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Bulwer + </title> + <style type="text/css" xml:space="preserve"> + + body { margin:5%; background:#faebd0; text-align:justify} + P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; } + H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; } + hr { width: 50%; text-align: center;} + .foot { margin-left: 20%; margin-right: 20%; text-align: justify; text-indent: -3em; font-size: 90%; } + blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;} + .mynote {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;} + .toc { margin-left: 10%; margin-bottom: .75em;} + .toc2 { margin-left: 20%;} + div.fig { display:block; margin:0 auto; text-align:center; } + div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; } + .figleft {float: left; margin-left: 0%; margin-right: 1%;} + .figright {float: right; margin-right: 0%; margin-left: 1%;} + .pagenum {display:inline; font-size: 70%; font-style:normal; + margin: 0; padding: 0; position: absolute; right: 1%; + text-align: right;} + pre { font-style: italic; font-size: 90%; margin-left: 10%;} + +</style> + </head> + <body> +<pre xml:space="preserve"> + +The Project Gutenberg EBook of The Fallen Star; and, A Dissertation on the +Origin of Evil, by E. L. Bulwer; and, Lord Brougham + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Fallen Star; and, A Dissertation on the Origin of Evil + +Author: E. L. Bulwer; and, Lord Brougham + +Release Date: July 28, 2009 [EBook #8654] +Last Updated: November 2, 2016 + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE FALLEN STAR *** + + + + +Produced by David Deley, and David Widger + + + + + + +</pre> + <p> + <br /><br /> + </p> + <h1> + THE FALLEN STAR, or, THE HISTORY OF A FALSE RELIGION + </h1> + <p> + <br /> + </p> + <h2> + by E. L. Bulwer + </h2> + <p> + <br /> + </p> + <h4> + and, + </h4> + <h1> + A DISSERTATION ON THE ORIGIN OF EVIL + </h1> + <p> + <br /> + </p> + <h2> + by Lord Brougham + </h2> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <blockquote> + <p class="toc"> + <big><b>CONTENTS</b></big> + </p> + <p> + <br /> <a href="#link2H_4_0001"> PUBLISHER’S PREFACE </a><br /><br /><br /> + </p> + <p class="toc"> + <a href="#link2H_4_0002"> <big><b>THE FALLEN STAR, or, <br />THE HISTORY + OF A FALSE RELIGION</b></big> </a> + </p> + <p class="toc"> + <a href="#link2H_4_0003"> AN ALLEGORY OF THE STARS. </a> + </p> + <p class="toc"> + <a href="#link2H_4_0004"> FORMING A NEW RELIGION. </a> + </p> + <p class="toc"> + <a href="#link2H_CONC"> CONCLUSION </a> + </p> + <p> + <br /> + </p> + <p class="toc"> + <a href="#link2H_4_0006"> <big><b>ON THE ORIGIN OF EVIL</b></big> </a> + </p> + <p class="toc"> + <a href="#link2H_4_0007"> A DISSERTATION ON THE ORIGIN OF EVIL. </a> + </p> + <p> + <br /> + </p> + <p class="toc"> + <a href="#link2H_FOOT"> FOOTNOTES: </a> + </p> + </blockquote> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> <a name="link2H_4_0001" id="link2H_4_0001"> + <!-- H2 anchor --> </a> + </p> + <h2> + PUBLISHER’S PREFACE + </h2> + <p> + RELIGION, says Noah Webster in his <i>American Dictionary of the English + Language</i>, is derived from “Religo, to bind anew;” and, in this <i>History + of a False Religion</i>, our author has shown how easily its votaries were + insnared, deceived, and mentally bound in a labyrinth of falsehood and + error, by a designing knave, who established a new religion and a new + order of priesthood by imposing on their ignorance and credulity. + </p> + <p> + The history of the origin of one supernatural religion will, with slight + alterations, serve to describe them all. Their claim to credence rests on + the exhibition of so-called miracles—that is, on a violation of the + laws of nature,—for, if religions were founded on the demonstrated + truths of science, there would be no mystery, no supernaturalism, no + miracles, no skepticism, no false religion. We would have only verified + truths and demonstrated facts for the basis of our belief. But this simple + foundation does not satisfy the unreasoning multitude. They demand signs, + portents, mysteries, wonders and miracles for their faith and the supply + of prophets, knaves and impostors has always been found ample to satisfy + this abnormal demand of credulity. + </p> + <p> + Designing men, even at the present day, find little difficulty in + establishing new systems of faith and belief. Joseph Smith, who invented + the Mormon religion, had more followers and influence in this country at + his death, than the Carpenter’s Son obtained centuries ago from the + unlettered inhabitants of Palestine; and yet Smith achieved his success + among educated people in this so-called enlightened age, while Jesus + taught in an age of semi-barbarism and faith, when both Jews and Pagans + asserted and believed that beasts, birds, reptiles and even fishes + understood human language, were often gifted with human speech, and + sometimes seemed to possess even more than ordinary human intelligence. + </p> + <p> + They taught that the serpent, using the language of sophistry, beguiled + Eve in Eden, who in turn corrupted Adam, her first and only husband. At + the baptism of Jesus by John in the river Jordan, the voice of a dove + resounded in the heavens, saying, quite audibly and distinctly, “Thou art + my beloved Son; in thee I am well pleased.” Balaam disputed with his + patient beast of burden, on their celebrated journey in the land of Moab, + and the ass proved wiser in the argument that ensued than the inspired + prophet who bestrode him, The great fish Oannes left his native element + and taught philosophy to the Chaldeans on dry land. One reputable woman, + of Jewish lineage,—the mother of an interesting family—was + changed to a pillar of salt in Sodom while another female of great + notoriety known to fame as the celebrated “Witch of Endor,” raised Samuel + from his grave in Ramah. Saint Peter found a shilling in the mouth of a + fish which he caught in the Sea of Galilee, and this lucky incident + enabled the impecunious apostle to pay the “tribute money” in Capernaum. + Another famous Israelite,—so it is said,—broke the record of + balloon ascensions in Judea, and ascended into heaven in a chariot of + fire. + </p> + <p> + In an age of ignorance wonders abound, prodigies occur, and miracles + become common, The untaught masses are easily deceived, and their + unreasoning credulity enables them to proudly boast of their unquestioning + faith. When their feelings are excited and their passions aroused by + professional evangelists, they even profess to believe that which they + cannot comprehend; and, in the satirical language of Bulwer, they endeavor + to “<i>assist their ignorance by the conjectures of their superstition</i>.” + </p> + <p> + Among the multitudes of diverse and opposing religions which afflict + mankind, it is self-evident that but one religion may justly claim the + inspiration of truth, and it is equally evident to all reasoning minds + that that religion is the religion of kindness and humanity,—the + religion of noble thoughts and generous deeds,—which removes the + enmities of race and creed, and “makes the whole world kin!” And which, in + its observance is blessed with sympathy, friendship, happiness and love. + </p> + <p> + This religion needs no creed, no profession of faith, no incense, no + prayer, no penance, no sacrifice. Its whole duty consists in comforting + the afflicted, assisting the unfortunate, protecting the helpless, and in + honestly fulfilling our duties to our fellow mortals. In the language of + Confucius, the ancient Chinese Sage, it is simply “to behave to others as + I would require others to behave to me.” + </p> + <p> + “Do unto others as you would they should do unto you,” says Jesus; and in + the Epistle of James, we are told that “Pure Religion and undefiled before + God and the Father is this, To visit the fatherless and widows in their + affliction, and to keep himself unspotted from the world.” + </p> + <p> + The same benign and generous conduct is commended in even grander and + nobler language in the lectures to the French Masonic Lodges: “Love one + another, teach one another, help one another. That is all our doctrine, + all our science, all our law.” + </p> + <p> + It is believed that the learned dissertation of Lord Brougham on the <i>Origin + of Evil</i>, which is annexed to this work, will need no commendation to + ensure its careful perusal. + </p> +<pre xml:space="preserve"> + PETER ECKLER. +</pre> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> <a name="link2H_4_0002" id="link2H_4_0002"> + <!-- H2 anchor --> </a> + </p> + <h2> + THE FALLEN STAR, or, THE HISTORY OF A FALSE RELIGION + </h2> + <h3> + by E. L. Bulwer + </h3> + <p> + <a name="link2H_4_0003" id="link2H_4_0003"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + AN ALLEGORY OF THE STARS. + </h2> + <p> + And the Stars sat, each on his ruby throne, and watched with sleepless + eyes upon the world. It was the night ushering in the new year, a night on + which every star receives from the archangel that then visits the + universal galaxy, its peculiar charge. + </p> + <p> + The destinies of men and empires are then portioned forth for the coming + year, and, unconsciously to ourselves, our fates become minioned to the + stars. + </p> + <p> + A hushed and solemn night is that in which the dark gates of time open to + receive the ghost of the dead year, and the young and radiant stranger + rushes forth from the clouded chasms of eternity. On that night, it is + said that there are given to the spirits that we see not, a privilege and + a power; the dead are troubled in their forgotten graves, and men feast + and laugh, while demon and angel are contending for their doom. + </p> + <p> + It was night in heaven; all was unutterably silent, the music of the + spheres had paused, and not a sound came from the angels of the stars; and + they who sat upon those shining thrones were three thousand and ten, each + resembling each. + </p> + <p> + Eternal youth clothed their radiant limbs with celestial beauty, and on + their faces was written the dread of calm, that fearful stillness which + feels not, sympathizes not with the dooms over which it broods. + </p> + <p> + War, tempest, pestilence, the rise of empires, and their fall, they + ordain, they, compass, unexultant and uncompassionate. The fell and + thrilling crimes that stalk abroad when the world sleeps—the + parricide with his stealthy step, and horrent brow, and lifted knife; the + unwifed mother that glides out and looks behind, and behind, and shudders, + and casts her babe upon the river, and hears the wail, and pities not—the + splash, and does not tremble! + </p> + <p> + These the starred kings behold—to these they lead the unconscious + step; but the guilt blanches not their lustre, neither doth remorse wither + their unwrinkled youth. + </p> + <p> + Each star wore a kingly diadem; round the loins of each was a graven belt, + graven with many and mighty signs; and the foot of each was on a burning + ball, and the right arm dropped over the knee as they bent down from their + thrones; they moved not a limb or feature, save the finger of the right + hand, which ever and anon moved slowly, pointing, and regulated the fates + of men as the hand of the dial speaks the career of time. + </p> + <p> + One only of the three thousand and ten wore not the same aspect as his + crowned brethren; a star, smaller than the rest, and less luminous. The + countenance of this star was not impressed with the awful calmness of the + others; but there were sullenness and discontent upon his mighty brow. + </p> + <p> + And this star said to himself—“Behold, I am created less glorious + than my fellows, and the archangel apportions not to me the same lordly + destinies. Not for me are the dooms of kings and bards, the rulers of + empires, or, yet nobler, the swayers and harmonists of souls. Sluggish are + the spirits and base the lot of the men I am ordained to lead through a + dull life to a fameless grave. And wherefore?—Is it mine own fault, + or is it the fault which is not mine, that I was woven of beams less + glorious than my brethren? Lo! when the archangel comes, I will bow not my + crowned head to his decrees. I will speak, as the ancestral Lucifer before + me: <i>he</i> rebelled because of his glory, <i>I</i> because of my + obscurity; <i>he</i> from the ambition of pride, and <i>I</i> from its + discontent.” + </p> + <p> + And while the star was thus communing with himself, the upward heavens + were parted as by a long river of light, and adown that stream swiftly, + and without sound, sped the archangel visitor of the stars; his vast limbs + floated in the liquid lustre, and his outspread wings, each plume the + glory of a sun, bore him noiselessly along; but thick clouds veiled his + lustre from the eyes of mortals, and while above all was bathed in the + serenity of his splendor, tempest and storm broke below over the children + of the earth: + </p> + <p> + “He bowed the heavens and came down, and darkness was under his feet.” + </p> + <p> + And the stillness on the faces of the stars became yet more still, and the + awfulness was humbled into awe. Right above their thrones paused the + course of the archangel; and his wings stretched from east to west, + overshadowing with the shadow of light the immensity of space. Then forth + in the shining stillness, rolled the dread music of his voice: and, + fulfilling the heraldry of god, to each star he appointed the duty and the + charge, and each star bowed his head yet lower as he heard the fiat, while + his throne rocked and trembled at the majesty of the word. But at last, + when each of the brighter stars had, in succession, received the mandate, + and the viceroyalty over the nations of the earth, the purple and diadems + of kings—the archangel addressed the lesser star as he sat apart + from his fellows. + </p> + <p> + “Behold,” said the archangel, “the rude tribes of the north, the fishermen + of the river that flows beneath, and the hunters of the forests, that + darken the mountain-tops with verdure! these be thy charge, and their + destinies thy care. Nor deem thou, O star of the sullen beams, that thy + duties are less glorious than the duties of thy brethren; for the peasant + is not less to thy master and mine than the monarch; nor doth the doom of + empires rest more upon the sovereign than on the herd. The passions and + the heart are the dominion of the stars—a mighty realm; nor less + mighty beneath the hide that garbs the shepherd, than the jewelled robes + of eastern kings.” + </p> + <p> + Then the star lifted his pale front from his breast, and answered the + archangel: + </p> + <p> + “Lo!” he said, “ages have past, and each year thou hast appointed me to + the same ignoble charge. Release me, I pray thee, from the duties that I + scorn; or, if thou wilt that the lowlier race of men be my charge, give + unto me the charge not of many, but of one, and suffer me to breathe into + him the desire that spurns the valleys of life, and ascends its steeps. If + the humble are given to me, let there be amongst them one whom I may lead + on the mission that shall abase the proud; for, behold, O Appointer of the + Stars, as I have sat for uncounted years upon my solitary throne, brooding + over the things beneath, my spirit hath gathered wisdom from the changes + that shift below. Looking upon the tribes of earth, I have seen how the + multitude are swayed, and tracked the steps that lead weakness into power; + and fain would I be the ruler of one who, if abased, shall aspire to + rule.” + </p> + <p> + As a sudden cloud over the face of noon was the change on the brow of the + archangel. + </p> + <p> + “Proud and melancholy star,” said the herald, “thy wish would war with the + courses of the invisible destiny, that, throned far above, sways and + harmonizes all; the source from which the lesser rivers of fate are + eternally gushing through the heart of the universe of things. Thinkest + thou that thy wisdom, of itself, can lead the peasant to become a king?” + </p> + <p> + And the crowned star gazed undauntedly on the face of the archangel, and + answered: + </p> + <p> + “Yea!—grant me but one trial!” + </p> + <p> + Ere the archangel could reply, the farthest centre of the heaven was rent + as by a thunderbolt; and the divine herald covered his face with his + hands, and a voice low and sweet, and mild with the consciousness of + unquestionable power, spoke forth to the repining star: + </p> + <p> + “The time has arrived when thou mayest have thy wish. Below thee, upon yon + solitary plain, sits a mortal, gloomy as thyself, who, born under thy + influence, may be moulded to thy will.” + </p> + <p> + The voice ceased, as the voice of a dream. Silence was over the seas of + space, and the archangel, once more borne aloft, slowly soared away into + the farther heaven, to promulgate the divine bidding to the stars of + far-distant worlds. + </p> + <p> + But the soul of the discontented star exulted within itself; and it said, + “I will call forth a king from the valley of the herdsmen, that shall + trample on the kings subject to my fellows, and render the charge of the + contemned star more glorious than the minions of its favored brethren; + thus shall I revenge neglect—thus shall I prove my claim hereafter + to the heritage of the great of earth!” + </p> + <p> + At that time, though the world had rolled on for ages, and the pilgrimage + of man had passed through various states of existence, which our dim + traditionary knowledge has not preserved, yet the condition of our race in + the northern hemisphere was then what <i>we</i>, in our imperfect lore, + have conceived to be among the earliest. + </p> + <p> + <a name="link2H_4_0004" id="link2H_4_0004"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + FORMING A NEW RELIGION. + </h2> + <p> + By a rude and vast pile of stones, the masonry of arts forgotten, a lonely + man sat at midnight, gazing upon the heavens. A storm had just passed from + the earth—the clouds had rolled away, and the high stars looked down + upon the rapid waters of the Rhine; and no sound save the roar of the + waves and the dripping of the rain from the mighty trees, was heard around + the ruined pile: the white sheep lay scattered on the plain, and slumber + with them. He sat watching over the herd, lest the foes of a neighboring + tribe seized them unawares, and thus he communed with himself: + </p> + <p> + “The king sits upon his throne, and is honored by a warrior race, and the + warrior exults in the trophies he has won; the step of the huntsman is + bold upon the mountain-top, and his name is sung at night round the + pine-fires, by the lips of the bard; and the bard himself hath honor in + the hail. But I, who belong not to the race of kings, and whose limbs can + bound not to the rapture of war, nor scale the eyries of the eagle and the + haunts of the swift stag; whose hand cannot string the harp, and whose + voice is harsh in the song; <i>I</i> have neither honor nor command, and + men bow not the head as I pass along; yet do I feel within me the + consciousness of a great power that should rule my species—not obey. + My eye pierces the secret hearts of men—I see their thoughts ere + their lips proclaim them; and I scorn, while I see, the weakness and the + vices which I never shared. I laugh at the madness of the warrior—I + mock within my soul at the tyranny of kings. Surely there is something in + man’s nature more fitted to command—more worthy of renoun, than the + sinews of the arm, or the swiftness of the feet, or the accident of + birth!” + </p> + <p> + As Morven, the son of Osslah, thus mused within himself, still looking at + the heavens, the solitary man beheld a star suddenly shooting from its + place, and speeding through the silent air, till it as suddenly paused + right over the midnight river, and facing the inmate of the pile of + stones. + </p> + <p> + As he gazed upon the star strange thoughts grew slowly over him. He drank, + as it were, from its solemn aspect, the spirit of a great design. A dark + cloud rapidly passing over the earth, snatched the star from his sight; + but left to his awakened mind the thoughts and the dim scheme that had + come to him as he gazed. + </p> + <p> + When the sun arose one of his brethren relieved him of his charge over the + herd, and he went away, but not to his father’s home. Musingly he plunged + into the dark and leafless recesses of the winter forest; and shaped out + of his wild thoughts, more palpably and clearly, the outline of his daring + hope. + </p> + <p> + While thus absorbed, he heard a great noise in the forest, and, fearful + lest the hostile tribe of the Alrich might pass that way, he ascended one + of the loftiest pine-trees, to whose perpetual verdure the winter had not + denied the shelter he sought, and, concealed by its branches, he looked + anxiously forth in the direction whence the noise had proceed. + </p> + <p> + And IT came—it came with a tramp and a crash, and a crushing tread + upon the crunched boughs and matted leaves that strewed the soil—it + came—it came, the monster that the world now holds no more—the + mighty mammoth of the North! + </p> + <p> + Slowly it moved in its huge strength along, and its burning eyes glittered + through the gloomy shade: its jaws, falling apart, showed the grinders + with which it snapped asunder the young oaks of the forest; and the vast + tusks, which, curved downward to the midst of its massive limbs, glistened + white and ghastly, curdling the blood of one destined hereafter to be the + dreaded ruler of the men of that distant age. + </p> + <p> + The livid eyes of the monster fastened on the form of the herdsman, even + amidst the thick darkness of the pine. It paused—it glared upon him—its + jaws opened, and a low deep sound, as of gathering thunder, seemed to the + son of Osslah as the knell of a dreadful grave. But after glaring on him + for some moments, it again, and calmly, pursued its terrible way, crashing + the boughs as it marched along, till the last sound of its heavy tread + died away upon his ear. + </p> + <p> + Ere yet, however, before Morven had summoned the courage to descend the + tree, he saw the shining of arms through the bare branches of the wood, + and presently a small hand of the hostile Alrich came into sight. He was + perfectly hidden from them; and, listening as they passed him, he heard + one say to another: + </p> + <p> + “The night covers all things; why attack them by day?” + </p> + <p> + And he who seemed the chief of the band, answered “Right. To-night, when + they sleep in their city, we will upon them. Lo! they will be drenched in + wine, and fall like sheep into our hands.” + </p> + <p> + “But where, O