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a fantastic and sentimental homage of its feminine incarnation at our own firesides. It is hard to suppose that any one could seriously intend a scheme of sublunary ethics strained to the extravagant pitch we find often hinted here.
As to the structure, or organization of the “ spiritual power," the visible hierarchy that shall embody this ambitious dream, it is difficult to give a clear notion of it, — probably because no such notion has been distinctly shaped by the author. The bridge that is to guide us to it is by no means completed. We find a great deal of the superior efficacy of moral truth, the immense resources of discipline, the omnipotent force for good, and only good, to be voluntarily accorded to, and wisely wielded by, the priesthood of the future; and the immense advantage a religion divorced from theology is to have over the beliefs and worships of the past. But, excepting as truth, however embodied or expressed, asserts a gradually increasing sway over human thought and life as past errors are corrected and the causes of ancient wrong left behind, - excepting as the higher life of man is essentially organic, and in every period tends to take on a vital structure
we can see no sense whatever in such assertions. No man, we suppose, can look thoughtfully at the earnest struggle towards more light and nobler forms of social existence, going on under every diversity of class and creed, without a yearning and hopeful faith that they shall yet work together towards some vaster good than either one of them can comprehend. In such a faith, we welcome everything, from every quarter, that shows even an honest feeling of the want. It is needless for us, perhaps, to say that we regard any such solution of it as is offered here, as not only premature, not only vicious in its foundation, but from the nature of the case impossible and absurd, — as much so, as the attempt to spin and weave the living fabric of a plant. Outside the pale of criticism, therefore, and mere idiosyncrasies of a self-centred and despotic brain, are these discussions of the model of a future hierarchy, its solemn observances, and the training of its acolytes to inherit worthily their spiritual function. It is by inspiration, not artificial and set training, — by special messengers of the living Word, not construc
of its own,
tions founded on the most consummate knowledge of social science, — that the march of humanity is to be guided to the diviner kingdom of the Future.
Some glimpse of this deeper moral necessity that presides over all the crises of human development we seem to find in * the far greater prominence given in these volumes (as compared with their predecessors) to the moral and personal, over the merely social. The “hierarchy of the sciences” now admits personal ethics as the highest and complementary department, — the most complex and difficult of all, and of corresponding practical importance. Still, history continues to be read overmuch after the formularies of a despotic creed in philosophy, rather than in the mellower and richer light of human sympathies. Men are of value, not for what they are, but for what they represent. Saint Paul is honored as the real author of the great religious evolution of Christianity, to the distinct exclusion of the divine life that wells forth in the Gospel of our Saviour. Luther, and the heroic champions of the Reformation, are scornfully set aside from all recognition by this Rhadamanthus of the historic judgment-seat. Julius Cæsar, St. Paul, and Charlemagne are the great representative names of the historic past. True Catholicism was “a needed combination of St. Paul's social with Aristotle's intellectual monotheism." Napoleon has too long usurped a transitory glory; his real influence was less than Attila's; his column and statue should give place to a monument more august to the great and real Emperor of the West. A remarkably able and comprehensive survey of the course of Greek thought contains only two disparaging and side-way allusions to Plato, — whose regal presence in the realm of philosophy has of itself shared equal dominion with Aristotle's masterly dogmatics.*
Still further, matters vitally affecting the motives, feelings, opinions, and reverence of men are dealt with under a systematic and wilful ignorance of what is best and highest in the life of the present; and frequently with wanton and needless affront to convictions which our author should know
* See Vol. I. pp. 102, 143; Vol. II. pp. 454, 464 ; Vol. III. p. 430.
as genuine as his own, and as vital.
The magnificent spectacle we witness now, of immense intellectual activity on a field broad as the world, guided by consummate scholarship, animated by profound religious earnestness, and directed in perfect freedom upon the great practical problems of human life and society, is a spectacle that exists not for the lonely and stoic moralist, who, without the sympathy, co-operation, and cheer of intellectual fellowship, fabricates for the future age his despotic and cumbrous model of the social state. How different the spirit of such a work from Milton's noble
recognition of his fellow-laborers in the cause of truth and liberty.*
We add, by way of appendix to this notice, a few samples of our author's aphoristic style of thought, leaving it for our readers to estimate their truth or value:
The one law of the systematic evolution of humanity is this: that man becomes ever more and more religious. (Vol. III. p. 10.)
