Having thus submitted Mr. Mozley's views to the examination which they challenged at the hands of a student of nature, I am unwilling to quit his book without expressing my admiration of his genius, and my respect for his character. Though barely known to him personally, his recent death affected me as that of a friend. With regard to the style of his book, I heartily subscribe to the description with which the 'Times' winds up its able and appreciative review. It is marked throughout with the most serious and earnest conviction, but is without a single word from first to last of asperity or insinuation against opponents; and this not from any deficiency of feeling as to the importance of the issue, but from a deliberate and resolutely maintained self-control, and from an over-ruling, ever-present sense of the duty, on themes like these, of a more than judicial calmness.'

[To the argument regarding the quant.i.ty of the miraculous, introduced at page 17, Mr. Mozley has done me the honour of publishing a Reply in the seventh volume of the 'Contemporary Review.'--J. T.]

ADDITIONAL REMARKS ON MIRACLES.

AMONG the sc.r.a.ps of ma.n.u.script, written at the time when Mr. Mozley's work occupied my attention, I find the following reflections:

With regard to the influence of modern science which Mr. Mozley rates so low, one obvious effect of it is to enhance the magnitude of many of the recorded miracles, and to increase proportionably the difficulties of belief. The ancients knew but little of the vastness of the universe. The Rev. Mr. Kirkman, for example, has shown what inadequate notions the Jews entertained regarding the 'firmament of heaven;' and Sir George Airy refers to the case of a Greek philosopher who was persecuted for hazarding the a.s.sertion, then deemed monstrous, that the sun might be as large as the whole country of Greece. The concerns of a universe, regarded from this point of view, were much more commensurate with man and his concerns than those of the universe which science now reveals to us; and hence that to suit man's purposes, or that in compliance with his prayers, changes should occur in the order of the universe, was more easy of belief in the ancient world than it can be now. In the very magnitude which it a.s.signs to natural phenomena, science has augmented the distance between them and man, and increased the popular belief in their orderly progression.

As a natural consequence the demand for evidence is more exacting than it used to be, whenever it is affirmed that the order of nature has been disturbed. Let us take as an ill.u.s.tration the miracle by which the victory of Joshua over the Amorites was rendered complete. In this case the sun is reported to have stood still for 'about a whole day' upon Gibeon, and the moon in the valley of Ajalon. An Englishman of average education at the present day would naturally demand a greater amount of evidence to prove that this occurrence took place, than would have satisfied an Israelite in the age succeeding that of Joshua. For to the one, the miracle probably consisted in the stoppage of a fiery ball less than a yard in diameter, while to the other it would be the stoppage of an orb fourteen hundred thousand times the earth in size. And even accepting the interpretation that Joshua dealt with what was apparent merely, but that what really occurred was the suspension of the earth's rotation, I think the right to exercise a greater reserve in accepting the miracle, and to demand stronger evidence in support of it than that which would have satisfied an ancient Israelite, will still be conceded to a man of science.

There is a scientific as well as an historic imagination; and when, by the exercise of the former, the stoppage of the earth's rotation is clearly realised, the event a.s.sumes proportions so vast, in comparison with the result to be obtained by it, that belief reels under the reflection. The energy here involved is equal to that of six trillions of horses working for the whole of the time employed by Joshua in the destruction of his foes. The amount of power thus expended would be sufficient to supply every individual of an army a thousand times the strength of that of Joshua, with a thousand times the fighting power of each of Joshua's soldiers, not for the few hours necessary to the extinction of a handful of Amorites, but for millions of years. All this wonder is silently pa.s.sed over by the sacred historian, manifestly because he knew nothing about it. Whether, therefore, we consider the miracle as purely evidential, or as a practical means of vengeance, the same lavish squandering of energy stares us in the face. If evidential, the energy was wasted, because the Israelites knew nothing of its amount; if simply destructive, then the ratio of the quant.i.ty lost to the quant.i.ty employed, may be inferred from the foregoing figures.

