned  relations  are  regarded  from.  The  conjugal 
relation  is,  obviously,  one  thing  to  the  Husband,  and 
another  to  the  Wife ;  the  generational  relation  is  one 
thing  to  the  Parent,  and  another  to  the  Child.  And 
the  same  variableness,  as  at  least  it  concerns  sex,  is 
attached  also  to  the  relation  and  to  the  affection  of 
Bratherhoody  which  the  two  others  involve.  But  here 
the  distinctiveness  ends.  No  other  relations  than  these 
three,  and  therefore  no  other  distinct  affections  than  are 
here  supplied,  have  had  the  means  of  belonging  to  us. 

Still  already  is  there  here  present  such  occasion  of 

assortment  as  we  are  in  quest  of.  And  that  is,  in  regard 
to  the  open  question  of  whether  Brotherhood  should  be 
reckoned,  from  its  secondariness  to  the  primal  set  of 
relations,  of  a  lower  or  a  higher  character  than  these. — 
It  has  been  the  demand  for  a  true  settling  of  this 
question  that,  in  fact,  seems  to  have  been  working  all 
along  towards  the  originating  and  developing  of  at 
once  the  Nation  and  the  Family. 

To  the  ripe  feeling  of  the  present  day  Brotherhood  is 
fully  stamped  as  the  mode  of  sentiment  alone  appropriate 
to  the  bond  of  Nation ;  just  as,  contrarily,  the  prime 
affective  triad  of  Conjugality  and  Parenthood  and  Fili- 
hood  is  owned  inseparable  from  the  bond  of  Family: 
and  this  without  omission,  though  with  inclusion  but 
contingent,  of  also  Brotherhood.  But  may  we  not  like- 
wise say,  as  to  modern  judgment,  that  the  arrangement 
118  to  order  of  rank  must  be  left  purely  with  Religion 
and  Abtromorphism,  where  ^4ower  and  higher"  are  terms 
without  meaning?  Both  Religion  and  Astromorphism 
treat  only  of  a  just  Balance.  —  Let  us  take  it  then  as 
settled  that  a  relative  equality  between  the  two  states, 
as  to  intrinsic  importance,  lies  naturally  in  the  inferrible 
p  p 


6S0  OUR   PBOOF  OF  DEITY   IS   THE   OBDBaiD 

design  of  things :  while  that  "  relative  eqnality"  is  sndi 
as  poiiite  trnly  to  the  vrhole  diflFerence  between  Bclisn* 
and  Secularily,  as  to  which  indeed  is  the  qnestion"opeB" 
to  each  human  individual. 

On  this  basis  we  must  argne,  that  the  raiHing  of  ad 
kind  of  social  "form"  was  from  the  first  a  true  panlltl 
to  the  physical  c  "^  *■""'  "  human  fonn."  Wiiboal 
s  fitting  Body,  \  snpport  personal  Mini 

we  are  oliliged  t  lind  could  aa  such  btn 

been  produced.  rther,  is  it  not  needftd 

to    as.sunie   that  subiilHutial     inci>rporatc 

organization,  in  ave  been  produced  thg 

mental  habits  o  uoiou  which  we 

of  as  defined  sot  may  take  it  as  a  fin 

matter  iu  pres^^nt  Hocmi  ainrainy,  ihat  llie  Inie  re-ult.of 
National  congregation  is  the  estaiilUhoieut  tjf  a  reiguing 
principle  in  the  notable  tri-une  form  of  demanded  "Liberty, 
Equality,  Fraternily."  Here  is  the  true  religionism  of 
Secularily.  But  this  doctrine  is  no  older  than  yenterdar. 
And  why  so,  unless  it  be  for  the  reason  that,  umil  now. 
mankind  have  Iieen  trying  to  maintain  specially  here  the 
incongruous  doctrine  of  Pareutalism  ?  Or,  let  us  ratber 
say,  from  the  facts  of  the  case,  the  doctrine  of  sole  Pater- 
nity. Only  by  the  means,  precisely,  of  a  fighting  of  this 
matter  out,  Ijetween  tlie  respective  claimant  forms,  seem; 
the  product  in  social  virtue  to  have  been  realized. 

As  to  the  exclusive  right  iu  Parenthood  given  w 
Falberliood,  here  is  sign  of  the  newness  of  that  iiies 
of  justice  to  Women,  which  again  it  belongs  rather  to 
Religion  than  8ecuhirity  to  set  on  foot.  Under  the  buoil 
of  Family,  Sex-difference  is  all-iiiip<irtant ;  but  under 
bond  of  Nation  it  were  apparently  for  the  best  that  ii 
should  be  entirely  ignored.  Brotlierliood  has  no  neeJ 
to  account  of  Sex  :  as  actually  the  term  of  "  fraiernitv" 


MODE   OF   THE   GROWTH  OF  MIND. — AFFECTION.      551 

passes  over  it,  coverintr  equally  Sisters  and  Brothers. 
Secularity  ought  to  regulate  social  beings  as  simply 
male  and  female  men. — But,  none  the  less,  Secularity,  on 
its  own  account,  may  and  ou^ht  to  draw  advantage  out  of 
its  intercourse  with  Domesticity,  in  that  inter-division 
of  its  self-government  which  appoints  a  CAurcAjti^  aflford 
a  feminine  response  to  its  own  express  Statehood. 

The  state  of  Family,  as  the  proper  soil  of  the  Affec- 
tions, where  alone  they  are  produced  and  where  alone 
they  can  be  efficiently  cultivated,  has  endowed  our 
emotive  nature  with  the  sense  of  ^^ horned  The  state 
of  Nation  gives  to  us,  in  return,  the  sense  of  ^^ country'*'' i 
a  parallel  integration,  but  as  much  weakened  as  it  is 
widened  in  its  import.  "Patriotism"  is  diluted  Love: 
wholly  short,  as  emotive  produce,  of  the  Love  that  is 
genuine; — and  it  is  indeed  but  a  poetic  version  of  the 
latter,  however  capable,  as  it  yet  is,  of  an  intense  realism 
of  its  own  kind.  And  for  both  kinds  of  Love,  the 
anthropomorphic  and  the  real,  there  exists  actually  in 
nature  a  proper  source.  That  is,  a  common  element  of 
what  must  count  as  ;9r«-affecti(m. 

Such  common  element  appears  in  that  tacit  feeling  of 
unconscious  and  mere  level  enjoyment  wliicli  springs 
out  of  the  very  habit  of  gregariousness  which  we  inherit 
from  brutes.  This  ability  of  placid  content  in  nothing 
else  than  the  companionship  of  fellows  underlies  equally 
the  Family  and  the  Nation:  and  it  may  even  be  tracked 
down  to  a  beginning  nearly  as  early  as  that  of  vortices 
and  molecules.  For  surely,  long  before  any  appearing 
of  Sex,  or  of  any  state  in  which  St  x  cuuM  exist,  there 
needs  be  rec«»gnized  that  desirableness  in  community  of 
mere  position  which,  by  nature's  rule,  had  to  induce 
later  the  sen^e  ot  its  being  such,  in  creatures  that  were 
destined  for  sensation  :  since,  already  in  the  first  con- 


55a 


OUR    PBOOr   OF    DEITY    15    THB    OBDBRBD 


gregating,  if  uot  of  atoms  yet  at  all  efents  of  (tWt, 
there  must  have  bt^en  ii£Forded  sume  kind  of  803tAinm£ 
stabiiily  to  eac!i  oue,  which  well  may  stand,  in  ourTicf 
of  nature,  as  cause  to  the  entire  development  to  follow. 
Tlie  l)L-ueficial  j^regariousuess  we  are  now  accuMiiiD«4 
to,  as   attending  on   and   mildly   softening  the  genetil 


stnigL^k'  of  life, 
cau:-Ative  fact,  t 
with  all  tlie  f 
to  it :  while  th 
before  iH  in  ti 
Friendship, — ii 
always  ready  f 
This  eniotivt, 
the  Nation  and  the   I 


ihen  as  resting  oq  sndi 
true  thread  of  connectiM 
meat  chat  hu?>  accnttj 
if  all  the  vurichmeut  t) 
f  of  Sympathy, — root  o( 
I  is  of  actual  ubjoct,  bat 
K  of  any  objecl.  J 

at  gives  reason  forlnV 
It  sii|i]ilies   tvhirivcly  th* 


internal  excitation  which  by  the  meeting  with  esteroai 
couuteractiuii  has  successively  produceii  in  uaiure,  first 
cells,  then  worlds,  then  trees,  creeping  thiiij-s,  and  t'reelj- 
moviug  animals,  aiul  lastly,  the  Mental  beings  who  are 
fitly  furnished  with  the  duplex  human  form :  and  ihe 
arrival  at.  tlie  latter  speaks  to  reason  as  au  ineviiablt 
compuhsion  on  nianUiud  thence  to  raise,  on  their  own 
account,  the  social  repetition  of  their  own  structure 
which  shouM,  by  its  own  two-fold  formation,  confess  to 
the  common  origiti  of  the  social  forms. — As  to  the 
Natinn,  the  almost-level  excitation  of  general  t'ympaUiy 
has  but  dniwn  around  itself  a  bounding  wall  at  such 
distance  from  its  mental  centre  as  indeed  allows  for  tbe 
inuer  freedom  here  desirable :  while  even  this  remoU 
bound  has  served  the  final  end  of  nationality,  in  affording 
to  the  enclosed  strugylers  for  self- maintenance  just  the 
aid  that  may  enable  them  to  draw  from  the  worldiv  strife 
its  utmost  possible  amount  of  good,  in  eliniiuatini,'  w 
tlie  utiuost  its  ainuuut  u'i  eN\V.— ^.a  tQ  the  Family,  where 


MODE  OF  THE  GROWTH   OF  MIND. — AFFECTION.      553 

emotive  agitation  is  at  its  height,  and  the  boundary  is 
almost  close  upon  the  centre,  the  concentration  of 
Sympathy  gains  the  efficacy  that  may  indeed  soften 
down  all  contentiousness  that  is  domestic  into  a  genial 

ground  for  the  great  work  of  re-production. And  the 

two  forms  in  no  way  hinder,  but  exactly  promote,  one 
another.  The  bond  of  Family,  if  we  refer  it  to  the 
tree-type,  is  to  social  beinghood  its  proper  cellular  tissue. 
The  bond  of  Nation  is  the  bark-integument  which  afiforda 
«k  protective  covering  to  the  general  mass. 

Without  National  Statehood  there  could  be  no  such 
system  of  legalism  as  belongs  to  the  Morality  that  is 
secular.  The  very  meaning  of  a  "country"  is  that  of 
a  fixed  understanding  as  to  the  points  that  are  '^ac- 
counted" as  implied:  and  the  chief  of  these  is  the 
accepted  mode  of  self-government,  by  the  means  of 
which  alone  it  can  keep  on  the  outride  of  it  all  undesired 
members  who  might  otherwise  rush  in  to  share  its  benefits. 
The  low-aflFective  quality  of  general  Sym[)atliy,  and  the 
stable  fulcrum  to  social  action  afforded  in  an  ordinated 
State-law,  give  to  a  "country"  as  it  were  a  social  willy 
empowering  it  to  reject  any  offered  accretions  it  is  in- 
disposed to  assimilate.  And  hence  the  rightful  uegative- 
ness  of  Hocial  legalism.  The  morality  of  Statehood  leaves 
untouched  all  the  inner  growth  of  humanism  :  supposing 
always  that  this  has  right  and  has  power  to  proceed  in 
its  own  way,  and  that  here  what  makes  function  of 
Statehood  is  but  that  of  the  preventing  of  mutual 
hindrance  as  to  this  among  its  memhers: — "keep  from 
this,  and  keep  from  that,  and  then  grow  and  enjoy  your 

beinghood  as  you  best  can." But  with  the  Family, 

the  case  is  at  once  the  same  and  quite  different.  Instead 
of  mere  negative  restriction,  all  needs  to  be  positive 
encouragement :  and  this,  just  becaw^^  *\\.  *\^  \\ft.\^  'Om!^ 


554     OUR  PROOF  OF  DEITT  IN  THE  ORDERED 

the  immediate  human  conscionsness  is  addressed.  The 
law  of  Nation  treats  men  in  a  mass ;  the  law  of  Family 
is  set  expressly  to  the  moulding  of  individuals.  If  the 
principle  of  Nationality  should  ever  fail,  social  freedom 
would  sink  dowu  into  unbridled  licence.  If  the  principle 
of  the  legal  Family  should  give  way,  what  must  follow 
would  be  inherent  disintegration.  Mankind  would  become 
a  mere  number  of  men,  little  moulded  aud  scarcely 
separable,  heaped  together.  All  fine  peculiarities  of 
disposition,  now  derived  from  all-sided  domestic  in- 
fluences, would  be  speedily  toned  down  to  a  very  poor 
uniformity.  Human  beings  would  at  once  tend  to  be 
nothing  more  than  component  parts  of  society. 

But  the  great  regulator  of  Morality,  even  in  both 
spheres,  is  Religion  :  by  the  means  of  its  own  peculiar 
"forms."  Even  as  to  the  secular  department,  Morality 
has  been  engendered  not  exclusively,  though  prevailingly, 
by  that  experience  of  "utility  "  which  affords  its  masculine 
parentau^e,  but  also  by  the  motherliness  of  intuitional 
idealism.  Not  else  could  human  beings  have  learned  th9 
way  to  place  trust  in  one  another.  But  in  life  domestic 
the  female  or  ideal  parentage  is  self-evident. 

The  best  mode  of  religious  thought  which  has  ever  yet 
been  attained  by  mankind  is  that  which  embodies  the 
idea  of  Deity  under  the  form  of  an  Universal  Father: 
understood  as  backed  by  the  supplementary  image 
expressing  the  human  sense  of  the  Motherliness  of  com- 
mon Nature: — the  inherent  feminineness  of  Relisrion 
being  that  which  compels  the  Divine  Parentage  into 
the  male  aspect. 

This  being  recognized,  we  see  at  once  how  no  possible 
extension  of  Nationality  could  erase  the  barrier  which 
confines  worldly  Statehood  to  the  sphere  of  Brotherhood. 


MODE   OK    THK   GKOWTtt   OF    MIND. — AFFECTION,       555 

laginable  Nation,  laid   out   on    terms  of  "  law," 

mid  be  so  devised  as  to  include  all  maukiud. — But  the 

lily,  closely- bounded  as  it  is,  does  truly  bear  respect 

I  an  ordiuutJon  of  nalnre  whicli  most  certainly  is  uni- 

its   sway,   as   that   of   the   cowinoQ    law   of 

Bieratiou,    taken   as   of    equal    mental    and    physical 

plication.     There   is   but  wanting   as   to    Family  the 

me   huniau    recognition   of   the   need    for  "Wrnis   of 

■  conventionally  agreed  ou,  which   has   been   long 

IQuiesced    in    as    to    Nationi*.     A   body   of    domestic 

[alism  is  called   for  just  as   much,  and  on  just   the 

I  account,  as  is  that  which  gives  to  Nations  their 

hpective  "constitutions." 

And  this  brings  as  straight  to  the  epeuial  office  of 

riigiou  which  as  to  practical  life  mast  conatas  primary. 

is,  in  regard  precisely  to  the  power  of  '^ trust'' 

i  aaother  required  by  men  when  they  congregate 

^ther.     All  deliberately-associated  numbers  of  mtta 

ive  felt  the  need  of  some  certified  basis  of  agreement 

Itween  the  parties  or  different  claaacs  coucerued;  and 

9  Constant  mode  of  the  obtaining  of  this  security  has 

,  from  earliest  ages  to  the  present  day,  with  a  formal 

ml   to  Deity,  as   recognized  at  the  time,      Thi^   is 

the  import   of  the  oatA ;  which   uppeant  to   have   sooa 

<U>geucruted   into   becoming   so   familiar  to  the  lips  of 

■lien  as  to  be  almost   a  part  of  comDum  speech  when 

mntual  concern  was  in  question,  and  was  at  all  events 

indifipL-usable  \a  any  direct  bargamiug.     Gradually  the 

oath  became  reserved  for  alone  such  occaaious  as  those 

where  iul'riiigement  of  pledged  word  was  as  bard  to  be 

prevented  as  the  need  of  its  preventing  was  imminent. 

And  titie  mant  have  happened  pfincipally  with  the  eleo- 

tion  or  acc<>ptaucu  of  rulers,  eitiier  warlike  or  civil.— 

With  oureelves,  indeed,  the  "oath"  Uaa  %o  Wt  4M\sit  >Joa 


656     OUB  PROOF  OF  DEITT  IK  THE  OBDEBED 

work  that  belongs  to  it  of  the  promoting  of  mntnal 
^^  trast,"  by  it8  concrete  substantiation  of  the  abstract 
sense  of  truth,  that  its  use  seems  limited  to  the  first 
appointinv^  of  any  social  incorporation,  and  pre-eminent- 
ly to  the  laying  down  of  a  legal  national  constitutiou. — 
And  this  is  paralleled,  as  to  the  Family,  in  precisely 
the  form  of  Marria^^e,  where  the  connubial  oath,  softened 
down  into  a  "»(ne^,"  is  by  the  essence  of  it  pointed 
necessarily  towards  Deity.  The  more  that  Divine  rule 
applies  for  us  to  the  ordering  of  successive  generations, 
the  more  must  the  bond  of  Marriage  absorb  into  itself, 
evidently,  all  practical  religious  obligation. 

The  Family  has  had  truly  no  real  institution  at  all 
excepting  since  Marriage  was  first  admitted,  by  the  con- 
sent of  all  civilized  mankind,  to  require  a  full  legal 
establishment:  and  this  in  the  rightful  dualism  of  im- 
port, uniting  sanction  of  fellow-citizens  with  an  assum- 
able  authorizing  by  Deity.  Previously  to  this  very  recent 
ordination,  the  Family  was  of  right  no  more  than  pre- 
existent.  There  was  no  "  bargaining  "  made  possible,  as 
is  needful,  between  the  subjects  of  Marriage,  because  as 
yet  the  so-called  Family  had  hxxtonehehd.  The  Husband 
bought  his  Wife  of  her  Father,  and  having  paid  for  her 
counted  her,  and  her  children  with  her,  as  his  own. — 
And  even  this  state  of  pre -existence  lies  well  within  the 
term  of  open  history:  as  counting  from  the  time  when 
the  Father  was  first  duly  admitted  to  be  essential  to 
the  formation  of  a  Family.  Before  this,  the  domestic 
life  indeed  was  on  the  plan  of  mere  animalism;  as, 
also.  Religion  was  mere  fetishism. 

Only  in  this  way  appears  to  have  been  ripened  for 
us  a  real  conscience  respecting  Marriage,  in  the  true 
sense  of  its  binding  voluntary  agents  into  an  obedient 
ministration  of  the  Divine  "  purpose  "  of  bringing  coo- 


MODE   OF  THE  GROWTH   OF  MIND. — AFFECTION.      667 

stantly  into  being  a  better  aud  better  order  of  human 
beings. 

Conscience  means  the  recognizing  of  duty :  while  duty 
bas  no  meaning  except  as  implying  an  admitted  ddtt^ 
cwed  to  God. — And  liave  we  not  actaally  in  the  very 
matter  of  the  oath-appeal,  as  thus  started,  an  afforded 
insight  into  the  real  spring  of  the  sense  of  duty^  aud 
thus  in  general  of  what  we  know  as  the  moral  sense  ? — 
The  case  is  that  of  such  intrinsic  necessity  and  sim- 
plicity as  suggests,  for  its  only  rightful  explanation,  a 
figuring  by  direct  mathematics.  The  very  act  of  look- 
ing up  to  common  authorization  on  the  part  of  opposed 
contractors  implies  the  common  angle  of  vision  which 
as  to  each  must  have  yielded  rudiments  for  the  idea 
of  Justice:  and  this  tlie  more  in  proportion  as  the  con- 
tractors, instead  of  two,  became  numerons.  The  two 
or  many-sided  appeal  implies  intrinsicjiily  that  for  each 
separate  contender  there  is  equal  chance  of  support 
from  the  ruling  power  :  and  here  at  once  is  the  image  of 
perpendicularity/  and  of  rectangularity  which  is  at  root 
of  all  the  moral  conceptions  of  justness  and  of  righteous- 
ness  and  uprightness  which  furnish  our  moral  sensa — 
Nor  could  the  image  thus  looked  up  to  be  any  less  than 
supreme  Deity  :  rendered  such  by  the  urgent  purpose  of 
the  appealers.  The  recourse  to  the  proper  form  of  the 
oath  is  essentially  monotheistic ;  and  to  this  mark  of  true 
religiousness  it  adds  the  farther  one  of  bearing  always  on 
the  furnishing  of  a  settled  law  of  moral  contract  with 
Deity.  This  was  later  made  out,  in  due  time,  by  the 
Hebrew  people.  Aud  the  cause  for  its  previous  absence 
was  the  same  as  that  which  gave  yet  no  more  than 
Totems  as  the  only  Godhead  yet  regarded. 

The   fetish   worship    of  Totems    supplied   only    such 
objects  of  appeal  as  had  no  means  of  dx>jON\\i^  \ft  N^^iajk 


558     OUR  PROOF  OF  DEITT  IN  THB  ORDBRBD 

eommoQ  up-turned  yision  :  being,  as  they  were,  purely 
relative  to  each  re^^arder.  And  this  is  only  the  same 
thing  for  the  worshippers  as  their  total  destitution  of 
Morality  :  the  adding  of  which  into  j^r^-religionism  was 
the  needed  thing  to  make  the  latter  Religion.  It  was 
the  ideal  form  of  Jtistice  (or  of  aocuracy)^  when  gained 
by  them,  that  must  first  have  put  it  into  their  minds 
to  he  jtist  to  one  another: — how  else  could  they  have 

learned  to  think  of  this? We  seem  driven  in  fact  on 

the  astromorphic  analogy  of  seeing  here  a  true  virtual 
repetition  of  that  joining  of  **  rotation"  and  "  revolution" 
which  alone  affords  practically  to  solar  planets  any  ad- 
vantage out  of  their  Sun  ! 

The  idea  of  God  was  found  useful  by  mankind,  in  the 
very  best  sense  of  usefulness,  from  the  first  dawn  of  its 
arising  on  human  thoui^ht.— — Let  us  only  be  con- 
vinced of  this,  and  we  may  see  a  way  through  the 
deepest  mazes  of  tlieology. 

Our  clue  is  become  this  : — so  long  as  Totem-worship 
endured,  the  only  sign  of  any  moral  incentive  was 
awakened  fear,  entertained  on  each  separate  account  of 
worshippers  :  which  was  truly  but  a  /^r^existent  con- 
science.  To  this  begiimiiig  the  only  adequate  counter- 
action, as  we  are  now  aware,  was  that  turning  of  the  dread 
of  personal  penalty  into  a  conception  of  universal  advan- 
tage which  should  end  in  showing  Glod  as  a  common 
Father  of  mankind.  But  as  yet  the  realm  of  affective 
impulse  of  abstract  kind  was  unopened.  And  hence  was 
needed  to  be  interposed  that  view  of  God  as  a  stern 
Despot  which  was  afforded,  representatively,  by  Hebrew 
legalism.  In  no  way,  in  fact,  can  we  really  estimate  the 
latter,  and  feel  the  grandeur  of  the  world-position  of 
their  lawgiver  than  by  a  plunging  into  the  gloomy  depths 
of  antecedent  superstition. 


MODE   OF   THE  GROWTH   OP  MIND. — ^AFFECTION.      559 

Id  tribes  of  earlier  date  than  the  Hebrew,  and  of  natur- 
ally inferior  formation,  the  stock  was  famished  by  race 
with  such  exclusiveness  that  every  member  of  the  tribe 
was  supposed  lineal  descendant  of  a  worshipped  founder, 
in  manifest  prefigurement  of  the  state  of  Family.  But 
this  implied  the  grossness  of  gods  living  amon^  men  on 
haman  terms  ;  and  the  idea  was  vehemently  repudiated 
by  Moses,  and  the  prophets  who  came  after  him: — "ye 
thought  that  I  was  altogether  such  an  one  as  yourselves." 
Thus,  while  Abraham  was  duly  honoured  as  the  people's 
patronymic  head,  there  were  joined  in  the  same  character 
also  his  son  and  his  grandson ;  as  if  by  already  a  pre- 
cocious insight  into  the  modern  doctrine  of  geueration- 
alism — though  indeed  with  an  obvious  reference  to  the 
excluding  from  the  chosen  stock  first  the  children  of 
Ishmael  and  then  those  of  Esau. — And  it  was  not 
Abraham  himself,  even  as  linked  thus  with  Isaac  and 
Jacob,  that  was  adopted  as  godlike- Totem  by  the  Israel- 
ites, but  exclusively  the  proper  "Gk)d"  that  Abraham 
worshipped  : — the  "  God  "  of  whom  Abraham  was  the 
servant,  and  this  on  the  proudly-human  terms  of  a 
voluntarily-drawn-up  contract  for  just  wages,  which 
imported  purely  an  obedience  to  a  moral  law  that,  if  not 

wholly,  yet  chiefly,  was  expressly  natural. Still,  the 

God  of  Hebrews  wa»  not  more  than  a  mere  national 
Despot,  any  infringement  of  whose  orders  meant  decUA. 
Death  was  the  reignin^r  sign  in  the  moral  heaveus  all 
through  the  early  life  of  humanity. 