The Future which we wish to prepare results from a Past which we can never alter. The living are ever governed, more and more, by the dead. (Vol. II. p. 363.)
Order will be retrograde, so long as Progress is anarchical.
Well-directed intelligence can greatly ameliorate the spontaneous order; but only on condition of always respecting it. (Vol. I. p. 216.)
Those who sincerely think of our social life as a transient exile, should seek to have nothing to do with the management of it. (Vol. I. p. 186.)
The true priesthood may always say to the proudest tyrants, Man acts, but Humanity guides. (Vol. II. p. 455.)
Reason makes up for difficulty of foresight by facility of modification. (This is involved in the encyclopedic order of the sciences.)
Truth is harmony of conception and impression.
Law is hypothesis, sufficiently confirmed by observation. (Vol. II. p. 33.)
Insanity is the preponderance of the subject; idiocy, of
* See Areopagitica, the passage commencing, “Lords and Commons of England ! Consider what a nation it is whereof ye are,” &c.
the object. The danger of a revolutionary era is an epidemic insanity; of materializing science, an epidemic idiocy. Our chief danger is the latter. (Vol. II. p. 456 ; Vol. III. p. 24.)
Among the symptoms of our time is a contagious tendency towards personal infallibility.
Biologists study in us only the animal, not the man : our physicians are veterinary. (Vol. II. p. 436.)
All warlike populations are distinguished from theocratic nations by the use of alphabetic writing. (Vol. III. p. 263.)
Every great change is preceded, a century or two, by a corresponding Utopia.
The positive faith explains the how, never the why.
Chance ceases to signify the empire of caprice, and indicates only the sum of unknown laws; while Destiny signifies the sum of those which are known. (Vol. IV. p. 191.)
True philosophy is simple good sense, generalized and reduced to system.
ART. III. - INDIA'S APPEAL TO CHRISTIAN UNITARIANS.
1. The Mission to India, instituted by the American Unitarian Asso
ciation. Boston: Office of Unitarian Quarterly Journal. 1857. 2. Some Gospel Principles, in Ten Lectures. By C. H. A. DALL,
Missionary to India of the American Unitarian Association. cutta. 1856.
India! — how manifold is the charm that lies in its very name, and will for ever invest it, for young hearts and old heads alike, with an interest such as attaches to no other land! To the poet, the philosopher, and the Christian philanthropist, equally, what an attractive field it opens! The home of romance India proverbially is : to the antiquarian it offers the most marvellous and mysterious relics of the past; to the enthusiastic historian it is alive at every point with stirring memories ; to the metaphysician it presents rare glimpses of the great paths of human thought through the
field of the ages, and furnishes problems of sublime speculation for a lifetime; to the humanist, with whom “ the proper study of mankind is man,” — to every one who feels a neighborly interest in tracing his great family through its various migrations, separations, and re-admixtures, — India must surely be one of the grand points, if not chief starting-places, of inquiry; and especially will the philologist, who finds in languages an exponent of natural genius and history, and regards the resemblances among them as so many family likenesses, pointing back to a common homestead, find his reward in the study of a land and a language in which so many races and dialects meet and mingle, — home of the venerable Sanscrit, the mother or elder sister of so many of our Western tongues; nor will he hastily dismiss, as childish and chimerical, the notion of those who would derive the settlement and civilization, the religion and philosophy, of Greece and Egypt from Upper India, or even that speculation which finds the cradle of mankind, the garden of Eden, in the beautiful valley of Cashmere.
But what we are here chiefly concerned to remark is the interest in which this rich and storied region is clothed for the Christian mind and heart, — the melancholy interest with which a disciple of Jesus will contrast the simple and sublime faith in the one true God, here perhaps first communicated from Heaven to man, and still discoverable in the oldest scriptures of the country, — the pure and mild morality found there, and traceable, also, in existing customs and characteristics of the people, — with the present prevailing state of religion among them, of which the “whited sepulchre” were but a feeble image, throwing, as it does, a tinsel and tawdry gorgeousness around rites often the most licentious and loathsome, administered as it is by a priesthood compounded of presumption, impudence, and tyranny, connected with a mythology that sanctifies the basest vices, and a popular sacred literature which is a tissue of foolishness and vulgarity.
Surely it was not always thus, any more than it is to be so for ever. That gentle, patient, long-suffering race of Hindoos, with so much naturally that is pleasing and intelligent in their character, were made and have been kept for a better 5th S. VOL. I. NO. I.