To other miracles similar remarks apply. Transferring our thoughts from this little sand-grain of an earth to the immeasurable heavens, where countless worlds with freights of life probably revolve unseen, the very suns which warm them being barely visible across abysmal s.p.a.ce; reflecting that beyond these sparks of solar fire, suns innumerable may burn, whose light can never stir the optic nerve at all; and bringing these reflections face to face with the idea of the Builder and Sustainer of it all showing Himself in a burning bush, exhibiting His hinder parts, or behaving in other familiar ways ascribed to Him in the Jewish Scriptures, the incongruity must appear.

Did this credulous prattle of the ancients about miracles stand alone; were it not a.s.sociated with words of imperishable wisdom, and with examples of moral grandeur unmatched elsewhere in the history of the human race, both the miracles and their 'evidences' would have long since ceased to be the transmitted inheritance of intelligent men.

Influenced by the thoughts which this universe inspires, well may we exclaim in David's spirit, if not in David's words: 'When I consider the heavens, the work of thy fingers, the moon, and the stars, which thou hast ordained; what is man that thou shouldst be mindful of him, or the son of man that thou shouldst so regard him?'

If you ask me who is to limit the outgoings of Almighty power, my answer is, Not I. If you should urge that if the Builder and Maker of this universe chose to stop the rotation of the earth, or to take the form of a burning bush, there is nothing to prevent Him from doing so, I am not prepared to contradict you. I neither agree with you nor differ from you, for it is a subject of which I know nothing. But I observe that in such questions regarding Almighty power, your enquiries relate, not to that power as it is actually displayed in the universe, but to the power of your own imagination. Your question is, not has the Omnipotent done so and so? or is it in the least degree likely that the Omnipotent should do so and so? but, is my imagination competent to picture a Being able and willing to do so and so? I am not prepared to deny your competence. To the human mind belongs the faculty of enlarging and diminishing, of distorting and combining, indefinitely the objects revealed by the senses. It can imagine a mouse as large as an elephant, an elephant as large as a mountain, and a mountain as high as the stars. It can separate congruities and unite incongruities. We see a fish and we see a woman we can drop one half of each, and unite in idea the other two halves to a mermaid. We see a horse and we see a man; we are able to drop one half of each, and unite the other two halves to a centaur. Thus also the pictorial representations of the Deity, the bodies and wings of cherubs and seraphs, the hoofs, horns, and tail of the Evil One, the joys of the blessed, and the torments of the d.a.m.ned, have been elaborated from materials furnished to the imagination by the senses.

It behoves you and me to take care that our notions of the Power which rules the universe are not mere fanciful or ignorant enlargements of human power. The capabilities of what you call your reason are not denied. By the exercise of the faculty here adverted to, you can picture to yourself a Being able and willing to do any and every conceivable thing. You are right in saying that in opposition to this Power science is of no avail--that it is 'a weapon of air.' The man of science, however, while accepting the figure, would probably reverse its application, thinking it is not science which is here the thing of air, but that unsubstantial pageant of the imagination to which the solidity of science is opposed.

Prayer as a means to effect a private end is theft and meanness.--EMERSON.

III ON PRAYER AS A FORM OF PHYSICAL ENERGY.

THE Editor of the 'Contemporary Review' is liberal enough to grant me s.p.a.ce for some remarks upon a subject, which, though my relation to it was simply that of a vehicle of transmission, has brought down upon me a considerable amount of animadversion.

It may be interesting to some of my readers if I glance at a few cases ill.u.s.trative of the history of the human mind, in relation to this and kindred questions. In the fourth century the belief in Antipodes was deemed unscriptural and heretical. The pious Lactantius was as angry with the people who held this notion as my censors are now with me, and quite as unsparing in his denunciations of their 'Monstrosities.'