Can  we  imagine  the  dreamy  horror  of  the  Dead  Father 
that  over-shrouded  the  first  opening  of  any  abstract  or 
spiritual  capacity  I  The  home-ruler,  whom  his  cowering 
children  supposed  to  have  beeu  hidden  away  under  the 
ground,  was  fancied  to  be  ever  striving  to  re-appear  and 
snatch  back  his  still  coveted  possessions  I — A.Md  ^V\^\^ 


560     OUR  PROOF  OF  DEITT  IN  THB  OBDERBD 

the  object  of  this  backward  terror  came,  its  natural  coarse, 
to  be  eliminated  from  its  particniarity,  in  a  first  bringing 
to  man  a  proper  consciousness  in  regard  to  Death,  as 
impending  generally  on  mankind,  the  image  of  it  was 
still  that  of  bnt  an  Evil  Monster  lying  in  wait  for  his 
prey.  Death  was  the  first  form  of  God  as  an  universal 
ruler. — And  it  was  long  before  the  veil  on  the  face  of 
Deity  was  cleared  away :  while  only  was  this  effected  by, 
in  fact,  the  very  rise  into  the  light  of  moral  law  that,  as 
to  itself,  was  as  much  the  work  of  Nature  as  the  know- 
led«!:e  of  Death  was. 

The  great  Hebrew  lawgiver  has  the  glory  of  having 
eminently  charged  his  people  in  direct  command,  that 
they  should  turn  their  back  on  Death,  and  look  forward 
only  on  practical  life-work.  He  would  suffer  them  no 
name  nt  all  of  Deity  except  such  as  but  asserted  that 
their  Jehovah  was  an  ever-present  and  unchangeable  Self- 
existence  : — such  as  was  later  explained  by  the  describing 
Him  as  the  God  not  of  the  dead  but  of  the  living^  all  of 

mhom  do  cordinually  live  to  Him. We  have  to  think  of 

Moses  as  one  who  drew  to  himself,  as  a  common  centre, 
a  wide  range  of  effects  of  early  culture  spread  over  the 
favoured  plot  of  the  world's  surface  lying  in  South- 
Eastern  Asia.  Abralumi  had  been  imbued  with  Chaldean 
lore,  and  perfiaps  with  that  of  many  other  peoples  now 
first  being  unearthed  for  us,  leading  on  to  the  important 
subsidies  to  fiow  in  later  out  of  Persia.  Moses,  on  the 
other  hand,  drew  tribute  out  of  Egypt  :  not  slavishly, 
however,  but  with  masterful  discrimination.  Naturalized 
as  he  was  in  E*i^yptian  worship,  he  yet  turned  away  from 
it,  for  the  most  part,  with  indignant  revulsion  :  and  this 
for  the  reason,  precisely,  of  its  deep  root  in  the  fetish 
sentiment  of  the  fear  of  Death  and  of  Dead  Men.  He, 
Moses,  would  have  none  of  such.   Even  in  his  recognizing, 


MODS   OF   THB  GROWTH   OF   MIND. — AFFECTION.        561 

1^  he  did,  the  esseatial  value  of  that  principle  of  retribution 
which  was  the  merit  of  Egyptian  and  of  so  much  of  con- 
temporary religionism,  he,  Moses,  would  have  judgment 
done  on  earth,  without  waiting  for  that  of  the  nether 
world.  And  this  noble  common  sense  gave  indeed  to  his 
people  a  foundation  that,  once  laid,  was  laid  for  ever. 

When  Hebrewism  caught  the  influeuce  of  Zoroastrian- 
ism,  the  matter  of  Death  became  gradually  mixed  up  with 
a  philosophizing  of  general  Evil.  That  is,  with  the  notion 
of  a  ruling  principle  of  Dualism,  of  which  only  one  side 
was  good,  or  beueficent,  and  the  other  was  the  reverse. 
But  the  followers  of  Moses  resisted  bravely  the  innovation. 
Isaiuh  proclaimed  steadfastly,  on  Jehovah's  part,  /  am 
the  Lord^  and  tliere  is  none  else.  I  form  the  light j  and 
create  darkness :  1  make  peace^  and  create  evil.  1  the  Lord 
do  all  these  things  {Is.  xlv.  7).  And  what  followed 
that  ought  not,  in  reason,  to  have  followed  from  this? 
Certainly  it  should  have  happened,  as  it  did,  that  the 
8truggle  to  understand  the  case  of  nature  as  to  Death 
resulted  for  Hebrews  into  a  compelled  admission  that 
Death,  with  whatever  might  come  after,  did  actually  hold 
the  sum  of  appointed  retribution  which  Egyptians  had 
assigned  to  it. —  But  for  Hebrews,  all  the  same,  there  was 
still  awaiting  the  other  and  more  acceptable  assurance, 
of  the  earthly  triumph  of  Qood  over  Evil  whose  realizing 
should  be  the  satne  with  that  of  all  the  hopes  of  God's 
people,  as  specially  the  subjects  of  their  own  Jehovah. 
And  hence  naturally  may  have  been  effected  the  very 
compromise  in  the  matter  which  is  betokened  as  the 
ruling  background  to  the  Gospel-doctrine  of  the  New 
Testament.  In  the  human  career  of  Jesus  we  see  the 
culminating  effort  of  Hebrewism  to  bring  to  pass  the 
reign  of  God  and  of  perfect  righteousness  on  earth, 
through  the  universal  extension  of  the  tiebt^'N  ^i^\i\^\^. 


S62              OUR   PROOF   OF   DEITY    U*   THE    OElI>Sll£D 

And  tliose  enemies  of  God,  who  refused  to  have  His  Sn 

to  Teiyn  over  them  were  al.  the  enme  time  identified  with 

Ihost'   siihjecta  nf  the  "Evil  One"  who  were  heuceroitii 

tobel;iir,wn  as  formed  into  the  kingdom  of  tki»  irorld.    It 

was  tlie  RomaDs  who,  hy  eminetice,  were  the  iuatrinusnO 

of  that  Satan  whom  the  followers  of  Jesus,  in  ecstane  || 

rajitiii-f',  saw  i 

htning  from  Aeaeen. —  I 

H.m  then,  arte 

an  crushed,  should  it  han  ! 

haiijifued  witli 

t  ill   Divine  retpibutioii! 

How,   in    this 

Id   a.   true   ud   rigbtM 

philosophy  ha.' 

? 

The  ApoBtlf 

bear  on  the  mattep  di 

ripe  idi^alism  < 

bein^',  as  he  was  himwl^ 

(I  Helirewofth 

d  to  his  iDraost  depth  by' 

the  pendiiij;  overtliow. —  Had  God  then  iuileed  iiroken 
faith? — Or  was  this  realty  the  sign  that  His  pi'opli;') 
noii-fiilfiliueiit  of  His  tvhofe  lam  had  rendered  tliese  as 
little  free  from  the  wrath  implied  in  the  Death-peualty 
on  sin  as  the  outer  world  of  Gentiles  plainly  were? — The 
very  doiilit  of  such  contingency  sliouid  natnrallv  have 
been  overwhelming  to  him,  if  it  had  not  been  uiet  nu  the 
spot,  hy  the  idea  of  (he  Logos-Christ,  which  opened 
logically  the  perceptioD  tiiat  both  the  "  penivltv  "  and  the 
"ain  "  that,  were  concerned  belonged  truly  to  the  rnceiif 
men,  instead  of  to  individual  men.  If  Jesus  suffered 
shamefnlly  on  the  cross,  this  meant  hot  that  Jesus  repre- 
sented the  whole  race  of  maukiud — yes,  and  Gentiie^i  aa 
wellasJewsl — while  the  very  notion  of  the  Lo"i)s  tsj 
that  of  Godhead  clothed  in  flesh.  And  the  Apostle, 
when  the  mingled  terror  and  relief  burst  upon  him,— 
as  he  journeyed  to  Damascus  with  the  words  of  ihe 
mnrtyreil  Stephen  still  ringing  in  his  ears, — i;rasiieil 
eagerly  at  all  the  rumours  around  that  the  Just  Om 
who  Iiad  been  a\au\  "«as  wA  ieaA.,  Wl  V\ajl  wxisen,  anJ 


MODE  OF   THE  GROWTH  OF  MIND. — ^AFFBOTION.      563 

been  seen  by  many.  It  was  not  the  Divine  promisei 
but  the  apparent  overthrow  itself,  that  was  delusive. 
Paul  himself  heard  the  voice  of  Jesus,  CHlIing  on  him  I 
^If  Jesus,  after  suffering  as  the  paschal  sul)Stitute  for 
sinners,  had  really  gained  this  sign  of  redemption  ob- 
tained for  mankind,  assuredly  the  Death-sentence  was 
repealed.  Thanks  be  to  God,  by  whose  favour  are  men 
hencejorth  indeed  bom  apain  into  a  living  hope. 

Certainly,  there  was  here  a  moral  fact.  The  belief 
in  the  incarnation  of  Filial  Dfity,  when  this  was 
thoroughly  amalgamated  in  Christianity,  did  actually 
cnncel  the  antecedent  belief  in  wrathful  and  despotic 
Deity.  And  it  did  this  in  the  very  way  of  bringing 
out  to  the  human  sense  the  proper  mark  of  the  life  of 
Family  in  its  true  distinctness  from  that  of  worldly 
Nationality.  The  world-kingdom  foretold  by  Hebrew 
prophets,  and  purnueil  to  the  last  extremity  by  the  sealer 
of  Hebrew  prophecy,  did  indeed  become  duly  world- 
wide, by  the  very  Hgency  of  the  mythology  of  Christ- 
ianity, which  for  the  first  time  showed  God  as  a  true 
Father,  made  such  by  the  possession  of  a  Divine  Son  : — 
and  this  carried  a  due  contemning  of  "Satanic"  world- 
liness.  Even  while  Hebrews  still  had  the  nationality 
they  could  cleave  to,  they  had  already  turned  ideally 
their  ima«:e  of  a  desired  King  into  that  of  a  Divine 
Spouse  to  the  chosen  people.  And  it  may  be  said  that 
from  that  time  onwards  the  very  subject  of  matrimony 
pervades  the  whole  suhstance  of  religionism.  The  New 
Testament,  with  peculiarity  as  to  the  Apostolic  writings, 
is  full  of  the  idea  of  marriage.  And  so  was  the  whole 
history  of  the  Church,  from  its  first  forming  to  its 
latest  modifying.  The  notion  of  the  second  coming  of 
Christ,  which  held  to<:ether  the  fir>t  knot  of  disciples, 
was  at  once   symbolled  as   the  muri^mv^  ol  ika  ^pvrxt 


564      OUR  PROOF  OF  DEIT7  IN  THE  ORDBBBD 

with  the  Bride;  or,  of  the  sacrificial  Lamb  with  the 
Neno  Jerusalem.  St.  Paul  built  his  theory  of  salvation 
aud  his  whole  doctriue  of  faith  and  worksj  entirely  on 
the  image  of  mfely  honour  and  obligation. 

And  is  not  now  the  Apostle*s  doctrine  to  this  end 
become  itself  a  clear  rational  Jact  ?  That  is,  by  the 
actual  circuuistance  in  reason  that  '^  works  *'  stand  for 
general  conduct^  and  "  faith "  for  the  reigning  motive 
to  conduct:  while  the  proper  organizing  of  both  con- 
duct aud  motive-principle  depends  on  the  attainment 
of  appropriate  ideal  forms  in  regard  to  both,  such  as 
truly  God's  Providence  has  aflforded  to  mankind  in  the 
dogmas  that  have  sprung  from  Christology.  All  the 
heart-rending,  brain-tearing,  controversy  that  has  raged 
around  the  making  and  the  breaking  up  of  the.  Christ- 
ian Creed  has  left  behind  it,  embedded  firmly  in  our 
mental  nature,  certain  moral  convictions  and  affective 
habitudes  that  abide  as  rightful  signs  of  Divine  peace 
and  goodwill  come  to  earth. — If  the  doctrines  of  the 
Trinity,  or  the  tri-une  personality  of  Deity, — of  the 
"  resurrection  of  the  body  "  as  ensured  to  men-in-geueral 
by  the  bodily  resurrection  of  Jesus,— of  the  "  resurrec- 
tion of  the  spirit,  out  of  the  deathful  state  of  original 
sin,  drawn  on  us  by  the  first  Adam,  into  the  new  birth 
of  a  promised  state  of  grace  to  endure  for  all  eternity," — 
if  all  these  had  appeared  to  be  now  passing  away  with- 
out a  permanent  residue  of  good  for  us,  we  might  in- 
deed have  been  led  to  feel  that  Providence  had  been 
wronging  us — cheating  us,  as  it  were,  by  lying  dreams. 
But  Evolutionism  meets  the  occasion.  The  very  matter 
of  a  plan  of  growth  being  here,  as  ever,  in  question, 
sets  the  difiiculty  at  rest.  All  these  doctrines,  now 
apparently  in  dissolution,  are  shown  to  be  the  rather 
under  veil  of  only  transfiguration,  such  as  actually  is  to 


HODB    OF   TBB    OnOWTH    OF    HIND. — AFFBCTIOS.       5B5 

QD  their  glorifying.  Providence  is  vindicating  itself: 
i  this  by  a  kind  of  "  witness  "  evoked  for  Deity,  tliat, 
I  wanting  in  tlie  special  favonriti!;ni  wliicli,  in  reason's 
w,  ill  but  disparaging  to  even  the  doctrine  of  "  grace  " 
bgitt  by  Panl,  ami  rancli  more  bo  to  the  doctrinism  of 
es,  is  addressed  truly  to  a  higher  province  of  mental 
^ure  than  ever  yet  has  been  aronaed  by  Religion. 
ftThia  pernianent  witness  is  of  two  kinds.  And  yet, 
f  both  ways  it  bears  The  mark  of  being  presented  in  a 
Ifinite  form,  adapted  to  a  definite  requirement.  Iq 
^li  ways  la  provided  distinct  guidance  for  conduct: — 
reference  on  the  one  hand  being  to  a  functional 
arrangement  of  affection  ;  on  the  other,  to  an  organized 
provision  of  emotive  ideals. 

Tie  definite  requirement  and  the  definite  form  re- 
quired, which  actually  have  been  dealt  with  provident- 
ially in  the  course  taken  by  Christian  controversy,  can- 
uiit  surely  be  inis-judged  if  we  take  them  as  pointing  to 
the  Religious  ordination  of  the  Family : — the  making  out 
of  the  Family  on  the  intrinsic  terms  of  inward-seated 
Feeling  and  Conscience,  which  Hebrewism,  while  it  really 
promoted,  only  falsified  for  a  partial  season  in  the  onU 
ward  mode  of  identifying  the  I'aniily  with  the  Nation. 
We  can  hardly  read  Providence  wrong  in  the  assoming, 
as  is  here  assumed,  that  the  precious  residue  out  of 
Christology  still  lefl  with  ue  is  the  sanctifying  as  well 

ua  lej^alizing  of  the   domestic   bond   of   Marriage. 

When  Paul  had  secured  the  image  of  the  body  of  dis- 
ciples being  to  Christ  as  his  Church-Wife,  bought  by 
him  from  the  inferred  tyranny  of  her  natural  genera- 
tor i  aud  when  farther  this  wan  necessarily  softened 
into  the  recognition  of  "grace"  as  dividedly  refernble 
to  the  Logos-Son  and  Paternal  Deity ;  the  inevitable 
progress  lay  in  the  producing  of  a  Soly  Family, va."«\\v^ 
00 


566      OUR  PROOF  OF  DEIIT  IN  THE  ORDERED 

the  Spirit-Dove  combiaed  with  the  natural  mother  to 
symbol  out  a  Bride  for  God  Himself.     And  this  abso- 
lute identifying  of  monogamy   with   monotheism  gave 
instant  *•  form  "  to  the  idea  of  Christian  practice  of  men 
and  women : — however  this  might   long  be  kept   sub- 
merged, as  it  was,  by  the  flood  of  the  first  fanaticism 
of  asceticism,  which   forced  men  and  women   into  un- 
natural celibacy.     But  the  Bridal  Church  held  ever  safe 
within   her  bosom  the  marriage-ring  she   had  received 
from   her  Bridegroom — namely,  in  that  subject  of  her 
conscious  self-elation  which  was  signalled  in  the  mystic 
formula  of  supposed  transubstantiatiany  imparted  to  all 
adopted  Church-members,  in  proportion  to  their  hierarch- 
ical dignity  in  relation  to  the  "succession  of  Apostleship" : 
— the  Etichariat  being,  apparently,  the  Christian  version 
of  the  Roman  practice  of  confarreatioTij  as  symbolizing 
by    a   rite   of  eating   and   drinking  together    the    two 
points   at   once    needful    of   being    commemorated :    as 
to,  on  the  one  hand,  the  sacrificial  purchase ;    on   the 
other,  the  entire  spiritual  union  demanded.     And  hence 
easy  was   the  natural   descent,   accomplished  in   about 
twelve   centuries,   of  the  whole   matter    to   its    proper 
human  ground.     The  supposed  words  of  Christ,  unless 
ye  eat  of  my  flesh  and  drink  of  my  blood  ye  are  none  oj 
mine,  bear  in  reality  the  meaning,  "  except  ye  carry  out 
in  common  ordinary  affairs  the  very  mode  of  the  great 
sacrifice  on  Calvary,  ye   are  not  married  as  ye  ought 
to  be  to  his  spirit";   and  the  commemoration  of  the 
paschal  supper  which,  as   we   know,  was  kept   up  by 
Apostles,  most  appropriately  lent  itself  to  the  conversion 
into  a  marriage-service.     The  mysticism  of  the  Romish 
Eucharist  is  but  a  poetry  of  the  same  kind  as  that  of 
our  own  homely  George  Herbert. 

But  the  idea  was  far_^from  perfect  yet,  as  even  still 


MODS    UF   THK   GROWTH    OF    MIN'D. — AFFECTION.       667 

Ireiiiaios  so  for  oiirselvee.     An<l  the  providential  eri- 
pice  of  this  wuB  in  the  prosperoiisness  of  the  eoBaing 
■eresy  "  of  Protestatitism,  apHlting  iu  two  the  whole 
minioti  i-f  cliurchhood,  bmh  as  outwardly  and  inward- 
IcoDstitiitetl.      Here   still   however   HCtually  our  oUie 
The  whole  dividing  of  Christendom  really 
I  bat  [ire-deinoostrate    the   awakened  feeling  oF  the 
jBent  day  as    touching    the   nature    of  the    bond   of 
The   demiiud    made  on    the  woman  by  the 
Iginal  COK  of  Marriage,  unconditionally  to  "obey"  her 
^b;ind,  was  precisely   in   intention  the   unconditioned 
prender  nf  the  religioun  conscience  to  some  accepted 
irpreter  of  Deity,  such  as  for  ao-called  "  Catholics" 
the    rudely 'devised   Heat   of  infallibility    taken    as 
the    Bridal    Church,   ufTering   her  up  to  her 
wine  Spouse, — ami  for  Protestants  was  the  secularly- 
tceived  body  of   chnrcli-meinbers,  lengthened   nnt   in 
wtolio  snccession  :  which  body,  in  regard  to  its  mem- 
n,  was  substituted  for  "  Pope  "  in  the  same  office: — 
■lie,   in   reality,   such    inferred    right    of  aubBlitutiou 
Deity,  by  either  any   single   human  being   or   any 
lanly-appointed  body  of  such,  is  that  against  which 
true   religious   iuHtluct    rebels.      "The  "vow"   of 
fclesiaatic'il   ordinafion,  even  as  it  stands  in  oar  law 
Kstatehood,  is  in  this  respect  as  inimical  to  religious 
ling    as  the  extant  "vow"  of  marriage   is,  and  on 
the  very  ground  here  at  isHue.     Neither  the  Wife  nor 
the  Church  can   be  reiisouably  bimnd  iu  conscience  to 
any  other  obedience  lljau  to  God  Himself.     If  in  com- 
mon life  luiy  ninrried  woniau  should  be  comiimnded  by 
ber  husband   In  any   act  in  contradiction   to  her  con- 
science, no   person   at  the   present  day  would   doubt  a 
moment  that  her  "vow"  was  in  this  respect  annulled. 
And  ought  not  all  the  '*  vowed"  m«mb«T«  ^t  \.Vi«  ^-^.i^^ 


668      OUR  PROOF  OF  DEITY  IN  THE  ORDERED 

also,  nnhesitatingly  to  allow  themselves,  and  expect  to 
be  allowed  generally,  the  same  spiritual  freedom?— 
Would  that  every  ordained  priest  would  assume,  as 
does  virtually  every  Christian  wife, — and  would  openly 
demand  to  be  understood  as  assuminof, — this  liberty  of 
purely  personal  interpretation  of  words  otherwise  but  a 
deadly  snare  upon  conscience  I  The  "  Spirit "  to  which 
really  the  Bridal  Church  is  allied  can  be  only  that 
Spirit  of  Truth  and  of  Truthfulness  of  which  the  Gos- 
pel from  the  first  promised  that  it  should  (j^uide  into  all 
Truth, — and  this,  not  as  shown  at  once,  but  only  as  to 

be  given  gradually  for  the  "  comforting  "  of  men  I 

One  common  resource  is  however  at  the  same  time 
open,  in  both  cases :  an  effectual  one,  and  the  only  one. 
And  that  is,  in  the  altering  of  the  existing  laws  of 
marriage  and  of  ordination  into  an  exclusive  reference 
to  conduct^  and  not  function.  If  marrying  persons 
vowed  only  to  tend  well  all  their  possible  children,  with- 
out promising  what  it  does  not  lie  with  them  to  fulfil, 
of  an  ensured  lave  to  one  another, — and  if  priests  would 
begin  to  vow  only  to  attend  practically  to  the  wants 
spiritual  and  educational  of  the  flocks  committ^  to 
them,  without  promising  to  believe  other  than  the 
doctrine  actually  revealed  to  them, — ecclesiastical  and 
domestic  life  vfculd  rejoice  together. 

It  is  only  the  fruits  of  Marriage  that  can  justify  Mar- 
riage. But  this  ripening  of  a  true  ideal  of  Marriage  is  a 
moral  fruitage  of  Christianity  that  includes  a  mass  of 
associated  benefits  that  witness  to  themselves.  A  fixed 
understanding  about  Marriage — fixed,  in  precisely  being 
rational, — is  that  settled  law  of  Family  whose  attain- 
ment first  separates  duly  the  life-of-Home  from  the  life- 
of-Coantry.  It  is  also  a  main  helper  towards  the  defining 
of  the  mental  method  of  Science  in  its  needful  form  of 


MODB    OF    THE    GROWTH    OF    MIND — AFFECTION.       569 

■nioDions  nlienatinn  from  Ketigimi.     It  lias,  besides, 

lated   for  UB,  willi   duly  allotted    names,   a.  group  of 

ml  images  wliich  ure  morally  all-in-all  to  us. 

lie  Mythology  of  Cliriatianity  has  given  to  us  ab- 

hict  notions  of  Truth  and  of  Trust.     It  has  given  us 

I  idea  nf  Duty.  Rurl  of  a  correlative  to  Duty  under  the 

;  of  Sin  which  expresses  in  pure  religiousneaa  the 

Ifclity  of  all    nidral    transgression    in    sundering  from 

L  either  temporarily  or  entirely,  the  sense  of  God — or, 

ise  of  being  at   one   vitli    the  pervading    tuten- 

wbole  natare.      It  has   given   us   the   idea  of 

,  as  that  of  a  Divine  ageucy   oommitted   royally 

)  the  exclusive   hands  of  men,  as  incorporated  into 

^al  worlds  of  human  making;   and,  besides,  that  of 

prey,  endowed  with  the  special  blessedness  of  making 

1  like  unto  God,  in  His  best  attribute  of  Fatherlinees. 

I|d  it  has  given  us,  above  all   and  ail-inclusively,  the 

prehension   of   Humanity,    ttimiug    elasFtcally  in    all 

Kctions  so  as  to  embrace  all  the  rest : — an  apprehen- 

I  that  had  not  existed,  nor  had  means  of  existing, 

pfore  Christianity  citlled  it  forth. 