chief,” said a third of the band, “shall our men hide during + the day? for there are many hunters among the youth of the Oestrich tribe, + and they might see us in the forest unawares, and arm their race against + our coming.” + </p> + <p> + “I have prepared for that,” answered the chief. “Is not the dark cavern of + Oderlin at hand? Will it not shelter us from the eyes of the victims?” + </p> + <p> + Then the men laughed, and shouting, they went their way adown the forest. + </p> + <p> + When they were gone Morven cautiously descended, and, striking into a + broad path, hastened to a vale that lay between the forest and the river + in which was the city where the chief of his country dwelt. + </p> + <p> + As he passed by the warlike men, giants in that day, who thronged the + streets (if streets they might be called), their half garments parting + from their huge limbs, the quiver at their backs, and the hunting spears + in their hands, they laughed and shouted out, and, pointing to him, cried: + </p> + <p> + “Morven, the woman! Morven, the cripple! what dost thou among men?” + </p> + <p> + For the son of Osslah was small in stature and of slender strength, and + his step had halted from his birth; but he passed through the warriors + unheedingly. + </p> + <p> + At the outskirts of the city he came upon a tail pile, in which some old + men dwelt by themselves, and counseled the king when times of danger, or + when the failure of the season, the famine, or the drought, perplexed the + ruler, and clouded the savage fronts of his warrior tribe. + </p> + <p> + They gave the counsels of experience, and when experience failed, they + drew, in their believing ignorance, assurances and omens from the winds of + heaven, the changes of the moon, and the flights of the wandering birds. + Filled (by the voices of the elements, and the variety of mysteries which + ever shift along the face of things, unsolved by the wonder which pauses + not, the fear which believes, and that eternal reasoning of all + experience, which assigns causes to effects) with the notion of superior + powers, <i>they assisted their ignorance by the conjectures of their + superstition</i>. But as yet they knew no craft and practiced no <i>voluntary</i> + delusion; they trembled too much at the mysteries, which had created their + faith, to seek to belie them. They counselled as they believed, and the + bold dream had never dared to cross men thus worn and grey with age, of + governing their warriors and their kings by the wisdom of deceit. + </p> + <p> + The son of Osslah entered the vast pile with a fearless step, and + approached the place at the upper end of the hall, where the old men sat + in conclave. + </p> + <p> + “How, base-torn and craven limbed!” cried the eldest, who had been a noted + warrior in his day; “darest thou enter unsummoned amidst the secret + councils of the wise men? Knowest thou not, scatterling! that the penalty + is death?” + </p> + <p> + “Slay me, if thou wilt,” answered Morven “but hear! + </p> + <p> + “As I sat last night in the ruined palace of our ancient kings, tending, + as my father bade me, the sheep that grazed around, lest the fierce tribe + of Alrich should descend unseen from the mountains upon the herd, a storm + came darkly on; and when the storm, had ceased and I looked above on the + sky, I saw a star descend from its height towards me, and a voice from the + star said, ‘Son of Osslah, leave thy herd and seek the council of the wise + men, and say unto them, that they take thee as one of their number, or + that sudden will be the destruction of them, and theirs.’ + </p> + <p> + “But I had courage to answer the voice, and I said, ‘Mock not the poor son + of the herdsman. Behold they will kill me if I utter so rash a word, for I + am poor and valueless in the eyes of the tribe of Oestrich, and the great + in deeds and the grey of hair alone sit in the council of the wise men.’ + </p> + <p> + “Then the voice said, ‘Do my bidding, and I will give thee a token that + thou comest from the powers that sway the seasons and sail upon the eagles + of the winds. Say unto the wise men that this very night if they refuse to + receive thee of their band, evil shall fall upon them, and the morrow + shall dawn in blood.’ + </p> + <p> + “Then the voice ceased, and a cloud passed over the star; and I communed + with myself, and came, O dread fathers, mournfully unto you. For I feared + that ye would smite me because of my bold tongue, and that ye would, + sentence me to the death, in that I asked what may scarce be given even to + the sons of kings.” + </p> + <p> + Then the grim elders looked one at the other and marvelled much, nor knew + they what answer they should make to the herdsman’s son. + </p> + <p> + At length one of the wise men said, “Surely there must be truth in the son + of Osslah, for he would not dare to falsify the great lights of heaven. If + he had given unto men the words of the star, verily we might doubt the + truth. But who would brave the vengeance of the gods of night?” + </p> + <p> + Then the elders shook their heads approvingly; but one answered and said: + </p> + <p> + “Shall we take the herdsman’s son as our equal? No!” + </p> + <p> + The name of the man who thus answered was Darvan, and his words were + pleasing to the elders. + </p> + <p> + But Morven spoke out: + </p> + <p> + “Of a truth, O councilors of kings! I look not to be an equal with + yourselves. Enough if I tend the gates of your palace, and serve you as + the son of Osslah may serve;” and he bowed his head humbly as he spoke. + </p> + <p> + Then said the chief of the elders, for he was wiser than the others, “But + how wilt thou deliver us from the evil that is to come? Doubtless the star + hath informed thee of the service thou canst render to us if we take thee + into our palace, as well as the ill that will fall on us if we refuse.” + </p> + <p> + Morven answered meekly: “Surely, if thou acceptest thy servant, the star + will teach him that which may requite thee; but as yet he knows only what + he has uttered.” + </p> + <p> + Then the sages bade him withdraw, and they communed with themselves and + they differed much; but though fierce men and bold at the war cry of a + human foe, they shuddered at the prophecy of a star. So they resolved to + take the son of Osslah, and suffer him to keep the gate of the + council-hall. + </p> + <p> + He heard their decree and towed his head, and went to the gate, and sat + down by it in silence. + </p> + <p> + And the sun went down in the west, and the first stats of the twilight + began to glimmer, when Morven started front his seat, and a trembling + appeared to seize his limbs. His lips foamed; an agony and a fear + possessed him; he writhed as a man whom the spear of a foeman has pierced + with a mortal wound, and suddenly fell upon his face on the stony earth. + </p> + <p> + The elders approached him; wondering, they lifted him up. He slowly + recovered as from a swoon; his eyes rolled wildly. + </p> + <p> + “Heard ye not the voice of the star?” he said. + </p> + <p> + And the chief of the elders answered, “Nay, we heard no sound.” + </p> + <p> + Then Morven sighed heavily. + </p> + <p> + “To me only the word was given. Summon instantly, O councilors of the + king! summon the armed men, and all the youth of the tribe, and let them + take the sword and the spear, and follow thy servant. For lo! the star + hath announced to him that the foe shall fall into our hands as the wild + beast of the forests.” + </p> + <p> + The son of Osslah spoke with the voice of command, and the elders were + amazed. + </p> + <p> + “Why, pause ye?” he cried. “Do the gods of the night lie? On my head rest + the peril if I deceive ye.” + </p> + <p> + Then the elders communed together; and they went forth and summoned the + men of arms, and all the young of the tribe; and each man took the sword + and the spear, and Morven also. And the son of Osslah walked first, still + looking up at the star; and he motioned them to be silent, and move with a + stealthy step. + </p> + <p> + So they went through the thickest of the forest, till they came to the + mouth of a great cave, overgrown with aged and matted trees, and it was + called the cave of Oderlin; and he bade the leaders place the armed men on + either side the cave, to the right and to the left, among the hushes. + </p> + <p> + So they watched silently till the night deepened, when they heard a noise + in the cave and the sound of feet, and forth came an armed man; and the + spear of Morven pierced him, and he fell dead at the mouth of the cave. + Another and another, and both fell! Then loud and long was heard the + warcry of Alrich, and forth poured, as a stream over a narrow bed, the + river of armed men. + </p> + <p> + And the Sons of Oestrich fell upon them, and the foe were sorely perplexed + and terrified by the suddenness of the battle and the darkness of the + night; and there was a great slaughter. + </p> + <p> + And when the morning came, the children of Oestrich counted the slain, and + found the leader of Alrich and the chief men of the tribe amongst them, + and great was the joy thereof. + </p> + <p> + So they went back in triumph to the city, and they carded the brave son of + Osslah on their shoulders, and shouted forth, “Glory to the servant of the + star.” + </p> + <p> + And Morven dwelt in the council of the wise men. + </p> + <p> + Now the king of the tribe had one daughter, and she was stately amongst + the women of the tribe, and fair to look upon. And Morven gazed upon her + with the eyes of love, but he did not dare to speak. + </p> + <p> + Now the son of Osslah laughed secretly at the foolishness of men; he loved + them not, for they had mocked him; he honored them not, for he had blinded + the wisest of their elders. + </p> + <p> + He shunned their feasts and merriment and lived apart and solitary. + </p> + <p> + The austerity of his life increased the mysterious homage which his + commune with the stars had won him, and the boldest of the warriors bowed + his head to the favorite of the gods. + </p> + <p> + One day he was wandering by the side of the river, and he saw a large bird + of prey rise from the earth, and give chase to a hawk that had not yet + gained the full strength of its wings. From his youth the solitary Morven + had loved to watch, in the great forests and by the banks of the mighty + stream, the habits of the things which nature had submitted to man; and + looking now on the birds, he said to himself, “Thus is it ever; by cunning + or by strength each thing wishes to master its kind.” + </p> + <p> + While thus, moralizing, the larger bird had stricken down the hawk, and it + fell terrified and panting at his feet. + </p> + <p> + Morven took the hawk in his hands, and the vulture shrieked above him, + wheeling nearer and nearer to its protected prey; but Morven scared away + the vulture, and placing the hawk in his bosom, he carried it home, and + tended it carefully, and fed it from his hand until it had regained its + strength; and the hawk knew him, and followed him as a dog. + </p> + <p> + And Morven said, smiling to himself, “Behold, <i>the credulous fools + around me put faith in the flight and motions of birds</i>. I will teach + this poor hawk to minister to my ends.” + </p> + <p> + So he tamed the bird, and tutored it according to its nature; but he + concealed it carefully from others, and cherished it in secret. + </p> + <p> + The king of the country was old and like to die, and the eyes of the tribe + were turned to his two sons, nor knew they which was the worthier to + reign. + </p> + <p> + And Morven passing through the forest one evening, saw the younger of the + two, who was a great hunter, sitting mournfully under an oak, and looking + with musing eyes upon the ground. + </p> + <p> + “Wherefore musest thou, O swift footed Siror?” said the son of Osslah; + “and wherefore art thou sad?” + </p> + <p> + “Thou canst not assist me,” answered the prince, sternly; “take thy way.” + </p> + <p> + “Nay,” answered Morven, “thou knowest not what thou sayest; am I not the + favorite of the stars?” + </p> + <p> + “Away, I am no graybeard whom the approach of death makes doting: talk not + to inc of the stars; I know only the things that my eye sees and my ear + drinks in.” + </p> + <p> + “Hush,” said Morven, solemnly, and covering his face; “hush! lest the + heavens avenge thy rashness. But, behold, the stars have given unto me to + pierce the secret hearts of others; and I can tell thee the thoughts of + thine.” + </p> + <p> + “Speak out, base-born!” + </p> + <p> + “Thou art the younger of two, and thy name is less known in war than the + name of thy brother; yet wouldst thou desire to be set over his head, and + to sit at the high seat of thy father?” + </p> + <p> + The young man turned pale. + </p> + <p> + “Thou hast truth in thy lips,” said he, with a faltering voice. + </p> + <p> + “Not from me, but from the stars, descends the truth.” + </p> + <p> + “Can the stars grant my wish?” + </p> + <p> + “They can; let us meet to-morrow.” Thus saying, Morven passed into the + forest. + </p> + <p> + The next day, at noon, they met again. + </p> + <p> + “I have consulted the gods of night, and they have given me the power that + I prayed for, but on one condition.” + </p> + <p> + “Name it.” + </p> + <p> + “That thou sacrifice thy sister on their altars thou must build up a heap + of stones, and take thy sister into the wood, and lay her on the pile, and + plunge thy sword into her heart; so only shalt then reign.” + </p> + <p> + The prince shuddered, and started to his feet, and shook his spear at the + pale front of Morven. + </p> + <p> + “Tremble,” said the son of Osslah, with a loud voice. “Hark to the gods, + who threaten thee with death, that thou hast dared to lift thine arm + against their servant!” + </p> + <p> + As he spoke, the thunder rolled above; for one of the frequent storms of + the early summer was about to break. + </p> + <p> + The spear dropped from the prince’s hand; he sat down and cast his eyes on + the ground. + </p> + <p> + “Wilt thou do the bidding of the stars, and reign?” said Morven. + </p> + <p> + “I will!” cried Siror, with a desperate voice. + </p> + <p> + “This evening, then, when the sun sets, thou wilt lead her hither, alone; + I may not attend thee. Now, let us pile the stones.” + </p> + <p> + Silently the huntsman bent his vast strength to the fragments of rock that + Morven pointed to him, and they built the altar, and went their way. + </p> + <p> + And beautiful is the dying of the great sum when the last song of the + birds fades into the lap of silence; when the islands of the cloud are + bathed in light, and the first star springs up over the grave of day. + </p> + <p> + “Whither leadest thou my steps, my brother?” said Gina; “and why doth thy + lip quiver? and why dost thou tarn away thy face?” + </p> + <p> + “Is not the forest beautiful; doth it not tempt us forth, my sister?” + </p> + <p> + “And wherefore are those heaps of stone piled together?” + </p> + <p> + “Let others answer; <i>I</i> piled them not.” + </p> + <p> + “Thou tremblest brother: we will return.” + </p> + <p> + “Not so; by those stones is a bird that my shaft pierced to-day; a bird of + beautiful plumage that I slew for thee.” + </p> + <p> + “We are by the pile: where hast thou laid the bird?” + </p> + <p> + “Here!” cried Siror; and he seized the maiden in his arms, and, casting + her on the rude altar, he drew forth his sword to smite her to the heart. + </p> + <p> + Right over the stones rose a giant oak, the growth of immemorial ages; and + from the oak, or from the heavens; broke forth a loud and solemn voice: + </p> + <p> + “Strike not, son of kings! the stars forbear their own: the maiden thou + shalt not slay; yet shalt thou reign over the race of Oestrich; and thou + shall give Orna as a bride to the favorite of the stars. Arise, and go thy + way!” + </p> + <p> + The voice ceased: the terror of Orna had overpowered for a time the + springs of life; and Siror bore her home through the wood in his strong + arms. + </p> + <p> + “Alas!” said Morven, when, at the next day, he again met the aspiring + prince; “alas! the stars have ordained me a lot which my heart desires + not; for I, lonely of life, and crippled of shape, am insensible to the + fires of love; and ever, as thou and thy tribe know, I have shunned the + eyes of women, for the maidens laughed at my halting step and my sullen + features; and so in my youth I learned betimes to banish all thoughts of + love. But since they told me (as they declared to <i>thee</i>), that only + through that marriage, thou, O beloved prince! canst obtain thy fatter’s + plumed crown, I yield me to their will.” + </p> + <p> + “But,” said the prince, “not until I am king can I give thee my sister in + marriage; for thou knowest that my sire would smite me to the dust, if I + asked him to give the flower of our race to the son of the herdsman + Osslah.” + </p> + <p> + “Thou speakest the words of truth. Go home and fear not: but, when thou + art king, the sacrifice must be made, and Orna mine. Alas! how can I dare + to lift my eyes to her! But so ordain the dread kings of the night!—Who + shall gainsay their word?” + </p> + <p> + “The day that sees me king, sees Orna thine,” answered the prince. + </p> + <p> + Morven walked forth, as was his wont, alone; and he said to himself, “the + king is old, yet may he live long between me and mine hope!” and he began + to cast in his mind how he might shorten the time. + </p> + <p> + Thus absorbed, he wandered on so unheedingly, that night advanced, and he + had lost his path among the thick woods, and knew not how to regain his + home; so he lay down quietly beneath a tree, and rested till day dawned. + </p> + <p> + Then hunger came upon him and he searched among the bushes for such simple + roots as those with which, for he was ever careless of food, he was used + to appease the cravings of nature. + </p> + <p> + He found, among other more familiar herbs and roots, a red berry of a + sweetish taste, which he had never observed before. He ate of it + sparingly, and had not proceeded far in the wood before he found his eyes + swim, and a deadly sickness come over him. For several hours he lay + convulsed on the ground expecting death; but the gaunt spareness of his + frame, and his unvarying abstinence, prevailed over the poison, and he + recovered slowly, and after great anguish: but he went with feeble steps + back to the spot where the berries grew, and, plucking several, hid them + in his bosom, and by nightfall regained the city. + </p> + <p> + The next day he went forth among his father’s herds, and seizing a lamb, + forced some of the berries into its stomach, and the lamb, escaping, ran + away, and fell down dead. Then Morven took some more of the berries and + boiled them down, and mixed the juice with wine, and he gave the wine in + secret to one of his father’s servants, and the servant died. + </p> + <p> + Then Morven sought the king, and coming into his presence alone, he said + unto him, “How fares my lord?” + </p> + <p> + The king sat on a couch, made of the skins of wolves, and his eye was + glassy and dim; but vast were his aged limbs and huge was his stature, and + he had been taller by a head than the children of men, and none living + could bend the bow he had bent in youth. Grey, gaunt and worn, as some + mighty bones that are dug at times from the bosom of the earth—a + relic of the strength of old. + </p> + <p> + And the king said, faintly, and with a ghastly laugh: + </p> + <p> + “The men of my years fare ill. What avails my strength? Better had I been + born a cripple like thee, so should I have had nothing to lament in + growing old.” + </p> + <p> + The red flash passed over Morven’s brow; but he bent humbly— + </p> + <p> + “O king, what if I could give thee back thy youth? What if I could restore + to thee the vigor which distinguished thee above the sons of men, when the + warriors of Alrich fell like grass before thy sword?” + </p> + <p> + Then the king uplifted his dull eyes, and he said: + </p> + <p> + “What meanest thou, son of Osslah? Surely I hear much of thy great wisdom, + and how thou speakest nightly with the stars. Can the gods of the night + give unto thee the secret to make the old young?” + </p> + <p> + “Tempt them not by doubt,” said Morven, reverently. “All things are + possible to the rulers of the dark hour; and, lo! the star that loves thy + servant spake to him at the dead of night, and said, ‘Arise, and go unto + the king; and tell him that the stars honor the tribe of Oestrich, and + remember how the king bent his bow against the Sons of Alrich; wherefore, + look thou under the stone that lies to the right of thy dwelling—even + beside the pine-tree, and thou shalt see a vessel of clay, and in the + vessel thou wilt find a sweet liquid, that shall make the king thy master + forget his age forever.’ + </p> + <p> + “Therefore, my lord, when the morning rose I went forth, and looked under + the stone, and behold the vessel of clay; and I have brought it hither to + my lord, the king.” + </p> + <p> + “Quick—slave—quick! that I may drink and regain my youth!” + </p> + <p> + “Nay, listen, O king! farther said the star to me: + </p> + <p> + “‘It is only at night, when the stars have power, that this their gift + will avail; wherefore, the king must wait till the hush of the midnight, + when the moon is high, and then may he mingle the liquid with his wine. + </p> + <p> + “‘And he must reveal to none that he hath received the gift from the hand + of the servant of the stars. For THEY do their work in secret, and when + men sleep; therefore they love not the babble of mouths, and he who + reveals their benefits shall surely die.’” + </p> + <p> + “Fear not,” said the king, grasping the vessel; “none shall know: and, + behold, I will rise on the morrow; and my two sons—wrangling for my + crown—verily, I shall be younger than they!” + </p> + <p> + Then the king laughed loud; and he scarcely thanked the servant of the + stars, neither did he promise him reward: for the kings in those days had + little thought—save for themselves. + </p> + <p> + And Morven said to him, “Shall I not attend my lord? for without me, + perchance, the drug might fail of its effect.” + </p> + <p> + “Aye,” said the king, “rest here.” + </p> + <p> + “Nay,” replied Morven; “thy servants will marvel and talk much, if they + see the son of Osslah sojourning in thy palace. So would the displeasure + of the gods of night perchance be incurred. Suffer that the lesser door of + the palace be unbarred, so that at the night hour, when the moon is midway + in the heavens, I may steal unseen into thy chamber, and mix the liquid + with thy wine.” + </p> + <p> + “So be it,” said the king. “Thou art wise though thy limbs are crooked and + curt; and the stars might have chosen a taller man.” + </p> + <p> + Then the king laughed again; and Morven laughed too, but there was danger + in the mirth of the son of Osslah. + </p> + <p> + The night had began to wane, and the inhabitants of Oestrich were buried + in deep sleep, when, hark! a sharp voice was heard crying out in the + streets, “Woe, woe! Awake ye sons of Oestrich—woe!” + </p> + <p> + Then forth, wild—haggard—alarmed—spear in hand, rushed + the giant sons of the rugged tribe, and they saw a man on a height in the + middle of the city, shrieking, “Woe!” and it was Morven, the son of + Osslah! + </p> + <p> + And he said unto them, as they gathered round him, “Men and warriors, + tremble as ye hear. + </p> + <p> + “The star of the west hath spoken to me and thus saith the star: + </p> + <p> + “‘Evil shall fall upon the kingly house of Oestrich—yea, ere the + morning dawns; wherefore, go thou mourning into the streets, and wake the + inhabitants to woe!’ + </p> + <p> + “So I rose and did the bidding of the star.” + </p> + <p> + And while Morven was yet speaking, a servant of the king’s house ran up to + the crowd, crying loudly: + </p> + <p> + “The king is dead!” + </p> + <p> + So they went into the palace and found the king stark upon his couch, and + his huge limbs all cramped and crippled by the pangs of death, and his + hands clenched as if in menace of a foe—the foe of all living flesh! + </p> + <p> + Then fear came on the gazers, and they looked on Morven with a deeper awe + than the boldest warrior would have called forth: and they bore him back + to the council-hall of the wise men, wailing and clashing their arms in + woe, and shouting, ever and anon: + </p> + <p> + “<i>Honor to Morven, the prophet!</i>” + </p> + <p> + And that was the first time the word PROPHET was ever used in those + countries. + </p> + <p> + At noon, on the third day from the king’s death, Siror sought Morven, and + he said: + </p> + <p> + “Lo, my father is no more, and the people meet this evening at sunset to + elect his successor, and the warriors and the young men will surely choose + my brother, for he is more known in war. Fail me not, therefore.” + </p> + <p> + “Peace, boy!” said Morven, sternly; “nor dare to question the truth of the + gods of night.” + </p> + <p> + For Morven now began to presume on his power among the people, and to + speak as rulers speak, even to the sons of kings. + </p> + <p> + And the voice silenced the fiery Siror, nor dared he to reply. + </p> + <p> + “Behold,” said Morven, taking up a chaplet of colored plumes, “wear this + on thy head, and put on a brave face—for the people like a hopeful + spirit—and go down with thy brother to the place where the new king + is to be chosen, and leave the rest to the stars. + </p> + <p> + “But, above all things, forget not that chaplet; it has been blessed by + the gods of night.” + </p> + <p> + The prince took the chaplet and returned home. + </p> + <p> + It was evening and the warriors and chiefs of the tribe were assembled in + the place where the new king was to be elected. + </p> + <p> + And the voices of the many favored Prince Voltoch, the brother of Siror, + for he had slain twelve foeman with his spear; and verily, in those days, + that was a great virtue in a king. + </p> + <p> + Suddenly there was a shout in the streets, and the people cried out: + </p> + <p> + “Way for Morven, the prophet, the prophet!” + </p> + <p> + For the people held the son of Osslah in even greater respect than did the + chiefs. + </p> + <p> + Now, since he had become of note, Morven had assumed a majesty of air + which the son of the herdsman knew not in his earlier days; and albeit his + stature was short, and his limbs halted, yet his countenance was grave and + high. + </p> + <p> + He only of the tribe wore a garment that swept the ground, and his head + was bare, and his long black hair descended to his girdle, and rarely was + change or human passion seen in his calm aspect. + </p> + <p> + He feasted not, nor drank wine, nor was his presence frequent in the + streets. + </p> + <p> + He laughed not, neither did he smile, save when alone in the forest—and + then he laughed at the follies of his tribe. + </p> + <p> + So he walked slowly through the crowd, neither turning to the left nor to + the right, as the crowd gave way; and he supported his steps with a staff + of the knotted pine. + </p> + <p> + And when he came to the place where the chiefs were met, and the two + princes stood in the centre, he bade the people around him proclaim + silence. + </p> + <p> + Then mounting on a huge fragment of rock, he thus spake to the multitude: + </p> + <p> + “Princes, wantons and bards! ye, O council of the wise men! and ye, O + hunters of the forests, and snarers of the fishes of the streams! harken + to Morven, the son of Osslah. + </p> + <p> + “Ye know that I am lowly of race, and weak of limb; but did I not give + into your hands the tribe of Alrich, and did ye not slay them in the dead + of night with a great slaughter? + </p> + <p> + “Surely, ye must know that this of himself did not the herdsman’s son; + surely he was but the agent of the bright gods that love the children of + Oestrich. + </p> + <p> + “Three nights since, when slumber was on the earth, was not my voice heard + in the streets? + </p> + <p> + “Did I not proclaim woe to the kingly house of Oestrich? and verily the + dark arm had fallen on the bosom of the mighty, that is no more. + </p> + <p> + “Could I have dreamed this thing merely in a dream, or was I not as the + voice of the bright gods that watch over the tribes of Oestrich? + </p> + <p> + “Wherefore, O men and chiefs! scorn not the son of Osslah, but listen to + his words; for are they not the wisdom of the stars? + </p> + <p> + “Behold, last night, I sat alone in the valley, and the trees were hushed + around, and not a breath stirred; and I looked upon the star that counsels + the son of Osslah; and I said: + </p> + <p> + “‘Dread conqueror of the cloud! thou that bathest thy beauty in the + streams and piercest the pine-boughs with thy presence; behold thy servant + grieved because the mighty one hath passed away, and many foes surround + the houses of my brethren; and it is well that they should have a king + valiant and prosperous in war, the cherished of the stars. + </p> + <p> + “‘Wherefore, O star! as thou gavest into our hands the warriors of Alrich, + and didst warn us of the fall of the oak of our tribe, wherefore, I pray + thee, give unto the people a token that they may choose that king whom the + gods of the night prefer!’ + </p> + <p> + “Then a low voice sweeter than the music of the bard, stole along the + silence. + </p> + <p> + “‘Thy love for thy race is grateful to the stars of night: go then, son of + Osslah, and seek the meeting of the chiefs and the people to choose a + king, and tell them not to scorn thee because thou art slow to the chase + and little known in war; for the stars give thee wisdom as a recompense + for all. + </p> + <p> + “‘Say unto the people that as the wise men of the council shape their + lessons by the flight of birds, so by the flight of birds stall a token be + given unto them, and they shall choose their kings. + </p> + <p> + “‘For,’ said, the star of right, ‘the birds are children of the winds, + they pass to and fro along the ocean of the air, and visit the clouds that + are the warships of the gods. + </p> + <p> + “‘And their music is but broken melodies which they gleam from the harps + above. + </p> + <p> + “‘Are they not the messengers of the storm? + </p> + <p> + “‘Ere the stream chafes against the bank, and the rain descends, know ye + not, by the wail of birds and their low circles over the earth, that the + tempest is at hand? + </p> + <p> + “‘Wherefore, wisely do ye deem that the children of the air are the fit + interpreters between the sons of men and the lords of the world above. + </p> + <p> + “‘Say then to the people and the chiefs, that they shall take, from among + the doves that nest in the roof of the palace, a white dove, and they + shall let it loose in the air, and verily the gods of the night shall deem + the dove as a prayer coming from the people, and they shall send a + messenger to grant the prayer and give to the tribes of Oestrich a king + worthy of themselves.’ + </p> + <p> + “With that the star spoke no more.” + </p> + <p> + Then the friends of Voltoch murmured among themselves, and they said, + “Shall this man dictate to us who shall be king?” + </p> + <p> + But the people and the warriors shouted: + </p> + <p> + “Listen to the star; do we not give or deny battle according as the bird + flies—shall we not by the same token choose him by whom the battle + should be led?” + </p> + <p> + And the thing seemed natural to them, for it was after the custom of the + tribe. + </p> + <p> + Then they took one of the doves that built in the roof of the palace, and + they bought it to the spot where Morven stood, and he, looking up to the + stars and muttering to himself, released the bird. + </p> + <p> + There was a copse of trees a little distance from the spot, and as the + dove ascended, a hawk suddenly rose from the copse and pursued the dove; + and the dove was terrified, and soared circling high above the crowd, + when, lo, the hawk, poising itself one moment on its wings, swooped with a + sudden swoop, and, abandoning its prey, alighted on the plumed head of + Siror. + </p> + <p> + “Behold,” cried Morven in a loud voice, “behold your king!” + </p> + <p> + “Hail, all hail the king!” shouted the people. “All hail the chosen of the + stars!” + </p> + <p> + Then Morven lifted his right hand, and the hawk left the prince, and + alighted on Morven’s shoulder. + </p> + <p> + “Bird of the gods!” said he, reverently, “hast thou not a secret message + for my ear?” Then the hawk put its beak to Morven’s ear, and Morven bowed + his head submissively; and the hawk rested with Morven from that moment + and would not be scared away. + </p> + <p> + And Morven said: + </p> + <p> + “The stars have sent me this bird, that, in the day-time, when I see them + not, we may never be without a counsellor in distress.” + </p> + <p> + So Siror was made king, and Maven the son of Osslah was constrained by the + king’s will to take Orna for his wife; and the people and the chiefs + honored Morven, the prophet, above all the elders of the tribe. + </p> + <p> + One day Morven said unto himself, musing, “Am I not already equal with the + king? nay, is not the king my servant? did I not place him over the heads + of his brothers? am I not, therefore, more fit to reign than he is? shall + I not push him from his seat? + </p> + <p> + “It is a troublesome and stormy office to reign over the wild men of + Oestrich, to feast in the crowded hail, and to lead die warriors to the + fray. + </p> + <p> + “Surely, if I feasted not, neither went out to war, they might say, ‘This + is no king, but the cripple Morven;’ and some of the race of Siror might + slay me secretly. + </p> + <p> + “But can I not be greater far than kings, and continue to choose and + govern them, living as now at mine own ease? + </p> + <p> + “<i>Verily, the stars shall give me a new palace, and many subjects</i>.” + </p> + <p> + Among the wise men was Darvan; and Morven feared him, for his eye often + sought the movements of the son of Osslah. + </p> + <p> + And Morven said “It were better to TRUST this man than to BLIND, for + surely I want a helpmate and a friend.” + </p> + <p> + So he said to the wise man as he sat alone watching the setting sun: + </p> + <p> + “It seemeth to me, O Darvan! I that we ought to build a great pile in + honor of the stars and the pile should be more glorious than all the + palaces of the chiefs and the palaces of the king; for are not the stars + our masters? + </p> + <p> + “And thou and I should be the chief dwellers in this new palace, and we + would serve the gods of night, and fatten their altars with the choicest + of the herd, and the freshest of the fruits of the earth.” + </p> + <p> + And Darvan said: + </p> + <p> + “Thou speakest as becomes the servant of the stars. But will the people + help to build the pile, for they are a war-like race and they love not + toil?” + </p> + <p> + And Morven answered: + </p> + <p> + “<i>Doubtless the stars will ordain the work to be done. Fear not</i>.” + </p> + <p> + “In truth thou art a wondrous man, thy words ever come to pass,” answered + Darvan; “and I wish thou wouldest teach me, friend, the language of the + stars.” + </p> + <p> + “Assuredly if thou servest me thou shalt know,” answered the proud Morven; + and Darvan was secretly wroth that the son of the herdsman should command + the service of an elder and a chief. + </p> + <p> + And when Morven returned to his wife he found her weeping much. + </p> + <p> + Now she loved the son of Osslah with an exceeding love, for he was not + savage and fierce as the men she had known, and she was proud of his fame + among the tribe; and he took her in his arms and kissed her, and asked her + why she wept. + </p> + <p> + Then she told him that her brother, the king, had visited her and had + spoken bitter words of Morven. + </p> + <p> + “He taketh from me the affection of my people,” said Siror, “and blindeth + them with lies. And since he hath made me king, what if he take my kingdom + from me? Verily, a new tale of the stars might undo the old.” + </p> + <p> + And the king had ordered her to keep watch on Morven’s secrecy, and to see + whether truth was in him when he boasted of his commune with the Powers of + Night. + </p> + <p> + But Orna loved Morven better than Siror, therefore she told her husband + all. + </p> + <p> + And Morven resented the king’s ingratitude, and was troubled much, for a + king is a powerful foe; but tie comforted Orna, and bade her dissemble and + complain also of him to her brother, so that he might confide to her + unsuspectingly whatsoever he might design against Morven. + </p> + <p> + There was a cave by Morven’s house in which he kept the sacred hawk, and + wherein he secretly trained and nurtured other birds against future need, + and the door of the cave was always barred. + </p> + <p> + And one day he was thus engaged when he beheld a chink in the wall, that + he had never noted before, and the sun came playfully in; and while he + looked he perceived the sunbeam was darkened, and presently he saw a human + face peering in through the chink. + </p> + <p> + And Morven trembled, for he knew he had been watched. + </p> + <p> + Morven ran hastily from the cave, but the spy had disappeared among the + trees, and Morven went straight to the chamber of Darvan and sat himself + down. + </p> + <p> + Darvan did not return home till late, and he started and turned pale when + he saw Morven. + </p> + <p> + But Morven greeted him as a brother, and bade him to a feast, which, for + the first time, he purposed giving at the full of the moon, in honor of + the stars. + </p> + <p> + And going out of Darvan’s chamber, he returned to his wife, and bade her + hair, and go at the dawn of day to the king, her brother, and complain + bitterly of Morven’s treatment, and pluck the black schemes from the + breast of the king. “For surely,” said he, “Darvan hath lied to thy + brother, and some evil awaits me that I would fain know.” + </p> + <p> + So the next morning Orna sought the king, and she said: + </p> + <p> + “The herdsman’s son hath reviled me, and spoken harsh words to me; stall I + not be avenged?” + </p> + <p> + Then the king stamped his feet and shook his mighty sword. + </p> + <p> + “Surely thou shalt be avenged, for I have learned from one of the elders + that which convinceth me that the man hath lied to the people, and the + base-born shall surely die. + </p> + <p> + “Yea, the first time that he goeth alone into the forest my brother and I + will fall upon him and smite him to the death.” + </p> + <p> + And with this comfort Siror dismissed Orna. + </p> + <p> + And Orna flung herself at the feet of her husband. + </p> + <p> + “Fly now, O my beloved!—fly into the forests afar from my brethren, + or surely the sword of Siror will end thy days.” + </p> + <p> + Then the son of Osslab folded his arms, and seemed buried in black + thoughts; nor did he heed the voice of Orna, until again and again she had + implored him to fly. + </p> + <p> + “Fly!” he said at length. “Nay, I was doubting what punishment the stars + should pour down upon our foe. Let warriors fly. Morven, the prophet, + conquers by arms mightier than the sword.” + </p> + <p> + Nevertheless Morven was perplexed in his mind, and knew not how to save + himself from the vengeance of the king. + </p> + <p> + Now, while Morven was musing hopelessly, he heard a roar of waters; and + behold the river, for it was now the end of autumn, had burst its bounds, + and was rushing along the valley to the houses of the city. + </p> + <p> + And now the men of the tribe, and the women, and the children, came + running, and with shrieks to Morven’s house, crying: + </p> + <p> + “Behold the river has burst upon us!—Save us, O ruler of the stars!” + </p> + <p> + Then the sudden thought broke upon Morven and he resolved to risk his fate + upon one desperate scheme. + </p> + <p> + And he came out from the house calm and sad, and he said: + </p> + <p> + “Ye know not what ye ask; I cannot save ye from this peril: ye have + brought it on yourselves.” + </p> + <p> + And they cried: “How? O son of Osslah—we are ignorant of our crime.” + </p> + <p> + And he answered: + </p> + <p> + “Go down to the king’s palace and wait before it, and surely I will follow + ye, and ye shall learn wherefore ye have incurred this punishment from the + gods.” + </p> + <p> + Then the crowd rolled murmuring back, as a receding sea; and when it was + gone from the place, Morven went alone to the house of Darvan, which was + next his own: and Darvan was greatly terrified, for he was of a great age, + and had no children, neither friends, and he feared that he could not of + himself escape the waters. + </p> + <p> + And Morven said to him, soothingly: + </p> + <p> + “Lo, the people love me, and I will see that thou art saved for verily + thou hast been friendly to me, and done me much service with the king.” + </p> + <p> + And as he thus spake, Morven opened the door of the house and looked + forth, and saw that they were quite alone; then he seized the old man by + the throat, and ceased not his grip till he was quite dead. + </p> + <p> + And leaving the body of the elder on the floor, Morven, stole from the + house and shut the gate. + </p> + <p> + And as he was going to his cave he mused a little while, when, hearing the + mighty roar of the waves advancing, and afar off the shrieks of women, he + lifted up his head, and said proudly: + </p> + <p> + “No! in this hour terror alone shall be my slave; I will use no art save + the power of my soul.” + </p> + <p> + So, leaning on his pine staff, he strode down to the palace. + </p> + <p> + And it was now evening, and many of the men held torches, that they might + see each other’s faces in the universal fear. + </p> + <p> + Red flashed the quivering flames on the dark robes and pale front of + Morven; and he seemed mightier than the rest, because his face alone was + calm amidst the tumult. + </p> + <p> + And louder and hoarser came the roar of the waters; and swift rusted the + shades of night over the hastening tide. + </p> + <p> + And Morven said in a stern voice: + </p> + <p> + “Where is the king; and wherefore is he absent from his people in the hour + of dread?” + </p> + <p> + Then the gate of the palace opened; and, behold Siror was sitting in the + hall by the vast pine-fire and his brother by his side, and his chiefs + around him: for they would not deign to come amongst the crowd at the + bidding of the herdsman’s son. + </p> + <p> + Then Morven, standing upon a rock above the heads of the people (the same + rack whereon he had proclaimed the king), thus spake: + </p> + <p> + “Ye desired to know, O sons of Oestrich! wherefore the river hath burst + its bounds, and the peril hath come upon you. + </p> + <p> + “Learn then, that the stars resent as the foulest of human crimes an + insult to their servants and delegates below. + </p> + <p> + “Ye are all aware of the manner of life of Morven, whom ye have surnamed + the Prophet! + </p> + <p> + “He harms not man or beast; he lives alone; and, far from the wild joys of + the warrior tribe, he worships in awe and fear the Powers of Night! + </p> + <p> + “So is he able to advise ye of the coming danger—so is he able to + save ye from the foe. Thus are your huntsmen swift and your warriors bold; + and thus do your cattle bring forth their young, and the earth its fruits. + </p> + <p> + “What think ye, and what do ye ask to hear? + </p> + <p> + “Listen, men of Oestrich!—they have laid snares for my life; and + there are amongst you those who have whetted the sword against the bosom + that is only filled with love for you. + </p> + <p> + “Therefore have the stern lords of heaven loosened the chains of the river—therefore + doth this evil menace ye. + </p> + <p> + “Neither will it pass away until they who dig the pit for the servant of + the stars are buried in the same.” + </p> + <p> + Then, by the red torches, the faces of the men looked fierce and + threatening; and ten thousand voices shouted forth: + </p> + <p> + “Name them who conspired against thy life, O holy prophet! and surely they + shall be torn limb from limb.” + </p> + <p> + And Morven turned aside, and they saw that he wept bitterly; and he said: + </p> + <p> + “Ye have asked me, and I have answered: but now scarce will ye believe the + foe that I have provoked against me; and by the heavens themselves I + swear, that if my death would satisfy their fury, nor bring down upon + yourselves, and your children’s children, the anger of the throned stars, + gladly would I give my bosom to the knife. Yes,” he cried, lifting up his + voice, and pointing his shadowy arm towards the hall where the king sat by + the pine-fire—“yes, thou whom by my voice the stars chose above thy + brother—yes, Siror, the guilty one! take thy sword, and come hither—strike, + if thou hast the heart to strike, the Prophet of the Gods!” + </p> + <p> + The king started to his feet, and the crowd were hushed in a shuddering + silence. + </p> + <p> + Morven resumed: + </p> + <p> + “Know then, O men of Oestrich, that Siror and Voltoch, his brother, and + Darvan, the elder of the wise men, have purposed to slay your prophet, + even at such hour as when alone he seeks the shade of the forest to devise + new benefits for you. Let the king deny it, if he can!” + </p> + <p> + Then Voltoch, of the giant limbs, strode forth from the hall, and his + spear quivered in his hand. + </p> + <p> + “Rightly hast thou spoken, base son of my father’s herdsman! and for thy + sins shalt thou surely die; for thou liest when thou speakest of thy power + with the stars, and thou laughest at the folly of them who hear thee: + wherefore put him to death.” + </p> + <p> + Then the chiefs in the hall clashed their arms, and rushed forth to slay + the son of Osslah. + </p> + <p> + But he, stretching his unarmed hands on high, exclaimed: + </p> + <p> + “Hear him, O dread ones of the night—hark how he blasphemeth.” + </p> + <p> + Then the crowd took up the word, and cried: + </p> + <p> + “He blasphemeth—he blasphemeth against the prophet!” + </p> + <p> + But the king and the chiefs who hated Morven, because of his power with + the people, rushed into the crowd; and the crowd were irresolute, nor knew + they how to act, for never yet had they rebelled against their chiefs, and + they feared alike the prophet and the king. + </p> + <p> + And Siror cried: + </p> + <p> + “Summon Darvan to us, for he bath watched the steps of Morven, and he + shall lift the veil from my people’s eyes.” + </p> + <p> + Then three of the swift of foot started forth to the house of Darvan. + </p> + <p> + And Morven cried out with a loud voice: + </p> + <p> + “Hark! thus saith the star who, now riding through yonder cloud breaks + forth upon my eyes—‘For the lie that the elder hath uttered against + my servant, the curse of the stars shall fall upon him.’ Seek, and as ye + find him, so may ye find ever the foes of Morven and the gods.” + </p> + <p> + A chill and an icy fear fell over the crowd, and even the cheek of Siror + grew pale; and Morven, erect and dark above the waving torches, stood + motionless with folded arms. + </p> + <p> + And hark—far and fast came on the war-steeds of the wave—the + people heard them marching to the land, and tossing their white manes in + the roaring wind. + </p> + <p> + “Lo, as ye listen,” said Morven, calmly, “the river sweeps on. Haste, for + the gods will have a victim, be it your prophet or your king.” + </p> + <p> + “Slave!” shouted Siror, and his spear left his hand, and far above the + heads of the crowd sped hissing beside the dark form of Morven, and rent + the trunk of the oak behind. + </p> + <p> + Then the people, wroth at the danger of their beloved seer, uttered a wild + yell, and gathered round him with brandished swords, facing their + chieftains and their king. + </p> + <p> + But at that instant, ere the war had broken forth among the tribe, the + three warriors returned, and they bore Darvan on their shoulders, and laid + him at the feet of the king, and they said tremblingly: + </p> + <p> + “Thus found we the elder in the centre of his own hall.” + </p> + <p> + And the people saw that Darvan was a corpse, and that the prediction of + Morven was thus verified. + </p> + <p> + “So perish the enemies of Morven and the Stars!” cried the son of Osslah. + And the people echoed the cry. + </p> + <p> + Then the fury of Siror was at its height, and waving his sword above his + head, he plunged into the crowd: + </p> + <p> + “Thy blood, base-born, or mine.” + </p> + <p> + “So be it!” answered Morven, quailing not. “People, smite the blasphemer. + Hark how the river pours down upon your children and your hearths. On, on, + or ye perish!” + </p> + <p> + And Siror fell, pierced by five hundred spears. + </p> + <p> + “Smite! smite!” cried Morven, as the chiefs of the royal house gathered + round the king. + </p> + <p> + And the clash of swords, and the gleam of spears, and the cries of the + dying, and the yell of the trampling people, mingled with the roar of the + elements, and the voices of the rushing wave. + </p> + <p> + Three hundred of the chiefs perished that night by the swords of their own + tribe. And the last cry of the victors was, “<i>Morven the prophet</i>—MORVEN + THE KING!” + </p> + <p> + And the son of Osslah, seeing the waves now spreading over the valley, led + Orna his wife, and the men of Oestrich, their women and their children, to + a high mount, where they waited the dawning sun. + </p> + <p> + But Orna sat apart and wept bitterly, for her brothers were no more, and + her race had perished from the earth. + </p> + <p> + And Morven sought to comfort her in vain. + </p> + <p> + When the morning rose, they saw that the river had overspread the greater + part of the city, and now stayed its course among the hollows of the vale. + </p> + <p> + Then Morven said to the people: “The star kings are avenged, and their + wrath appeased. Tarry only here until the water have melted into the + crevices of the soil.” + </p> + <p> + And on the fourth day they returned to the city, and no man dared to name + another, save Morven, as the king. + </p> + <p> + But Morven retired into his cave and mused deeply; and then assembling the + people, he gave them new laws; and he made them build a mighty temple in + honor of the stars, and made them heap within it all that the tribe held + most precious. + </p> + <p> + And he took unto him fifty children from the most famous of the tribe; and + he took also ten from among the men who had served him best, and he + ordained that they should serve the stars in the great temple: and Morven + was their chief. + </p> + <p> + And he put away the crown they pressed upon him, and he chose from among + the elders a new king. + </p> + <p> + And he ordained that henceforth the servants only of the stars in the + great temple should elect the king and the rulers, and hold council, and + proclaim war: but he suffered the king to feast, and to hunt, and to make + merry in the banquet halls. + </p> + <p> + And Morven built altars in the temple, and was the first who, in the + North, <i>sacrificed the beast and the bird, and afterwards human flesh</i>, + upon the altars. + </p> + <p> + And he drew auguries from the entrails of the victim, and made schools for + the science of the prophet; and Morven’s piety was the wonder of the + tribe, in that he refused to be a king. + </p> + <p> + And Morven, the high-priest, was <i>ten thousand times mightier than the + king</i>. + </p> + <p> + He taught the people to till the ground, and to sow the herb; and by his + wisdom, and the valor that his prophecies instilled into men, he conquered + all the neighboring tribes. + </p> + <p> + And the sons of Oestrich spread themselves over a mighty empire, and with + them spread the name and the laws of Morven. + </p> + <p> + And in every province which he conquered, he ordered them to build a + temple to the stars. + </p> + <p> + But a heavy sorrow fell upon the years of Morven. + </p> + <p> + The sister of Siror bowed down her head and survived not long the + slaughter of her race. + </p> + <p> + And she left Morven childless. + </p> + <p> + And he mourned bitterly and as one distraught, for her only in the world + had his heart the power to love. + </p> + <p> + And he sat down and covered his face, saying: + </p> + <p> + “Lo: I have conquered and travailed; and never before in the world did man + conquer what I have conquered. + </p> + <p> + “Verily, the empire of the iron thews and the giant limbs is no more; I + have found a new power, that henceforth shall sway the lands;—<i>the + empire of plotting brain and a commanding mind</i>. + </p> + <p> + “But, behold, my fate is barren, and I feel already that it will grow + neither fruit nor tree as a shelter to mine old age. + </p> + <p> + “Desolate and lonely shall I pass away unto my grave. + </p> + <p> + “O Orna! my beautiful! my loved! none were like unto thee, and to thy love + do I owe my glory and my life. + </p> + <p> + “Would for thy sake, O sweet bird! that nestled in the dark cavern of my + heart—would for thy sake that thy brethren had been spared, for + verily with my life would I have purchased thine. + </p> + <p> + “Alas! only when I lost thee did I find that thy love was dearer to me + than the fear of others.” + </p> + <p> + And Morven mourned night and day, and none might comfort him. + </p> + <p> + But from that time forth he gave himself solely to the cares of his + calling; and his nature and his affections, and whatever there was left + soft in him, grew hard like stone; and he was a man without love, <i>and + he forbade love and marriage to the priest</i>. + </p> + <p> + Now, in his latter years, there arose OTHER prophets; for the world had + grown wiser even by Morven’s wisdom, and some did say unto themselves: + </p> + <p> + “Behold Morven, the herdsman’s son, is a king of kings: this did the stars + for their servant; shall we not, therefore, be also servants to the star?” + </p> + <p> + And they wore black garments like Morven, and went about prophesying of + what the stars foretold them. + </p> + <p> + And Morven was exceeding wroth; for he, more than other men, knew that the + prophets lied; wherefore he went forth against them with the ministers of + the temple, and he took them and burned them by a slow fire: for thus said + Morven to the people: + </p> + <p> + “<i>A true prophet hath honor, but I only am a true prophet!</i>” + </p> + <p> + “To all false prophets there shall be surely death.” + </p> + <p> + And the people applauded the piety of the son of Osslah. + </p> + <p> + And Morven educated the wisest of the children in the mysteries of the + temple, so that they grew up to succeed him worthily. + </p> + <p> + And he died full of years and honor; and they carved his effigy on a + mighty stone before the temple, and the effigy endured for a thousand + ages, and whoso looked on it trembled; for the face was calm with the + calmness of unspeakable awe! + </p> + <p> + And Morven was the first mortal of the North that made <i>Religion the + stepping stone to Power</i>. + </p> + <p> + Of a surety Morven was a great man! + </p> + <p> + <a name="link2H_CONC" id="link2H_CONC"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + CONCLUSION + </h2> + <p> + It was the last night of the old year, and the stars sat, each upon his + ruby throne, and watched with sleepless eyes upon the world. The night was + dark and troubled, the dread winds were abroad, and fast and frequent + hurried the clouds beneath the thrones of the kings of night. But ever and + anon fiery meteors flashed along the depths of heaven, and were again + swallowed up in the graves of darkness. + </p> + <p> + And far below his brethren, and with a lurid haze around his orb, sat the + discontented star that had watched over the hunters of the North. And on + the lowest abyss of space there was spread a thick and mighty gloom, from + which, as from a caldron, rose columns of wreathing smoke; and still, when + the great winds rested for an instant on their paths, voices of woe and + laughter, mingled with shrieks, were heard booming from the abyss to the + upper air. + </p> + <p> + And now, in the middest night, a vast figure rose slowly from the abyss, + and its wings threw blackness over the world. High upward to the throne of + the discontented star sailed the fearful shape, and the star trembled on + his throne when the form stood before him face to face. And the shape + said: “Hail, brother!—all hail!” + </p> + <p> + “I know thee not,” answered the star: “thou art not the archangel that + visitests the kings of night.” + </p> + <p> + And the shape laughed loud. “I am the fallen star of the morning.—I + am Lucifer, thy brother. Hast thou not, O sullen king, served me and mine? + and hast thou not wrested the earth from thy Lord who sittest above and + given it to me by <i>darkening the souls of men with the religion of fear?</i> + Wherefore come, brother, come;—thou hast a throne prepared beside my + own in the fiery gloom. Come.—The heavens are no more for thee.” + Then the star rose from his throne, and descended to the side of Lucifer. + For ever hath the spirit of discontent had sympathy with the soul of + pride. + </p> + <p> + And slowly they sank down to the gulf of gloom. It was the first night of + the new year, and the stars sat each on his ruby throne, and watched with + sleepless eyes upon the world. But sorrow dimmed the bright faces of the + kings of night, for they mourned in silence and in fear for a fallen + brother. + </p> + <p> + And the gates of the heaven of heavens flew open with a golden sound, and + the swift archangel fled down on his silent wings; and the archangel gave + to each of the stars, as before, the message of his Lord; and to each star + was his appointed charge. + </p> + <p> + And when the heraldry seemed done, there came a laugh from the abyss of + gloom, and half way from the gulf rose the lurid shape of Lucifer, the + fiend. + </p> + <p> + “Thou countest thy flock ill, O radiant shepherd. Behold! one star is + missing from the three thousand and ten.” + </p> + <p> + “Back to thy gulf, false Lucifer!—the throne of thy brother hath + been filled.” + </p> + <p> + And lo! as the archangel spake, the stars beheld a young and all lustrous + stranger on the throne of the erring star; and his face was so soft to + look upon, that the dimmest of human eyes might have gazed upon its + splendor unabashed; but the dark fiend alone was dazzled by its lustre, + and, with a yell that shook the flaming pillars of the universe, he + plunged backwards into the gloom. + </p> + <p> + Then, far and sweet from the arch unseen, came forth the voice of God: + </p> + <p> + “Behold! <i>on the throne of the discontented star sits the star of hope; + and he that breathed into mankind the Religion of Fear hath a successor in + him who shall teach earth the Religion of Love.</i>” + </p> + <p> + And evermore the Star of Fear dwells with Lucifer, and the Star of Love + keeps vigil in heaven. + </p> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> <a name="link2H_4_0006" id="link2H_4_0006"> + <!-- H2 anchor --> </a> <br /><br /> + </p> + <h2> + ON THE ORIGIN OF EVIL + </h2> + <h3> + By Lord Brougham + </h3> + <p> + <a name="link2H_4_0007" id="link2H_4_0007"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + A DISSERTATION ON THE ORIGIN OF EVIL. + </h2> + <p> + The question which has more than, any other harassed metaphysical + reasoners, but especially theologians, and upon which it is probable that + no very satisfactory conclusion will ever be reached by the human + faculties, is the Origin and Sufferance of Evil. + </p> + <p> + Its existence being always assumed, philosophers have formed various + theories for explaining it, but they have always drawn very different + inferences from it. + </p> + <p> + The ancient Epicureans argued against the existence of the Deity, because + they held that the existence of Evil either proved him to be limited in + power or of a malignant nature; either of which imperfections is + inconsistent with the first notions of a divine being. + </p> + <p> + In this kind of reasoning they have been followed both by the atheists and + sceptics of later times. + </p> + <p> + Bayle regarded the subject of evil as one of the great arsenals from + whence his weapons were to be chiefly drawn. None of the articles in his + famous Dictionary are more labored than those in which he treats of this + subject. <i>Monichian</i>, and still more <i>Paulician</i>, almost assume + the appearance of formal treatises upon the question; and both <i>Marchionite</i> + and <i>Zoroaster</i> treat of the same subject. All these articles are of + considerable value; they contain the greater part of the learning upon the + question; and they are distinguished by the acuteness of reasoning which + was the other characteristic of their celebrated author. + </p> + <p> + Those ancient philosophers who did not agree with Epicurus in arguing from + the existence of evil against the existence of a providence that + superintended and influenced the destinies of the world, were put to no + little difficulty in accounting for the fact which they did not deny, and + yet maintaining the power of a divine ruler. The doctrine of a double + principle, or of two divine beings of opposite natures, one beneficent, + the other mischievous, was the solution which one class of reasoners + deemed satisfactory, and to which they held themselves driven by the + phenomena of the universe. + </p> + <p> + Others unable to deny, the existence of things which men denominate evil, + both physical and moral, explain them in a different way. They maintained + that physical evil only obtains the name from our imperfect and vicious or + feeble dispositions; that to a wise man there is no such thing; that we + may rise superior to all such groveling notions as make us dread or repine + at any events which can befall the body; that pain, sickness, loss of + fortune or of reputation, exile, death itself, are only accounted ills by + a weak and pampered mind; that if we find the world tiresome, or woeful, + or displeasing, we may at any moment quit it; and that therefore we have + no right whatever to call any suffering connected with existence on earth + an evil, because almost all sufferings can be borne by a patient and firm + mind; since if the situation we are placed in becomes either intolerable, + or upon the whole more painful than agreeable, it is our own fault that we + remain in it. + </p> + <p> + But these philosophers took a further view of the question which + especially applied to moral evil. They considered that nothing could be + more groundless than to suppose that if there were no evil there could be + any good in the world; and they illustrated this position by asking how we + could know anything of temperance, fortitude or justice, unless there were + such things as excess, cowardice and injustice. + </p> + <p> + These were the doctrines of the Stoics, from whose sublime and + impracticable philosophy they seemed naturally enough to flow. Aulus + Gellius relates that the last-mentioned argument was expounded by + Chrysippus, in his work upon providence. The answer given by Plutarch + seems quite sufficient: “As well might you say that Achilles could not + have a fine head of hair unless Thersites had been bald; or that one man’s + limbs could not be all sound if another had not the gout.” + </p> + <p> + In truth, the Stoical doctrine proceeds upon the assumption that all + virtue is only the negative of vice; and is as absurd, if indeed it be not + the very same absurdity, as the doctrine which should deny the existence + of affirmative or positive truths, resolving them all into the opposite of + negative propositions. Indeed, if we even were to admit this as an + abstract position, the actual existence of evil would still be unnecessary + to the idea, and still more to the existence, of good. For the conception + of evil, the bare idea of its possibility, would be quite sufficient, and + there would be no occasion for a single example of it. + </p> + <p> + The other doctrine, that of two opposite principles, was embraced by most + of the other sects, as it should seem, at some period or other of their + inquiries. Plato himself, in his later works, was clearly a supporter of + the system; for he held that there were at least two principles, a good + and an evil; to which he added a third, the moderator or mediator between + them. + </p> + <p> + Whether this doctrine was, like many others, imported into Greece from the + East, or was the natural growth of the schools, we cannot ascertain. + Certain it is that the Greeks themselves believed it to have been taught + by Zoroaster in Asia, at least five centuries before the Trojan war; so + that it had an existence there long before the name of philosophy was + known in the western world. + </p> + <p> + Zoroaster’s doctrine agreed in every respect with Plato’s; for besides + Oomazes, the good, and Arimanius, the evil principle, he taught that there + was a third, or mediatory one, called Mithras. That it never became any + part of the popular belief in Greece or Italy is quite clear. All the + polytheism of those countries recognized each of the gods as authors alike + of good and evil. Nor did even the chief of the divinities, under whose + power the rest were placed, offer any exception to the general rule; for + Jupiter not only gave good from one urn and ill from another, but he was + also, according to the barbarous mythology of classical antiquity, himself + a model at once of human perfections and of human vices. + </p> + <p> + After the light of the Christian religion had made some way toward + supplanting the ancient polytheism, the doctrine of two principles was + broached; first by Marcion, who lived in the time of Adrian and Antonius + Pius, early in the second century; and next by Manes, a hundred years + later. He was a Persian slave, who was brought into Greece, where he + taught this doctrine, since known by his name, having learned it, as is + said, from Scythianus, an Arabian. The Manichean doctrines, afterwards + called also Paulician, from a great teacher of them in the seventh + century, were like almost all the heresies in the primitive church, soon + mixed up with gross impurities of sacred rites as well as extravagant + absurdities of creed. + </p> + <p> + The Manicheans were, probably as much on this account as from the spirit + of religious intolerance, early the objects of severe persecution; and the + Code of Justinian itself denounces capital punishment against any of the + sect, if found within the Roman dominions. + </p> + <p> + It must be confessed that the theory of two principles, when kept free + from the absurdities and impurities which were introduced into the + Manichean doctrine, is not unnaturally adopted by men who have no aid from + the light of revelation,<a href="#linknote-1" name="linknoteref-1" + id="linknoteref-1"><small>1</small></a> and who are confounded by the + appearance of a world where evil and good are mixed together, or seem to + struggle with one another, sometimes the one prevailing, and sometimes the + other; and accordingly, in all countries, in the most barbarous nations, + as well as among the most refined, we find plain traces of reflecting men + having been driven to this solution of the difficulty. + </p> + <p> + It seems upon a superficial view to be very easily deducible from the + phenomena; and as the idea of infinite power, with which it is manifestly + inconsistent, does by no means so naturally present itself to the mind, as + long as only a very great degree of power, a power which in comparison of + all human force may be termed infinite, is the attribute with which the + Deity is believed to be endued. Manichean hypothesis is by no means so + easily refuted. That the power of the Deity was supposed to have limits + even in the systems of the most enlightened heathens is unquestionable. + They, generally speaking, believed in the eternity of matter, and + conceived some of its qualities to be so essentially necessary to its + existence that no divine agency could alter them. They ascribed to the + Deity a plastic power, a power not of creating or annihilating, but only + of moulding, disposing and moving matter. So over mind they generally give + him the like power, considering it as a kind of emanation from his own + greater mind or essence, and destined to be re-united with him hereafter. + Nay, over all the gods, and of superior potency to any, they conceived + fate to preside; an overruling and paramount necessity, of which they + formed some dark conceptions, and to which the chief of all the gods was + supposed to submit. It is, indeed, extremely difficult to state precisely + what the philosophic theory of theology was in Greece and Rome, because + the wide difference between the esoteric and exoteric doctrines, between + the belief of the learned few and the popular superstition, makes it very + difficult to avoid confounding the two, and lending to the former some of + the grosser errors with which the latter abounded. Nevertheless, we may + rely upon what has been just stated, as conveying, generally speaking, the + opinion of philosophers, although some sects certainly had a still more + scanty measure of belief. + </p> + <p> + But we shall presently find that in the speculation of the much more + enlightened moderns, Christians of course, errors of a like kind are to be + traced. They constantly argue the great question of evil upon a latent + assumption, that the power of the Deity is restricted by some powers or + qualities inherent in matter; notions analogous to that of faith are + occasionally perceptible; not stated or expanded indeed into propositions, + but influencing the course of the reasoning; while the belief of infinite + attributes is never kept steadily in view, except when it is called in as + requisite to refute the Manichean doctrines. Some observers of the + controversy have indeed not scrupled to affirm that those of whom we speak + are really Manicheans without knowing it; and build their systems upon + assumptions secretly borrowed from the disciples of Zoroaster, without + ever stating those assumptions openly in the form of postulates or + definition. + </p> + <p> + The refutation of the Manichean hypothesis is extremely easy if we be + permitted to assume that both the principles which it supposes are either + of infinite power or of equal power. If they are of infinite power, the + supposition of their co-existence involves a contradiction in terms; for + the one being in opposition to the other, the power of each must be + something taken from that of the other; consequently neither can be of + infinite power. If, again, we only suppose both to be of equal power, and + always acting against each other, there could be nothing whatever done, + neither good or evil; the universe would be at a standstill; or rather no + act of creation could ever have been performed, and no existence could be + conceived beyond that of the two antagonistic principles. + </p> + <p> + Archbishop Tillotson’s argument, properly speaking, amounts to this last + proposition, and is applicable to equal and opposite principles, although + he applies it to two beings, both infinitely powerful and counteracting + one another. When he says they would tie up each other’s bands, he might + apply this argument to such antagonistic principles if only equal, + although not infinitely powerful. The hypothesis of their being both + infinitely powerful needs no such refutation; it is a contradiction in + terms. But it must be recollected that the advocates of the Manichean + doctrine endeavor to guard themselves against the attack by contending, + that the conflict between the two principles ends in a kind of compromise, + so that neither has it all his own way; there is a mixture of evil + admitted by the good principle, because else the whole would beat a + standstill; while there is much good admitted by the evil principle, else + nothing, either good or evil, would be done. Another answer is therefore + required to this theory than what Tillotson and his followers have given. + </p> + <p> + <i>First</i>, we must observe that this reasoning of the Manicheans + proceeds upon the analogy of what we see in mortal contentions; where + neither party having the power to defeat the other, each is content to + yield a little to his adversary, and so, by mutual concession, both are + successful to some extent, and both to some extent disappointed. But in a + speculation concerning the nature of the Deity, there seems no place for + such notions. + </p> + <p> + <i>Secondly</i>, the equality of power is not an arbitrary assumption; it + seems to follow from the existence of the two opposing principles. For if + they are independent of one another as to existence, which they must needs + be, else one would immediately destroy the other, so must they also, in + each particular instance, be independent of each other, and also equal + each to the other, else one would have the mastery, and the influence of + the other could not be perceived. To say that in some things the good + principle prevails and in others the evil, is really saying nothing more + than that good exists here and evil there. It does not further the + argument one step, nor give anything like an explanation. For it must + always be borne in mind that the whole question respecting the Origin of + Evil proceeds upon the assumption of a wise, benevolent and powerful Being + having created the world. The difficulty, and the only difficulty, is, how + to reconcile existing evil with such a Being’s attributes; and if the + Manichean only explains this by saying the good Being did what is good, + and another and evil Being did what is bad in the universe, he really + tells us nothing more than the fact; he does not apply his explanation to + the difficulty; and he supposes the existence of a second Deity + gratuitously and to no kind of purpose. + </p> + <p> + But, <i>thirdly</i>, in whatever light we view the hypothesis, it seems + exposed to a similar objection, namely, of explaining nothing in its + application, while it is wholly gratuitous in itself. It assumes, of + course, that creation was the act of the good Being; and it also assumes + that Being’s goodness to have been perfect, though his power is limited. + Then as he must have known the existence of the evil principle and + foreseen the certainty of misery being occasioned by his existence, why + did he voluntarily create sentient beings, to put them, in some respects + at least, under the evil one’s power, and thus be exposed to suffering? + The good Being, according to this theory, is the remote cause of the evil + which is endured, because but for his act of creation the evil Being could + have had, no subjects whereon to work mischief; so that the hypothesis + wholly fails in removing, by more than one step, the difficulty which it + was invented to solve. + </p> + <p> + <i>Fourthly</i>, there is no advantage gained to the argument by supposing + two Beings, rather than one Being of a mixed nature. The facts lead to + this supposition just as naturally as to the hypothesis of two principles. + The existence of the evil Being is as much a detraction from the power of + the good one, as if we only at once suppose the latter to be of limited + power, and that he prefers making and supporting creatures who suffer much + less than they enjoy, to making no creatures at all. The supposition that + he made them as happy as he could, and that not being able to make them + less miserable, he yet perceived that upon the whole their existence would + occasion more happiness than if they never had any being at all, will just + account for the phenomena as well as the Manichean theory, and will as + little as that theory assume any malevolence in the power which created + and preserved the universe. If, however, it be objected that this + hypothesis leaves unexplained the fetters upon the good Being’s power, the + answer is obvious; it leaves those fetters not at all less explained than + the Manichean theory does; for that theory gives no explanation of the + existence of a counteracting principle, and it assumes both an + antagonistic power, to limit the Deity’s power, and a malevolent principle + to set the antagonistic power in motion; whereas our supposition assumes + no malevolence at all, but only a restraint upon the divine power. + </p> + <p> + <i>Fifthly</i>, this leads us to another and most formidable objection. To + conceive the eternal existence of one Being infinite in power, + “self-created and creating all others,” is by no means impossible. Indeed, + as everything must have had a cause, nothing we see being by possibility + self-created, we naturally mount from particulars to generals, until + finally we rise to the idea of a first cause, uncreated, and + self-existing, and eternal. If the phenomena compels us to affix limits to + his goodness, we find it impossible to conceive limits to the power of a + creative, eternal, self-existing principle. But even supposing we could + form the conception of such a Being having his power limited as well as + his goodness, still we can conceive no second Being independent of him. + This would necessarily lead to the supposition of some third Being, above + and antecedent to both, and the creator of both—the real first cause—and + then the whole question would be to solve over again,—Why these two + antagonistic Beings were suffered to exist by the great Being of all? + </p> + <p> + The Manichean doctrine, then, is exposed to every objection to which a + theory can be obnoxious. It is gratuitous; it is inapplicable to the + facts; it supposes more causes than are necessary; it fails to explain the + phenomena, leaving the difficulties exactly where it found them. + Nevertheless, such is the theory, how easily soever refuted when openly + avowed and explicitly stated, which in various disguises appears to + pervade the explanations, given of the facts by most of the other systems; + nay, to form, secretly and unacknowledged, their principal ground-work. + For it really makes very little difference in the matter whether we are to + account for evil by holding that the Deity has created as much happiness + as was consistent with “the nature of things,” and has taken every means + of avoiding all evil except “where it necessarily existed” or at once give + those limiting influences a separate and independent existence, and call + them by a name of their own, which is the Manichean hypothesis. + </p> + <p> + The most remarkable argument on this subject, and the most distinguished + both for its clear and well ordered statement, and for the systematic + shape which it assumes, is that of Archbishop King. It is the great + text-book of those who study this subject; and like the famous legal work + of Littleton, it has found an expounder yet abler and more learned than + the author himself. Bishop Law’s commentary is full of information, of + reasoning and of explication; nor can we easily find anything valuable + upon the subject which is not contained in the volumes of that work. It + will, however, only require a slight examination of the doctrines + maintained by these learned and pious men, to satisfy us that they all + along either assume the thing to be proved, or proceed upon suppositions + quite inconsistent with the infinite power of the Deity—the only + position which raises a question, and which makes the difficulty that + requires to be solved. + </p> + <p> + According to all the systems as well as this one, evil is of two kinds—physical + and moral. To the former class belong all the sufferings to which sentient + beings are exposed from the qualities and affections of matter independent + of their own acts; the latter class consists of the sufferings of whatever + kind which arise from their own conduct. This division of the subject, + however, is liable to one serious objection; it comprehends under the + second head a class of evils which ought more properly to be ranged under + the first. Nor is this a mere question of classification: it affects the + whole scope of the argument. The second of the above-mentioned classes + comprehends both the physical evils which human agency causes, but which + it would have no power to cause unless the qualities of matter were such + as to produce pain, privation and death; and also the moral evil of guilt + which may possibly exist independent of material agency, but which, + whether independent or not upon that physical action, is quite separable + from it, residing wholly in the mind. Thus a person who destroys the life + of another produces physical evil by means of the constitution of matter, + and moral evil is the source of his wicked action. The true arrangement + then is this: Physical evil is that which depends on the constitution of + matter, or only is so far connected with the constitution of mind as that + the nature and existence of a sentient being must be assumed in order to + its mischief being felt. And this physical evil is of two kinds; that + which originates in human action, and that which is independent of human + action, befalling us from the unalterable course of nature. Of the former + class are the pains, privations and destruction inflicted by men one upon + another; of the latter class are diseases, old age and death. Moral evil + consists in the crimes, whether of commission or omission, which men are + guilty of—including under the latter head those sufferings which we + endure from ill-regulated minds through want of fortitude or self-control. + It is clear that as far as the question of the origin of evil is + concerned, the first of these two classes, physical evil, depends upon the + properties of matter, and the last upon those of mind. The second as well + as the first subdivision of the physical class depends upon matter; + because, however ill-disposed the agent’s mind may be, he could inflict + the mischief only in consequence of the constitution of matter. Therefore, + the Being, who created matter enabled him to perpetrate the evil, even + admitting that this Being did not, by creating the mind also give rise to + the evil disposition; and admitting that, as far as regards this + disposition it has the same origin with the evil of the second class, or + moral evil, the acts of a rational agent. + </p> + <p> + It is quite true that many reasoners refuse to allow any distinction + between the evil produced by natural causes and the evils caused by + rational agents, whether as regards their own guilt, or the mischief it + caused to others. Those reasoners deny that the creation of man’s will and + the endowing it with liberty explains anything; they hold that the + creation of a mind whose will is to do evil, amounts to the same thing, + and belongs to the same class, with the creation of matter whose nature is + to give pain and misery. But this position, which involves the doctrine of + necessity, must, at the very least, admit of one modification. Where no + human agency whatever is interposed, and the calamity comes without any + one being to blame for it, the mischief seems a step, and a large step, + nearer the creative or the superintending cause, because it is, as far as + men go, altogether inevitable. The main tendency of the argument, + therefore, is confined to physical evil; and this has always been found + the most difficult to account for, that is to reconcile with the + government of a perfectly good and powerful Being. It would indeed be very + easily explained, and the reconcilement would be readily made, if we were + at liberty to suppose matter independent in its existence, and in certain + qualities, of the divine control; but this would be to suppose the Deity’s + power limited and imperfect, which is just one horn of the Epicurean + dilemma, <i>“Aut vult et non potest;”</i> and in assuming this, we do not + so much beg the question as wholly give it up and admit we cannot solve + the difficulty. Yet obvious as this is, we shall presently see that the + reasoners who have undertaken the solution, and especially King and Law, + under such phrases as “the nature of things,” and “the laws of the + material universe,” have been constantly, through the whole argument, + guilty of this <i>petitio principii</i> (begging the question), or rather + this abandonment of the whole question, and never more so than at the very + moment when they complacently plumed themselves upon having overcome the + difficulty. + </p> + <p> + Having premised these observations for the purpose of clearing the ground + and avoiding confusion in the argument, we may now consider that + Archbishop King’s theory is in both its parts; for there are in truth two + distinct explanations, the one resembling an argument <i>a priori</i>, the + other an argument <i>a posteriori</i>. It is, however, not a little + remarkable that Bishop Law, in the admirable abstract or analysis which he + gives of the Archbishop’s treatise at the end of his preface, begins with + the second branch, omitting all mention of the first, as if he considered + it to be merely introductory matter; and yet his fourteenth note (t. cap. + I s. 3.) shows that he was aware of its being an argument wholly + independent of the rest of the reasonings; for he there says that the + author had given one demonstration <i>a priori</i>, and that no + difficulties raised by an examination of the phenomena, no objection <i>a + posteriori</i>, ought to overrule it, unless these difficulties are + equally certain and clear with the demonstration, and admit of no solution + consistent with that demonstration. + </p> + <p> + The necessity of a first cause being shown, and it being evident that + therefore this cause is uncreated and self-existent, and independent of + any other, the conclusion is next drawn that its power must be infinite. + This is shown by the consideration that there is no other antecedent + cause, and no other principle which was not created by the first cause, + and consequently which was not of inferior power; therefore, there is + nothing which can limit the power of the first cause; and there being no + limiter or restrainer, there can be no limitation or restriction. + </p> + <p> + Again, the infinity of the Deity’s power is attempted to be proved in + another way. + </p> + <p> + The number of possible things is infinite; but every possibility implies a + power to do the possible thing; and as one possible thing implies a power + to do it, an infinite number of possible things implies an infinite power. + Or as Descartes and his followers put it, we can have no idea of anything + that has not either an actual or a possible existence; but we have an idea + of a Being of infinite perfection; therefore, he must actually exist; for + otherwise there would be one perfection wanting, and so he would not be + infinite, which he either is actually or possibly. It is needless to + remark that this whole argument, whatever may be said of the former one, + is a pure fallacy, and a <i>petitio principii</i> throughout. The + Cartesian form of it is the most glaringly fallacious, and indeed exposes + itself; for by that reasoning we might prove the existence of a fiery + dragon or any other phantom of the brain. But even King’s more concealed + sophism is equally absurd. What ground is there for saying that the number + of possible things is infinite? He adds, “at least in power,” which means + either nothing or only that we have the power of conceiving an infinite + number of possibilities. But because we can conceive or fancy an infinity + of possibilities, does it follow that there actually exists this infinity? + The whole argument is unworthy of a moment’s consideration. The other is + more plausible, that restriction implies a restraining power. But even + this is not satisfactory when closely examined. For although the first + cause must be self-existent and of eternal duration, we only are driven by + the necessity of supposing a cause whereon all the argument rests, to + suppose one capable of causing all that actually exists; and, therefore, + to extend this inference and suppose that the cause is of infinite power + seems gratuitous. Nor is it necessary to suppose another power limiting + its efficacy, if we do not find it necessary to suppose its own + constitution and essence such as we term infinitely powerful. However, + after noticing this manifest defect in the fundamental part of the + argument, that which infers infinite power, let us for the present assume + the position to be proved either by these or by any other reasons, and see + if the structure raised upon it is such as can stand the test of + examination. + </p> + <p> + Thus, then, an infinitely powerful Being exists, and he was the creator of + the universe; but to incline him towards the creation there could be no + possible motive of happiness to himself, and he must, says King, have + either sought his own happiness or that of the universe which he made. + Therefore his own ideas must have been the communication of happiness to + the creature. He could only desire to exercise his attributes without, or + eternally to himself, which before creating other beings he could not do. + But this could only gratify his nature, which wants nothing, being perfect + in itself, by communicating his goodness and providing for the happiness + of other sentient beings created by him for this purpose. Therefore, says + King, “it manifestly follows that the world is as well as it could be made + by infinite power and goodness; for since the exercise of the divine power + and the communication of his goodness are the ends, for which the world is + formed, there is no doubt but God has attained these ends.” And again, “If + then anything inconvenient or incommodious be now, or was from the + beginning in it, that certainly could not be hindered or removed even by + infinite power, wisdom and goodness.” + </p> + <p> + Now certainly no one can deny, that if God be infinitely powerful and also + infinitely good, it must follow that whatever looks like evil, either is + not really evil, or that it is such as infinite power could not avoid. + This is implied in the very terms of the hypothesis. It may also be + admitted that if the Deity’s only object in his dispensation be the + happiness of his creatures, the same conclusion follows even without + assuming his nature to be infinitely good; for we admit what, for the + purpose of the argument, is the same thing, namely, that there entered no + evil into his design in creating or maintaining the universe. But all this + really assumes the very thing to be proved. King gets over the difficulty + and reaches his conclusion by saying, “The Deity could have only one of + two objects—his own happiness or that of his creatures.”