Lactantius was irritated because, in his mind, by education and habit, cosmogony and religion were indissolubly a.s.sociated, and, therefore, simultaneously disturbed. In the early part of the seventeenth century the notion that the earth was fixed, and that the sun and stars revolved round it daily, was interwoven with religious feeling, the separation then attempted by Galileo rousing the animosity and kindling the persecution of the Church. Men still living can remember the indignation excited by the first revelations of geology regarding the age of the earth, the a.s.sociation between chronology and religion being for the time indissoluble. In our day, however, the best-informed theologians are prepared to admit that our views of the Universe and its Author are not impaired, but improved, by the abandonment of the Mosaic account of the Creation. Look, finally, at the excitement caused by the publication of the 'Origin of Species;'

and compare it with the calm attendant on the appearance of the far more outspoken, and, from the old point of view, more impious, 'Descent of Man.'

Thus religion survives-after the removal of what had been long considered essential to it. In our day the Antipodes are accepted; the fixity of the earth is given up; the period of Creation and the reputed age of the world are alike dissipated; Evolution is looked upon without terror; and other changes have occurred in the same direction too numerous to be dwelt upon here. In fact, from the earliest times to the present, religion has been undergoing a process of purification, freeing itself slowly and painfully from the physical errors which the active but uninformed intellect mingled with the aspirations of the soul. Some of us think that a final act of purification is needed, while others oppose this notion with the confidence and the warmth of ancient times. The bone of contention at present is _the physical value of prayer_. It is not my wish to excite surprise, much less to draw forth protest, by the employment of this phrase. I would simply ask any intelligent person to look the problem honestly in the face, and then to say whether, in the estimation of the great body of those who sincerely resort to it, prayer does not, at all events upon special occasions, invoke a Power which checks and augments the descent of rain, which changes the force and direction of winds, which affects the growth of corn and the health of men and cattle a Power, in short, which, when appealed to under pressing circ.u.mstances, produces the precise effects caused by physical energy in the ordinary course of things. To any person who deals sincerely with the subject, and refuses to blur his moral vision by intellectual subtleties, this, I think, will appear a true statement of the case.

It is under this aspect alone that the scientific student, so far as I represent him, has any wish to meddle with prayer. Forced upon his attention as a form of physical energy, or as the equivalent of such energy, he claims the right of subjecting it to those methods of examination from which all our present knowledge of the physical universe is derived. And if his researches lead him to a conclusion adverse to its claims--if his enquiries rivet him still closer to the philosophy implied in the words, 'He maketh His sun to shine on the evil and on the good, and sendeth rain upon the just and upon the unjust'--he contends only for the displacement of prayer, not for its extinction. He simply says, physical nature is not its legitimate domain.

This conclusion, moreover, must be based on pure physical evidence, and not on any inherent, unreasonableness in the act of prayer. The theory that the system of nature is under the control of a Being who changes phenomena in compliance with the prayers of men, is, in my opinion, a perfectly legitimate one. It may of course be rendered futile by being a.s.sociated 'with conceptions which contradict it; but such conceptions form no necessary part of the theory. It is a matter of experience that an earthly father, who is at the same time both wise and tender, listens to the requests of his children, and, if they do not ask amiss, takes pleasure in granting their requests. We know also that this compliance extends to the alteration, within certain limits, of the current of events on earth. With this suggestion offered by experience, it is no departure from scientific method to place behind natural phenomena a Universal Father, who, in answer to the prayers of His children, alters the currents of those phenomena.

Thus far Theology and Science go hand in hand. The conception of an aether, for example, trembling with the waves of light, is suggested by the ordinary phenomena of wave-motion in water and in air; and in like manner the conception of personal volition in nature is suggested by the ordinary action of man upon earth. I therefore urge no _impossibilities_, though I am constantly charged with doing so. I do not even urge inconsistency, but, on the contrary, frankly admit that the theologian has as good a right to place his conception at the root of phenomena as I have to place mine.

But without _verification_ a theoretic conception is a mere figment of the intellect, and I am sorry to find us parting company at this point. The region of theory, both in science and theology, lies behind the world of the senses, but the verification of theory occurs in the sensible world. To check the theory we have simply to compare the deductions from it with the facts of observation. If the deductions be in accordance with the facts, we accept the theory: if in opposition, the theory is given up. A single experiment is frequently devised, by which the theory must stand or fall. Of this character was the determination of the velocity of light in liquids, as a crucial test of the Emission Theory. According to it, light travelled faster in water than in air; according to the Undulatory Theory, it travelled faster in air than in water. An experiment suggested by Arago, and executed by Fizeau and Foucault, was conclusive against Newton's theory.