Humanity  expresses  equally  a  personal  sentiment;,  and 

Imaged  condition.     As   the    former,  it   implies   the 

mood  of  Pity,  infused   with  Sympathy,  which    regards 

objects  on   a  lower   stand   than    the   subject's  own ;  it 

refers  entirely  to  the  lower  side  of  the  defining  barrier 

attached  to  the  "  condition  "  which  is  otherwise  and  more 

concretely  asserted.     In  the  latter  treatment,  oppositely, 

the  prevailing  reference  is  upward  :  distinguishing  human 

subjects,  taken  in  maAs,  from  imagined  beings  nf  a  kind 

superior,   either    as    Divinely   or  in   some   way   snper- 

hnmanly  qualified.      As    to   both    of   these    meaoings, 

however,   there  is  involved  the  demand   which   Christ- 

ology  alone  has  supplied  and  could  supply  ;  the  demand 


670  OUR  PROOF  OF  DEITY. 

of  an  effective  aggregate  ideal,  at  once  emotively  and 
concretely  applicable.  The  idea  of  a  common  Savionr, 
bringing  men  each  and  all  to  an  universal  Father,  and 
thas  truly  uniting  all  in  a  religious  Family,  does 
certainly  effect  this  end.  And  it  does  so  in  affording 
also  a  supply  of  means  to  support  the  character :  since 
the  ideal  massing  of  human  beings  is  the  needful  step 
to  that  inward  "  forming  "  of  moral  virtues  which  alone 
makes  them  personally  serviceable.  The  dne  effect  of 
Christology  is  that  of  causing  each  of  these  virtues  to 
pass  severally  into  a  subordinate  Logos-incarnation  of 
its  own,  embodying  it  in  the  verbal  shape  which  alone 
enables  it  to  live  practically  among  us. 

And  the  entire  progress  thus  confirms  our  first 
assumption.  The  common  intuition  of  mankind  in 
regard  to  Deity  is  found  to  have  had  its  rightful  de- 
velopment not  otherwise  than  in  personal  concentration 
within  each  of  us.  The  common  Father  is  known  to 
us  as  such  by  the  only  possible  means  to  this  end,  of 
the  immediate  relation  held  to  Him  by  each  separate 
conscious  Soul  that  looks  up  to  Him. 


RECAPITULATION. 


THE  IDEA   OF  GOD. 


Oar  minds  are  entirely  made  up  of  Ideas ;  but  of  aU  these  the 
Idea  of  Deity  is  the  greatest  and  the  most  valuable. 

It  is  a  religious  equivalent  to  that  of  a  Unity  of  Compoeitira 
throughout  nature,  set  forth  by  modem  science. 

It  arose  gradually  and  has  improved  graduaUy  for  mankind;  bot 
has  been  all  along  a  constant  blessing,  the  source  of  general  progreM 
and  of  individual  culture. 

It  is  essentially  realistic,  though  personal  to  each  one  of  us;  and 
the  actual  source  of  our  Self-Consciousnees. 


RSCAPITULATION.  571 

IDEA  OF  GKOWTH,   AND  OF   THE  ESSENTIAL 
RELATION   BETWEEN    BOND    AND    RUTTEIt 

OroTth,  geueTsIiied  a*  Erolntion.  ia  a  rightful  euppleineiit  to  the 
mot  Deity. 

It  ^>eH  raJiim  to  our  sense  of  CHuaation,  bj  Bhowin^  t«  as  bow 
~1oD  lh*t  is  graduBl  inmlvea  »pirituiil  and  ph/i-ical  interootlan, 

lOtion  of  thin  kind  ia  countn'-itctioii  -    anil  in  tliis  ia  snppUed 

i  true  priDDiple  of  BnlHutc,  u  an  Actual  breathing  poue,  or 

ulaiD  spring  to  all  vitaliLjr. 

[  Dnaliam  in  the  perviuliiig  rul<>  of  uatme :  thowing  sevpnilly  in  bent 

itiou,  acrid    and   allCFili.  positive  and    negative   polarity,    arganio 

I,  inlflUent   and  feeling,  aoienoe    and    religion,  eitraapeotioii  and 

to,  and  oulminiite  in,  Conscious  Selfhood.    And  thebnin  in 
ei  to  the  whole  de»elopinent. 
[  Primal  Qiotino  is  vibratioii :  and  thin  ia  oominon  to  mind  and  body. 
I   PrinuJ  inotioD,  a»  such,  accounts  iinaginaril;  for  th«  fint  pradaoing 
m  eall,  or  nnit  of  oorapodtion  to  all  ambodiment. 
I   And  a  oertalD  point  appears  noueiwarj  in  derelopment.  where  mo^on. 
'    'mpte.  requires  naturally  to  become  known  as  being  Hind, 
ting  montal  slraoture  has  a  type  in  the  honeycomb. 

!  PROOF  OF  DEITY  WHICH  18  AFFORDED  IN  THE 
ORDERED  MODE  OF  THE  GHOWTH  OF  MIND. 

_.iemindof  man  is  Itivlf  a  creative  centra  ;  and  it  has  tlie  need  of 
tpreting  all  outward  eiUlcnce  by  itseU. 
I   U«nee,  the  idea  of  Divine  Design  is  inevitable :   while  tho  Idea  o( 
k  fonns  eipresaly  die  teleological  respondent  demanded. 

Intermediate  typical  conception  is  also  throughout  prudacible. 


TBB  inTViaa  or  qod  bbvealed  in  the  detelophbnt 

OF   OCX    tHTELUSENCE, 

'    Tbe  need  of  form  is  aa  inheroot  to  thought  as  to  matter. 

Usn'it  rise  above  brutes  ia  mainly  owing  to  bis  possesion  of  the 
TBtbal  symbols  of  ordeiod  language.  But  symbuliam  is  uf  wider  range, 
butb  beueath  and  above  speech. 

Cjlymbolism  is,  in  praetioe.  of  fourfold  kind.  It  is  always  fundamen- 
tiilly  Authrupomorphism ;  but  as  intellect  Bdvaaces.  this  lowest  mods  of 
■ymbolistn  noeds  and  obtnius  ootreotjon  by  an  alterative  uounter  aotioo, 
taoh  sniuaily  as  falls  in  two  ways,  according  as  the  demand  for  it  ia 
maaoulineur  leminina.  If  fomide  personality  and  religion  be  in  qnsstion, 
tbe  MiBwer  is  made  at  extremes,  1^  a  large  oscillating  of  Antbropoi 
pbUm  with  AatTomorpbiam ;  it  science  and  male  beings  are  .  . 
oenuid.  tbs  oaae  ia  answered  at  means,  monr  restrictedly  and  acountely, 
by  DeudtoDuirphiinu  in  alternation  with  a  lowered  Antbropomorphiam, 
to  be  Idutwu  as  Cbelonotnorpbiwi. 


upomur- 

ire   con-  ^J 

nmtely,  ^^H 

orphiam,  ^^^1 


672  RBOAPlTULATrON. 

The  quadruple  progrees  is  shown  by  tree-imagery  to  inTolve  two 
special  '* crises"  in  development.  The  first  is  the  passing  from  ootyle- 
donous  formation  into  that  of  proper  thought-leafage ;  the  second  is  the 
thorough  difEerentiation  which  is  sexual. 

The  idea  of  "  natural  selection  "  gives  virtually  to  the  mind  a  mag- 
netic pole,  barely  intellectual  and  metallic. 

THE  WITNESS  OF  GOD  BEYEALED  IN  THE  DEYELOPMENT 

OP  OUR  APPECTI0N8. 

Emotive  energy  is  relatively  passive.  As  Intelligence  is  repetition  of 
Divine  creation,  so  Feeling  is  express  subjeetion  to  Divine  moulding. 

Emotion  is  called  forth  mainly  by  our  invincible  subjootednem  to 
the  fact  of  Death. 

The  existence  of  Death  appears  to  be  a  natural  neoeesity.  We 
must  not  indulge  fancy  aM  to  its  removal.  But  we  may,  in  true  religious- 
ness, ask  for  a  sign  of  its  ag^reeing  with  an  over-ruling  beneficence. 

This  apparently  is  afforded  by  the  inherent  and  causative  asaociation 
of  Death  with  two  other  things :  the  state  of  pervading  Struggle,  and 
the  perpetually-developing  effect  of  Sexhood. 

Love  is  as  chemistry  to  our  affective  life.  Dendromorpbicallj 
considered,  it  has  proceeded  out  of  rudest  beginning  into  the  subueet  and 
best  of  infiuences  promoting  happiness. 

A  doctrine  of  Sexhood  is  inevitably  also  a  doctrine  of  Forms, 

Religion  has  been  constantly  the  express  regulator  of  Love.  And  it 
has  been  this,  in  anthropomorphic  necessity,  by  the  means  of  doctrinal 
forms. 

Religion,  all  throughout  its  course  shown  in  history,  has  been 
tending  to  produce,  differentially,  the  forms  of  Family  and  Nation. 

Christianity,  as  following  on  Hebrewism,  and  leading  on  ^  to 
Evolutionism,  has  produced  Morality ;  and  it  has  done  this  as  meeting 
severally  our  domestic  and  our  secular  requirement.  Christianity,  as 
thus  led  to  and  led  forward,  has  endowed  us  with  moral  images  for  oar 
practical  direction,  which  must  for  ever  maintain,  as  they  have  sprung 
from,  our  rational  believing  and  our  personal  trusting  in  Deity. 


THE  END. 


OUBTIB  AND  BSAIOSH,   PBIHTKBS,  OOTXlfTBT. 


A  GENERAL   INDEX 

(exclusively  of  the  final  Comstbuctive  Subimabt,  to  which  no 

reference  is  here  made). 


Abstbact  idbas  prodaoed  always  under  law  of  parentage,  i.  151-6  ;  167  ; 
495 ;  ii.  95 ;  iii.  129-30 ;  one  mode  of  production  to  all,  whether  com- 
mon, soientifio,  or  metaphysical,  ii.  166 ;  iii.  273  ;  self -proved  by  their 
utility^  173 ;  nature's  own,  308 ;  religion  but  the  developing  of, 
divinely  guiding  mankind,  iii.  23-4  ;  133-4. 

Absaraic,  i.  56 ;  275  ;  277  ;  286 ;  iii.  330 ;  saorifioe  required  from,  ii.  569 ; 
the  having,  to  our  father,  iii.  153  ;  framing  of  his  race  into  a  people, 
174  ;  his  bargain  with  Jehovah,  177  ;  180  ;  190. 

AOTIYB  AND  PASSIVE  kiuds  of  moral  energy,  i.  414;  488;  ii.  487 ;  iii.  105-7; 
180 ;  let  it  be  only  a  violent  wind  that  overmasters  us,  ii.  225. 

AsBXAN,  verses  of  the  emperor,  ii.  289,  note, 

AoB,  development  of  an  abstract  reverence  for,  iii.  457-8 ;  no  marked 
barrier  between  youth  and,  but  an  organic  plexus,  459-62 ;  proper 
virtue  of  old,  470. 

AooBKOATioir,  state  of  bare,  ii.  241 ;  tendency  of  all  org^anisms  to,  iii.  397  ; 
secular,  and  its  religious  repetition  in  state  of  family,  404-5. 

Altbttisx  ohould  point  simply  to  abuse,  ii.  63 ;  65 ;  iii.  410 ;  435 ;  the  only 
rightful,  ii.  515  ;  iii.  148 ;  as  substitute  for  sympathy,  iii.  286 ;  406. 

AiTDBOiCACHB,  plaint  of  the  widowed,  iii.  296,  note, 

Anolb,  no  right,  in  nature,  ii.  362 ;  of  production,  414. 

Ajtthbopoxobphism.  its  permanence,  ii.  869  ;  451 ;  systematization,  458 ; 
its  supplementing  with  dendromorphi8m,499 ;  principle  fully  adopted, 
iii.  9-10 ;  a  first-cast  of  philosophy,  24-5 ;  child-like,  81,  nots, 

ArPBBRENnoN,  appreciated  danger,  iii.  64  ;  of  Death  the  ultimate  cause 
of  Religion.  243-7;  duplicity  of  meaning,  280,  note  ;  first  awakening 
of  spiritual,  of  fatherhood.  450. 

Abt,  its  character  lowered  into  artificial,  i.  104 ;  religion  as  high,  193 ; 
delicious  equivocation  in.  195;  interpreter  of  self,  ii.  461 ;  sex-partition 
in  the  arts  as  a  body.  462  ;  the  two  paths  of,  477-85  ;  culture's  pro- 
ducer, 493 ;  of  domestic  living.  541 ;  morality  treated  as,  iii.  163 ;  179 ; 
false,  of  Gbethe's  Fauet,  436,  note, 

Abtak  PB0VLB8.  character  of,  i.  248  ;  320 ;  supereminenoe  in  language, 
ii.  491-2  ;  546 ;  masculineness,  506 ;  represented  by  Atheiiiaaa^^^^* 

A 


ii.  GENERAL  INDEX. 

AsTRONOiCTyBiibjeotiTe,  at  once  non-Gopemican  and  un-Ptolemaio,  ii.  278-9; 
404  ;  anomaly  of  blending  in  one  lotationa  daily  and  annual,  282. 

AsTBouoBFHisx,  name  sngg^ested,  ii.  458  ;  alternating  with  anthropomor- 
phism, 537  ;  iii.  81,  note. 

Atranasian  cbbxd,  empowered  adhesion  to  it,  i.  524. 

Atheisic,  abyss  of,  i.  2  ;  10 ;  a  varied  pantheism,  510;  iii.  34. 

Atxosphebb,  an  ocean-,  of  vaguely-floating  images,  i.  194  ;  stimulative 
to  breathing,  412  ;  our  thinking-,  520  ;  belief  in  God  our  needed, 
either  ppiritually  breathed  in  or  emotively  sucked  in,  ii.  20 ;  410 : 
iii.  164 ;  created  moral,  300 ;  iii.  200 ;  sun-light  added  to  our  mental, 
ii.  245 ;  the  leafs  encounter  with,  341 ;  positivism  without  sense  of. 
600 ;  vibratory  habit  of  our  mundane,  iii.  97. 

AuTOBXOOBAPniOAL  STATsmsNTS :  as  to  the  aim  of  this  work,  i.  4-6 ;  ii.  25 ; 
439-53;  as  to  positivism,  ii.  30:  40-2;  44-5;  343;  Mr.  Spencer's 
system,  42 ;  71-4  ;  349 ;  iii.  232-7;  240;  251;  sUr-imagery.  ii.  267 ; 
337 ;  breaking  in  of  new  light  on  my  subject,  320-3,  note  ;  502,  note; 
514 ;  tree-imagery,  337-40 ;  343-6  ;  a  mere  picker-up  of  science,  405 ; 
conviction  of  mental  sex,  440 ;  443-57 ;  a  woman's  need,  444  ;  previons 
literary  efforts,  445  ;  note  ;  charge  against  style,  450  ;  reversed  order 
of  thought,  463,  note ;  little  communicableness  of  my  results,  532; 
proposed  elaboration  of  a  woman's  scheme,  iii.  229. 

Avbbaoe  human  mind  of  to-day  not  adequately  individualized,  i.  492  ; 
estimation  upon,  ii.  200 ;  pivot -condition,  264 ;  cast  by  thought- 
balancing,  iii.  45  ;  by  effort  of  mind-revolving,  48. 

Axis,  obliquity  of,  i.  484 ;  of  self-revolution,  ii.  192 ;  of  universal  being, 
257  ;  import  of,  293 ;  305  ;  winter  and  summer  dispositions  of,  306 ; 
of  the  tree-stock,  328 ;  332  ;  iii.  94;  waves  wanting  in,  ii.  391 ;  jet- 
movement  implying,  395  ;  true  fixity  of,  399 ;  free,  of  planets,  404 ; 
an  animating  mental,  407,  408 ;  to  philosophy,  422  ;  as  mental  back- 
bone, 447  :  iii.  94  ;  dip  of,  iii.  76,  note, 

Balanob,  principle  of,  ii.  182 ;  iii.  74  ;  substituted  for  the  absolutism  of 
metaphysics,  ii.  186 ;  of  gravity  with  projection,  188  ;  of  wholeness 
with  partition,  of  development  with  retrogression,  263;  iii.  127: 
stupendous,  of  nature's  tendencies,  ii.  264 ;  two  currents  of  tree-life, 
358 ;  organic  and  inorganic  conditions,  594  ;  in  action  of  mind,  iii.  41 ; 
gfiving  fulcrum  to  the  universe,  46 ;  axial  and  orbital  motions,  75: 
sovereigfn  over  life  universal,  149 ;  of  related  rights  and  obligation^ 
287  ;  social  forces  of  attraction  and  repulsion,  394 ;  397  ;  parental- 
filial  relation  kept  in,  by  religion,  473*4. 


GENERAL  INDEX.  ui. 

Babtbbino  of  experienoes,  ii.  545 ;  its  needed  backing  by  law,  iii.  171 ;  the 
ideal  of  two-sided,  190 ;  morality  a  tax  on  the,  of  fellow-beings,  206. 

BxxNO,  the  ocean  of, i.  479 ;  557 ;  ii.  325 ;  the  unity  of,  divided  into  forms  and 
modes  of,  ii.  235 ;  its  idea,  when  dually  apprehended,  an  illuminating 
erux,  267  ;  its  ideal  lerel  with  those  of  space  and  time,  267-71 ;  302-4. 

BsTHLEHBX,  the  myth  of,  iii.  18  ;  21 ;  218. 

BxBLK,  permanence  of  its  g^arden  of  Eden,  i.  196-7  ;  its  story  of  Jacob, 
ii.  380-1 ;  its  merely  feminine  morality,  575 ;  577. 

BzBTH,  from  simple  accumulation  comes  occasionally  a  miraculous,  of 
experience,  ii.  237  ;  sacramental  understanding  of,  ii.  639  ;  required 
sealing  of  every  Hebrew  at,  564 ;  real,  and  new,  581 ;  its  idea  made 
holy,  iii.  18 ;  its  honouring  the  sign  of  victory  over  death,  21 ;  death 
not  surer  than,  113  ;  new  importance  given  to,  by  Christianity,  442 ; 
its  sheathing  over  by  life  antecedent,  442-3 ;  478  ;  a  private  repeating 
of  the  work  of  general  creation,  446 ;  humanity's  renewal  in  bap- 
tismal births,  471. 

BoDT,  a  soul  ashamed  of  its,  i.  366 ;  in  what  only  way  assignable  to 
Deity,  515 ;  ii.  192-4  ;  soul  and,  in  nature,  208-9 ;  correlated  with 
mind,  iii.  81 ;  mind  but  follows  the  law  of,  118. 

Bbjjn,  the  cause  shown  by  Prof.  Bain  of  the  creation  of  fibre  in  the,  ii.  89 ; 
called  by  Swedenborg  the  flower  of  our  frame,  400 ;  402 ;  -  system 
added  to  heart-system,  396  ;  its  alternating  axis,  404 ;  hermaphrodite 
state  of,  411. 

Bxahobbs,  male  and  female,  of  the  human  race,  ii.  152 ;  shown  as  actual 
cause  of  tree-stock,  355-6  ;  mind-,  exogenous  and  endogenous,  439  ; 
inductive  and  deductive  philosophies,  470 ;  one  stock  of  psyohologry 
in  two,  iii.  89 ;  two,  to  the  stock-mode  of  vibration,  158. 

BaOTHBBHOOD,  an  expanded  sense  of,  i.  52;  narrowness  uf  the  Jewish 
sense  of,  288 ;  superinduced  on  brute-condition,  312 ;  ChriHt  the  type 
of  human,  ii.  375  ;  not  possible  as  to  Deity,  539  ;  political,  iii.  12-4  ; 
17;  as  implying  common  race,  135;  along  the  plane  of  time,  153 ; 
idea  of  rivalry  always  present  to  it,  215  ;  305 ;  sentiment  of,  only  a 
graft  on  religion,  382 ;  alone  conditioned  by  parenthood,  383 ;  involves 
rivalry  and  mutual  antagonism  :  repulsion  duly  answering  to  attrac- 
tion, 393*4 ;  secular  watchwords  of  liberty,  equality,  fraternity,  403  : 
desire  of  mastery  here  unlawful,  412  ;  needs  a  new  word  of  common 
gender,  414  ;  not  mercy  hut  charity  belongs  to,  423 ;  the  level  status 
of  co-existent  fellow-beings,  433. 

Btjbbls  of  existence,  ii.  389 ;  as  conseoraied  \>^  Bu<9L^\i\Bm«  ^'^^  ^vc««j^ax 


iv.  liENBBAL   INl>ES. 

of  the  andeTelopod  mmtaliuii  of  women.  133.  t67;  Ui*t7fiinllm 

to  the  Ritantcclli  dagiAa,  4S1,  noU. 
BuDDHUU,  rivsl  stonk  to  the  Christiaa,  i,  57 ;  ahowB  b]r  hutof?  t  (iUibil 

ii.  589<00 ;  ita  nalara]  end  in  nimna,  S95 ;  Ui.  479. 
BnTLER,  his  argnment  of  analog;-,  i .  SO-OQ ;  106,  iut< ,- 1 10-3) ;  «Mqr« 

itx  -Seepiicil  Tendnen,"  96,  mOti  jiutiEouticm  of  htin.  ISS:  IB  ■ 

better  ezpono  '  "   "  "-'-   **-  "    Bfi-J  ;  IIG.  uott. 


Catietrofbb  of  tl  diTino  iina^ 

i.  192  ;  Bt  BT  Mtin  prograM,  ii.  lil-' 

of  the  Soirer  3  -,   moral,  maoimtend  If  hat, 

iii.  148. 
CAVUTioir,  emu  i.  863;  a83>4;  intrinno.  KE; 

dfiiHtuic  imi  yib>«||4aaf  eotktMat.  MI:>M; 

culled  by  Hi  BSIB^'  ***''°*^  I"  '^^ 

hj-iubolic  me  Vw^VUttn;  n«  witli  fBTfaw- 

nitiit,  iii.  Sr. ;  reversni  oi  wrm»  oi  primary  and  Hecoudur;-,  i'\.  "i^' 

CzSTBB,  shitting  of  the,  ot  ideal  gravity,  i,  4j9  ;  467  ;  to  the  niuial  niii- 
vetse,  i.  ,'jO.)  ;  jlO;  a  tDUlliemBticfdh-arbitrarj-,  509  ;  every  ide»I  t. 
i.f  furce,  ii,  1»1;  iihifling  of  it«  position  to  our  Htlfism,  I'JO-I ;  li^': 
tiiiud  is  system-,  to  itself,  ^78  :  a  pimlulnted.  nothing  and  yet  evEtj- 
thiii^.  303;  the  general  organic,  401  ;  means  of  keeping  to  tt^ 
lliougbt-,  446:  a  never- motionless  self-,  iii.  119;  an  eetabliahM 
egu-,  ll>5  ;  state  of  age  a  gradual  shifting  of  the  vital,  473. 

Cuu^OMouoBFUiBK,  nuiac  suggested,  ii.  458 ;  ita  alternation  «ith  decdto- 
morphism,  iii.  81,  note. 

Child,  lutlling  eKoiams  of  father  and,  i.  161;  171;  21S  ,  i'ii  :  S>^ 
lightly  ahovB  the  tathir,  J'JO;  a,  bom  to  us.  5l'2  :  iii.  JOB  .  a  pfiwi 
auimul  more  s,  thati  a  slave,  iii  183  ;  provided  with  parental  sbentli- 
ing,  4J2-3  ;  478  ;  each,  taming  ever  into  a  new  parent,  147  ;  prii 
of  thr,  in  his  father,  4 jj ;  state  of.  parallel  with  that  of  Uebre»t. 
ibid  ;  made  to  think  of  parents  as  accomplices  with  Adam,  453  :  rnonl 
hiinouting  of  the,  4G1 ;  the  likeness  of  the  decaying  parent  inslo' 
of  that  of  the  growing,  163. 

CoBiST.  the  real  or  nun -real  humanity  of ,  i.270:  a  Saviour  for  all,  M\ 
to  know,  308  ;  need  of  ptrsonai  faith  in,  370  ;  ag  representing  general 
human  nature,  DOJ  ;  447  ;  living  in,  470  ;  iii.  142  ;  meaning  of,  wnpt 
up  in  that  ot  voluiitariiiefls,  iii.  147  ;  source  ot  moral  freedom,  I.ii : 
our  true  reconciler  with  Providence,  155  ;  a  genaine  vi 
for,  in  a  lAoiatov,  .^vi\. 


GENERAL  INDEX.  t. 