—The + skeptic makes answer, “He might have another object, namely, the misery of + his creatures;” and then the whole question is, whether or not he had this + other object; or, which is the same thing, whether or not his nature is + perfectly good. It must never be forgotten that unless evil exists there + is nothing to dispute about—the question falls. The whole difficulty + arises from the admission that evil exists, or what we call evil, exists. + From this we inquire whether or not the author of it can be perfectly + benevolent? or if he be, with what view he has created it? This assumes + him to be infinitely powerful, or at least powerful enough to have + prevented the evil; but indeed we are now arguing with the Archbishop on + the supposition that he has proved the Deity to be of infinite power. The + skeptic rests upon his dilemma, and either alternative, limited power or + limited goodness, satisfies him. + </p> + <p> + It is quite plain, therefore, that King has assumed the thing to be proved + in his first argument, or argument <i>a priori</i>. For he proceeds upon + the postulates that the Deity is infinitely good, and that he only had + human happiness in view when he made the world. Either supposition would + have served his purpose; and making either would have been taking for + granted the whole matter in dispute. But he has assumed both; and it must + be added, he has made his assumption of both as if he was only laying down + a single position. This part of the work is certainly more slovenly than + the rest. It is the third section of the first chapter. + </p> + <p> + It is certainly not from any reluctance to admit the existence of evil + that the learned author and his able commentator have been led into this + inconclusive course of reasoning. We shall nowhere find more striking + expositions of the state of things in this respect, nor more gloomy + descriptions of our condition, than in their celebrated work. “Whence so + many, inaccuracies,” says the Archbishop, “in the work of a most good and + powerful God? Whence that perpetual war between the very elements, between + animals, between men? Whence errors, miseries and vices, the constant + companions of human life from its infancy? Whence good to evil men, evil + to the good? If we behold anything irregular in the work of men, if any + machine serves not the end it was made for, if we find something in it + repugnant to itself or others, we attribute that to the ignorance, + impatience or malice of the workman. But since these qualities have no + place in God, how come they to have place in anything? Or why does God + suffer his works to be deformed by them?”—Chap. ii. s. 3. Bishop + Law, in his admirable preface, still more cogently puts the case: “When I + inquire how I got into the world, and came to be what I am, I am told that + an absolutely perfect being produced me out of nothing, and placed me here + on purpose to communicate some part of his happiness to me, and to make me + in some manner like himself. This end is not obtained—the direct + contrary appears—I find myself surrounded with nothing but + perplexity, want and misery—by whose fault I know not—how to + better myself I cannot tell. What notions of good and goodness can this + afford me? What ideas of religion? What hopes of a future state? For if + God’s aim in producing me be entirely unknown, if it be either his glory + (as some will have it), which my present state is far from advancing, nor + mine own good, which the same is equally inconsistent with, how know I + what I have to do here, or indeed in what manner I must endeavor to please + him? Or why should I endeavor it at all? For if I must be miserable in + this world, what security have I that I shall not be so in another too (if + there be one), since if it were the will of my Almighty Creator, I might + (for aught I see) have been happy in both.”—Pref. viii. The question + thus is stated. The difficulty is raised in its full and formidable + magnitude by both these learned and able men; that they have signally + failed to lay it by the argument <i>a priori</i> is plain. Indeed, it + seems wholly impossible ever to answer by an argument <i>a priori</i> any + objection whatever which arises altogether out of the facts made known to + us by experience alone, and which are therefore in the nature of + contingent truths, resting upon contingent evidence, while all + demonstrations <i>a priori</i> must necessarily proceed upon mathematical + truths. Let us now see if their labors have been more successful in + applying to the solution of the difficulty the reasoning <i>a posteriori.</i> + </p> + <p> + Archbishop King divides evil into three kinds—imperfection, natural + evil and moral evil—including under the last head all the physical + evils that arise from human actions, as well as the evils which consists + in the guilt of those actions. + </p> + <p> + The existence of imperfection is stated to be necessary, because + everything which is created and not self-existent must be imperfect; + consequently every work of the Deity, in other words, everything but the + Deity himself, must have imperfection in its nature. Nor is the existence + of some beings which are imperfect any interference with the attributes of + others. Nor the existence of beings with many imperfections any + interference with others having pre-eminence. The goodness of the Deity + therefore is not impugned by the existence of various orders of created + beings more or less approaching to perfection. His creating none at all + would have left the universe less admirable and containing less happiness + than it now does. Therefore, the act of mere benevolence which called + those various orders into existence is not impeached in respect of + goodness any more than of power by the variety of the attributes possessed + by the different beings created. + </p> + <p> + He now proceeds to grapple with the real difficulty of the question. And + it is truly astonishing to find this acute metaphysician begin with an + assumption which entirely begs that question. As imperfection, says he, + arises from created beings having been made out of nothing, so natural + evils arise “from all natural things having a relation to matter, and on + this account being necessarily subject to natural evil.” As long as matter + is subject to motion, it must be the subject of generation and corruption. + “These and all other natural evils,” says the author, “are so necessarily + connected with the material origin of things that they cannot be separated + from it, and thus the structure of the world either ought not to have been + formed at all, or these evils must have been tolerated without any + imputation on the divine power and goodness.” Again, he says, “corruption + could not be avoided without violence done to the laws of motion and the + nature of matter.” Again, “All manner of inconveniences could not be + avoided because of the imperfection of matter and the nature of motion. + That state of things were therefore preferable which was attained with the + fewest and the least inconveniences.” Then follows a kind of menace, “And + who but a very rash, indiscreet person will affirm that God has not made + choice of this?”—when every one must perceive that the bare + propounding of the question concerning evil calls upon us to exercise this + temerity and commit this indiscretion.—Chap. iv. s. I, div. 7. He + then goes into more detail as to particular cases of natural evil; but all + are handled in the same way. Thus death is explained by saying that the + bodies of animals are a kind of vessels which contain fluids in motion, + and being broken, the fluids are spilt and the motions cease; “because by + the native imperfection of matter it is capable of dissolution, and the + spilling and stagnation must necessarily follow, and with it animal life + must cease.”—Chap. iv. s. 3. Disease is dealt with in like manner. + “It could not be avoided unless animals had been made of a quite different + frame and constitution.”—Chap. iv. s. 7. The whole reasoning is + summed up in the concluding section of this part, where the author + somewhat triumphantly says, “The difficult question then, whence comes + evil? is not unanswerable. For it arises from the very nature and + constitution of created beings, and could not be avoided without a + contradiction.”—Chap. iv. s. 9. To this the commentary of Bishop Law + adds (Note 4i), “that natural evil has been shown to be, in every case, + unavoidable, without introducing into the system a greater evil.” + </p> + <p> + It is certain that many persons, led away by the authority of a great + name, have been accustomed to regard this work as a text-book, and have + appealed to Archbishop King and his learned commentator as having solved + the question. So many men have referred to the <i>Principia</i> as showing + the motions of the heavenly bodies, who never read, or indeed could read, + a page of that immortal work. But no man ever did open it who could read + it and find himself disappointed in any one particular; the whole + demonstration is perfect; not a link is wanting; nothing is assumed. How + different the case here! We open the work of the prelate and find it from + the first to last a chain of gratuitous assumptions, and, of the main + point, nothing whatever is either proved or explained. Evil arises, he + says, from the nature of matter. Who doubts it? But is not the whole + question why matter was created with such properties as of necessity to + produce evil? It was impossible, says he, to avoid it consistently with + the laws of motion and matter. Unquestionably; but the whole dispute is + upon those laws. If indeed the laws of nature, the existing constitution + of the material world, were assumed as necessary, and as binding upon the + Deity, how is it possible that any question ever could have been raised? + The Deity having the power to make those laws, to endow matter with that + constitution, and having also the power to make different laws and to give + matter another constitution, the whole question is, how his choosing to + create the present existing order of things—the laws and the + constitution which we find to prevail—can be reconciled with perfect + goodness. The whole argument of the Archbishop assumes that matter and its + laws are independent of the Deity; and the only conclusion to which the + inquiry leads us is that the Creator has made a world with as little of + evil in it as the nature of things,—that is, as the laws of nature + and matter—allowed him; which is nonsense, if those laws were made + by him, and leaves the question where it was, or rather solves it by + giving up the omnipotence of the Creator, if these laws were binding upon + him. + </p> + <p> + It must be added, however, that Dr. King and Dr. Law are not singular in + pursuing this most inconclusive course of reasoning. + </p> + <p> + Thus Dr. J. Clarke, in his treatise on natural evil, quoted by Bishop Law + (Note 32), shows how mischiefs arise from the laws of matter; and says + this could not be avoided “without altering those primary laws, i. e., + making it something else than what it is, or changing it into another + form; the result of which would only be to render it liable to evils of + another kind against which the same objections would equally lie.” So Dr. + J. Burnett, in his discourses on evil, at the Boyle Lecture (vol. ii. P. + 201), conceives that he explains death by saying that the materials of + which the body is composed “cannot last beyond seventy years, or + thereabouts, and it was originally intended that we should die at that + age.” Pain, too, he imagines is accounted for by observing that we are + endowed with feelings, and that if we could not feel pain, so neither + could we pleasure (p. 202). Again, he says that there are certain + qualities which “in the nature of things matter is incapable of” (p. 207). + And as if he really felt the pressure of this difficulty, he at length + comes to this conclusion, that life is a free gift, which we had no right + to exact, and which the Deity lay under no necessity to grant, and + therefore we must take it with the conditions annexed (p. 210); which is + undeniably true, but is excluding the discussion and not answering the + question proposed. Nor must it be forgotten that some reasoners deal + strangely with the facts. Thus Derham, in his <i>Physico-Theology</i>, + explaining the use of poison in snakes, first desires us to bear in mind + that many venomous ones are of use medicinally in stubborn diseases, which + is not true, and if it were, would prove nothing, unless the venom, not + the flesh, were proved to be medicinal; and then says, they are “scourges + upon ungrateful and sinful men;” adding the truly astounding absurdity, + “that the nations which know not God are the most annoyed with noxious + reptiles and other pernicious creatures.” (Book ix. c. I); which if it + were true would raise a double difficulty, by showing that one people was + scourged because another had neglected to preach the gospel among them. + Dr. J. Burnett, too, accounts for animals being suffered to be killed as + food for man, by affirming that they thereby gain all the care which man + is thus led to bestow upon them, and so are, on the whole, the better for + being eaten. (Boyle Lecture, II. 207). But the most singular error has + perhaps been fallen into by Dr. Sherlock, and the most, unhappy—which + yet Bishop Law has cited as a sufficient answer to the objection + respecting death: “It is a great instrument of government, and makes men + afraid of committing such villanies as the laws of their country have made + capital.” (Note 34). So that the greatest error in the criminal + legislation of all countries forms part of the divine providence, and man + has at length discovered, by the light of reason, the folly and the + wickedness of using an instrument expressly created by divine Omniscience + to be abused! + </p> + <p> + The remaining portion of King’s work, filling the second volume of Bishop + Law’s edition, is devoted to the explanation of Moral Evil; and here the + gratuitous assumption of the “nature of things,” and the “laws of nature,” + more or less pervade the whole as in the former parts of the Inquiry. + </p> + <p> + The fundamental position of the whole is, that man having been endowed + with free will, his happiness consists in making due elections, or in the + right exercise of that free will. Five causes are then given of undue + elections, in which of course his misery consists as far as that depends + on himself; these causes are error, negligence, over-indulgence of free + choice, obstinacy or bad habit, and the importunity of natural appetites; + which last, it must in passing be remarked, belongs to the head of + physical evil, and cannot be assumed in this discussion without begging + the question. The great difficulty is then stated and grappled with, + namely, how to reconcile these undue elections with divine goodness. The + objector states that free will might exist without the power of making + undue elections, he being suffered to range, as it were, only among lawful + objects of choice. But the answer to this seems sound, that such a will + would only be free in name; it would be free to choose among certain + things, but would not be free-will. The objector again urges, that either + the choice is free and may fall upon evil objects, against the goodness of + God, or it is so restrained as only to fall on good objects. Against + freedom of the will King’s solution is, that more evil would result from + preventing these undue elections than from suffering them, and so the + Deity has only done the best he could in the circumstances; a solution + obviously liable to the same objection as that respecting Natural Evil. + There are three ways, says the Archbishop, in which undue elections might + have been prevented; not creating a free agent—constant interference + with his free-will—removing him to another state where he would not + be tempted to go astray in his choice. A fourth mode may, however, be + suggested—creating a free-agent without any inclination to evil, or + any temptation from external objects. When our author disposes of the + second method, by stating that it assumes a constant miracle, as great in + the moral as altering the course of the planets hourly would be in the + material universe, nothing can be more sound or more satisfactory. But + when he argues that our whole happiness consists in a consciousness of + freedom of election, and that we should never know happiness were we + restrained in any particular, it seems wholly inconceivable how he should + have omitted to consider the prodigious comfort of a state in which we + should be guaranteed against any error or impropriety of choice; a state + in which we should both be unable to go astray and always feel conscious + of that security. He, however, begs the question most manifestly in + dealing with the two other methods stated, by which undue elections might + have been precluded. “You would have freedom,” says he, “without any + inclination to sin; but it may justly be doubted if this is possible <i>in + the present state of things</i>,” (chap. v. s. 5, sub. 2); and again, in + answering the question why God did not remove us into another state where + no temptation could seduce us, he says: “It is plain that <i>in the + present state of things</i> it is impossible for men to live without + natural evils or the danger of sinning.” (<i>Ib</i>.) Now the whole + question arises upon the constitution of the present state of things. If + that is allowed to be inevitable, or is taken as a datum in the + discussion, there ceases to be any question at all. + </p> + <p> + The doctrine of a chain of being is enlarged upon, and with much felicity + of illustration. But it only wraps up the difficulty in other words, + without solving it. For then the question becomes this—Why did the + Deity create such a chain as could not be filled up without misery? It is, + indeed, merely restating the fact of evil existing; for whether we say + there is suffering among sentient beings—or the universe consists of + beings more or less happy, more or less miserable—or there exists a + chain of beings varying in perfection and in felicity—it is + manifestly all one proposition. The remark of Bayle upon this view of the + subject is really not at all unsound, and is eminently ingenious: “Would + you defend a king who should confine all his subjects of a certain age in + dungeons, upon the ground that if he did not, many of the cells he had + built must remain empty?” The answer of Bishop Law to this remark is by no + means satisfactory. He says it assumes that more misery than happiness + exists. Now, in this view of the question, the balance is quite + immaterial. The existence of any evil at all raises the question as much + as the preponderance of evil over good, because the question conceives a + perfectly good Being, and asks how such a Being can have permitted any + evil at all. Upon this part of the subject both King and Law have fallen + into an error which recent discoveries place in a singularly clear light. + They say that the argument they are dealing with would lead to leaving the + earth to the brutes without human inhabitants. But the recent discoveries + in Fossil Osteology have proved that the earth, for ages before the last + 5,000 or 6,000 years, was left to the lower animals; nay, that in a still + earlier period of its existence no animal life at all was maintained upon + its surface. So that, in fact, the foundation is removed of the <i>reductio + ad absurdum</i> attempted by the learned prelates. + </p> + <p> + A singular argument is used towards the latter end of the inquiry. When + the Deity, it is said, resolved to create other beings, He must of + necessity tolerate imperfect natures in his handiwork, just as he must the + equality of a circle’s radii when he drew a circle. Who does not perceive + the difference? The meaning of the word circle is that the radii are all + equal; this equality is a necessary truth. But it is not shown that men + could not exist without the imperfections they labor under. Yet this is + the argument suggested by these authors while complaining (chap. v. s. 5, + sub. 7, div. 7), that Lactantius had not sufficiently answered the + Epicurean dilemma; it is the substitute propounded to supply that father’s + deficiency.—“When, therefore,” says the Archbishop, “matter, motion + and free-will are constituted, the Deity must necessarily permit + corruption of things and the abuse of liberty, or something worse, for + these cannot be separated without a contradiction, and God is no more + important, because he cannot separate equality of radii from a circle.”—Chap. + v. s. 5, subs. 7. If he could not have created evil, he would not have + been omnipotent; if he would not, he must let his power lie idle; and + rejecting evil have rejected all the good. “Thus,” exclaims the author + with triumph and self-complacency, “then vanishes this Herculean argument + which induced the Epicureans to discard the good Deity, and the Manicheans + to substitute an evil one.” (<i>Ib.</i> subs. 7, <i>sub. fine.</i>) Nor is + the explanation rendered more satisfactory, or indeed more intelligible, + by the concluding passage of all, in which we are told that “from a + conflict of two properties, namely, omnipotence and goodness, evils + necessarily arise. These attributes amicably conspire together, and yet + restrain and limit each other.” It might have been expected from hence + that no evil at all should be found to exist. “There is a kind of struggle + and opposition between them, whereof the evils in nature bear the shadow + and resemblance. Here, then, and no where else, mar we find the primary + and most certain rise and origin of evils.” + </p> + <p> + Such is this celebrated work; and it may safely be affirmed that a more + complete failure to overcome a great and admitted difficulty—a more + unsatisfactory solution of an important question—is not to be found + in the whole history of metaphysical science. + </p> + <p> + Among the authors who have treated of this subject, a high place is justly + given to Archdeacon Bulguy, whose work on <i>Divine Benevolence</i> is + always referred to by Dr. Paley with great commendation. But certain it is + that this learned and pious writer either had never formed to himself a + very precise notion of the real question under discussion, namely, the + compatibility of the appearances which we see and which we consider as + evil, with a Being infinitely powerful as well as good; or he had in his + mind some opinions respecting the divine nature, opinions of a limitary + kind, which he does not state distinctly, although he constantly suffers + them to influence his seasonings. Hence, whenever he comes close to the + real difficulty he appears to beg the question. A very few instances of + what really pervades the whole work will suffice to show how + unsatisfactory its general scope is, although it contains, like the + treatise of Dr. King and Dr. Law’s Commentary, many valuable observations + on the details of the subject. + </p> + <p> + And first we may perceive that what he terms a <i>“previous remark,”</i> + and desires the reader “to carry along through the whole proof of divine + benevolence,” really contains a statement that <i>the difficulty is to be + evaded and not met.