But while science cheerfully submits to this ordeal, it seems impossible to devise a mode of verification of their theories which does not rouse resentment in theological minds. Is it that, while the pleasure of the scientific man culminates in the demonstrated harmony between theory and fact, the highest pleasure of the religious man has been already tasted in the very act of praying, prior to verification, any further effort in this direction being a mere disturbance of his peace? Or is it that we have before us a residue of that mysticism of the middle ages, so admirably described by Whewell--that 'practice of referring things and events not to clear and distinct notions, not to general rules capable of direct verification, but to notions vague, distant, and vast, which we cannot bring into contact with facts; as when we connect natural events with moral and historic causes.'

'Thus,' he continues, 'the character of mysticism is that it refers particulars, not to generalisations, h.o.m.ogeneous and immediate, but to such as are heterogeneous and remote; to which we must add, that the process of this reference is not a calm act of the intellect, but is accompanied with a glow of enthusiastic feeling.'

Every feature here depicted, and some more questionable ones, have shown themselves of late; most conspicuously, I regret to say, in the leaders' of a weekly journal of considerable influence, and one, on many grounds, ent.i.tled to the respect of thoughtful men. In the correspondence, however, published by the same journal, are to be found two or three letters well calculated to correct the temporary flightiness of the journal itself.

It is not my habit of mind to think otherwise than solemnly of the feeling which prompts prayer. It is a power which I should like to see guided, not extinguished--devoted to practicable objects instead of wasted upon air. In some form or other, not yet evident, it may, as alleged, be necessary to man's highest culture. Certain it is that, while I rank many persons who resort to prayer low in the scale of being--natural foolishness, bigotry, and intolerance being in their case intensified by the notion that they have access to the ear of G.o.d--I regard others who employ it, as forming part of the very cream of the earth. The faith that adds to the folly and ferocity of the one is turned to enduring sweetness, holiness, abounding charity, and self-sacrifice by the other. Religion, in fact, varies with the nature upon which it falls. Often unreasonable, if not contemptible, prayer, in its purer forms, hints at disciplines which few of us can neglect without moral loss. But no good can come of giving it a delusive value, by claiming for it a power in physical nature. It may strengthen the heart to meet life's losses, and thus indirectly promote physical well-being, as the digging of Aesop's orchard brought a treasure of fertility greater than the golden treasure sought. Such indirect issues we all admit; but it would be simply dishonest to affirm that it is such issues that are always in view. Here, for the present, I must end. I ask no s.p.a.ce to reply to those railers who make such free use of the terms insolence, outrage, profanity, and blasphemy. They obviously lack the sobriety of mind necessary to give accuracy to their statements, or to render their charges worthy of serious refutation.

IV. VITALITY.

THE origin, growth, and energies of living things are subjects which have always engaged the attention of thinking men. To account for them it was usual to a.s.sume a special agent, free to a great extent from the limitations observed among the powers of inorganic nature.

This agent was called _vital force_; and, under its influence, plants and animals were supposed to collect their materials and to a.s.sume determinate forms. Within the last few years, however, our ideas of vital processes have undergone profound modifications; and the interest, and even disquietude, which the change has excited are amply evidenced by the discussions and protests which are now common, regarding the phenomena of vitality. In tracing these phenomena through all their modifications, the most advanced philosophers of the present day declare that they ultimately arrive at a single source of power, from which all vital energy is derived; and the disquieting circ.u.mstance is that this source is not the direct fiat of a supernatural agent, but a reservoir of what, if we do not accept the creed of Zoroaster, must be regarded as inorganic force. In short, it is considered as proved that all the energy which we derive from plants and animals is drawn from the sun.