GHXZSTiAirxTT,  the  world-Btock  of  religion,  1/^7 ;  ii.  446 ;  natural  produce 
of  the  human  mind,  1.  66 ;  its  traoMcendental  root  of  decay,  113 ;  129  : 
its  core  of  soundnees,  135 ;  tendency  forwards,  142 ;  generalization 
asserted  by,  476-7 ;  its  raising  of  the  importance  of  women,  525 ; 
iii.  216 ;  as  interpreted  severally  by  Paul,  John,  Matthew,  and 
Isaiah,  i.  531*49 ;  type  of  the  course  of  all  forms  of  life  or  of  thought, 
546-9 ;  vitality  of,  549-50  ;  553-7  :  nense  of  causation  in,  552 ;  the 
great  plexm  of  moral  progress,  ii.  578 ;  stock-course  of.  589 ;  con- 
trasted with  Buddhism,  o90-3  :  apptfoaohing  advent  of  a  successor  to 
it,  iii.  1-3 ;  become  conscious  of  itself,  137  ;  had  the  smallest  of 
beginnings,  217 ;  retains  its  assurance  of  Divine  Origin,  432 ;  kernel- 
point  of,  440;  first  started  the  idea  of  an  all-embracing  rule  of 
righteousness,  442 ;  golden  age  of,  in  the  future,  446 ;  children 
encouraged  by,  to  disobey  parents,  453  ;  its  whole  mission  a  breaking 
down  of  barriers,  455 ;  incarnation  of,  465. 

Chubcr,  notable  matter  in  its  history  of  converting  marriage  into  a 
sacrament,  iii.  313 ;  Christ's  union  with  his,  the  sole  consecrating  of 
human  marriage,  321 ;  come  to  matronly  popedom,  327 ;  alliance  of 
the  present,  with  statehood,  414  ;  a,  -institution  of  evolutiomam  must 
carry  out  the  piivate  teaching  of  conscience,  469. 

CxBOLB,  reasoning  in,  ii.  165 :  a  vicious,  169;  the  metaphysic,  170;  seen 
every  way  the  same  as  a  globe,  172  ;  a  true,  383 ;  near  to  a  true,  if 
not  absolutely  such,  iii.  75  ;  the  reasoned  great,  of  metaphysics,  76 ; 
78 ;  an  ordered,  of  reasoning,  120. 

CiBOULATXON,  the  cloud  type  of  motion,  ii.  392-6;  feminine  as  opposed 
to  the  male  action  of  working  by  jets  of  effort,  447. 

CooRO,  ergo  tum,  ii.  179-80 ;  the  intellectual,  compared  with  the  emo- 
tional tentio,  448  ;  the  final,  iii.  116. 

Ck>ZLnro  XBTHOD,  tree-method  and,  together  give  basis  to  universal  crea- 
tion, ii.  372  ;  391 ;  mental  boring  by,  482,  not$ ;  winding  spirally 
onward,  iii.  76. 

CoxPAiUTivuM,  name  suggested,  i.  59 ;  used,  131 ;  139 ;  153 ;  271 ;  373 ; 
529 ;  550 ;  u.  34 ;  iU.  217. 

CoxpxBisoN,  the  standard  faculty  of  intellect,  iii.  92-5 ;  132 ;  158 ;  161 ;  163. 

CoicpKirDnTic,  a  tabular,  i.  501-3. 

Coirrx,  his  full  systematization,  ii.  47 ;  magnificent  ideal,  50 ;  idea  of 
**be$oint  ettentieh,*^  90;  what  discipleehip  to,  would  have  deprived 
me  of,  157 ;  his  scheme  a  reversed  pyramid,  353 ;  his  dead  series,  498  ; 
treatment  of  the  mdm  of  family,  543 ;  of  atatehood,  546 ;  547.^  fioU  ; 
of  moridity,  iii.  162.  [««#  PotX!nTXiiK.'\ 


vi.  GENERAL  INDEX. 

Goin>noT,  religious,  of  domestic  life :  ministry  of  such,  in  the  ripening 
of  individualism,  iii.  29 ;  scientific  morality  deals  with,  religioiis 
with  motires  to,  228;  273  ;  duty  means,  owed  to  Gk>d,  273  ;  talk  less 
of  duty  but  act  on  it  by,  286. 

Conflict,  two  modes  of  general,  parental  and  fraternal,  i.  319-29;  373; 
494 ;  with  general  nature,  378 ;  the  eminently  religious  kind  of, 
465  ;  521 ;  a  third  mode  of,  526;  general,  always  directed  to  divine 
circumstance,  ii.  429;  iii.  216;  inherent,  between  parent  and  off- 
spring, iii.  447. 

Conscience,  science  regards  external  thingfs,  religion  gives  internal,  i.  31 ; 
to  pre-christians  no  distinct,  335 ;  337 ;  concentrated  moral  force, 
370 ;  398 ;  the  world*s,  403  ;  a  secular,  competing  with  the  religions, 
ii.  8 ;  cannot  abide  without  a  robust  selfism,  66 ;  consent  of,  in 
marriage,  511 ;  539 ;  of  women,  548  ;  582  ;  relational,  662 ;  the  term 
answering  to  "  duty,"  iii.  165  ;  self- quality  of,  179  ;  whether  present 
in  lower  animals,  182-4  ;  a  good  and  a  bad,  200 ;  as  to  marriage.  213 ; 
468-9  ;  disease  of  hypocrisy  affecting,  283 ;  acts  by  restriction,  285. 

CoNsaousNESS  in  religious  efforts,  i.  15 ;  18 ;  99 ;  484  ;  of  a  soul,  31 ; 
subjective,  45  ;  of  not  going  far  from  what  is  authorized,  55  ;  absent 
except  by  juncture  of  intellect  with  feeling,  486;  organized,  609; 
brought  by  religion  into  relation  with  general  facts,  ii.  5 ;  enforced, 
195;  culmination  of  "  final  purpose"  in,  237  ;  241 ;  vague  general, 
raised  into  self-,  245-6 ;  397  ;  lightning  flash  of,  268 ;  sentience  pro- 
ceeding up  to,  iii.  61,  note.  Ism  Self-oonscioubnbsb.] 

Content,  as  the  fruit  of  contention,  i.  411. 

CoNTiNTJiTT  of  faith,  i.  50 ;  of  Christianity  with  the  true  stock  of  devel- 
opment, ii.  45 ;  thread  of  religions,  57,  fiote  ;  451 ;  two-fold,  with  mental 
working  of  the  past,  157 ;  moral,  and  outwardly  traceable,  257. 

CONT&AST,  effect  of  states  of,  ii.  241-7 ;  274 ;  408-14 ;  every  realised,  244 ; 
between  life-equilibrium  and  deadness,  396  ;  vivified  result  of,  iii.  61, 
not4  ;  the  mind*s  habit  of  seizing,  92. 

CoNTBovEBsY,  room  left  for,  i.  52-3 ;  need  of  a  sympathetic  sifting  of,  73 ; 
how  much  or  how  little  of  religion  still  under,  iii.  47. 

CoBBBLATioN  of  natural  and  divine,  i.  101-4  ;  of  pain  and  pleasure,  211 : 
doctrine  of,  u.  202  ;  213. 

Cotyledons,  physiologic  import  of,  ii.  341 ;  346-9 ;  how  available  for 
symbolic  imagery,  344 ;  as  two  modes  of  pre-religion,  347 ;  as  to 
an  Igdrasil  of  the  life  of  knowledge,  358-9 ;  364 ;  as  articulate  and 
molluscous  formations,  398. 


GKNBRAL  INDEX.  Tii. 

CouBAOB,  showing  moral  soundness,  i.  136:  140-2 ;  iii.  445  ;  deriTation  of 
spiritQAl,  i.  347 :  the  man*s  Tirtne  of,  iii.  141 ;  the  woman's,  in  her 
children,  298 ;  highest,  of  science  the  facing  of  beginnings,  445. 

Cotehaut,  a  new,  with  the  Gk>d  of  Israel,  ii.  578 ;  a  third  mode  of,  iii.  208  ; 
210 :  256  ;  wmng  from  creative  nature,  216. 

Cbsation,  everj  thoaght  and  feeling  when  first  realized  in  experience  is 
a  new  birth  or  fresh,  and  a  sign  of  nature's  spontaneity,  ii.  237-8  ; 
view  of  nature  as  under  slow  development  instead  of  as  the  fruit  of 
instantaneous,  iii.  38 ;  worked  out  on  us  by  environment :  circum- 
stance has  been  the  making  of  us,  43  ;  45 ;  71 ;  179 ;  divine  purpose 
with,  has  worked  constantly  towards  giving  us  the  power  of  self- 
regulation,  166. 

Cbsbd,  matter  both  of  growth  and  decay,  i.  79 ;  108-9;  intellectual 
skeleton  of  Christianity,  99  ;  organic  course  of  the  Christian,  127-30 : 
efoi  non  alttr^  eredo^  ii.  17 ;  in  unum  deum,  18  ;  590 ;  need  of  perspec- 
tive in  its  exposition,  22 ;  its  completing  with  belief  in  a  soul,  414. 

CuBis.  a  not  only  mechanical,  but  chemical,  i.  79 ;  for  the  mind  of  Paul, 
299 ;  417-28 ;  in  moral  selfhood,  365 :  404 ;  the  first  and  second 
kinds  of  typical,  ii.  358 ;  common  to  women  and  religion,  456-7, 
iii.  299 ;  in  art-progress,  ii.  482 ;  the  pending,  502 ;  508 ;  iii.  9 ;  22 ;  24 ; 
prime,'  of  mind's  development,  iii.  90;  of  obtained  sentience,  120; 
turn  from  passive  to  active  function,  137  ;  a  "  new  species  "  of  con- 
dtiion  for  women,  299  ;  302. 

Dabwin,  Mr.,  new  doctrine  of  species,  ii.  90 ;  pantheistic  image  of  Natural 
SeUetum,  259  ;  263-4 ;  333-5 ;  tree-diagram,  334 ;  352,  noU  ;  origin  of 
moral  sentiments,  357,  note  ;  transition  from  vegetalism,  411,  note, 

DsATH,  fear  of,  i.  219-36  ;  327-31 ;  343  ;  496-7 ;  the  fear  as  reverse  side 
to  desire  of  immortality,  227 ;  no  idea  of,  among  earliest  savages, 
238-9 ;  its  effect  on  barbarian  children,  245-7  ;  one,  and  one  Qod, 
251 ;  255  ;  abstract  knowledge  of,  260 ;  ultimate  cause  of  religion, 
341 :  fear  of  hell,  as  the  sequel  to,  415  ;  man  made  subject  to,  not 
willingly,  441 ;  496 ;  the  stiiig  of,  410-53 ;  the  barrier  in  front  of 
us,  472-4;  counterpoised  by  ideal  of  Deity,  ii.  221-2;  thought- 
reconciliation  with,  284;  cannibal  attributes  of ,  290;  as  life-limitation, 
300  ;  "  panic  "  terror  of,  567  ;  fetish-symbol  of,  568-9 ;  correlate  to 
birth,  iii.  21 ;  taken  in  junction  with  sexhood,  123-5  ;  142  ;  treated 
as  absolute,  143 ;  only  mode  of  punishment  at  first  extant,  145 ;  after, 
follows  judgment,  429 ;  shown  as  not  a  curse  but  a  blessing,  474. 

Dsmnnov  of  rblxoion,  i.  13;  needed  fourfold,  35;  509;  ii.  310;  my 
whole  work  a  striving  at,  ii.  33 ;  448 ;  oom^Ve^on  o\,\\V.  "^^-^^ 


Tlii.  GBNBRAL   INDBS. 

Dbttt,  b  floating  rmie  of,  i.  57 ;  167 :  a  black  Hbadow  gina  to  ila  idol, 
102-3  ;  boatile,  turned  into  the  Satan  of  Chru^nitj,  256  :  wtronDiiiiii 
urgmnent  agaian  thf  peraonalitj  of,  393 ;  il.  236  ;  belief  in,  the 
CTOwciiig  point  of  mctHplijalcs.  ii.  JS ;  ita  idea  ranged  witli  tboM  of 
Rpacc  and  time,  175  :  moral  aspect  that  of  a  inn,  177  ;  2ta-6 ;  275 : 
278  ;  ;tnl ;  atation&rj  image  of,  1S7  ;  realii'tio  belief  in,  233 ;  tjpe  of. 
iinph-ing  bands  aa  well  bb  thongbt,  261 ;  under  dnindled  «taT-  | 
obarncler.  2fiS    "  "       "  "red  npside-down,  3T3.  nth;  at 

nenBp  of,  poaeii  llj,  2")  ;  product  of  time,  apace,    ' 

and    being  iat  'esetrii  to  all  other  ideals,  27': 

nntiirit'i>  ooe  la  integrated  nietapliyeieal  realilj, 

307  :  why  did  439  :  meaenreieaa  integration  nf.    i 

iii,  3;i ;  the  mi  h«vti  we  need  to  petBonify,  50; 

tlie  Divine  5c  pereonatneaa  withdrnmi  froia, 

becotni's  centr 

Delusion,  none  in  flitting:  falsity.  4Sa-.  *92;512-J; 

DESDnoMoiirmsK,  name  luggeeted.  ii.  4')8 ;  proof  by.  495;  487;  434: 
itt  alteiuatioii  with  chelonomorphiiim.  iii.  81,  nele. 

Desiqs,  argument  of,  ii.  ,TO7  ;  provideutinl,  in7-j01  :  (101  ;  need  of  t 
particularized  pathway  of,  409  ;  defi'iice  from  fallacy  respectinfi  il, 
499,  mie  ;  goodoeM  shown  in  divine,  iii.  CC, ;  of  ChriBtianily,  .13-3, 

Deotist,  reconciliation  with,  i.  Ifil  ;  Givciuii  form  of,  ii.  302. 

Dtlehka,  entangled  in.  i.  23 ;  of  dealing  purtially  with  a  doclrtnil 
eoheme,  2G1  :  of  reconciliug  free-will  with  idea  of  law.  3g6 :  of  tbe 
divine  "  would  not  "  or  "  could  not,"  ITl. 

Doo,  imperfect  Bonse  of  self  in  the,  i.  493 ;  ii.  420.  note  ;  case  of  the,  is 
regard  to  conacieoce,  iii.  182-4. 

DbaOon-TREES  mentally  paralleled,  ii.  3,i3-4, 

DuALlB^tf,  as  to  subject  and  object,  i.  20-30  ;  strained,  of  metfLpbyeicf, 
2G7-S;  ii.  313;  inner  and  outer  aides  of  selfhood,  i.  4S7  ;  principle 
of  mental,  ii.  266-7;  313;  330-2;  iii.  237;  as  exchangeable  with 
triplicity,  ii.  31.'i  ;  of  aiial  and  circulating  syateras,  40G  ;  of  inteilwl 
and  feeling,  40$;  of  aexhood,  434  ;  symbolic  method  and  scientific, 
444-09  ;  Btandpointa  of  mvn  and  women,  iii.  236. 

DoPLiCTTY  in  religion's  aspect,  i,  24  ;  in  epite  of  the,  aiming  at  nothing 
but  truth,  190  :  neoeesarj',  of  the  nature  of  the  Christ,  271-3  :  ii.  3"2: 
owned  to  by  Paul,  424-5. 


GENERAL  INDEX.  ix. 

DuTT,  the  oorreUtive  to  sin.  i.  356-62  ;  378 ;  drawing,  not  driTing,  on 
the  path  of,  397  ;  vicarious,  407 ;  ita  shade-defining  bj  the  ideal  of 
Deity,  ii.  177;  its  offshoot  group  of  ideas:  tmth,  righteoosness, 
obligation,  ]nstioe,  faith,  192-4;  206  ;  sense  of,  worked  by  oonsoienoe, 
iii.  167  ;  taken  apart  from  special  duttet^  167  ;  200 ;  207  ;  unique  case 
of  the  term  of,  168 ;  constant  import  of  debt,  169 ;  189 ;  213 ;  partition 
between  love  and,  186 ;  full  defining  of,  194 ;  282 ;  it  implies  self- 
action  upon  self-impulse,  199 ;  shame  the  minister  to,  200 ;  204  ; 
question  of  conduct,  206  ;  to  our  neighbour  means  in  regard  to  our 
neighbour,  211,  not$  ;  belief  in,  219 ;  our  real  debt  to  nature  is  to  do 
our.  255 ;  moral  gravitation  towards  the  mental  Sun,  275  ;  a  signed 
indenture,  278  ;  talk  less  of,  but  act  on  it,  285  ;  not  so  much  a,  as  a 
privilege  to  improve  ourselves,  286-8 ;  immutable  because  of  its 
direction  to  Deitj,  400 ;  of  parents  to  yield  place  to  children,  476. 

EcLZPSB,  the  promise  of  it  driving  men  across  the  globe,  ii.  135 ;  power 
of  predicting  an,  425,  note. 

Eoo.  strained  subjectivity  for  the,  in  its  encounter  with  Deity,  i.  267-8  ; 
380  ;  unconsciousness  of  intellect  prior  to  sense  of  it,  486 ;  the  focus 
of  psychic  movement,  ii.  189 ;  shiftingness  of  its  point,  190-1 ;  if 
divided  nil,  268  ;  demanded  subject  of  impressions,  408-9 ;  its  inte- 
grating by  the  means  of  soxhood  and  the  involved  system  of  counter- 
active inter-relationism,  535-6  ;  iii.  131-3  ;  relation  of  the  personified, 
with  the  personified  central  force  of  the  Universe,  iii.  227  ;  a  true 
friend  an  alter,  409. 

EoTPT,  its  work  in  the  world-growth  of  religion,  ii.  559-60 ;  its  religion 
saturated  with  death-gloom.  569 ;  mental  attitude  of  Moses  towards. 
570 ;  two  gfiants  of  primal  culture,  the  Indian  and  £g3rptian,  592. 

EinxxiKHOUB  AND  BXOOBKOX78,  distinctions  of,  ii.  326;  387;  341-6;  365 ; 
403;  469. 

Eqvatob.  the  ecliptic  counted  as,  i.  4Ai ;  ii.  297-8  ;  creation  of  an,  to  the 
mind.  U.  301. 

EauiUBBnTX,  sUte  of.  ii.  216 ;  sexual.  320  ;  393  ;  dosed,  396  ;  a  life-prin- 
oiple  of,  409  ;  every  stage  of  development  an,  hung  on  balance,  iii.  63. 

EQtTrroCATiON,  intrinsic  to  r^ligrion.  i.  8:  deliciouH,  in  art,  19.');  to  be 
submitted  to  in  metaphysics,  ii.  *211 . 

the  entity  fined  down  into  the,  i.  32  ;  all  abstraction  a  gaining 
of  the,  of  things,  ii.  166 ;  God  the,  of  creative  agencies,  180 ;  aiming 
not  at  the  hidden,  of  Deity,  but  at  the.  of  the  natural  working  of 
Deity.  460 ;  the  mystic,  whose  attribute  is  tri-une  personality,  iii.  346. 


X  OBNEBAL   INDEX. 

Etkbmiv,  the  mcrelj-tliinkable  fkct  of,  i.  544:  lut  snppaao!  alunr^ 
with  Deitj  in  Bptuw-ubigiiitjr,  m  In,  ij.  305 :  an  in-«]iiure  Inul  in 
the  relipioua  imsj^  of.  Ui.  459. 

Ktheb,  jirimiBTal  shivering  of,  ii.  S43 ;  3&1  ;  395. 


FTai.nno>-,  religioiunam  of  Uie  idea  of,  ti.  ISG;  tlie  jouageat  of  mbjtttin 
bBoked  bj  force.  212  :  iiie«iiug 
ping  the  docbiae  of,  with  ■  nf* 
he  rectif  jin)(  of  the  wi-reliliDD. 
preredw  organien,  303,  ntU 
o  prsMut,  i.  504  1  Deitj  in  I]k 
wolate.  ii.  176 :  leoglii,  bimiti, 
S76. 


ideals,  183; 
oflheLord' 
ecrfibility,  a 
301  ;  setUed ; 

EXISTBNCB,   t   m£i 

lowtHt  Interio 

and  thioknega 
Ex  PERI  HUNT,  ezpf 

111  ;  made  by  ... 

■I'M ;   504  ;    iu  fortnation  of  domi 

imtiiraliam,  183. 
ElTRASPECTioN,  effect  of  actiie  meatidism.  i 

and  introBpeclioD,  iii.  101 ;   filUng  up  of  i 
Extremes  and  means,  iu  all  caces  of  serien  tbc  dealing  iritb.  shared 
uid  ineUphyBica,  11.  2 19  ;  309  :  369  ;  45r>. 


province  of,  in  hirtoiic  rawtnt. 

10  ;  with  the  principlp  of  fodetj. 

iBtic  idealn.  iii,   iK:    witb   ^apH- 


:   vibration  betwMn 


between  b( 


FaOT9,  distinction  betwi 


andtruthfl,  ii.  1R4-,',. 


iix,  doctrine  of  the,  Bvstematic  baeis  to  Chriatianitj,  i.  116;  the  latHl 
to  come  to  perfection,  128;  implying  homage  to  the  past,  134*4i. 
17G;  a  necesBarj  adjustment,  171  ;  adopted  into  the  H«bre«  cm- 
BciouBneBH,  JS9 ;  put  an  end  to  by  developmentalism,  iii,  5". 

LUli.Y,  form  of,  ii.  509 ;  526 ;  543  ;  contingent  on  provided  law  of  mir 
riflge,  .'j23  ;  tnajfic  circle  of,  538 ;  holy,  584  :  iii.  IS  ;  3S3  ;  higher  modr 
of  integration  than  that  of  nation,  ii.  588  ;  peculiar  moralitj  of  Xhe 
iii.  28  ;  145  ;  ooBrse  kind  of  kingdom..  133  ;  Bnoceseive  to  itate  ol 
nation,  207;  boundary  between  law  of,  and  law  of  nation,  III. 
polygamy  a  cotyledonoua  state  of,  306,  nolt ;  children  as  propen;. 
nOS  ;  creative  action  of  (he  nidue  of.  on  human  individnalily,  310. t 
nuclenB  of  bein^H  isolated  from  outsiders.  383 ;  ■  Divinely-beadtd. 
384  ;  remedy  to  Christian  narrowncae  of,  by  Popedom,  386 :  9M. 
alterative  infiiHinn  of  worldly  feeling  into,  396  ;  common  interat  ik 


ORNERAL    INDEX.  A 

irtmigtli  nf.  397-8 :  gsDenwity  metue  yielding  to  nIi«nB  the  bco^U 
of,  3'J'.>,  Htlii  belore  IlebreiriAni  tbefatlier'a  place  in,  uadofiuod,  149. 

Fatwui,  poeition  ot  a  barbuiui,  i.  102-6 :  ootioD  o(  ao  ab«trnot,  lTl-2  ; 
235;  a0il-T4 ;  iae-g ;  Iho  true  BjrabolofDeity.'lTo:  3:9;  4517.  ii.  90; 
iii.  130 ;  21S  ;  446 :  need  to  the  abstract,  of  ui  abstraot,  Bon,  1.  267 : 
S73;  S87:  499;  so  sbstraot,  implies  &  brotherhood  ot  human  fatlien. 

^IUS-70 :  the  Hebrew  mother  of  Cfariatisoily  sad  its  Qreoisn.  2S9 ; 
the  relatinn  of,  more  influential  on  daughters  than  on  boom,  il.  J21 : 
S40 ;  Rtste  of.  made  leas  than  rigbtfitUy  the  objpot  of  Uliat  reverenoe, 
iiL  450 ,  he  that  hath  the  Sou  halh  the,  alao,  457. 
■i   primitiTO   rpiigioD  inrolred   in.   i.   300-17;   i'M.   iii,    144:    the 
■vakener  of  fuDotioa  to  TemoTe  iU  object,  i.  2()D  ;  iDatrunuDt  of  the 
ediie«tioD   of  the  Lumati  race.   213 ;    the  mauler-,   ^31  ;   ooarage 
*prin^Dgoat  uF.  348-5l>;  mude  to  lam  into  lorf  inateuil  of  hope, 
iti.  145.  nothing  ijfnoblp  in  reflective,  1 16  ;  rebound  from  the  law  of. 
IS'l .  ippKiiriats  only  to  the  sphere  of  niulerj.  1\>6 :  appeal  made 
by  JeliiB  to,  III7  ;  filial  aeutiment  lat^y  imbued  with,  450. 
FnuBiKH.  lowest  kind  of,  i.  249 :  serie*  ot  states  of,  253  ;  permanent 
ting*  of,  253 ;  a  fotiah -devil,  itil'S ;  532 ;  pr«-retigiaaa.  of  iBtnit-wor- 
*hlp,  iii.  38-1  ,  a  Tilm  o(  tutema,  Tanqaishing  Uolooh,  3S£ :  tetroc 
'if  Ibe  uruadiing  worshipper  ot  dead  anoeators,  150. 
yKi*Riu>\CH.  view  ot  Divine  Solfism  aa  reflected  from  our  own.  ji.  187  .  (66 
FinBR,  vibration  of  loythio  function  at  the  other  end  of  the,  j,  105 :  the 
tree's  fiiruisbing  with.  ii.  332;   flnu  thoaghl-,  I'd,  wrought  into 
lbs  prinuiple  ol  goTemment,  506-8. 
Kocul  of  a  i^nsTal  balantdng  of  foreuK,  i,  397  ,  idea  o(  Deity  a  variable. 