</i> “An intention of producing good,” says he, “will + be sufficiently apparent in any particular instance if the thing + considered can neither be changed nor taken away without loss or harm, <i>all + other things continuing the same.</i> Should you suppose <i>various</i> + things in the system changed <i>at once</i>, you can neither judge of the + possibility nor the consequences of the changes, having no degree of + experience to direct you.” Now assuredly this postulate makes the whole + question as easy a one as ever metaphysician or naturalist had to solve. + For it is no longer—Why did a powerful and benevolent Being create a + world in which there is evil—but only—The world being given, + how far are its different arrangements consistent with one another? + According to this, the earthquake at Lisbon, Voltaire’s favorite instance, + destroyed thousands of persons, because it is in the nature of things that + subterraneous vapors should explode, and that when houses fall on human + beings they should be killed. Then if Dr. Balguy goes to his other + argument, on which he often dwells, that if this nature were altered, we + cannot possibly tell whether worse might not ensue; this, too, is assuming + a limited power in the Deity, contrary to the hypothesis. It may most + justly be said, that if there be any one supposition necessarily excluded + from the whole argument, it is the fundamental supposition of the + “previous remark,” namely, “all other things continuing the same.” + </p> + <p> + But see how this assumption pervades and paralyzes the whole argument, + rendering it utterly inconclusive. The author is to answer an objection + derived from the constitution of our appetites for food, and his reply is, + that “we cannot tell how far it was <i>possible</i> for the stomachs and + palates of animals to be differently formed, unless by some remedy worse + than the disease.” Again, upon the question of pain: “How do we know that + it was <i>possible</i> for the uneasy sensation to be confined to + particular cases?” So we meet the same fallacy under another form, as evil + being the result of “general principles.” But no one has ever pushed this + so far as Dr. Balguy, for he says, “that in a government so conducted, + many events are likely to happen contrary to the intention of its author.” + He now calls in the aid of chance, or accident.—“It is probable,” he + says, “that God should be good, for evil is more likely to be <i>accidental</i> + than appears from experience in the conduct of men.” Indeed, his + fundamental position of the Deity’s benevolence is rested upon this + foundation, that “pleasures only were intended, and that the pains are + accidental consequences, although the means of producing pleasures.” The + same recourse to accident is repeatedly had. Thus, “the events to which we + are exposed in this imperfect state appear to be the <i>accidental</i>, + not natural, effects of our frame and condition.” Now can any one thing be + more manifest than that the very first notion of a wise and powerful Being + excludes all such assumptions as things happening contrary to His + intention; and that when we use the word chance or accident, which only + means our human ignorance of causes, we at once give up the whole + question, as if we said, “It is a subject about which we know nothing.” So + again as to power. “A good design is more <i>difficult</i> to be executed, + and therefore more likely to be executed <i>imperfectly</i>, than an evil + one, that is, with a mixture of effects foreign to the design and opposite + to it.” This at once assumes the Deity to be powerless. But a general + statement is afterwards made more distinctly to the same effect. “Most + sure it is that he can do all things possible. But are we in any degree + competent judges of the bounds of possibility?” So again under another + form nature is introduced as something different from its author, and + offering limits to his power. “It is plainly not the method of nature to + obtain her ends instantaneously.” Passing over such propositions as that “<i>useless</i> + evil is a thing never seen,” (when the whole question is why the same ends + were not attained without evil), and a variety of other subordinate + assumptions contrary to the hypothesis, we may rest with this general + statement, which almost every page of Dr. Balguy’s book bears out, that + the question which he has set himself to solve is anything rather than the + real one touching the Origin of Evil; and that this attempt at a solution + is as ineffectual as any of those which we have been considering. + </p> + <p> + Is, then, the question wholly incapable of solution, which all these + learned and ingenious men have so entirely failed in solving? Must the + difficulty remain forever unsurmounted, and only be approached to discover + that it is insuperable? <i>Must the subject, of all others the most + interesting for us to know well, be to us always as a sealed book, of + which we can never know anything?</i> From the nature of the thing—from + the question relating to the operation of a power which, to our limited + faculties, must ever be incomprehensible—there seems too much reason + for believing that nothing precise or satisfactory ever will be attained + by human reason regarding this great argument; and that the bounds which + limit our views will only be passed when we have quitted the encumbrances + of our mortal state, and are permitted to survey those regions beyond the + sphere of our present circumscribed existence. The other branch of Natural + Theology, that which investigates the evidences of Intelligence and + Design, and leads us to a clear apprehension of the Deity’s power and + wisdom, is as satisfactorily cultivated as any other department of + science, rests upon the same species of proof, and affords results as + precise as they are sublime. This branch will never be distinctly known, + and will always so disappoint the inquirer as to render the lights of + Revelation peculiarly acceptable, although even those lights leave much of + it still involved in darkness—still mysterious and obscure.<a + href="#linknote-2" name="linknoteref-2" id="linknoteref-2"><small>2</small></a> + </p> + <p> + Yet let us endeavor to suggest some possible explication, while we admit + that nothing certain, nothing entirely satisfactory can be reached. The + failure of the great writers whose works we have been contemplating may + well teach us humility, make us distrust ourselves, and moderate within us + any sanguine hopes of success. But they should not make us wholly despair + of at least showing in what direction the solution of the difficulty is to + be sought, and whereabouts it will probably be found situated, when our + feeble reason shall be strengthened and expanded. For one cause of their + discomfiture certainly has been their aiming too high, attempting a + complete solution of a problem which only admitted of approximation, and + discussion of limits. + </p> + <p> + It is admitted on all hands that the demonstration is complete which shows + the existence of intelligence and design in the universe. The structure of + the eye and ear in exact confirmity to the laws of optics and acoustics, + shows as clearly as any experiment can show anything, that the source, + cause or origin is common both to the properties of light and the + formation of the lenses and retina in the eye—both to the properties + of sound and the tympanum, malleus, incus and stapes of the ear. No doubt + whatever can exist upon the subject, any more than, if we saw a particular + order issued to a body of men to perform certain uncommon evolutions, and + afterwards saw the same body performing those same evolutions, we could + doubt their having received the order. A designing and intelligent and + skillful author of these admirably adapted works is equally a clear + inference from the same facts. We can no more doubt it than we can + question, when we see a mill grinding corn into flour, that the machinery + was made by some one who designed by means of it to prepare the materials + of bread. The same conclusions are drawn in a vast variety of other + instances, both with respect to the parts of human and other bodies, and + with respect to most of the other arrangements of nature. Similar + conclusions are also drawn from our consciousness, and the knowledge which + it gives us of the structure of the mind.<a href="#linknote-3" + name="linknoteref-3" id="linknoteref-3"><small>3</small></a> Thus we find + that attention quickens memory and enables us to recollect; and that habit + renders all exertions and all acquisitions easy, beside having the effect + of alleviating pain. + </p> + <p> + But when we carry our survey into other parts, whether of the natural or + moral system, we cannot discover any design at all. We frequently perceive + structures the use of which we know nothing about; parts of the animal + frame that apparently have no functions to perform—nay, that are the + source of pain without yielding any perceptible advantage; arrangements + and movements of bodies which are of one particular kind, and yet we are + quite at a loss to discern any reason why they might not have been of many + other descriptions; operations of nature that seem to serve no purpose + whatever; and other operations and other arrangements, chosen equally + without any beneficial view, and yet which often give rise to much + apparent confusion and mischief. Now, the question is, <i>first</i>, + whether in any one of these cases of arrangement and structures with no + visible object at all, we can for a moment suppose that there really is no + object answered, or only conceive that we have been unable to discover it? + <i>Secondly</i>, whether in the cases where mischief sometimes is + perceived, and no other purpose appears to be effected, we do not almost + as uniformly lay the blame on our own ignorance, and conclude, not that + the arrangement was made without any design, and that mischief arises + without any contriver, but that if we knew the whole case we should find a + design and contrivance, and also that the apparent mischief would sink + into the general good? It is not necessary to admit, for our present + purpose, this latter proposition, though it brings us closer to the matter + in hand; it is sufficient for the present to admit, what no one doubts, + that when a part of the body, for instance, is discovered, to which, like + the spleen, we cannot assign any function in the animal system, we never + think of concluding that it is made for no use, but only that we have as + yet not been able to discover its use. + </p> + <p> + Now, let us ask, why do we, without any hesitation whatever, or any + exception whatever, always and immediately arrive at this conclusion + respecting intelligence and design? Nothing could be more unphilosophical, + nay, more groundless, than such a process of reasoning, if we had only + been able to trace design in one or two instances; for instance, if we + found only the eye to show proofs of contrivance, it would be wholly + gratuitous, when we saw the ear, to assume that it was adapted to the + nature of sound, and still more so, if, on examination, we perceived it + bore no perceptible relation to the laws of acoustics. The proof of + contrivance in one particular is nothing like a proof, nay, does not even + furnish the least presumption of contrivance in other particulars; + because, <i>a priori</i>, it is just as easy to suppose one part of nature + to be designed for a purpose, and another part, nay, all other parts, to + be formed at random and without any contrivance, as to suppose that the + formation of the whole is governed by design. Why, then, do we, invariably + and undoubtedly, adopt the course of reasoning which has been mentioned, + and never for a moment suspect anything to be formed without some reason—some + rational purpose? The only ground of this belief is, that we have been + able distinctly to trace design in so vast a majority of cases as leaves + us no power of doubting that, if our faculties had been sufficiently + powerful, or our investigation sufficiently diligent, we should also have + been able to trace it in those comparatively few instances respecting + which we still are in the dark. + </p> + <p> + It may be worth while to give a few instances of the ignorance in which we + once were of design in some important arrangements of nature, and of the + knowledge which we now possess to show the purpose of their formation. + Before Sir Isaac Newton’s optical discoveries, we could not tell why the + structure of the eye was so complex, and why several lenses and humors + were required to form a picture of objects upon the retina. Indeed, until + Dolland’s subsequent discovery of the achromatic effect of combining + various glasses, and Mr. Blair’s still more recent experiments on the + powers of different refracting media, we were not able distinctly to + perceive the operation and use of the complicacy in the structure of the + eye. We now well understand its nature, and are able to comprehend how + that which had at one time, nay, for ages, seemed to be an unnecessary + complexity; forms the most perfect of all optical instruments, and + according to the most certain laws of refraction and of dispersion. + </p> + <p> + So, too, we had observed for some centuries the forms of the orbits in + which the heavenly bodies move, and we had found these to be ellipses with + a very small eccentricity. But why this was the form of those orbits no + one could even conjecture. If any person, the most deeply skilled in + mathematical science, and the most internally convinced of the universal + prevalence of design and contrivance in the structure of the universe, had + been asked what reason there was for the planets moving in ellipses so, + nearly approaching to circles, he could not have given any good reason, at + least beyond a guess. The force of gravitation, even admitting that to be, + as it were, a condition of the creation of matter, would have made those + bodies revolve in ellipses of any degree of eccentricity just as well, + provided the angle and the force of projection had been varied. Then, why + was this form rather, than any other chosen? No one knew; yet no one + doubted that there was ample reason for it. Accordingly the sublime + discoveries of Lagrange and La Place have shown us that this small + eccentricity is one material element in the formula by which it is shown + that all the irregularities of the system are periodical, and that the + deviation never can exceed a certain amount on either hand. + </p> + <p> + But, again, while we are ignorant of this, perhaps the most sublime truth + in all science, we were always arguing as if the system had an + imperfection, as if the disturbing forces of the different planets and the + sun, acting on one another, constantly changed the orbits of each planet, + and must, in a course of ages, work the destruction of the whole planetary + arrangement which we had contemplated with so great admiration and with + awe. It was deemed enough if we could show that this derangement must be + extremely slow, and that, therefore, the system might last for many more + ages without requiring any interposition of omnipotent skill to preserve + it by rectifying its motions. Thus one of the most celebrated writers + above cited argues that, “from the nature of gravitation and the + concentricity of the orbits, the irregularities produced are so slowly + operated in contracting, dilating and inclining those orbits, that the + system may go on for many thousand years before any extraordinary + interference becomes necessary in order to correct it.” And Dr. Burnett + adds, that “those small irregularities cast no discredit on the good + contrivance of the whole.” Nothing, however, could cast greater discredit + if it were as he supposed, and as all men previous to the late discoveries + supposed; it was only, they rather think, a “small irregularity,” which + was every hour tending to the destruction of the whole system, and which + must have deranged or confounded its whole structure long before it + destroyed it. Yet now we see that the wisdom, to which a thousand years + are as one day, not satisfied with constructing a fabric which might last + for “many thousand years without His interference,” has so formed it that + it may thus endure forever. + </p> + <p> + Now if such be the grounds of our belief in the universal prevalence of + Design, and such the different lights which at different periods of our + progress in science we possess upon this branch of the divine government; + if we undoubtingly believe that contrivance is universal only because we + can trace and comprehend it in a great majority of instances, and if the + number of exceptions to the rule is occasionally diminished as our + knowledge of the particulars is from time to time extended—may we + not apply the same principle to the apprehension of Benevolent purpose, + and infer from the number of instances in which we plainly perceive a good + intention, that if we were better acquainted with those cases in which a + contrary intention is now apparent, we should there, too, find the + generally pervading character of Benevolence to prevail? Not only is this + the manner in which we reason respecting the Design of the Creator from + examining his works; it is the manner in which we treat the conduct of our + fellow-creatures. A man of the most extensive benevolence and strictest + integrity in his general deportment has done something equivocal; nay, + something apparently harsh and cruel; we are slow to condemn him; we give + him credit for acting with a good motive and for a righteous purpose; we + rest satisfied that “if we only knew everything he would come out + blameless.” This arises from a just and a sound view of human character, + and its general consistency with itself. The same reasoning may surely be + applied with all humility and reverence, to the works and the intentions + of the great Being who has implanted in our minds the principles which + lead to that just and sound view of the deeds and motives of men. + </p> + <p> + But let the argument be rested upon our course of reasoning respecting + divine contrivance. The existence of Evil is in no case more apparent than + the existence of Disorder seems to be in many things. To go no further + than the last example which has been given—the mathematician could + perceive the derangement in the planetary orbits, could demonstrate that + it must ensue from the mutual action of the heavenly bodies on each other, + could calculate its progress with the utmost exactness, could tell with + all nicety how much it would alter the forms of the orbits in a given + time, could foresee the time when the whole system must be irretrievably + destroyed by its operation as a mathematical certainty. Nothing, that we + call evil can be much more certainly perceived than this derangement, of + itself an evil, certainly a great imperfection, if the system was observed + by the mind of man as we regard human works. Yet we now find, from well + considering some things which had escaped attention, that the system is + absolutely free from derangement; that all the disturbances counterbalance + each other; and that the orbits never can either be flattened or bulged + out beyond a definite or very inconsiderable quantity. Can any one doubt + that there is also a reason for even the small and limited, this regular + and temporary derangement? Why it exists at all, or in any the least + degree, we as yet know not. But who will presume to doubt that it has a + reason which would at once satisfy our minds were it known to us? Nay, who + will affirm that the discovery of it may not yet be in reserve for some + later and happier age? Then are we not entitled to apply the same + reasoning to what at present appears Evil in a system of which, after all + we know of it, so much still remains concealed from our view? + </p> + <p> + The mere act of creation in a Being of wisdom so admirable and power so + vast, seems to make it extremely probable that perfect goodness + accompanies the exertion of his perfect skill. There is something so + repugnant to all our feelings, but also to all the conceptions of our + reason, in the supposition of such a Being desiring the misery, for its + own sake, of the Beings whom he voluntarily called into existence and + endowed with a sentient nature, that the mind naturally and irresistibly + recoils from such a thought. But this is not all. If the nature of that + great Being were evil, his power being unbounded, there would be some + proportion between the amounts of ills and the monuments of that power. + Yet we are struck dumb with the immensity of His works to which no + imperfection can be ascribed, and in which no evil can be traced, while + the amount of mischief that we see might sink into a most insignificant + space; and is such as a being of inconsiderable power and very limited + skill could easily have accomplished. This is not the same consideration + with the balance of good against evil; and inquirers do not seem to have + sufficiently attended to it. The argument, however, deserves much + attention, for it is purely and strictly inductive. The divine nature is + shown to be clothed with prodigious power and incomparable wisdom and + skill,—power and skill so vast and so exceeding our comprehension + that we ordinarily term them infinite, and are only inclined to conceive + the possibility of limiting, by the course of the argument upon evil, one + alternative of which is assumed to raise an exception. But admitting on + account of the question under discussion, that we have only a right to say + that power and skill are prodigiously great, though possibly not + boundless, they are plainly shown in the phenomena of the universe to be + the attributes of a Being, who, if evil-disposed, could