A few years ago, when the sun was affirmed to be the source of life, nine out of ten of those who are alarmed by the form which this a.s.sertion has latterly a.s.sumed would have a.s.sented, in a general way, to its correctness. Their a.s.sent, however, was more poetic than scientific, and they were by no means prepared to see a rigid mechanical signification attached to their words. This, however, is the peculiarity of modern conclusions: that there is no creative energy whatever in the vegetable or animal organism, but that all the power which we obtain from the muscles of man and animals, as much as that which we develop by the combustion of wood or coal, has been produced at the sun's expense. The sun is so much the colder that we may have our fires; he is also so much the colder that we may have our horse-racing and Alpine climbing. It is, for example, certain that the sun has been chilled to an extent capable of being accurately expressed in numbers, in order to furnish the power which lifted this year a certain number of tourists from the vale of Chamouni to the summit of Mont Blanc.

To most minds, however, the energy of light and heat presents itself as a thing totally distinct from ordinary mechanical energy. Either of them can nevertheless be derived from the other. Wood can be raised by friction to the temperature of ignition; while by properly striking a piece of iron a skilful blacksmith can cause it to glow.

Thus, by the rude agency of his hammer, he generates light and heat.

This action, if carried far enough, would produce the light and heat of the sun. In fact, the sun's light and heat have actually been referred to the fall of meteoric matter upon his surface; and whether the sun is thus supported or not, it is perfectly certain that he might be thus supported. Whether, moreover, the whilom molten condition of our planet was, as supposed by eminent men, due to the collision of cosmic ma.s.ses or not, it is perfectly certain that the molten condition might be thus brought about.

If, then, solar light and heat can be produced by the impact of dead matter, and if from the light and heat thus produced we can derive the energies which we have been accustomed to call _vital_, it indubitably follows that vital energy may have a proximately mechanical origin.

In what sense, then, is the sun to be regarded as the origin of the energy derivable from plants and animals? Let us try to give an intelligible answer to this question. Water may be raised from the sea-level to a high elevation, and then permitted to descend. In descending it may be made to a.s.sume various forms--to fall in cascades, to spurt in fountains, to boil in eddies, or to flow tranquilly along a uniform bed. It may, moreover, be caused to set complex machinery in motion, to turn millstones, throw shuttles, work saws and hammers, and drive piles. But every form of power here indicated would be derived from the original power expended in raising the water to the height from which it fell. There is no energy _generated_ by the machinery: the work performed by the water in descending is merely the parcelling out and distribution of the work expended in raising it. In precisely this sense is all the energy of plants and animals the parcelling out and distribution of a power originally exerted by the sun. In the case of the water, the source of the power consists in the forcible separation of a quant.i.ty of the liquid from a low level of the earth's surface, and its elevation to a higher position, the power thus expended being returned by the water in its descent. In the case of vital phenomena, the source of power consists in the forcible separation of the atoms of compound substances by the sun. We name the force which draws the water earthward 'gravity,' and that which draws atoms together 'chemical affinity'; but these different names must not mislead us regarding the qualitative ident.i.ty of the two forces. They are both _attractions_; and, to the intellect, the falling of carbon atoms against oxygen atoms is not more difficult of conception than the falling of water to the earth.

The building up of the vegetable, then, is effected by the sun, through the reduction of chemical compounds. The phenomena of animal life are more or less complicated reversals of these processes of reduction. We eat the vegetable, and we breathe the oxygen of the air; and in our bodies the oxygen, which had been lifted from the carbon and hydrogen by the action of the sun, again falls towards them, producing animal heat and developing animal forms. Through the most complicated phenomena of vitality this law runs: the vegetable is produced while a weight rises, the animal is produced while a weight falls. But the question is not exhausted here. The water employed in our first ill.u.s.tration generates all the motion displayed in its descent, but the _form_ of the motion depends on the character of the machinery interposed in the path of the water. In a similar way, the primary action of the sun's rays is qualified by the atoms and molecules among which their energy is distributed. Molecular forces determine the form which the solar energy will a.s.sume. In the separation of the carbon and oxygen this energy may be so conditioned as to result in one case in the formation of a cabbage, and in another case in the formation of an oak. So also, as regards the reunion of the carbon and the oxygen, the molecular machinery through which the combining energy acts may, in one case, weave the texture of a frog, while in another it may weave the texture of a man.