^5I2  ,  Btac-ideaU  oast  is.  ii.  181 ,  shifting  of  the,  of  self-gravity,  190  , 
when  the  MUM  ot  life  is  in,  201  ;  -point  of  babitualixed  oiperieuoeB, 
109;  an  oauiUutiug  mental,  411  ,  o(  thonght-inipresNona,  iii.  41 
Mtliing  ot  thought- partiolee  iutv.  75  .  to  unirenal  nature,  1->I, 
UK,  genera),  ii.  213  -  iii.  '62  .   l«rm  ot,  an  intcinsio  intimation  of  uo- 
notboisin,  it,  214  .  Dnty  roduoed  to,  213  ;  motion  plai,  334  ;  soiniM'* 
idea  ot,  negative  lu  t^  religion,  2lil 
t'aHM^or  belief  and  of  thought,  i.  3)1-7.  law  ot,  18,  187;  their  nwd .of 
death,  711 ;  NTotw  ourront  attoohed  to  all,  143-5  ;  rovoraed  poeition 
<«uaedby,304,  need  of,  to  all  tnodoa  of  thought,  523 ;  03U:U.3UC 
^^B      two  kinds  of  etulvcd,  ii.  314  ,  all  oreatioii  eonoerued  with,  3S4>5  . 
^^H     liriiDHval,  compatKtively  formlewi,  380 ;  a  dootriDs  of,  3M  ;  531 
^^H^  |j;i:i ;  lit  faith  at  nnoc  produnt  and  wiotoc  of  mind.  iii.  :i')3. 


I.  GBNEKAL    IMDKX. 

iKML'LA,  the  Atliftnulan,  i.  524  :  about  matlsr  and  molioL.  ii.  i05:l!4. 

iii.  12  :  &  BobjDctiie,  in  tb«  interest  of  moticiti,  ii.  218 ;  Ur.  Sfata'i 
Bt^ificaDt,  271  ;  at  pedigree,  335  ;  ■»  to  Ibe  abatritot  pnoodUigtLi 
conerE^te,  493;  functioii  preceding  otguusm,  iii.  3U3,  unit. 
lEE-niLL,  itatieudGdrwonoiUug  with  idea  of  law.  i.  386-W .  ■ubjwiii* 
eiplatiatioD  as  to,  and  neoeBsttj,  388-9  :  ideas  of,  aod  of  (pooMuit] 
defended,  ii.  238:  421  :  loose  tiom  bindisg  ort;aiUKaiion.  iii.  111. 


ir,  msmago 

*,  ii,  320  ;  the  g«imuie  -b«W. 

364 ;  the  appv 

■ynnng,  386. 

cnru,  oentrsl, 

ig.  i.  497  ;  jel-eflorw  bacM  Ij 

aiial,  ii.  393 

QHlities  compreswd  into  a  mot, 

■■m:  to  out  1 

•ne,  Iii.  46  .  moral  popedom  u  a 

outward,  to  1 

rlw.  405. 

tKEl.IF.,SI^5 

iSS-T ;  i<iM  of .  a«  k^  tONlifin. 

ii.57;  satet, 

new  to  it.  iU.  142-4 ;  cddkhib 

lined  of  retribution  may  fa 

-.■  aif-.  driven  raeu  to  Ulifvo  in  ,i.  1-^0 

BBAM.M,  relifi.. 

■i  .iKture  c 

irue.  takiiiK  all  uud.r  soi.st-  of  an  omm- 

prectut  Now,  i 

iOT.   >..>l^ 

■    ii.  -llh:  .W4:    iii.    CCi      4C1      dynsrai. 

character  of  tru 

,  ii.   15.-.-ti 

iSE.-in,  force  of  the  Hlory  of  Kdeu  in,  i.  -J-'iS:  creative  tjpt  in,  ii.  6- 
priiual  fiat  abuut  wDmen.  HVi-i .  'A'J  .  dogma  of  our  beariiiir  (ioi- 
image,  iii.  Si;  co^mugouv,   1G1-5,  k^u 

ID,  belief  in.  \uA  but  re-found,  1. 1)  .  a  symbol,  11-2  .  jiio .  ijeal  of.  coo- 
oemed  with  huiuati  relation:;,  234  ,  40S-'J  ,  tho  indestructible  name  of. 
248  ;  idea  of,  parted  daallj  and  triply,  265  :  caa?  of  an  indiridoi! 
soul  alone  witb.  267-8;  inevitable  cry  of  " -forbid,"  ii.  178  .  as  pan 
spirit  is  pure  rn  inirtia.  228  :  changed  aenge  of,  2.")5  :  source  of  lur 
periuinaliatD,  2.'>7  ;  iii.  49  ;  a  constant  iilea  of.  practically  iir^ii  21b  i 
new  Word  of,  yl7;  only  such  in  being  one  and  in  being  gw)d,  iii.  5^1 . 
THnqui^her  not  iiiflictor  of  evil,  51' ;  owing  favour  to  his  people,  lli9 
vvt  of  the  dead  hut  of  the  living,  181  ;  true  love  to,  195  ;  as  CreatW 
nud  Father  and  i-Uo  as  Moral  Governor  of  tlio  world.  218  ,  belief  b 
219;  perfect  BSyiuft  of  old  to  "  walk  humbly  with  our,  "  275  .  Hi- 
427  ;  croatiiig  meiilnl  worlds  by  his  ideal  Son,  432. 

uviTATiON  towards  a  moral  centre,  i.  396  ;  balanced  by  ■■  projecIioD. 
ii.  188  .  antagonism  between  beat  and,  248;  motion  giving  occaflOD 
to.  253 ;  possible  ahifling  of  the  law  of,  254  :  moral,  431 ;  iii.  2T.i. 


204  ;  23^  ,  248  ;  bis  idea  of  c 


wition  oppoHrd.  259-61 


Gr.NER&I.   rNLIEX.  sUi. 

rit.  nature  of,  and  puns  of,  i.  49 ;  impliu*  deepened  eeuee  of  tinw, 
2&I  i  liriug  pnwenoe  of  Q  law  of,  liSO  ;  tbe  tree-ims^  viprrsBivo 
Donttuitly  of,  ii.  333 ;  335,  Bclinx  in  tidal  di 


llANn.  the  tiKlit.  in  a  left-band  ii\ore.  ii.  7U ;  Bell  un  tbe,  U.  :ii6. 
UAKittu,  hill  renderiiiK  of  "  lie  wbi  deepiwMl  and  rejMtod,"  i.  S79 .  the 
trno  priett  of  miuic,  iii.  TO. 

\fi,  solidity  of  wbalevoc  giren  it  to  lu,  ii.  231  ;  iii.  66  ,  wnnt' 
bigher-pitolied  torm  than  tliat  of.  iiL  56 ;  G4 :  69  ;  a  fanotioo,  G2  ;  in 
wbatseuHe  "ourbfiug'seDdandaim,"  66;  '106-8;  Hie ouly  health- 
■ttnwphore  for  life-wmdncl,  67;  cotnei  by  "  h»p8,"  09;  erer- 
inoraisiii)(  nipani  of,  131  ;  dirina  produaera  of,  12S:  dcprndvnt  on 
Uou.  155  right  t^Ht  of  emotionaliem,  302;  belief  in.  !19- 
iiative  ehtineut  of  rdigiOD.  3''l>  not  itself  to  be  object  oF  attention. 
10"  :  large  nllotmont  in,  thronj^h  children.  475 


r.  rrpotitioD  of  ibe  Keiiei^  aolioi 
ii.  SM;  iii.  llH-9;  eit*  at  borne  as  n 
mankind,  iii.  131. 


tiue  in  I  be  pul>atiD)r, 
i.  400  ,  the  cultured,  of 


»llt«J{trB 


religion  of.  formed  noder  suooeeure  toreign  iuttaenerB, 
i.  189-93;  a.)C:  »73-G;  »88-300;  433-4  ceremonial  of.  ii.  ^3-4  ; 
Jahovah  as  tbe  Mem  of,  &T() ;  GTS  ,  their  nation  the  ohoBen  epouw  ■>< 
Jahnrah,S7G;  Sii.308;  thMrttaUhuiidaiDariiaKe-coutraot.  ii.  5TS-8  , 
li  208  i  tUeir  ■uij7»a  chart;  Iii.  177 ;  banded  to  Jehorah.  ltM-5 :  260  ; 
pnipensi^  to  home-lite^  IS6 .  besetting  tendency  to  hypouriej'.  l8G-~ , 
.  law  of  rigbteoiuneHi,  18S-91  .  oonstant  claim  of  taoe,  385 : 
country  ofnoaocDunl  to.  380;  sabbath -iostitution,  4U3..i.  nett 
llpoai.,  Grecian  Pan,  ii.  j67.  noli ,  un- enfolding  of  "  personality."  598.  nclr 
UauoLaNTUic  and  Gaociirrsti;  <iuiufois».  i-  180-4. 


.,  C-  C.  inteiprelolion  at  the  meseianio  t 
'■  iafHuy  toimrmnii  Ihi  Origin  of  Ckriilian 


n  ut  JeBu»  givon  ii 
y  by.  iii.  139-40, 


r.  eniergenoy  iu  phytdco-psyobology  demanding  a,  ii.  1113-4 
d  of  implicit  search  into,  i.  38-9 ;  Butler's  failure  in  reganl 
19 ;  94 ;  «  sohenie  aooordaot  with,  100 ,  orncial  diAcnlty  as  to, 
JTT-S ;  its  mode  proper  to  religion,  490 ;  ii.  7li .  its  treatment  by 
pouliriun,  ii.  33-46  ;  intTOBpeotive  and  dynamic  methud,  T7-9  ,  1(6; 
133-18 :  aeienoe  of,  146  ;  oontrorersies  to  bo  thrown  under  tbe  dimin- 
ishing Ims  ut.  193  :  fruit  ot  itudicd  natnnt  claaaified  aa,  334 ,  {wvohic. 


liT.  OBNEBAL   INDEX. 

2fl»  :  mental  teaf-eSort  direoted  linUj  towards.  330  : 

of,  lao;  dirioe  eye-cut  into. 498;  my  ooly  kind o(  oanoeniirilb, bOI ; 

m J  cluo  to  the  symbolio  leading  of,  5G0:  obtained  Mwtmld,  696 ;  GOO. 

HorK,  fear  dQatiDg  into  the  qiUTeiiiig  joy  of,  i.  212  ;  tnmeatioii  of  tin 
actual  object  of,  S15-6;  of  inimortaUtj  not  a  Teal  bat  a  BymUlial, 
TM-V  ;  riaing  of  a  naw  day-star  of,  iii.  23  ;  of  dirine  sDeoaai  b^  1 
back  to  a  aeekinK  of  divine  faToni,  144 ;  of  the  future  for  tbe  »ngi 
child,  for  the  itian,  for  the  aToIatiDsiit,  JTli, 

Uow-AHD-wsT,  tbc  S9,  ntU  :  the,  of  tlie  adracdng 

import  of  Oon 

HaitAniTT!,  aa  a  ra  nae  of.  firat  produced  by  Quul- 

■■■I't;,  1&6  ;  i  that  of  a  common  SaTiour,  3Uj ; 

reprcr^ented  inaiaam  of,  ii.  63-5  :  fetiih-inugi. 

!IM  ;  true  of,  na  of,  3T6 ;  378 :  nvlf ;  m.  Kl-2 

over-juTeml«  roctirrent  renewal  ii 

births,  iii,  47.  become  a  diffuse  regard  fo 

Hunr.KY,  Prof.,  digcuiaion  aj 
BpODtancity,  238  :  Oi 

iivrOTBSsis,  odTenturonB  feelers  of,ii.  470  :  Divine  Gooduess  needs  proil 
in  no  other,  than  the  pleaaurableneaa  of  all  exercise  of  function.  iii.6}-ii 

"  I,"  finding  itself  alone  in  space  with  OoJ,  i.  207-8  .  none  to  the  brui*. 
i.  486;  49^j;  shifting  of  its  point  of  focus,  ii.  190  ;  the  immenselj'-sig' 
nifjiug  little  word. iii.  50  :  the  hidden  "  1  AM"  behind  nature,  276. 

Inni,  distinction  between  the,  and  the  sense  of  religion,  i.  24  ;  procon  ul 
gaining  a  new  general,  140;  ii.  166-8;  of  Deity,  ii,  175-83  ;  210;  2;il 
■2.56-7;  ot  nature.  227;  the  Divine,  iii.  37;  a  formed,  with  pol»: 
oppuniteK  attached,  42  ;  no,  of  domestic  ties.  Vi3  ;  a  dogmatic,  20.) 
the  Chriat-,  150,  no  place  for  the,  of  "  disiotereatadueas,"  409-10. 

loBiia,  night-aspect  of,  ii.  178  ;  220  ;  primary  and  secondary.  183  ;  531 
shifting  arrangement  ot,  203 :  adapted  for  mental  signs  and  seasoup. 
271 ;  281 ;  of  space,  time,  and  being,  inter -multiplied,  the  eqniralent 
of  Deity,  276 ;  choicest  of  nature's,  317  :  conveyers  of  a  bnmiiiL- 
mental  sap,  533. 

lj>BNTiTr,  supposed  origin  to  the  sense  of,  ii.  393-413 ;  the  soul's  integrating 
by  the  animating  attribute  of,  112  ;  dependence  on  memory,  U'-i- 

Iquiusil  of  Scaudinaria,  ii.  334:  my  own  figure  of  an,  3.^i6-7  :  5.i)3 :  if^'- 

Imaoe,  man  made  \ivt^e,Q{a<id,  iii.  80>1  :  the.  that  paiuto  tJod  in  niuj- 
likeneae,  I'iO. 


ntcgmtirin  to  all  other  mrntttl  ospantiM. 
«n  onr  refleotiva  working  on  the  type  of 

tbnt  off!  od.  158-9. 


iii ,  !KI ,  tenn  stretched  tc 

imiigerj  ihoim  in  natun 

t  MM(  and  oufhl  OTer-raling  nn,  iii.  201. 
•  promoted  bj  the  glow  of  eierted  oorobaliie  energin. 
11;    proyreasiTe  neouc  of   the  product   of  iiidiTidualistio 
'   relatiotia, 486-7;  d<ath-liinitatioD.,'M)3;  lime,  tpace,  and, <i.  17'J,  iiO. 

saa  :  attan  read  b;  the  liglit  or,  234  :  tree-,  a:il ;  S37  ,  not  mtTe, 

tmt  tme  indiridnalitj',  U5  :  lipening  of  Mzhood  and,  544 :  iplritaal, 

iii.  :t3  .  rendered  mbject  to  tex,  71-3  ;  geied,  90,  92. 
Wni-cnoK.  rine  of  logic  into  character  of.  i.  153 ,  initial  lines  of,  ii.  468  , 

Baooa'*  elteoted  tHamph  of.  17'i. 
[NsttcAUTv,  rircunutantial ,  the  ultimate  DSiue  of  moralitj,  i.  341 ;  3»K ; 

tlio  enigma  of  natural.  »42  ;  402 :  479 ;  49S :  521     at  foundation  uf 

the  lot*  of  anivenal  unit-being*,  iii,  63. 
ImuriTT,  the  philoeopbic,   of  idealism,  ii.  229-30;   bioksiuieu  of  the 

intogrit}'  of  aeliiBDi,  419;  relation  of  dreanuDg  to,  420-1. 
IstiOBiTioy,  mjstetjof,  ii.  269;  533;  the  DieararelesB,  of  Deitj.  iii.  33; 

it  IB  Dot  mere  addition  but  moltiplicatiou  that  bringe,  70 ;  joncMirc 

of,  92  .  of  new  speoieit,  139 ;  of  religion,  140 ;  effort  of,  157 :  nltiiuate 

kind  of  miracle  of,  1911-20. 

religion's  taming  inio  work  of,  i.  36-8 :  46-7 ,  brood  dual 

dittinotion  between,  and  feeling,  50fl  :  the  proper  iron  of  the  mind, 

U.  296  ;  polarizing  lotion  of  all,  3011 ;  womaniihnew  of  Hebrew, 

560  :  the  two-edged  sword  of,  iii.  22  ,  xcbeme -arrangement  si  lo,  92  ; 

to  know  God  as  pure  spirit  the  latisfTing  of  mere,  122. 
t  vTiioapKcnox,  full  adoption  of  the  standpoint  of,  ii.  15K  ;  212-3  ;  220  ;  a 

chanutenatiinllj-femiuiae  meutal  Aotion.  403 ;  458  :  461. 
IwTurncut  respeoling  Deity  jiatisfied,   i.   19;    its  implioalian,  L  222; 

reapeotiug  immortalitj,  225;  inteUeot  Ijing  thwart-WBTs  to,  ii.  390  . 

actual  growth  of.  iii.  77;  emob'onal,  appealed  to,  121. 
IsKUU,  the  flgnred,  of  Isaiah,  i.  2TX-D2  ;   G4G  ;  Jacob  u,  wrestling  for  a 

blosnng,  U,  :180-I ;  the  ineiiubte  Holor  in  the  slruggle,  429  ;  a  full; 

ohrlstiaalied,  olU ;  the  deHnor  of  the  tribe  of,  570 ,  glor;,  not  to 

lighlon  only,  iij.  15 ;  a  Doitf  who  loved,  bnl  battd  outsiders,  14)' . 

Uw  proper,  -ittraggleot  roUgian,  216. 

Jhq«,  taagiblepersonalityof,  i.  272,  S8T,  641;  t«keti 

■ndrajeoted"  one,  ST9  ;  eTilidniigfb«tt«ya^XA<As^  %k*.Vi 


\wi.  UBNKUAI.   INKKX. 

aiuu  prepued  (or  bf  the  bop«  uf  Hebrew  voinen,  150,  mli;  tmi 
Eon  ot  Muy,  iii.  T:  ulandBrd  fotm  M  tb«  two  ratnmuidiiml', 
inti-K:  appeal  to  (nu,  197  ;  tliu  harmonuiing  nf,  with  raol,  Hi.  bii 
Apparuting  of  law-o(-iaiin  from  Iaw-o('God,  199;  iuthetin  coitu  of 
iin  irfcaliied,  137 ;  lowering  cff.'ct  of  tating,  a»  "  Iot^t  of  tie  hnmui 
xrjul."  438  .  his  praotioal  mf^niBiiia  aim  ahowu  hj  Hatthe*,  I39-4U. 

jRT-MOVEXBKTof  Bcinice.  Bod  ciroUnK  moTeDient  of  rali^ou.ii.  393;  44'  . 
impljing  axil  ion,  393-S. 

Job,  reli^onaatat  "  shall  we  receive  good,  udwl 

cvirr"iii.  15. 


Joshua.,  it 


L  I7fi-S 


JtrsricE,  BCDM  of  8-80  ;  our  pdacatinjf  np  to  prin- 

ciple of.  463  ;  pnn  ot  Hel>rewiBiii  in  promntinK  it8  oonceptioD,  546  . 
implication  of  accurate rectangularit;,  iii.  190;  faithlulnesn  to  abar- 
nain,  200:  115-7;  Cliristianideaof,  281  ;419;  no  "merit  ■'concerned. 
421  ;  "  judge  not  that  yo  be  not  judged. "  427  ;  implies  mutoal  respert 
amoiiK  men,  429  ,  leadiog  principle  in  nil  secular  moralitv.  4;>1. 

Jddoxrnt,  retribution  appropriated  to  a  day  of,  i.  452  ;  tbe  flerj  dav  ni 
eloping,  ii.  304  ;  basis  of  the  faculty  of.  in  the  pcrvailiog  liabit  i^f 
comparing  differeneee,  iii.  93  ,  in  place  of  an  nltra-nmndane  dat  "1. 
roosttiiit  exercise  of  human,  42ti. 

KjlNT,  a  grand  thought  of  his,  ii.  4.31 -2.  n(>'<  ,  formula  of,  iii.  'M', 

Kkt,  ButlerH  afforded,  to  Cbriatianity,  i.  88  ;  the  ChriBtiaii,  129  ;  305  ; 

-note  struck  by  Paul,  443  ,  self-conBciousnesa  our,  to  nalure,  ii.  2^.. 

an  effective  master-,  to  nature's  hidden  proceedings.  i~^  ,  iii.  83. 
Knot  of  difficclty  in  our  appreciating  of  circumstance,  i.  1 J5 ;  4%: 

litH:  for  Paul,  447;  in  turning  ihc  mental  comer,  ii,  340  ,   lied  up  io 

our  position  towardfl  God.  373. 

LANDiUEsa,  celestial,  ii.  281  ;  534  :  Ii43 ;  other  than  celestial.  544  :  of 
idealw  and  principles,  iii.  77:  a  eonfounding  of,  in  ranking  relisri™ 
with  love  ot  beauty.  4:15. 

I.  theology  made  inoarnatu  in,  i.  22 :  ii.  476  ;  hietoric  study  of, 
ii.  144;  Uie  att,  ty^icall^  opposite  to  theology,  470-3  .  grammar  the 
logic  o£,  41^  ■.  V^U-j  maa*.st\\i¥."™'-"<'"i«^«^^™i  ••*"?,, .179  ,  picture. 


OESERAL    tNDEX.  XTO. 

d  UtanI,  4T9-80 ;  thr  two  kinda  where  verba  nnd  where  nonna  tnlce 
«  luad,  4K0  ;  «  Datiannl  slalnp  net  on,  of  BCX-ohanolvr,  483-5. 

.0  pTP.  i.  HI ;  of  tht  effrol  o(  frftlemitl  rirHlty.SlS:  o(  moral 

Lion.  39fi ;  o{  ftoJi  and  of  tfitit.^Si-e :  of  gradiulueu,  ti.  100 ; 

wo-utd-tt.ri'C,  309:  314;  4(«;  iii.  IGO;  a  lialiiiig  conripHoii, 

I.  310 ;  *  Rj^mt  "f  xoimeH,  3S2     nioril,  biiidin^  conicienoe  with 

'      the  whole  of  Ihinite,  431-3  :  nolhiufr  wiihoni  the  iHw-iiiTpr,  iii.  !S. 

diTine,  of  gvimaiion,  134 ;  1E3  :  no  ilul;  eicrpt  under,  ITO ,  nunBti- 

(nlor  of  DatioDBllty,  ITl ;  out  of  physfniil,  Ihe  ethipnl  pToWed,  174 : 

•a  okth  tppealhiK  to  the  whole,  ft  Ilia  nnivers",  181 ;  Hebrew  boaat 

B«l  delight  in  Oud's,  1B7  :  of  man  u  lo  inriil  eulehi.oil,  of  Ood  u  lo 

^BpnMieiice,  19S  ;  of  propert;  attaohrd  lo  murriaifr.  314 :  of  mnrriage 

^Kkon  u  diTmc,  SIS;  mward,  nltiiDBteljr  niKnTrrKblp  to  lh*t  ut  the 

^"loiTerae.  281-2  ;  of  Hcalur  «tMel>ond  tiuiitrd  t'l  uegration.  403  .  of 

the  Tea  ComiiikndiueutB,  403-4  ;  I'.aiupuliorT,  kh  to  etlnouiioUi  ko,, 

nthnt  matfTiuil  than  pkteiiial,  i06,  noU;  n  lliinK  entirely  of  idmi'b 

deTieiuK,  131. 

Lime.  Tuj  Roiabinsd  remit  of  sneneHiv*,  of  lliou(,'bt.  i.  3S ;  ii.  39 :  in 

the  general  Hlock  of  thought,  ii.  S33, 
t^ty.  form  uid  ohKrecter  of  the,  ii.  335-33  :  iu  ftrappliiig  with  wind«. 
:  ohuige  from  thr  w»d-,  lo  the  true,  34I.B  ;  We  tule  ■■  a,  377  ; 
«,  393 ;  ili«  Ihrve  Ktuge*  in,  -nhnractKr,  471 ;  -growth,  iii,  102. 

T-  O.  B..  world-oour"'  ul  pfaitowiphj  u  depiotcd  hj,  ii.  4St-T0. 

iwnpoint  of  npiiilnjil,  i.  237  ;  onr  wwli  of,  nroojlit  from  two 

a-lsid  •yulemii,  Hl<ot  with  Vrillisnoe  of  nhadoil  ooloiiriiig,  319: 

1,394.  tuliite,  will)  ttitributi'in.  i.  429-33,  effect  of  tiie  death- 

•  oD  our  teuMi  of,  355  .  fentm  uf,  uid  of  deadofct  in  unlure, 

,  Btolitadrol.  321;  anr  iuoieese  lo  the  lellier  uf,  418.  our 

p  of,  42(  ;  ]>n>peT  nijalerjr  of,  3flS  ,  of  iiiinil  tierrr  neparaie  from, 

djr.  iii.  99  .  woii'lrouaiirn  of  Kti(i>oiou<.  133 ;  •hadowed  round  by 

I,  129.  th*  Hpeiijf  iiiiil<,  uni'npeiix-pljbljr-roundnl  pmiDanU>rT, 

I;  preiioualjr  to  mid-,  reli|{ioti  works  Uludlr  up-hl1I,  4B0;  proper 

nfort  ol  drolining,  477, 


ntiwu*,  two-told,  i.  319;  373:  tS5;  fraternal.  481 1  pareaiiLl,  tG5 : 
I.-.  .i.J, 


regelkbte  nude  ol  wreatliD^.  ii.  338 ;  ereator  uf  our  uaiiii->.  tb%d , 
rarirontnent,  378-81 ;  rifrlit  BttitudD  fur.  429 ;   Iho  hoppineM 
■-  Ixrflu  ■tmp of. iii.  61-6:  <H>utv»ot,  97:  •KilniuianHuf  eroliiiion, 
of  will-power,  ibii;  aeunrrivdon  b)- planet*,  107-1 1  ; 
,    it  ahurt  of  the  Hh)  of  ■I'litienor,  1S4>Q  ;  «lttun  ts  «V>;tfL  ' 

i«e/«l««l,  Ufr-liMl*; " ' """ 


iTiii.  GENERAL   IKDKI. 

wljole.  lBi-6 :  latent  or  tDolccDlsr,  303 :  abeo^  infoMd  istc,  ^ 
livulaliip,  393-4  ;  added  bitt«nw««  of,  la  domcatio  ahite,  I9i. 