have made the + monuments of Ill upon a scale resembling those of Power and Skill; so that + if those things which seem to us evil be really the result of a + mischievous design in such a Being, we cannot comprehend why they are upon + so entirely different a scale. This is a strong presumption from the facts + that we are wrong in imputing those appearances to such a disposition. If + so, what seems evil must needs be capable of some other explanation + consistent with divine goodness—that is to say, would not prove to + be evil at all if we knew the whole of those facts. + </p> + <p> + But it is necessary to proceed a step further, especially with a view to + the fundamental position now contended for, the extending to the question + of Benevolence the same principles which we apply to that of Intelligence. + The evil which exists, or that which we suppose to be evil, not only is of + a kind and a magnitude requiring inconceivably less power and less skill + than the admitted good of the creation—it also bears a very small + proportion in amount; quite as small a proportion as the cases of unknown + or undiscoverable design bear to those of acknowledged and proved + contrivance. Generally speaking, the preservation and the happiness of + sensitive creatures appears to be the great object of creative exertion + and conservative providence. The expanding of our faculties, both bodily + and mentally, is accompanied with pleasure; the exercise of those powers + is almost always attended with gratification; all labor so acts as to make + rest peculiarly delicious; much of labor is enjoyment; the gratification + of those appetites by which both the individual is preserved and the race + is continued, is highly pleasurable to all animals; and it must be + observed that instead of being attracted by grateful sensations to do + anything requisite for our good or even our existence, we might have been + just as certainly urged by the feeling of pain, or the dread of it, which + is a kind of suffering in itself. Nature, then, resembles the law-giver + who, to make his subjects obey, should prefer holding out rewards for + compliance with his commands rather than denounce punishments for + disobedience. But nature is yet more kind; she is gratuitously kind; she + not only prefers inducement to threat or compulsion, but she adds more + gratification than was necessary to make us obey her calls. How well might + all creation have existed and been continued, though the air had not been + balmy in spring, or the shade and the spring refreshing in summer; had the + earth not been enamelled with flowers; and the air scented with perfumes! + How needless for the propagation of plants was it that the seed should be + enveloped in fruits the most savory to our palate, and if those fruits + serve some other purpose, how foreign to that purpose was the formation of + our nerves so framed as to be soothed or excited by their flavor! We here + perceive design, because we trace adaptation. But we at the same time + perceive benevolent design, because we perceive gratuitous and + supererogatory enjoyment bestowed. Thus, too, see the care with which + animals of all kinds are tended from their birth. The mother’s instinct is + not more certainly the means of securing and providing for her young, than + her gratification in the act of maternal care is great and is also + needless for making her perform that duty. The grove is not made vocal + during pairing and incubation, in order to secure the laying or the + hatching of eggs; for if it were as still as the grave, or were filled + with the most discordant croaking, the process would be as well performed. + So, too, mark the care with which injuries are remedied by what has been + correctly called the <i>vis medicatrix</i>. Is a muscle injured?—Suppuration + takes place, the process of granulation succeeds, and new flesh is formed + to supply the gap, or if that is less wide, a more simple healing process + knits together the severed parts. Is a bone injured?—A process + commences by which an extraordinary secretion of bony matter takes place, + and the void is supplied. Nay, the irreparable injury of a joint gives + rise to the formation of a new hinge, by which the same functions may be + not inconveniently, though less perfectly, performed. Thus, too, recovery + of vigor after sickness is provided for by increased appetite; but there + is here superadded, generally, a feeling of comfort and lightness, an + enjoyment of existence so delightful, that it is a common remark how + nearly this compensates the sufferings of the illness. In the economy of + the mind it is the same thing. All our exertions are stimulated by + curiosity, and the gratification is extreme of satisfying it. But it might + have been otherwise ordered, and some painful feeling might have been made + the only stimulant to the acquisition of knowledge. So, the charm of + novelty is proverbial; but it might have been the unceasing cause of the + most painful alarms. Habit renders every thing easy; but the repetition + might have only increased the annoyance. The loss of one organ makes the + others more acute. But the partial injury might have caused, as it were, a + general paralysis. ‘Tis thus that Paley is well justified in exclaiming, + “It is a happy world after all!” The pains and the sufferings, bodily and + mental, to which we are exposed, if they do not sink into nothing, at + least retreat within comparatively narrow bounds; the ills are hardly seen + when we survey the great and splendid picture of worldly enjoyment or + ease. + </p> + <p> + But the existence of considerable misery is undeniable: and the question + is, of course, confined to that. Its exaggeration, in the ordinary + estimate both of the vulgar and of skeptical reasoners, is equally + certain. Paley, Bishop Sumner, as well as Derham, King, Ray and others of + the older writers, have made many judicious and generally correct + observations upon its amount, and they, as well as some of the able and + learned authors of the <i>Bridgwater Treatises</i>, have done much in + establishing deductions necessary to be made, in order that we may arrive + at the true amount. That many things, apparently unmixed evils, when + examined more narrowly, prove to be partially beneficial, is the fair + result of their well-meant labors; and this, although anything rather than + a proof that there is no evil at all, yet is valuable as still further + proving the analogy between this branch of the argument and that upon + design; and in giving hopes that all may possibly be found hereafter to be + good, as everything will assuredly be found to be contrived with an + intelligent and useful purpose. It may be right to add a remark or two + upon some evils, and those of the greatest magnitude in the common + estimate of human happiness, with a view of further illustrating this part + of the subject. + </p> + <p> + Mere imperfection must altogether be deducted from the account. It never + can be contended that any evil nature can be ascribed to the first cause, + merely for not having endowed sentient creatures with greater power or + wisdom, for not having increased and multiplied the sources of enjoyment, + or for not having made those pleasures which we have more exquisitely + grateful. No one can be so foolish as to argue that the Deity is either + limited in power, or deficient in goodness, because he has chosen to + create some beings of a less perfect order than others. The mere negation + in the creating of some, indeed of many, nay, of any conceivable number of + desirable attributes, is therefore no proper evidence of evil design or of + limited power in the Creator—it is no proof of the existence of evil + properly so called. But does not this also erase death from the catalogue + of ills? It might well please the Deity to create a mortal being which, + consisting of soul and body, was only to live upon this earth for a + limited number of years. If, when that time has expired, this being is + removed to another and a superior state of existence, no evil whatever + accrues to it from the change; and all views of the government of this + world lead to the important and consolitary conclusion, that such is the + design of the Creator; that he cannot have bestowed on us minds capable of + such expansion and culture only to be extinguished when they have reached + their highest pitch of improvement; or if this be considered as begging + the question by assuming benevolent design, we cannot easily conceive that + while the mind’s force is so little affected by the body’s decay, the + destruction or dissolution of the latter should be the extinction of the + former. But that death operates as an evil of the very highest kind in two + ways is obvious; the dread of it often embitters life, and the death of + friends brings to the mind by far its most painful infliction; certainly + the greatest suffering it can undergo without any criminal consciousness + of its own. + </p> + <p> + For this evil, then—this grievous and admitted evil—how shall + we account? But first let us consider whether it be not unavoidable; not + merely under the present dispensation, and in the existing state of + things; for that is wholly irrelevant to the question which is raised upon + the fitness of this very state of things; but whether it be not a + necessary evil. That man might have been created immortal is not denied; + but if it were the will of the Deity to form a limited being and to place + him upon the earth for only a certain period of time, his death was the + necessary consequence of this determination. Then as to the pain which one + person’s removal inflicts upon surviving parties, this seems the equally + necessary consequence of their having affections. For if any being feels + love towards another, this implies his desire that the intercourse with + that other should continue; or what is the same thing, the repugnance and + aversion to its ceasing; that is, he must suffer affliction for that + removal of the beloved object. To create sentient beings devoid of all + feelings of affection was no doubt possible to Omnipotence; but to endow + those beings with such feelings as would give the constant gratification + derived from the benevolent affections, and yet to make them wholly + indifferent to the loss of the objects of those affections, was not + possible even for Omnipotence; because it was a contradiction in terms, + equivalent to making a thing both exist and not exist at one and the same + time. Would there have been any considerable happiness in a life stripped + of these kindly affections? We cannot affirm that there would not, because + we are ignorant what other enjoyments might have been substituted for the + indulgence of them. But neither can we affirm that any such substitution + could have been found; and it lies upon those who deny the necessary + connection between the human mind, or any sentient being’s mind, and grief + for the loss of friends, to show that there are other enjoyments which + could furnish an equivalent to the gratification derived from the + benevolent feelings. The question then reduces itself to this: Wherefore + did a being, who could have made sentient beings immortal, choose to make + them mortal? or, Wherefore has he placed man upon the earth for a time + only? or, Wherefore has he set bounds to the powers and capacities which + he has been pleased to bestow upon his creatures? And this is a question + which we certainly never shall be able to solve; but a question extremely + different from the one more usually put—How happens it that a good + being has made a world full of misery and death? + </p> + <p> + In the necessary ignorance wherein we are of the whole designs of the + Deity, we cannot wonder if some things, nay, if many things, are to our + faculties inscrutable. But we assuredly have no right to say that those + difficulties which try and vex us are incapable of a solution, any more + than we have to say, that those cases in which as yet we can see no trace + of design, are not equally the result of intelligence, and equally + conducive to a fixed and useful purpose with those in which we have been + able to perceive the whole, or nearly the whole scheme. Great as have been + our achievements in physical astronomy, we are as yet wholly unable to + understand why a power pervades the system acting inversely as the squares + of the distance from the point to which it attracts, rather than a power + acting according to any other law; and why it has been the pleasure of the + almighty Architect of that universe, that the orbits of the planets should + be nearly circular instead of approaching to, or being exactly the same + with many other trajectories of a nearly similar form, though of other + properties; nay, instead of being curves of a wholly different class and + shape. Yet we never doubt that there was a reason for this choice; nay, we + fancy it possible that even on earth we may hereafter understand it more + clearly than we now do: and never question that in another state of being + we may be permitted to enjoy the contemplation of it. Why should we doubt + that, at least in that higher state, we may also be enabled to perceive + such an arrangement as shall make evil wholly disappear from our present + system, by showing that it was necessary and inevitable, even in the works + of the Deity; or, which is the same thing, that its existence conduces to + such a degree of perfection and happiness upon, the whole, as could not, + even by Omnipotence, be attained without it; or, which is the same thing, + that the whole creation as it exists, taking both worlds together, is + perfect, and incapable of being in any particular changed without being + made worse and less perfect? Taking both worlds together—For + certainly were our views limited to the present sublunary state, we may + well affirm that no solution whatever could even be imagined of the + difficulty—if we are never again to live; if those we here loved are + forever lost to us; if our faculties can receive no further expansion; if + our mental powers are only trained and improved to be extinguished at + their acme—then indeed are we reduced to the melancholy and gloomy + dilemma of the Epicureans; and evil is confessed to checker, nay, almost + to cloud over our whole lot, without the possibility of comprehending why, + or of reconciling its existence with the supposition of a providence at + once powerful and good. But this inference is also an additional argument + for a future state, when we couple it with these other conclusions + respecting the economy of the world to which we are led by wholly + different routes, when we investigate the phenomena around us and within + us. + </p> + <p> + Suppose, for example, it should be found that there are certain purposes + which can in no way whatever—no conceivable way—be answered + except by placing man in a state of trial or probation; suppose the + essential nature of mind shall be found to be such that it could not in + any way whatever exist so as to be capable of the greatest purity and + improvement—in other words, the highest perfection—without + having undergone a probation; or suppose it should be found impossible to + communicate certain enjoyments to rational and sentient beings without + having previously subjected them to certain trials and certain sufferings—as, + for instance, the pleasures derived from a consciousness of perfect + security, the certainty that we can suffer and perish no more—this + surely is a possible supposition. Now, to continue the last example—Whatever + pleasure there is in the contrast between ease and previous vexation or + pain, whatever enjoyment we derive from the feeling of absolute security + after the vexation and uncertainty of a precarious state, implies a + previous suffering—a previous state of precarious enjoyment; and not + only implies it but necessarily implies it, so that the power of + Omnipotence itself could not convey to us the enjoyment without having + given us the previous suffering. Then is it not possible that the object + of an all powerful and perfectly benevolent being should be to create like + beings, to whom as entire happiness, as complete and perfect enjoyment, + should be given as any created beings—that is, any being, except the + Creator himself—can by possibility enjoy? This is certainly not only + a very possible supposition, but it appears to be quite consistent with, + if it be not a necessary consequence of, his being perfectly good as well + as powerful and wise. Now we have shown, therefore, that such being + supposed the design of Providence, even Omnipotence itself could not + accomplish this design, as far as one great and important class of + enjoyments is concerned, without the previous existence of some pain, some + misery. Whatever gratification arises from relief—from contrast—from + security succeeding anxiety—from restoration of lost affections—from + renewing severed connections—and many others of a like kind, could + not by any possibility be enjoyed unless the correlative suffering had + first been undergone. Nor will the argument be at all impeached by + observing, that one Being may be made to feel the pleasure of ease and + security by seeing others subjected to suffering and distress; for that + assumes the infliction of misery on those others; it is “<i>alterius</i> + spectare laborem” that we are supposing to be sweet; and this is still + partial evil. + </p> + <p> + As the whole argument respecting evil must, from the nature of the + question, resolve itself into either a proof of some absolute or + mathematical necessity not to be removed by infinite power, or the showing + that some such proof may be possible although we have not yet discovered + it, an illustration may naturally be expected to be attainable from + mathematical considerations. Thus, we have already adverted to the law of + periodical irregularities in the solar system. Any one before it was + discovered seemed entitled to expatiate upon the operation of the + disturbing forces arising from mutual attraction, and to charge the system + arranged upon the principle of universal gravitation with want of skill, + nay, with leading to inevitable mischief—mischief or evil of so + prodigious an extent as to exceed incalculably all the instances of evil + and of suffering which we see around us in this single planet. + Nevertheless, what then appeared so clearly to be a defect and an evil, is + now well known to be the very absolute perfection of the whole heavenly + architecture. + </p> + <p> + Again, we may derive a similar illustration from a much more limited + instance, but one immediately connected with strict mathematical + reasoning, and founded altogether in the nature of necessary truth. The + problem has been solved by mathematicians, Sir Isaac Newton having first + investigated it, of finding the form of a symmetrical solid, or solid of + revolution, which in moving through a fluid shall experience the least + possible resistance. The figure bears a striking resemblance to that of a + fish. Now suppose a fish were formed exactly in this shape, and that some + animal endowed with reason were placed upon a portion of its surface, and + able to trace its form for only a limited extent, say at the narrow part, + where the broad portion or end of the moving body were opposed, or seemed + as if it were opposed, to the surrounding fluid when the fish moved—the + reasoner would at once conclude that the contrivance of the fish’s form + was very inconvenient, and that nothing could be much worse adapted for + expeditious or easy movement through the waters. + </p> + <p> + Yet it is certain that upon being afterwards permitted to view THE WHOLE + body of the fish, what had seemed a defect and an evil, not only would + appear plainly to be none at all, but it would appear manifest that this + seeming evil or defect was a part of the most perfect and excellent + structure which it was possible even for Omnipotence and Omniscience to + have adopted, and that no other conceivable arrangement could by + possibility have produced so much advantage, or tended so much to fulfill + the design in view. Previous to being enlightened by such an enlarged view + of the whole facts, it would thus be a rash and unphilosophical thing in + the reasoner whose existence we are supposing to pronounce an unfavorable + opinion. Still more unwise would it be if numerous other observations had + evinced traces of skill and goodness in the fish’s structure. The true and + the safe conclusion would be to suspend an opinion which could only be + unsatisfactorily formed upon imperfect data; and to rest in the humble + hope and belief that one day all would appear for the best. + </p> + <p> + THE END. <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> <a name="link2H_FOOT" id="link2H_FOOT"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + FOOTNOTES: + </h2> + <p> + <a name="linknote-1" id="linknote-1"> + <!-- Note --></a> + </p> + <p class="foot"> + 1 (<a href="#linknoteref-1">return</a>)<br /> [ The “light of revelation,” + as well as the “light of the Christian religion,” has not dispelled the + darkness of ignorance. The torch of reason is a surer guide.—<i>Pub.</i>] + </p> + <p> + <a name="linknote-2" id="linknote-2"> + <!-- Note --></a> + </p> + <p class="foot"> + 2 (<a href="#linknoteref-2">return</a>)<br /> [ The human race has from + time immemorial been afflicted with so-called revelations, all claiming + inspiration, all conflicting, and all being equally “mysterious and + obscure.” The wars arising among these sectarians have retarded + civilization, and deluged the earth in blood. The revelations of science, + founded upon reason and demonstration, have proved the only safe and + beneficent guide.—<i>Pub.</i>] + </p> + <p> + <a name="linknote-3" id="linknote-3"> + <!-- Note --></a> + </p> + <p class="foot"> + 3 (<a href="#linknoteref-3">return</a>)<br /> [ While it is true that the + argument of Design, here given, places the subject one step in advance, it + is still unsatisfactory, because it fails to explain to us who designed + the designer, and the mystery of creation still remains unsolved. + </p> + <p class="foot"> + “What think you of an uncaused cause of everything?” is the pertinent + question which Bishop Watson, in his <i>Apology for the Bible</i>, asked, + and vainly asked, of the celebrated deist, Thomas Paine.—<i>Pub.</i>] + </p> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> +<pre xml:space="preserve"> + + + + + +End of the Project Gutenberg EBook of The Fallen Star; and, A Dissertation +on the Origin of Evil, by E. L. 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