The matter of the animal body is that of inorganic nature. There is no substance in the animal tissues which is not primarily derived from the rocks, the water, and the air. Are the forces of organic matter, then, different in kind from those of inorganic matter? The philosophy of the present day negatives the question. It is the compounding, in the organic world, of forces belonging equally to the inorganic, that const.i.tutes the mystery and the miracle of vitality.

Every portion of every animal body may be reduced to purely inorganic matter. A perfect reversal of this process of reduction would carry us from the inorganic to the organic; and such a reversal is at least conceivable. The tendency, indeed, of modern science is to break down the wall of part.i.tion between organic and inorganic, and to reduce both to the operation of forces which are the same in kind, but which are differently compounded.

Consider the question of personal ident.i.ty, in relation to that of molecular form. Thirty-four years ago, Mayer of Heilbronn, with that power of genius which breathes large meanings into scanty facts, pointed out that the blood was 6 the oil of the lamp of life,' the combustion of which sustains muscular action. The muscles are the machinery by which the dynamic power of the blood is brought into play. Thus the blood is consumed. But the whole body, though more slowly than the blood, wastes also, so that after a certain number of years it is entirely renewed. How is the sense of personal ident.i.ty maintained across this flight of molecules? To man, as we know him, matter is necessary to consciousness; but the matter of any period may be all changed, while consciousness exhibits no solution of continuity. Like changing sentinels, the oxygen, hydrogen, and carbon that depart, seem to whisper their secret to their comrades that arrive, and thus, while the Non-ego shifts, the Ego remains the same.

Constancy of form in the grouping of the molecules, and not constancy of the molecules themselves, is the correlative of this constancy of perception. Life is a wave which in no two consecutive moments of its existence is composed of the same particles.

Supposing, then, the molecules of the human body, instead of replacing others, and thus renewing a pre-existing form, to be gathered first hand from nature and put together in the same relative positions as those which they occupy in the body. Supposing them to have the selfsame forces and distribution of forces, the selfsame motions and distribution of motions--would this organised concourse of molecules stand before us as a sentient thinking being? There seems no valid reason to believe that it would not. Or, supposing a planet carved from the sun, set spinning round an axis, and revolving round the sun at a distance from him equal to that of our earth, would one of the consequences of its refrigeration be the development of organic forms?

I lean to the affirmative. _Structural_ forces are certainly in the ma.s.s, whether or not those forces reach to the extent of forming a plant or an animal. In an amorphous drop of water lie latent all the marvels of crystalline force; and who will set limits to the possible play of molecules in a cooling planet? If these statements startle, it is because matter has been defined and maligned by philosophers and theologians, who were equally unaware that it is, at bottom, essentially mystical and transcendental.

Questions such as these derive their present interest in great part from their audacity, which is sure, in due time, to disappear. And the sooner the public dread is abolished with reference to such questions the better for the cause of truth. As regards knowledge, physical science is polar. In one sense it knows, or is destined to know, everything. In another sense it knows nothing. Science understands much of this intermediate phase of things that we call nature, of which it is the product; but science knows nothing of the origin or destiny of nature. Who or what made the sun, and gave his rays their alleged power? Who or what made and bestowed upon the ultimate particles of matter their wondrous power of varied interaction? Science does not know: the mystery, though pushed back, remains unaltered. To many of us who feel that there are more things in heaven and earth than are dreamt of in the present philosophy of science, but who have been also taught, by baffled efforts, how vain is the attempt to grapple with the Inscrutable, the ultimate frame of mind is that of Goethe:

Who dares to name His name, Or belief in Him proclaim, Veiled in mystery as He is, the All-enfolder?

Gleams across the mind His light, Feels the lifted soul His might, Dare it then deny His reign, the All-upholder?