LiQRT,  leL  tbeK  be,  i.  62  :  ii.  244. 

Loco3ioTioii,  itutitutian  of,  iii.  100:  ita  ooanectiiHi  with  aeiliood,  KB. 
or,  ISS  ;  intRmei  ud 
"  tDdnetiTe,  ii.  78  1 46S :  tnemodt 
of,  l.y  jeta  o£  74  ;  the  t«at  tot  the  uppvr  tpboi 

of   iLoDght-u  of  the  lo<r«r,  ii.  462;  prooen  al 

III}' iiwD  deniB  463-73;  nbcn  AiiKtotle innatid. 

cHiiic  nlao  a  I  Bubjeciire,  that  ol  wamra.  471; 

fei'uUritj  luu  leligpotiism.  413. 

I^ve.  atFakened  ■  S03  :  filial.  adTorae  to  purali], 

^.'<0  ,  brvthar  3S5 ;  our  ideal  of  tnie  bsBan. 

ii  61;  iU  ic  muli7.  iii.  «-«  ;   100;  33fi;  Ub 

aul  ooosoioti  in  QH  to  deTeIop«.  156;  dnalli- 

as-ortod,  158;  con cfived  meaning  of  real,  to  God.  195;  itaBpheraapirl 
fniiti  timt  of  dutj,  196;  only  rightful  impuiae  to  marriage.  291-i. 
action  of  jenlouiiy  on,  305  ;  pan'otal.  a  rightful  exalter  of  egoiun, 
470 :  chUdreu  ace  to  U9  the,  thrtt  we  bear  tliem,  475. 

LuTHEB,  the  time  calling  for  a,  i,  91 ;  his  point  of  revolt,  ii  58. 

Mi.BOMET,  Bclf-auDounccment  of,  ii.  49  ;  his  dibt  tu  KHdi^ah,  455. 

MiLB  ASD  FUMALE,  IM  iu  plantH,  ii.  S19 ;  mind  cnaWed  to  appwar,  iii.  811, 

MABRiiQH  belwpen  Hi-brew  and  Grecian  mode»  of  thoujrht,  i.  233-9  ,  i!3 : 
it,  2S3;  knotting  up  together  grouped  family  relatione,  ii.  316. 
between  scieuce  and  religion,  322 .  453  ;  535  ;  as  affected  bj  Chriil- 
iaiiitj,  321-3,  Mgi(  ;  502,  mite  ;  514 ;  of  materialism  with  immateriiiligiii. 
415;  previously  to,  no  proper  Bex-differenee,  417  ;  liabiliij  loridicalt 
in  making  religion  turn  on,  453  ;  the  eort  of,  producing  world -effect*, 
492-G;  51R-50;  an  admitted  Hacraincnt,  510;  iii.  313;  id^a  of,  Ukm 
blindly  by  women  from  men,  ii,  511  :  525 ;  de--ient  of  ■■  Christ  "  int.- 
itn  moral  depths,  51S;  neDne  of  diritie  duty  as  to.  520  :  526 ;  part  of 
the  state  aa  to,  527-30 ;  a  tree  iutegraiiim,  536  ;  ancient,  immoral 
in  renpect  of  true,  544;  a  premonitory  iuatitution  of,  543 ;  first  eeie- 
hration  of,  584,  aole;  sacrament  of,  inclusiyo  of  all  othere,  586-S: 
Ilcbrt'W  bond  of  state  a  true  contract  of,  iii.  203  ;  268  ;  muial  bank- 
ruptcy in,  209 ;  tow  of,  210  ;  taned  ri^hieousutsH  of  Biate  of,  211 ; 
kind  of  property  secured  by,  in  God's  books,  213-4;  a  tiiple  HjgiaiD 
of  emotive  cv.neuMi,  l^l .  -tttoNViftWsa  ut  forma!,  303  ;  proper  nutlet 
of  coutiacl.  ftnlXiaT^avti^nti^Vi-ii  \  \jii»Ji«»iai.  i\ii\W!a^HiL«ni<!« 


OKNERAii    INDEX.  OX. 

1, 3S0-I ;  ncoone  ot  first  Ghrutiana  to  b  nuxlu  u(  am/arTraiion,  335, 

:  -MrriBes  of  tbe  Eiiip  of  Portujial  Bud  of  qukksrn,  343,  n*t*  ;  a 

rapOBod  form  (it  antarnl,  Sj-l^G  ;  rSeoCof  riteof.on  ddiDeHtiacotiduoe 

Waad  feeling.  350  ;  problem  with  girls  tti  keep  bock  thoog-lit  of,  36.!^  ; 

I  girls  tniut  be  mads  fit  fur  both,  nnd  tingle  life,  3ST-8 ;  TBlae  of 

I  genorkl  oultiTBlion  in  riow  to,  369-75 ;  gi»eit  l«  loTe  ■  Mligioue  «iid 

.   IwliBtio  personality,  3S0 ;    medinral   cbildren   without   ohoioe  of 

putoen  Id,  454:   a  tuo  ewl?  riuhing  forward  iuto,  IGT  ;  its  holding 

baok  is  in  TSitio  with  general  cultare.  46S. 

ttin,  snppltraenial  trtith  of  theory  in  the  making  her  mother  of  bw 

enator, i.52S;lilce  Jtssus,  deified  in  parwn,  ii.  319:  anew  Eve.  583. 

ICAntKHlTics.  the  BtaDdard  of  seientilia  Icgltimiicj.  ii.  US  :  an  integral 

adjunct  forming  tei>t  to  the  sciences,  110;  117:  analogue  to  the  in tro- 

re  adjunct  of  relLgiQus  symbolism,  117;  361-2:  401 :  essentially 

Be-ndtid,  117 :  means nn-consdoui metaphysios,  117;  SfiS;  iirtifiaial- 

I  Baa  of  it«  gtiidanoe,  362-3. 

■.Prof.,  b.a'-Stlifioiu«fl>ttv.<irld,-ii.  59C-8.  natt. 
r,  otoiltation  between  sense  of  tbe  actual  and  its,  i.  195  :  the  very 
ir  feeling  of  identity,  ii,  42!  :  its  relation  to  the  effect  of 
deep,  tUd  ;  need  to  pulsate  with  interventioii  of  obliTion.  423. 
UkBCT,  tviDpering  of  jostiDe  by,  iii.  433 ;  ouiiaua  history  of  the  word, 

as  dcriTed  from  nurcii,  425,  •uU. 
tl«i*ra;TEiciAits,  our  debt  to  old,  ii.  157  ;  agreement  with  them,  163 ; 

women  specially  their  mental  htirs.  4114-5. 

IbTimrstoi,  the  dread  ngion  of,  i.  132  ;  a  relraoiag  of  (be,  of  religion, 

164  ;  Qal  one-sidedness  of  either  seienos  or,  alone,  ii.  69;  old,  left 

P'tahiud,  T&  :  aa  conoemad  Himply  irilh  in-bam  teeulta  of  past  intro- 

>a.  158 :  srolutionsl,  15U ,  reality  of  tlie  matter  of,  163  ;  its 

•aliOKWitb  esaraoes,  165  .  a  vioii'Ua  oirole  iu,  168;  typinal  problem 

pf,  173:  a  prime  adTaii  tags  lu.  176;  root  of,  196;  its  dealing  with 

^vholns.  206-8  ;  giring  lull  ewny  to  itealf,  211 ;  irnusoondcm'y,  366 : 

•oliUry  dsy.eUr  ot.  370  .  usiitonue  had  from  science,  153  ;  306  . 

aspeotional  soienoe  and  intn>i>p«otional,  365;  true  ooonterpaK  to 

Buoe.  434. 

[i,  assertion  of  a  temioine,  i   4-5:  ii  442 :   static  snd  dynamic. 
['11.  102-S  ;  static,  appropriate  tu  science  only,  126  ;  historic,  two-fcld, 
and  coiling-.  391  ;  possinz  from  vegetal  into  animal-.  898: 
1  ot  ontulogy  in  syioUdic,  43W :   an  integral  lymbuliF. 
tppoeed  to  smentific,  444:  458;  reUgioui,  4(10:  ii>.  87:  religiou,  a 
«  raspoadaut  to  a<Mali&«,  »>  W'V  Hta* 


zz.  GBNKIUL  INDKI.. 

Mill,  Mr.  J.  S.,  criticuni  of,  U.  28 ;  oompuod  with  B&Riiltaii  and Sp^Mt. 
0:.-6;  dtbt  t4>,4Jl,  ii«f<;itiguiiiviits<ytiw»^  to  Uiinkei*  lik*,  1J4-7. 
on  lo^ic,  4^7  ;  Lu  "  JVaCurt."  iii.  53-4,  nod,-  Itia  pointing  U  llu 
f.ourc«  of  HympoAj  ihat  "  all  of  ui  hare  to  Hie,"  429, 
Mind  inakiD^  and  ulso  made  by  it*  relifpon,  L  13;  S13-fii  iU  gndnl 
oB-iiDiUtion  nf  exiemiti  iuflaenceH,  i.  5U)-3:  iW  oKstiii^  puiIU 
-  '^  'iflereti  rial  ion,  ii.  79 ;  "felionls* 
10 ;  sUrtint;  into  flnt-viiibleiiM. 
S;  rrfltctioiuU  projeolion  at  fl' 


viih  that  of  ;' '""    -     ' 

iNii,ition»,  36 
nititjr,  435:  ■ 

fer  on,  ii.  48: 

ItuiiiB-Q  body, 
HiJ.iiiping  of  ] 

l>hi  III  til  Bill  tu  ciperiDivui  uu,  »>■. 
MiKiuuu  visisii.H  of  maneed  tffvct,  i 


re.  394-; 
It  o(,  460 :  iii.  13  .  •rxii*!  tUnp 
FUt  told  upon  idoUii,  S33 ;  aaij- 
tttcd  ut  Bimply  oaittUled  «ll^ 
itnest.Tl:  mixror  toDainra,  81; 
ml  lurth  of,  111  .  whfn,  i* aaU 
:  Ua  projeation   of   >   loK^ni&^d 

481-3,  neti  ;  uf  lueutal  inUgralion, 


51fi-8;  i 


:!t)0. 


^imc 


lUiiniiOiiK  piiwer  tau"iiig  puny  eff.cl,  i.  20-1 :  ij[noriDi[  t3«l 
..f  linu',  4;!-l ;  Jiopcr  Bfn.u  of,  tliau  lli«  Cl.mtiaD,  74  ;  uo  allenuiii« 
liiit  nji-cliou  of,  'JG  ;  fnlhH  uolicin  of  h  "  lull,"  inrolriDg  [ecoOTBe  to, 
13U-I;  Wi;  of  ii.tif  rutii.u,  ii.269;  iii.  199:  of  cuDBcioiu  farully  of 
K..lf-i.,.p,.<.tio.i,  i,i.  11. 
UOHDTiEi^isii.  ruuwli>l:itiii^-  into  one  nines  diSueed  floating  imagM  oi 
Diity,  i.  S7  ;  1ST;  VJi;  lliat  of  lltbrtKB  ibe  rrpreaeutaiiTe  fom, 
lUU;  lljtir  naUziiif  it  an  ttfei^t  i,f  ci.laBlrcpW.  193:  vitlorioiu,  in 
lIli:  iiliH  of  uu  uiiivL'iMil  furcr,  ii.  214-7  :  iii  ;  its  viitual  implicadun 


loLugaii 


.hamit.  uliiiimto  caiine  of,  i.  163:  341  ;  354;  its  relation  to  religion, 
'.'.^j  ;  403  :  iii,  2:> ;  l<il  ;  uf  hzuki.-l,  i.  432-3  ;  beautiful  llmwomiDg  of 
i;.M-ii.-,  437;  ..f  Piiul,  \-i'J-ii;  o-seutiiilly  iiidiTiduali,.tiB.  ii.  IIS; 
;rue  luriii  uf  doiiitslic,  ^44 ;  iii.  141 ;  Buddhist,  without  foim,  and 
iliiftiii  voidof  ciiud,  ii.  5U2;uy5:  iU  differtncin).',  iii.  27  ; -JS:  m. 
i:lu:-»t'J  uu  k'vul  ti-iiUH  villi  rciciicu  mid  icligiou,  IGO:  a.  dtonUlofji. 
ll',-> :  11,^1  \vliat  i~,  but  wlint  may  bo  mode  of,  1G7  ;  w:ieiilific,  dedi 
uiil,  ciuilmt:  rcli^iuUK,  with  inoliv.a  lu  coudui:!,  US:  all  Utbitv 
wu»  imliuHul,  4ll3 ;  to  mukt  it  purBunui,  pombip  required  a  speci*! 
Jfi/jinj..,  JUL 

iiHP,iiii\,uiug1\i:\>!:i;tiii-»n'0ivi.\ievvvi-i».*,\A\a-.  asK  ;  293;  ■»  wad  bj 
tlie  ejeo  o(  S^v^eu, Ti*!, iww  :  'tot  vnia.^MMA.  * 


QENEIIAL   INDKX.  xxl. 

DKpiration  of,  oomparvd  with 

oliild  Ouotliir.  !.'3,  mil. 

Vc/fton,  flni  Uw  at,  lo  thv  nilnd,  i.  '2i6  ;  *Un  mmtii  m  flaol  trvm  (jco'n 

ut,  ii.  101 ;   rml  kud,  193 :  lu^ltsr  mou1de>l  b;,  305 ;  424  ;  purtlolM 

□r.  306;  ftluUio);  mfi>iotiDU,310;iu.  ^j3S9:  Im  uid  ImpiiwHiad, 

u.  m :  atoriid, 327-9 ;  33!I ;  Hh :  nionUl,  moleoulu-  and  Utent,  iii.  £90. 

UosABT,  Ihn  trtda  of  liJR  fliit  uiitM,  ii.  18,  nolt. 


Mliu-rK   Hax,  Prof,,  in  Mb  ' 
nulijeclire  Uitto-j,  ii.  3H3,  > 


w  of  Silif'oH"  ibowing  raUisr  iU 
itiuaal  oourui'  of  (^iiuiimiir.  4TH ;  103. 


UmsBT  of  (he  •ecrct  tUjer,  j.  ^40 ;  of  Clirint  and  the  churoh,  i 
»lr;  of  tlie  Oud-niu>.  3Ti ;  ot  ititeifrBticni,  2S0 ;  533. 


of  Chmtianity.  i.  see :  899; 
i.f  UiD  Bebrewa,  503-1. 


t  Orecov.  ii.  554-8 ;  of  GgTpt, 


UttboI  tha  (all, i,lB9;  iii. 323;  beaut}*  of  th»  form  of,  i.  191-9  ;ponn an eno* 
of  thu,  of  |wTBdi»,  197  ;  937  ;  ii.  577-)J;  of  ttie  mother  mpoiue  and 
daDgliirr  of  04>d.  G^e-8 :  of  Mar;  ■■  a  new  Ew,  fi83 ;  ot  Chriot  m 
head  of  the  ahurtih,  585 ;  of  thi'  babe  of  Bv>hUhetii.  iii.  IS ;  31  i  31S ; 
ot  the  iooaniatioti  of  Deitjr  implin  aacsM  lo  Difina  uotivi-a,  453. 

Uttboloot  of  our  idea  of  the  soul, i.  32-3 ;  HiihTew  and  Oreoian.  ii.  3S3-9S ; 
(rnifrational  impiirl  ot  all  true,  iii.  130;  •ubjeotlTe  demand  of  a,  «t 
ChHatliood,  319;  llje  runllitudinoiu  ooHBtiCaenrf  of  loodera  Cfariat- 
ho>id.  43a :  dtew  forth  B  tanuliarit;  thftt  diiuiuiiihed  awe,  453 ;  showed 
Qod  lea>  anjierhuman  thai 


NaxK.  an  idea  not  ehriiteued  with  h,  mij^ht  u  wcii  here  not  been  bom, 
L  1S9-9U;  gxTtn  indiTidualii]'  to  thin^-  or  image.  Ii.  1T8:  the  verb 
^*eB  aB,  lo  Jrliovah.  G73  1  ruadf  made  lor  the  Cbriat-ldaa,  Iii.  IfiO-t . 

NanoK,  cxdiuiire  irgard  of  Ilvlnviri  tu  tiieir  own,  1.  IKt ;  376-8;  Uw  o( 

^fauitf  not  til*  wii>e  witli  law  of,  iii.  IS ;  307 ;  31S :  Hebrew  people 
thort  uf  a  proper,  174 ;  a  futnro  laid  up  foe  a  wltolu,  471. 
moira,  lexhuod  uf,  ii.  191-3.  4114-6:  wurld'Cffecta  produiwd  uiilf  b; 
■Dion  ot  i!euiiciD  with  Aryan,  495-6 .  5'l£-&0 ;  piiinal  inicDrsUuna  of 
•Dclal  biltwt,  old :  iodiTidaaUtjr  ut.  .YlS-oO ;  a  ihaktug  of  all,  iii  3  ; 
1-34;  aUblitbing  of,  ITl  :  atauwalioti  with  ooantrlea,  173;  3S5-C. 
KaTmu.  her  dealinir  witli   the  aioDi-r,  i.  402  ;  quHiinn  oa\y  at  wliat  u 
^       tboro,  U.  in  ;  *erf«-nmu  vWw  ol,  ISK* ;  202 .  lnil«d  by  Comic  ai  ■ 
H      fMiaL,  200  '.  djuaiuio  idt-a  ut.  Hi!  :  iU  itodj  •■  lo  lime  hiotor;.  ••  to 
H      apao*  Bidaoot,  i34 ;  «tttpwidi»Mib4UtW^*H<d  >h6*Wwt>'Ai'^.'i*a-^, 


i 


xxii.  OENEKAL   INDEX. 

Dtt  tliE  plane  of  ui  tztended  nsir,  375;  Father-Ood  and  Uol^krt-, 
3-21 :  319;  640;  iii.  3S3  :  not  an  ooean  ol  tether  but  of  Ii«iii^.ii.3i5; 
difieiiti»fied  with  tree-fonnH,  39S-9 ;  the  mind's  dnfi  opoii,  4tS: 
Ui.  101 ;  S8  iQilii^ated  by  the  Greoiau  Pan.  ii.  5GT.  Hsir;  diM  nutai 
uvur,  593-5;  Mr.  Mill'o  work  on,  iii.  53-5,  rio'i;  her  lav  ol  th 
atrongegt,  205  :  (fiwe  tbat  can  aoarctlf  come  bj,  473. 
NiouT,  wider  aud  d'~-~~-  —""■  -'  ■"-•"re  in  it»  -aapo«t,  ii.  137  ;  -aipect 
of  ii!.?aU,  176;  e  alspl  OBder,  211;  tbe  njrli* 

thought-firniB  ). 


NlOIITlNaAI.B,  Hif 

Noira,  it«  import 
fur  the,  tnhi: 
of  tbe  nniven 


•,/ iHtmofatitH,"  iii.  51-5,  ««. 
the  verb,  ii.  480 :  a  void  excoH 
M>n^,  to  the  rerb-punled  aclinu 
by  the  adjeotiia,  iii.  39,  luCf. 

bjr,  3£0 ;  railing  at 


Oath,  not  irithaai 

its  appeol  by  »«/um — .         I  .   ihe  juditii 

uaiiie  given  tc  swear  by,  26(i ;  ii 
note;  levity  ia  use  of,  267  ;  that  of  iDuiriage  Boftened  ioU>  the  fono 
of  vow,  341. 
OBLiOiTWH,   phjBioa!,  religious,   and    moral,    i.   406;    r.  ligiouely.Ioned 


>e  of,  i 


.  163. 


OflaBaviTioN,  religious,  must  be  ae 
space 'COD  die  ioim,  as  expeiiiiiei 
141  ;  derived  out  of  simpio  compariMtn,  iii.  93. 

Ontolooy,  my  oonsecutiveDean  to  old,  ii.  16.j ;  334;  2C$;  4o9-60 :  pure 
fruit  of  introfpecliva  analysia,  276;  creation  by  one  all-embracing 
effort,  325 ;  a  tentative  Daturuliotic,  406-11. 

OuiT,  ita  implication  both  of  orbs  and  of  apiral  movement,  ii.  171 ;  oiotaT 
energy  that  might  move  a  planet  round  its,  iti.  101-2. 

OBtnoDOzY,  a  single  defioition  of  religion  enough  tor,  i.  .34-5;  iii.  31. 
identified  with  Butler's  type  of  Christianity,  i.  97  ;  colliaion  at  oiM 
with  poeitiviam  and,  109  ;  the  in-rooted  mistake  of,  2&4. 

OioiLUTiOH,  harmony-producing,  i.  107 ;  19S ;  a  grand,  145  ;  could  tbe 
mind  act  at  all  without,  147 ;  489  ;  ii.  227  ;  two  separate  aj-sleme  of, 
i.  319  ;  ii.  398  ;  larjfe  sphere  of,  for  ideals,  ii.  ISM  ;  u  breaibing,  be- 
tween sensory  andsympathetic  diaposilioDS  of  cerebration  :  belwetn 
objective  eitraspectiou  aud  oubjective  introapection,  403  ,  between 
science  aud  tcU^ou,  m.  'i>i. 


nEKBBAL   INDEX, 


[,  gmtMoofi  of  toTtavr,  ji,  199  ;  turo  from  tlimi 


ii.44:  113. 

PiKUWi,  instunfei  of  — BUnocaa  the  Bsnin  with  fmslnilion,  i,  2U;  th* 
teootidBry  ROing'  before  tlin  primMry.  310;  llie  Mro  iuvoliing  tho 
lliree,  530;  moiiUl  belief  Wfufo  thf  mind  wM  produced,  329-30 ; 
eiHTciae  ut  fuiiDtiOD  OTeHtin);  nricaniam,  jji.  TT. 

F^ucrr,  oT«r'«rKppin);lireof  the,  i.  U9:  ii.  30T:  iii.  129:  ohilj  Mer 

(llisD,  154;  eallingneM  at  ilie  lint  mods  of  the  r>Ulioii,i.  157-9; 
163 ;  under  law  lo  mrrender  all  to  the  cliild,  100-1 ;  iii.  128-9 : 
bUtllD?  e^Mins  of,  aiid  obild,  i.  161 ;  171 ;  the  feeble  bad  on  the 
toid-waj  Kteiu  of  the,  I&4  ;  the  child  itirlf  baeome,  167 ;  iii.  137 ; 
-hoodgnne  before  and  carried  after  every  inteijer'a  owo  life.  iii.  130  : 
dlTiOD  ri^ht  of  kiii7H  made  over  to  the,  391  ;  p«ealiiir  reliKionmei* 
of.  -bood,  4i)3  ;  the  before  and  atler  here  auproine,  434  ;  aa  acmiaplicit 
with  AdaiD,  -i;3 ;  ae«d[ul  reverenoe  for  the  obUA  481*3 ;  aaperiorilv 
ot  Ibe,  aupported  bj  «upemHtuialiiiin  ;  that  of  the  child  bj  aatrength. 
enail  maliirnliiiiu.  4R3  ;  han  no  need  to  be  tant^bt  toloretheahSJ.  46fl, 
PaTUaanB,  appropriate  gta^ce  foi  the  idea  of,  i.  'Jlo  :  an  Pope.  ii.  GS>9 : 

■ooiulugio  BDHcbrouiam  ot  the  restored  etnte  ul,  580. 
Fan.,  Aaeh  of  rooral  inaight  iu,  i.  13S ;  not  to  be  oonlounded  with  fellow- 
apontolic  wrilerv,  417-15  ;  the  true  fonnder  of  Christianity.  437 :  the 
false  light  hs  was  ander,  439  ;  461 ;  oonjeotored  import  ot  Aaman) 
riii  !0:441  ;  496:hiiigoepel,53l-0;inaralcntaMroptie  befalling  him, 
iii.  14S  ;  his  wmw  of  freedom  from  the  bondage  ot  moral  Hebrewiam. 
1G2;  wiitidnBWi  of  his  montl  oiinstitiitiuu.  190  ;  hi-i  iippareutly  on- 
moisl  iniistaDco  on  faith,  192-4 ;  I9S  ;  his  nigtial  reeoarse  to  the 
image  ot  spoiual  uiiioQ  between  Chtiat  and  the  Chnreh,  323-7 ; 
neeeaaity  for  eompmmiM?,  324-5  ;  hi*  idea  of  imputation  a  mere 
legal flntion,  3U7  ;  the  rvligioiu  fatherhood  reTealad  to.  386 
PnATU.  the  tme  minor  ddli'-i',  ii.  iM. 


a  cloud- grouping,  ii  ^£-3;  159;  in  mental  emnttution, 
ieo.n99;  as  to  ptaneury  ranges  of  •ffecw,  188;  381-2. 
PRtLoaorirT  of  piiy<:hology,  l,  609;  trw.  ul  bintory,  gained  only   liy  a 
lifting  nf  by-^ne  oontrun-nin,  ii.  73;  dynaniiit  Hyinpatby  with 
nalorv  in  true  genermlliing.  155 ;  intrinaic  dnalltui  of  atand-point 
^L     to,  330-1 ;  hermaphrodite  state  of,  438 ;  problem  of  aubjralive,  449 ; 
^^    aexualiiinir  of,  .U9 ,  405  ;  ot  liSalorj- :  Its  indiipenuble  nMUiDpllonnt 
^^    proTldential  design, 497.  600;  nf  eoolaelastidxm,  Q03 ;  wotnt-o's  ^igh^ 
'       ful  place  in,  .'ilS ;  an  intagml,  of  emotion,  iii   133 ;  148. 
PtMt,  nerded  aetiH  of,  L  17-U ;  70-2  :  Ml  ;  the  whole,  at  nalura,  88 .  SIS . 
Ui.  38 ;  bf  Birine,  aud  dMijjn  U  ben  auwt  irViaX  «u<^  >ia.iK>M«nk. 


zziT.  GBMKRAL  INDEX. 

anrli  if  k  man  had  been  in  t1)«  Creatot'a  pUoe,  iil.  39;  mn  kdtpM, 
of  proper  doctrinal  gabet&Doe,  S6 ;  notbtng  lew  thui  Uie  canmoi, 

PliNKTs,  ide«l«  intercliaiipoablT,  and  snns.ii.  181 ;  273:  278  ;  28!  :  plMto 
fHriliGr  intejfored  than.  ri33  ;  the  etra^g-lc-for-eiUlcnce  of  riftl 
iii.  103-11 ;  conjanctiaii  of  bud  and  all  the,  (signal  dat«a.)  J3li  wd. 


PotiEizATioii,  ana 

witi.  ii.  294-7;  iii.  94;  of  lis 

id^aofart,  ii. 

Posmngit,  oppoai 

9;  334,552;  blame  incund  v 

to.  ii.30-2;i 

:  55  ;  aO-S ;  of  Mr.  Lew«.  4M ; 

qu.«.i<,-We. 

4 ;  110 ;  baffling  idea  of  phiiow- 

phT.TO;meU 

81-3:  119;  l: 

gnoring  Deity,  84 ;  idea  «t  nwd. 

a.1.1  fanotion 

nage,  97 ;  a  fixed  iniitead  of  pn>- 

gTtH-i?e  atani 

«hy  of  uuencHa  leea  apt  than  ■ 

filifltinu,  111  :  . 

Btrupgle  of  test-prioriplM,  113 

cooping  men  in  b  rottss,  I'. 

J  :  Pooping  of  social  Bcienees.  125  ;  Dole  o( 

un-hnrmoD]-   with  nature 

126-7;    forc^  adding  of  moralilT  i>  i 

acienoe,  U7-R  ;  un-treelike 

nature,  34a ;  wunt  of  atmosphere,  6O0. 

PamciPLE.  full  abaudonnient  to  naliinil,  i.  5  ;  newlj-ripened,  at  hand. 
22;  UO;  of  development,  14;  17  ;  4!1 ;  51  ;  59  ;  447-8  ;  491.-> ;  511 ; 
ii.  42;47:  80-97  ;  IJ.IO  ;  I'JT  :  iii.  :Mi:  38;  11 ;  47  ;  lfil-3  :  2U  ;  219. 
of  monothtiBm,  i,  07  ;  187  ;  I'll ;  history  of  relijrioua,  17H  ;  the  rulint, 
in  nature,  477;  iii.  9:  22;  41  ;  119;  -plitliujr  up,  in  two.  ii.  127; 
of  balance,  182;  2ai-4  ;  358:  iii.  41  ;  44:  4C-7  ;  7.-. ;  149;  173;<f 
mental  duuii-m,  2G7  ;  313;  r.liirion  reduced  lo,  iii.  8;  22;  35;  49; 
1G6  ;    170  ;    179  :   201  ;  no  mere  iddition  ean  malie,  70  ;  73  :  »imple^t 

PsoTOPLiSH,  ii,  2.'jO  :  moral,  ifii/.  iiair. 

Pboviijknok,  not  even  irivin^  ii  lli:iiik.ytiii  to.  i.  402  ;  the  jtraud  image  "f 

historic,    ii.  499:   nheth.r  v'""";.!    or  parlieulnr,    iii.  47;    our  onh 

reasonable  way  of  account  in;'  with,  l.il. 

ParOQOt/iOT  the  helpful  coadjutor  with  relij^ion,  i.  31  ;  objective,  the  liil 
po>-aiblu  of  scientific  science.-,  ii.  Ml ;  143  ;  145  ;  iis  connection  wiiS 
tlieology  and  a  f ully-mtulaliiied  eo-'uiogony,  iii.  40 .  42  :  on  integral. 
88;  alruly  natuml,  115,  »<,tr :  ground  of,  trinscended,  116. 

fixed  and  floating,  i.  401-3  :  progrei-  (rim  fear  of,  to  hope 
i>[  [tWtttd,  4&i  ■,  l.WuXo'^xtt  iivV(v\«  if,  iii.  145  ;  idea  of,  carried  toi- 
ward  besoui  "lii*  is™^"  A^. 


OKKKRAL    tNDKX.  xxv. 

B4CIB,  ideal  notion  of,  hb  attached  to  thM  of  Olirist,  i.  154-8  :  iii.  135 ; 
141 :  153  :  212:  education  of  the  hiuaiin,  i,  303  ;  213:  oarwIreB  the 
oreAtoFa  of  the  futuie.  4flT  :  ein  cb&rgeable  od,  il.  517, 

Reujtt,  niBtaphjMioal,  ii.  132-5;  307;  in  mere  "seeming,"  a30.2;  re- 

prodnoed  tor  the  ideal  of  Deity,  277-8  ;  sign  of,  iii.  84  ;  the  oongruitf 

in  B,  120  ;  without  forme  no,  123. 
^•FLKonOM,  the  turnina  out  of  one  inner  stope,  i.  29  ;  enabling  ub  to  lee 
W        round  comers,  155  ;  to  fear  by,  170,  noli;  a.  lurid,  on  the  skirt  of 
I         oar  horizon,  457;   oastiug  images  Upside-down,  484;   ii.  373:  no 
I  genislnesB  of  influenoe  bj,  ii.  270 :  intellectian  by  its  nature  is,  300  : 

emotion  by,  305;   the  doubling  bank  of  mind's  development  on 

itself,  iii.  91. 


,  i.  482,  nnU  ;  objective  or  scientific  individualisni  and  snb- 
V  jectire  ur  religioua,  485-8 ;  508  ;  theology  tbe  embodied,  of  mankind, 
I  495 ;  497  :  500 ;  iii  216 ;  if  we  balance  our  thought  religiously, 
H  relationslly,  suhjectively,  we  may  take  the  whole  line  of  oironm- 
■  Etanoe  in  one,  i.  512 ;  term  adopted,  ii.  62  :  iii.  II ;  122. 

EbuOion,  permanence  of,  i.  1-3  ;  authorized  by  eiperienoe,  20-1 ;  47  ; 
fourfold  defining  of,  35 ;  509 ;  iii.  30-C  ;  of  Christ  before  Abraham, 
i.  56  ;  higher  ground  claimed  for  present,  than  former.  63;   145; 

^iii.  138 ;  present  need  of  a  new  form,  i.  64 ;  95 ;  145 1  477 ;  519-20 ; 
533  ;  528 :  548  ;  homsge  paid  by  it  first,  niougly,  to  the  past,  144-T ; 
152  ;  16T-8  ;  366 ;  it«  task  of  dealing  with  the  battling  egoisms  of 
psrent  and  child,  160-1 :  171  :  originally  derived  out  of  fear,  201  ; 
496 ;  acting  always  by  external  punishment,  401 ;  natural  mother 
of  moFalitf ,  463  :  its  lieliooentric  standpoint,  480-5  ;  512-3  ;  astro- 
nomioal  treatment  of  massed  results  in  subjection   to  a  flitting 

►  falsity,  i/ttif;  embodied  rektionism.  495-500  :  ill.  304;  our,  creating 
us,  514;  needing  personal  and  direct  treatment, ii.  1-4;  154  ;  natural 
reticenoe,  11 ;  dictum  of  universal.  29  :  acoeptanoe  of  oar  instability 
of  position,  355  ;  apartness  from  soienoe.  2!i8  ;  present,  varying  from 
prvoedent  by  its  fellowship  with  science,  366 ;  t«rins  of  eomprumise, 
366-7 ;  its  whole  final  aim,  31G-7 ;  true  distinction  of  naluril  and 
revealed.  427  ;  a  consciomi  doctrine  of  sexhood,  434 ;  iii.  122;  of  forms, 

»ii.531 ;  iii.  123  ;  maniuge  theone  sacrament  of,  579;  585-8 ;  the  pend- 
ing crisis,  iii.  1 ;  137  ;  on-coming  form,  2  ;  apotheosis  into  ■■principle," 
S3  ;  future,  oonnted  as  ptesent,  24  ;  tu  be  tested  by  its  monl  fiuit, 
27-30  ;  itself  must  be  born  again,  29  ;  the  great  crisis  of  its  coming 
of  Bge.  l&l .  its  biuding.power  by  emiuenoe,  256 ;  coUectire  force  ol 
the  ntiftri  luid  binding-baok  foroe  of  the  TttifVt  in,  263  ;  possible 
teaching  of  the,  of  seihood  to  young  oliildreD,  357-62 ;  socoluity  ha« 


^^^^^^m 

_„„  m 

its  rights  an  mach  bh,  391 ;  to  endue  fnteniity  with  clunotet  ol, » 
degradation  to  both  ;  431 ;  a  paraUol  diMortion  in  its  nwrgin;  a 
loathetidsm.  435  ;  finaJ purpose m  teabrtTMt  paternitj.  456  ;  diflmnl 
ti>  youth  and  age,  470 ;  ultimate  audowmsot  of,  in  a  ^ranuu  pn- 

phelic  indght,  482. 

the  ■■  how  '■  »-■■   ■•  •"  -^~-  •■  "•  185-9!  ;  395  :  raktion  of.  to  tl» 
DotiouB  of  fre                                      36-94 ;  a  ooDDeMntion  of,  ii  rhit 
euuhlea  118  to 

RPTRIBHTIOH,  con                                                             1 

a  future  life, 

0.U-  with  th6 

,tB  flirt  driren  men  to  beliere  ia 
:t  peraonalitr,  4S3-1. 

RavKiiHiDN,  perpl 

71-5. 

Retoldttov,  iuhi                                        1 
procBtw  of  1 

tatioB  wiOi,  a.  863 ;  iH.  173 :  ft! 

BUbjection  to  opponeU  benebciBl  BtlrBi'tioue.  2  i4  ;  mutrnns  inherentt; 

the  import  both  of  rounded  form  and  of  a  state  of  balaooe.  whetho' 

ae  to  planetHor  ideas  or  imaged  peraonal  eKp<'rience,446 ;  iii.71-5  ;  lH. 
RiaHTEouBmaB,  Hebrew  feeling  about,  iii.  188  ;  ofFered  definition  of,  1S9: 

flense  given  to  it  by  Paul,  189-91 :  the.  of  state  of  familx,  307, 
RnfO-AsamfHST  by  gerpent-coils  of  thought,  ii.  169'70. 
Root,  clasaifioitory  iguoring  of  tlie,  ii.  331 ;  married  iufluenceB  of  leal 

and,  332  ;  the  tree  without,  332  ;   336  :  393  :  production  of,  giTicf 

way  to  that  ol  fruit.  363-4  ;  456  ;  women  taking  the  place  of,  4M-6 . 

-character  become  pislil-charaot«r,  472. 
Rdls,  former  eiception  the  now-aocepted,  of  creation,  iii.  56  ;  the  intrinsic, 

of  nature,  218. 

Bi^BATn.  fluppn»ed  relation  of  the  inatitution,  as  alreadj  existent  amoDg 
Hebrews,  to  tho  cosmogony  in  Genesis,  iii.  463-5,  noU. 

SlOEAicKNT,  meaning  of,  ii.  519  ;  the  one  permanent,  579  :  585-8. 

SoHEUE,  instinctive  formntiim  of  a,  i.  65-72  ;  145;  386-93  ;  of  natDisI 
proTidence,  98-9;  human  thought  compelled  to  start  on  a  laiie, 
129,  147  ;  179 :  dim  notion  of  a,  of  mental  creation.  478 ;  tabular 
compendium,  501-3  ;  referred  to,  ii.  178  ;  409  ;  iii.  71  ;  a  dogmatic, 
as  differing  from  an  historic,  ii.  357,  Rof«;  need  of  a  new  geneial. 
iii.  30;  38;  to  be  based  on  the  principal  of  balance,  41;  true  to  its 
own  deeiitn ,  ^44 ;  XieKTuiii  ■«\iq\\^  oh  eubjective  oians-arrangpmenl. 
158  ;  diia\pait\tvoute'j™XeiM**v''^\)ii-S!«^<>\'0s«,tft.-Mi.xi,,,^i3. 


QENERAI.    INDEX.  EtvU. 

SB.  the  two  great  olasaes  of ,  uid  religion,  i.  144  .  their  trsaMendent*] 
llitinctinii,  144-5 ;  faUe  ■KsortmBnt  of  charuotera  nl  fint,  145-6 ;  491  ; 
iaUean  worghip  ending  properly  in  aBtrouomic,  251 ;  ita  mere  gea- 
io  Btandpoitit,  481-4 ;  Btaiio  method  alone  adapted  to.  ii,  120 ; 
led  to  details,  XO  upaoe-caiiditiaiifl.  to  things  rather  than  events, 
:  SOS :  31)0-8 :  234 ;  439 ;  444 ;  459 :  534 ;  ot  history,  146 :  moral- 
Ota, 147;  iii.  102;  no  added,  pownble,  ii.  147  ;  philoaophj  of, 
148 :  where  it  itrikes  oonoert  with  religion,  163-4 ;  /lorlui  tietut  of, 
;  20S :  ita  habit  to  look  down  npon  nature,  301  ;  librsti&g 
ralatioD  with  metaphyiics,  309-12;  ite  equivalent  to  Deitj,  211; 
I  paradox  of  vU-imtrliie.  217  ;  limitation  ooinparsd  with  aabjso- 
Hrity,  236-7  :  459 :  depth  of  miraculoaBiieee  in,  24t ;  shy  of  meddling 
iWith  cannation,  249 ',  pantheism  farced  on  men  of,  258  ;  inoongmoiis 
at  oompatibla  phenomena  of.  and  religion,  298;  ite  natural  ebowing 
f  nalace  as  a  uiother,  J<33-4  ;  what  a  true  metapfayaie  oan  do  for. 
30 ;  the  table  of,  giving  way  to  the  pedigree.  3;i5 ;  351 ;  Dr.  Amott'a 
^•n  of  pyramid,  353  ,  itn  figment  of  "  Inw,"  382 ;  iM  bare  image  o( 
"invariable  aequenoe,"  460;  morality  on  level  claaa-terma  with, 
B.1U3:  relation  of  the  term  to  "eooseioiuiieM"  and  ■'ooaadeiioe,"lGS. 
0  mental  stations  of.  and  of  ciroumntance,  i.  4G1 ;  no  con- 
■olenoe  without  a  robust  ael&mi,  ii.  5<j ;  the  ronndlng  off  of,  221  ; 
Lt  thiaka  or  the,  that  loves,  iii.  50  :  in  plaoe  of  ita  own  orealor, 
a  integration  effected  by  its  ooDDteravtive  inter-relatloDiain 
iriih  an  environment  of  toieigu  selvea.  131-3;  165  ;  230;  peril  of 
notion  that  doty  in,  -eaorifloe,  286 :  408  ;  redemption  of,  -intereat 
ED  ita  bMcmeas,  401 ;  407-8 ;  k>  be  made  the  objeel  o(  another'a, 
■aeriflee  unenduable,  128  ;  proper,  -ezbrteuou  guued  ouly  through, 
liSusion,  460 ;  retoaal  of.  to  be  thwarted  in  lui  love,  170 ;  liigheat, 
lood  a  anbjeatiiin  to  Divine  Will,  ili-i;  re-onteriug  the  atate  of 
te  nnnliug  babe,  478  ;  our  vital  oentre.  484. 

OOMMnousHBsa,  detail  impressiuna  generaluced  into  that  of,  i.  486 ; 
Uing  up  of  out«r  atirlbutea  of.  500 ;  ile  Held  raled  over  by  theology, 
LI56i  key  tu  all  lower  myslerie«,  ^5-6;  rraohed  through  accuniuUttnl 
lUgu  of  limitiLtiuus  and  contraxU,  236 ;  'i41-7 ;  a  pervading  poton- 
r  of.  J37;  depcudeut  on  sex  -  variance,  409-14;  416;  iii  90 ; 
182-3  ;  it*  relation  a*  seU-sdence  to  Goo-sdenoe,  iii.  IU5. 
ICTiUBas,  character  of,  i.  330;  temiuineneHa,  ii.491 ;  sapereminasce 
1  raligiun.  492-0;  their  deapotiimi  half  brnttsb,  Ml;  fM.  tayn- 
Hited  by  UebreWB,  560  ;  &U0. 

IHCii,  ouee  roused,  a  primary  faot,  Ii.  113;  236;   a  compound  knot 
ivolved  oooaequeuooa,  iii.  09 ;  117 ;  120 ;  Ul. 


iiviii.  OENEHAL  INDEX. 

Skbiatiom.  a  two-fold  ooane  of,  io  modes  of  motion,  ii.  Z4T'f>5- 
SHBPttNT,  raystjc  import  of  spira!it7,  u.  IS9-7I;  371-2;  takjng  fcurlylii 
tail  iijto  its  mouth,  ZO^;  -method  idmtiDBl  with  atar-metbod.  3Tt; 
tree  and,  mythology,  ibiJ  ;  winding  Bpiislly  onward,  iii.  76. 
Sex,  ibu  ileepest  of  all  liumBD  dislinctioiiB,  i.  526 ;  conflict  of,  ez^daiDiiif 
the  two  esrlier-Bppueot  kindi,  626-S  ;  iu  put  in  the  "  sodiU  onit," 
ii.  61 :  hbratinf' ■""*'''■-"■'  -"""■"**"■!,  320  ;  nBtnre'aBBQrirddemgiid. 
321  ;  170 ;  475  of,  390 ;  gbuuI  aff«ct  oo  our  is- 

dividuolum,  3'  ntnally-dependentiDdepeiidnice, 

437;  tmdatn  ;  4ST;  BoUsg  on  logric,  4T0-3; 

in  lungtuge,  1  nations,  494 ;    ■baolatenfu  d, 

490  ;  ripening  i  of  women.  503  :  "  Kwamptioa" 

of  ite  idea,  53  nlo  our  acheme  of  thingi^  600; 

an  oitcillatioi  >ppo8edly-wei({hted  o 

iii.  9S;  itaS  iDlering  of  natiue'i 

perfecting,  1j  224;  anion  o 

that  of  death,  x^u-,  ,  ^__  ,  ,    ..  .-r  withoul.  V> 

of  mid-life,  128  ;  only  softaDer  of  our  state  of  struggle,  155  ;  Ihaa- 
lion  and  Pyrrha,  295;   needlewsness  of  regard  to,  under  friendaljip 
and  hrothorhood,  400-1;  the  wedding  of  the  Chun:h  with  itaHeadi 
new  departure  of,  -principle,  437  ,  religions  sanctity  imparted  to,  441. 
Seuxe.  not  the  result  but  source  of  conscience,  i.  403-4  ;   adrantage  ocer 
the  physical  rod,  410  ;  as  exhibited  hy  the  dog,  iii.  184  ;  the  guardian 
pain  to  conscience,  200  ;  204. 
Sim,  without  idea  of,  none  of  grace,  i.  341 ;  iii.  137  ;   sense  of,  prodawd 
only  by  that  of  law,  i.  363 ;  first  true  sense  of,  371 ;  vice,  crime,  and. 
374-6  ;  a  auodering  from  God,  377-8 ;  471 1  iii.  20a  ;  original,  i.  391-3, 
409 ;  cruehiug  weight  of  Paul's  apprehension  of,  420 ;  iii.  143  :  oar 
selfism  <A<  orijfiiial,  ii.  13:  birth -produced,  516  ;  iii.  136  ;  primal  mode 
of,  517  ;  imputed,  mixed  into  the  whole  plan  of  nature,  iii.  147. 
Socioi/JOY,  its  rank  among  thesciencee,  ii.  110;  view  to  motives  introduced 
into,  150 ;  diSereucing  of  its  departmeuts  into  secular-oc- fraternal 
and  religious -or- parental,  iii.  31K). 
Solidity,  maintenance  of  accustomed  form,  i.  42 ;    Locke's  connecting  it 
with  durabililj,  liid,  nets;  true,  of  meaning  given  to  nature,  such 
as  the  Qat  one-sideduess,  either  of  science  ulonu  or  of  metaphjuia 
alone,  cuu  never  give,  ii.  69 ;  iii.  49 :  73. 
RonL.  rtalizatioo  of  a,  i.  31  ;  a  vital  spark,  41 ;  517  ;  a  sorry  thing  to  have 
had  the,  broken  up,  50  :  ashamed  of  its  body,  3GG ;  the  death  and  the 
ficBi-BptiuKulVyc\jittie,i'l';-6-,  the  geueial,  378;  505  [510;  518 :  » 
pajcticdl  a.totn,  aUuoV.  a»  \\  ItcTii  ».  tio.'t^  "wnena.  ^V  ''Jjist,-^,  517-8 ; 


GKNBRAL    INDKZ.  zxlx, 

eonoentratioD  of  iadiTidualUin  on  a.  mathematiDal  poinL,  519 :  taken 
in  patticlea,  ii.  204 ;  a.  noun  of  multitude,  205  ;  focus  of  bnbitaalized 
eipsrieacea,  409;  ita  ^exualizing,  414;  an  mucU  as  Dcit]',  a  mere 
tbuuffht,  litd;  flaahing'  in  and  out  of  us,  423;  developed  not  im- 
planted, 428 ;  correlate  to  Deity,  iii.  33 ;  227  ;  centre  of  our  mind- 
syBtem  produced  by  oor  BtriTing  lowarde  Deitj,  33 ;  35 ;  poetio  term 
tor  Diind,  51 ;  7U  ;  xeat  of  the  religious  Heime,  164  ;  n  moral  cleaiinng 
oE  the.  lil ;  the  fluttuiing,  ento'log  into  the  joy  of  its  Lord,  461. 

lentid,  the  adopted  mark  of  Cbmtiuiity,  i.  135-40 ;   the 

doubtful,  of  oue  half  of  mind's  nature  bound  np  with  un-,  of  the 

other  half.  ii.  16S. 

Sp.iCB,  growth  in  aenae  of,  and  of  Time,  i.  364 ;  478 ;  485 :  all,  filled  by 

Ood  except  the  groniid  of  the  Ego,  365,  Hale;  (done  iu,  2ST ;  the 

Iline  of  Time  and  the  plane  of,  489  :  fraternal  conflict  oonoerned  with, 
how  rohited  lo  the  parental  concerned  with  Time,  491-4;  purely 
Btar-like  imago  of,  ii.  1T4 ;  to  find,  for  aDfthing.  175 ;  itH  idee)  how 
assorted  with  thoae  of  Time  and  Deity,  177-9  ;  234  ;  270  ;  276  ;  ita 
fint  imaging  as  Ouranos,  222  ;  287-93 ;  gives  poatnlftte  for  aoienoe, 
234;  534;  every  part  of  diffuKd,  has  helped  to  make  lu,  iii. 
inspired  into  tho  bare  imagea  of,  sod  Time.  480. 
CiPBsCBB,  Hbhbebt,  Mr.,  my  notion  of  development  ufained  from, 

71-3  ;  155  ;  213  ;  463  ;  466 ;  471 ;  hie  generaliam  transcending  that 
of  other  men  of  science,  270  ;  formula  of  primary  ideals.  271 ;  phy- 
siology of  leaf-atruoture,  326-30 ;  alaiwi£oatory  ignoring  of  the 
S3I-2  ;  showing  source  of  endogeuousDesa  in  monocotyledi 
340-2  :  tnw-like  diagram,  350-2  ;  definition  of  life,  445  ;  my  discovered 
need  of  partial  diverjfODce  from  his  ground, iii.  234-7 ;  the  ignomltuooa 
phnse  of  "  the  rights  of  women,"  235  :  idea  of  a  auffluing  root  to  all 
theology  in  worship  of  dead  ancestors,  240;  an  answering  pi mnb-line 
reasoning  from  above  downwards,  243-7  ;  hia  pure  aenliment  of  the 
"  awe  of  tho  nnknown."  249 :  oondemnatioD  of  Eobbea's  theory  of 
GwdROH',  258 ;  principle  of  liberty  in  bis  "  Social  Statics"  alone  limited 
by  a  forbidden  hindering  of  that  of  others,  402. 

'imagery  apacifioally  adaped  to  mbtapbyoiaa]  truths,  ii.  166-8  ;  im- 
plication of  self-BQStainodnoBs,  172  ;  rise  of  each  of  the  senses  a  new 
day-,  244 :  day-,  of  hope  and  religious  faith,  iii.  23. 

how  lAt^  direct  you,  i.  396 ;  aeeu  beat  when  lower  objects  are 
hidden,  ii.  166 ;  identical  in  symbolism  with  both  planets  and  suns. 
181 ;  282 ;  the  same  with  worlds,  272 ;  no  apworda  or  downwards 
with,  273 ;  our  iutoitiomi  Gxed  like,  in  oni  mental  firmament.  281-2 ; 
poljtheittia  dotdnga  of,  386. 


xzz.  aSNBRAL    mOEZ. 

STBEsoaooFT.  BOliditj  to  oar  view  o{  nature  given  by  mental,  ii.  S9|  ligllt 
improved  by  our  having  two  eyes,  as  are  pioturea  by,  iii,  49  ;  73. 

Stonk,  on  whom  that,  eball  fall,  iii.  23.  naln. 

San,  its  beuus  ghorti  bj  inreittigBtion.  i,  10 :  Bouroe  □(  attraction  within 
the  body  at  the,  397  ;  ouc  inevitable  portion  in  tookiug'  to  the,  S13  ; 
idoHl  of  Deity  naturally  oar,  ii.  177  ;  278  ;  one  planet  becoming,  to 
another,  253 ;  iii.  109  ;  glory  of  a  solittuy,  ii.  266 ;  the  phantotn-, 
known  sa  OuraaoB,  287 ;  regulator  of  our  mental  rotation,  297  ;  301 ; 
place  where  of  right  the,  should  be,  299 ;  death's  idealising  made  it 
virtually  a,  301  ,  plan  of,  -and -eatel lite  regulation,  iii.  109-11. 

SomnBiKB  reiipaoting ;— the  doctrinal  basis  of  a  "fall,"  i.  189;  131 :  101: 
259-60 ;  Biture  of  the  symbol  of  Deity,  174-5 ;  308  ;  present  view  o( 
the  matter  of  Christianity,  262-3 ;  3S0-1 ;  471-5  ;  iunlasive  generali- 
zation, 476-7  ;  tabular  compendium  :  alternate  aaBimilation  of  eitemftl 
influences,  500-3 :  quaai-geoealogy  of  ideals,  ii.  312-3 :  my  tentative 
ontology,  through  jonotion  of  two  separate  lines  of  thought,  406-13  , 
difierenoe  in  a  woman's  mentalism  from  a  man's,  457-8;  retroapeet 
ot  vol,  n,  599-602 ;  effects  of  contrast,  iii.  61,  tM«  ;  conditionment 
of  a  religions  suheme,  05-70 ;  roligiona  method  as  reapondeut  lo 
scientifio,  80-1,  note;  my  rationale  of  symboliam,  114-5,  ntU;  my 
result  aa  U)  the  evolved  import  of  sense  of  doty,  199-202. 

SnmoL,  idea  of  Ood  a  produoed,  i.  11-2 ;  n  thing  of  hoaided  asaociations, 
12  ;  emotion  wrought  on  by  spiritual  chemistry,  79  ;  idea  of  self  as 
uiuoii  as  that  of  Giod  a  mere,  505-18;  Mr,  Dnrwin'a  pantheistic, 
ii.  259-61 ;  inatinotive  reooorse  to  the  star-,  and  also  to  the  tree-,  337  : 
verbs  solely  tepresentable  in,  480. 

SlHXOUsH,  oonsdouH  of  our,  i.  15 ;  way  to  a  aysteuiatized  principle  of, 
li.308:  338-90;  458:  S37;iii.  81,n(ii«;mathematical,U  that  whioh 
In  only  langhed  at  by  nature,  who  knows  nothing  of  itraight  tinea  or 
right  angles  or  true  oiroleB,  ii.  362 ;  metaphysical,  is  natare'i  argit- 
Ktfntttn  ad  hominem,  i&id  ;  triumph  of  poetry  in  making  language  the 
■Inve  of,  ii.  479 ;  a  double-dye  of,  iii.  ti ;  mode  of  universal  intoUeo- 
tioQ,  114-5,  «o/^,  169. 

Stkpatbt,  effect  of  the  aooimoii  tendency  to  aggregate,  iii.  :I97 ;  an 
abstract  seoUment  ready  for  any  object  and  alert  for  dissppeannoi 
Bud  renewal :  sonrce  of  friendabip,  tlie  perfeoter  of  all  human 
attaohments,  399-400;  conn teraotivu  to  unmitigated  rivaUhip,  401 . 
happy  power  of,  with  children,  467-S. 

Tklkoloov,  Comtiam  coudemncd  aa  religion  by  its,  ii.  SI ;  ol  the  piewnt 
tLcheoie,  01 ;  US  ;  501,  599 ;  floal  aim  both  of  nature  Md  nllgion, 
316  ,  a  full  SOX-,  536 ;  a  "  new  speaies  "  ot,  iii.  431. 


GBNERAL  INDBX.  znL 

TstOLoaT,  worship  of  the  put  esaentUl  to.  i.  15S  ;  turaing  into  rightfal 
^neraljiin,  ii.  1&S-6;  aSorder  of  a  oommon  type  of  art.  474  :  aot« 
entirelj  hy  RymlnU,  474-S;  oontruted  with  Uiiga&g«,  476-45: 
neoMsaryooiiaeotion  with  both  p>TobaIo^  and  ooRmo^onj',  lil.40 ;  75. 

Tbkibt  of  the  Fall  n  ^oapel  of  ieffeuenej,  i.  137  :  nil  nnr  intiiitioni  of 
the  natare  of.  ii.  155  ;  setlinic  up  a  "  god  "  to  goTem  an  idoa,  4S4 ; 
piBruing  the  solid  barrier  of,  ■106. 

TBOoairr,  now,  waiting  voioe  In  Briioiilnta  Hpeeeh.  1.  81-3  -.  why  not  eaoh 
al  D*  think  bis  own  ?  26  ;  hu  nolbing  and  every tfaio^  to  do  with  faith, 

II  liuf;  can  takingr,  njd  one  oabit  to  mental  HtatDre?  36;  forma  i>t 
k  belirf  are  rsligiouB  aymbola :  foruiB  of,  inttllectna!  formula*,  36-7 ; 
■  new  fona  of  rcligioQa,  64  :  all  pBrt«  of,  hare  the  same  action  and 
I  K-Botion  OD  one  another  whiob.  finda  in  all  part*  of  nature,  ii.  153-4 : 
■  mores  alwayt  in  rcTolntion,  181 ;  273-4 :  every  fresh,  a  new  birth  or 
I  new  (peoies  of  eiperienoe,  238 ;  bringing,  into  order,  367  ;  giving, 
B  its  full  metsphyMcal  awing.  369  ;  tilth  steadied  by  the  aid  of ,  iii .  23 ; 
H  revolving  notion  of ,  enforced  by  a  projectile,  74:  the  imaged,  of 
I  Gkid,  85. 
I^TxovoKa  iw  AID  or  Faith,"  i.  38;  ii.  33,  ntte ;  ii.  39 ;  41 :  463-6 
nm,  oMilUtion  in  the,  of  prngraH,  i.  143-6 ;  atrugglu  with  reversod 

current  at  the  tam  of  the.  ji  338-40. 
Tnti.  mental  progreu  ligniflod  by  gained  eanM  of,  i.  39  ;  143:   281 ; 
603  ;  Chriatianily  tried  by,  113  :  -paat  tlie  ipedal  tpbere  of  Mienov. 

t-futuro  of  religion,  144-51:  490:  iiJ.  2!I6:  eqairaoatiDn  ■■  to  the 
betors  or  after  of,  ii.  25S>9,  nott ;  Space  the  habitstion  of  Doity,  of 
»  .leifiad  Xt.  26,'i :  triple  partition  of,  365-6  ;  God  a  Father  a*  to 
-paat,  a*  to  -totnro  a  Son,  366-7 ;  ii.  31H :  parental  ooofliot  oonoeraa 
specially,  tratemal  appUea  to  Space,  i.  4S5-tt ;  HH ;  498-9  ;  pragnse- 
ing  Hcnao  of  presont,  493  ;  504 :  ii  388 ;  297  ;  303-4  ;  347 :  each  tcoI 
a  lord  of  Space  and  of,  l  517  :  ideals  of  Space,  and  Buing,  ii  267-71 ; 
376  .  as  ChroDoa  the  devourer,  290  :  the  cold  wnsc  of,  .102 ;  bocotne 
etvmilyi  304;  doe  balanoing  of  -tsapcota  with  Space- reapecia,  and 
Self-rapectii,  30G-S.  trivea  posture  for  history.  >'i34  ;  Brioghood  for 
aU,  as  well  as  for  aU  Bpaoe,  iii.  181 ;  impowible  lo  think  i.t,  in  the 
lump,  444  :  rvspeative  values  of,  past  and,  futur«,  445 ;  old  or  anoimt. 
not  meet  for  reverence.  457 ;  filial  aide  of  rriationistn  deals  with  Iho 
awful  Past,  tb<t  parenUl  with  the  yet  more  awful  Future,  459. 

original  tfpe,  ii  327  :  536 ;  aanimed  as  symbul  of 
3J13 :  3X7 1  the  typo  funtiahcd  by  wiienoe,  3:i7-45  ; 
inelMiiotpliusi*,  341-9  ;  powM  ol  yu^ti£  Uon  c«&ti%<! 


I 
I 


I 


xxzii.  OBNBRAL  IKDBX. 

to  exogenous,  344 ;  tlie  ootyledons  to  the,  of  mythology,  347 ;  my 
own  following  out  of  -worship,  349 ;  argument  from  the,  -image  for 
Darwin's  idea  of  "  species,"  352,  note;  a  typical,  of  the  life  of  Know- 
ledge. 357-67 ;  an  Arbor  Diana,  364 ;  Christ  supplying,  a,  of  humanity, 
373 ;  -idea  of  derelopment  supplanting  idea  of  law,  381 ;  cause  of  its 
unrealized  individualism,  391-2  ;  import  given  by  ^  to  the  egoehip 
of  the  moment,  430-1 ;  the  sooiologio,  501-4  ;  the  type  for  state  of 
marriage,  581 ;  present  use  of  the  symbol,  iii.  89,  note;  vegetable  life 
growing  downwards  both  rudimental  and  superficial,  369,  note. 

Tbihitt,  a  calyx-like,  frustrated,  i.  285  ;  Alexandrian  forms  of,  289-92  ; 
523 ;  psychological,  of  head,  heart,  and  soul,  507-9  ;  of  husband- 
wife-offspring,  ii.  317-20 ;  522 ;  537 ;  iii.  127  ;  152 ;  an  unpersonal, 
ii.  370 ;  uniformity  denies  itself  into  a  valid,  iii.  126  ;  force  of  pro- 
gression, force  of  decadence,  and  the  principle  of  sex,  128. 

Tbuisk,  an  intuitional,  iii.  60. 

Tbtjth,  dying  for  abstract,  i.  350  ;  deposition  of,  530,  note  ;  the  roundness 
of,  ii.  168 ;  a,  the  subjective  side  to  a  fact,  184-5  ;  of  to-day  not  for 
all  times  and  places,  384-6  ;  absolute,  iii.  67  ;  sense  of,  an  engendered 
function,  68 ;  the  happiness  of  the  intellect,  69  ;  86  ;  belief  in,  69  ; 
219;  appeal  to  sense  of,  84-6  ;  154  ;  relativity  of,  119-20  ;  emotive, 
156  ;  alliance  of  the  term  of  "  faith  "  with  that  of,  193 ;  not  dawning 
but  bursting  on  women,  293. 

Ttndall,  Prof.,  his  infinitesimal  atoms  and  molecules  bring  science  into 
subjection  to  metaphysics,  ii.  204 ;  "  dynamic  and  potential  energy  *' 
of  his  theory  of  the  '*  Constitution  of  the  Universe,**  215 ;  his  idea  of 
forces  shelled  of  their  entities,  233 ;  his  "  tremulous  sether  "  when 
regarded  in  the  interest  of  Motion,  as  to  freedom  or  imprisonment  of 
Motion,  a  true  field  for  introspectivism,  242  ;  395  ;  heat  radiant  or 
latent,  248  ;  "  molecular  tremors  translated  into  aspect  of  stars,"  251. 

Ttpk,  the  church-,  of  government,  i.  525 ;  in  the  beginning  Gk>d  devised 
a  creative,  ii.  68 ;  involved  meaning'  of  a,  172  ;  the  oak-,  328  ;  Christ 
the,  of  human  brotherhood,  375  ;  the  wave-,  and  cloud-,  391 ;  of  the 
tree  compared  with  that  of  the  river,  392-3  ;  recurring  for  animals 
to  the  planetary,  398-9 ;  multiplying  the  animal,  into  the  vegetal, 
407 ;  of  leaf- development  iu  three  stages,  471. 

Unit,  the  *' social,"  ii.  126;  543;  solitary  units,  whether  molecules  or 
utarH,  253 ;  the  morphological,  336 ;  no,  -integers  or  human  arith- 
metic with  nature,  362 ;  449 ;  the  cogitative,  468 ;  the  mental, 
lowered  to  character  of  cells,  469;  unequal  lots  of,  -beings,  iii.  63  ; 
each  personal,  laden  with  its  own  destiny,  433. 


GEHEBAL   mOEX.  zxxui. 

TTkiit  01  Pun  throughout  natare,  i.  17-9 :  620 ;  540 ;  ii.  75  ;  iii.  32  ;  6S : 
318  -.  eiclmdon  of  mfraole,  i.  Ill  ;  AlvzBtidrian  rSorts  towHrds  the 
notion  of,  2S9 :  inibjetitiTe  toii  objeotive,  ii.  75;  involriu^  jot«(IT>l 
■epkrateneeB  of  depBrtmrnt*,  437  :  470 :  Jo  the  new  of  art.  473-4  : 
■tu^cdaim  tbee^ipoDFutof,  498;  iii.79:  80-1;  1(S6  ;  ego*>iip  our 
uiesDB  ol  reflective,  ii.  541. 

TDmtnos,  deepest  ol  tlia  >et  marenieiitB  iq  nature,  ii.  364-6  -.  ili.  95 ; 
uiuq nail; -weigli tad,  iii.  Q6-T ;  ootnparativelx  level  fur  iDorganiim, 
UT ;  a  ttoB  ajstem  of.  to  be  found  in  nature,  98;  loS  ;  orowning  in- 
UlWtual,  101 ;  iiibjeotive  all-inoliMiveiieM  of  its  import,  ln8. 

Tmnnt,  varied  meaniug.  i.  £50 ;  passive  sod  Holive  hidon  of  Cbriatiui, 
ZSS-A :  Palrj'a  definition,  451 :  iii.  146  :  virtual  aaanrtion  in  ihe  tcrtn, 
iii.  140;  tbd  nian'a,  and  the  woidsd'h,  141;  211;  nlitpooa,  145;  154; 
proper,  of  old  age,  470. 

Vd,  desire  of  oonitant  oontont  the,  -intrliti  of  the  mind,  i.  226;  S2S  :  -tita 
ii,  ii.  215-7 ;  225 :  Sll ;  -fvtlutionu,  313  ;  iii.  127. 


'Ana.  the  ooean  of  being  broken  up  into,  i.  479 ;  ii.  325 ;  even  more  than 
orb«,  oomparativelr  fonniew,  if.  334-5  :  390;  tba  point  where  worlds 
instrad  of.  Dome  in  queelion,  325  ;  in,  and  olonds  a  olear  prophecj  of 
trce-formaIioD,325  ;  3tlO-l ;  all  fceneral  inflaencee  ooms  in,  505 


t 

^■WBOtM,  Christianity  a  weli-oonipaotfd,  1.  72 ;  91  ;  110 ;  plan  of  the,  at 
•  lbin(tii,22I;2!5-7;  i™tinenliu-.ii,203;207:  332:  452  ;  fiotitioua 

individualiam  of  the,  of  b«itighood.  376 ;  not  tbe  objective  bat  Die 

snbJMtive.  rcpreaented  b;  Pan,  567.  naU. 
WBOuniMs.  nature  balauond  between,  and  part-distribution,  ii.  263 ;  373  : 

a  prepared -fur,  and  a.  prt  h.  269 ;  of  the  intmtion  of  noiaphysioa. 

329 :  of  Deitv  refleotrd  on  our  tienwi  of  *elf,  410. 

].,  idea  of  toroe  drawn  tiom,ii.  212;  oritrinatioii  of  power  of,  iii.  101: 

innUnrt  with  KQS"  of  fmdoio,  lU);  ila  tale  abilitj- to  refuse,  103-4; 

uppuvtiL  fipIiiuatiiiD  of,  105-1(1;  a  noble  planetary  obstinaoy.  111; 

■pad  fn'Di  Sfxhuml,  125  ;  iiiv<ilvi-d  in  Mlf-rvnucioumieu.  IStl ;  rale  of 

nature  ft^rcd  oa  Divine,  139;  152;  the  hiithtwt  point  uf  spirituality 

a  Riinsclous  Mlt-aubj*Ption  to  Divine,  475. 


,  th"  part  of,  I 


tremble,  i.  169; 


1  fay  ChrintUnitv,  525 ; 
iving  self-rooted  iiouls,  il,  ilS;  i>fIeo.t  of  thair 
enterinir  into  pbUoMiphy,  434-41 ;  457  ;  must  b*  muoh  iHilal«d  from 
domeallo  ties  to  ha  able  tu  think  for  themaelvM,  440.  not', ~  debt  to 
Mr,  mil,  441,  iMlr;  rooKralDg  ni-w^\«,  UK>  .  Uft-.  4ri«»»w,  «<&. 


Miv.  GENERAL    INDEX. 

elnntic  metitaluiD,  447-50;  double  chaiii'work  of  mental  effort  n^ 
quirtd  of,  448;  lenkciouo  oonservatirenmr,  451-  454;  50%;  iii.  37T , 
btitilili;  iroagen,  ii.  45S :  481,  mtlt ;  roligion  ot,  to  nutch  witb  tdense 
uf  Di>ii,  454 :  Hr.  Baokle  011.467-73 ;  adapMdiwM  to  the  dnmmtiD  rile 
of  iirl,  485;  whetbrr  puwible  a  femnla  Stutkapesre,  48T-S  ;  »  uptsiil 
niD<!<'  uf  imtelleot  tor,  511;  wliat  trae,  muat  Mf  to  theiuK Ires,  515-6  , 
iiiii1lij>tied  Borrow  in  matTiBiie.  518.   taking  fnnotion   ol  SemitK 


iij.ii..iiF.,  623; 
fnviiiirabtB  to, , 
n..i„ip  tjpain 
tmth  not  A» 
m-ligioD  and, : 
to  obey,  aiT-J 


Ti««e  < 


.   535; 


k  317 ;  put  on  s&le  uid  nudi 

■ried.  318.  tmU ;  no  dmn^  dI  , 

1 ;  *>liu  of  gcoBnl  cnltlritin  ' 

E^H6S>T0;  piling  iatopolhtal  J 

««r  "  ■la.timl  to,  378.  "I 


Would,  tlio  soul  of  11,=,  i.  ^dj-^  , .  ...  self  and  Id  tlie  out,?r.  t, 

-iippoited,  ii.  173^;  without  Deity,  274;  -raBulU,  383;  35 
41l2'ti  ;  548  ;  thu  primitive  Cbou^ilil-miifx  >i  vuloanic,  -.'99  ; 
^aiuititr  a^inl  celf-balauce,  311  ;  nimiy  ill-miidc  world;',  3*11 
xmall    living,    54I ;    -principle    eom'late   t^   tgo-princip!e, 


u.llv 


e  (lepijtned  to  typefy  the  course  ot  growth,  ii.  35S. 


CORRIGENDA. 


II 


Vol.  II. 

Page  32,  line  16,  fw  "ia,"  rtad  "it." 
„    110,    „    12-3,  for  **  mathematiofi,"  r«ad  ^'metopbytiioB." 
„    185,    „    25, /or  **in  grasp,"  rMd  "in  ita  grasp." 

253,    „    1-4,  for  *  *  appears  to  have  been  that  of  Rotation  : — so  lev$l 
a  mode  in  this,  for  a  mode  of  Motion,  that  truly  it  shows  itself 
for  common  to  the  units  that  are  solitary  molecules,  and  the 
solitary  units  which  are  stars  !  **  read  **  appears  to  have  been 
that  of  an  irregular  whorl,  anticipating  planetary  Rotation  : — 
that  is,   with  an  effect  of  imprisoned  foroe  truly  capable  of 
beinir  common  to  all  solitary  units  whatever,  whether  molecules 
or  stars!  " 
ibidf  line  9-11,  for  "  So  long  as  bare  Rotation  is  concerned,  it  seems 
nothing  whether  the  rounding  mass,  to  rounding,  be  of  micros- 
copic or  world-large  dimensions,"  read  **  If  we  think  alone  of 
bare  Rotation  being  concerned,  it  seems  nothing  whether  the 
rounding  mass  be  of  microscopic  or  world-large  dimensions.* 
„    289.  line    I,  for  "for,"  read  "as." 
548.    „    34,/or"493,"rMrf"495." 


II 


•• 


II 


Vol.  III. 

Page  201,  line    8,  for  ••  than,"  read  ••  that. " 
302,   „    23,/or  "513/'rMrf"531." 
390,   „    26,/ar  "  HbHolution,"  rM</ "  absolutiam." 
458,   „    21,/or  •*  ages,"  r^oii"  days." 
471,   „      l,/r»r  "  object,"  r«irf  "  object— ." 


II 
II 
II 
II 


CJovsTBUcrnrB  SiTiucutT. 

Page  501,  line    9,  for  "  proper  whorl,"  read  "  sort  of  whorl. 
„       »      *>    14, /or  ••  rather,"  rrarf"  filmy." 
524,   „      2,  for  ••  settled,"  read  "  centered." 

6,  for  **  spinning,"  read  **  struggling." 
530,   ,,    33, /or  **  spinning  vortex,"  read  '*  whirling  motion." 


II 

II       i»      II 

II 


The  "  CoKBTRncTivB  Summary,"  rehieh  is  now  inehuM 
as  part  o/""'Pkk8Est  Religion,"  is  alUi  preserved  als» 
in  the  /orm  of  a  separate  publication,  under  xAieA  U 
appeared  orijfi.  {«  present  year,  1887. 

A?id  similoi  I  had  separately  the  First 

and  Second  V,  k,  piiiliahed  se^ntly  in 

October  136S  I  I. 


The  works  "f  ihe  Author  uliich  bure  prfcedni  the  pirtfiit  c 
re  t/if  fiiUowinfi  : — 


TUK  KARI.Y  CHItlrtTIAN  ASTK'll'ATION  OF  AS  APPRdArH- 

ING  END  OF  HRV.  WORLD,  nnii  iln  l"»rinp  u|>oii  (h.^  i-hsnicler 
r.f  CliH"fiBiiiij-  as  n  DiTinn  I!cvi.|Hii,ni :  iiiclmliiiK  sii  iiivisti^iiion 
iiii.i  (lip  i-ritiiiiiv-  HmiiiiiiL-  of  Hip  Aiilii-lirisi  anri  ll.c  Mn.i  ..f  Sin, 
still  nn  <'X»miiiii>[..i>  o[  lli"  ar|:ununt  of  ll.p  Hftocuili  Ch"|">'r  of 
i;ilit(HI.     Vlmil..  Yy.  1S6.    p«blMcd  I>"ii,.hfr.  tSW  ;  lnyeii  Stp'.<w'-ir,  IS.V, 


TllVDSKlt    Jc    Co.,    LUDQATE    IIlU.,     LOV