Part 1 (2/2)

When our thoughts rise above nature and humanity to that invisible Being whom we speak of as G.o.d, what is it which pa.s.ses in our souls? They fear, they hope, they pray, they offer thanksgiving. If a man finds himself in one of those desperate positions in which all human help fails, he turns towards Heaven, and says, My G.o.d! If we are witnesses of one of those instances of revolting injustice which stir the conscience in its profoundest depths, and which could not on earth meet with adequate punishment, we think within ourselves,--There is a Judge on high! If we are reproved by our own conscience, the voice of that conscience, which disturbs and sometimes torments us, reminds us that though we may be shut out from all human view, there is no less an Eye which sees us, and a just award awaiting us. Thus it is (I am seeking to establish facts) that the thought of G.o.d operates, so to speak, in the souls of those who believe in Him. If you look for the meaning common to all these manifestations of man's heart, what do you find? Fear, hope, thanksgiving, prayer. To whom is all this addressed? To a Power intelligent and free, which knows us, and is able to act upon our destinies. This is the idea which is found at the basis of all religions; not only of the religion of the only G.o.d, but of the most degraded forms of idolatrous wors.h.i.+p. All religion rests upon the sentiment of one or more invisible Powers, superior to nature and to humanity.

When philosophical curiosity is awakened, it disengages from the general sentiment of power the definite idea of the cause which becomes the explanation of the phenomena. The reason of man, by virtue of its very const.i.tution, finds a need of conceiving of an absolute cause which escapes by its eternity the lapse of time, and by its infinite character the bounds of limited existences; a principle, the necessary being of which depends on no other; in a word a unique cause, establis.h.i.+ng by its unity the universal harmony. So, when reason meets with the idea of the sole and Almighty Creator, it attaches itself to it as the only thought which accounts to it for the world and for itself.

The Creator is, first of all, He whose glory the heavens declare, while the earth makes known the work of His hands. He is the Mighty One and the Wise, whose will has given being to nature, and who directs at once the chorus of stars in the depths of the heavens, and the drop of vital moisture in the herb which we tread under foot.

If, after having looked around, we turn our regard in upon ourselves, we then discover other heavens, spiritual heavens, in which s.h.i.+ne, like stars of the first magnitude, those objects which cause the heart of man to beat, so long as he is not self-degraded: truth, goodness, beauty.

Now we feel that we are made for this higher world. Material enjoyments may enchain our will; we may, in the indulgence of unworthy pa.s.sions, pursue what in its essence is only evil, error, and deformity; but, if all the rays of our true nature are not extinguished, a voice issues from the depth of our souls and protests against our debas.e.m.e.nt. Our aspirations toward these spiritual excellences are unlimited. Our thought sets out on its course: have we solved one question? immediately new questions arise, which press, no less than the former, for an answer. Our conscience speaks: have we come in a certain degree to realize what is right and good? immediately conscience demands of us still more. Is our feeling for beauty awakened? Well, sirs, when an artist is satisfied with the work of his hands, do you not know at once what to think of him? Do you not know that that man will never do any thing great, who does not see s.h.i.+ning in his horizon an ideal which stamps as imperfect all that he has been able to realize? The voice which urges us on through life from the cradle to the grave, and which, without allowing us a moment's pause, is ever crying--Forward! forward!

this voice is not more imperious than the n.o.ble instinct which, in the view of beauty, of truth, of good, is also saying to us--Forward!

forward! and, with the American poet, _Excelsior!_ higher, ever higher!

Many of you know that instinct familiar to the _climbers of the Alps_,[2] as they are called, who, arrived at one summit, have no rest so long as there remains a loftier height in view. Such is our destiny; but the last peak is veiled in s.h.i.+ning clouds which conceal it from our sight. Perfection,--this is the point to which our nature aspires; but it is the ladder of Jacob: we see the foot which rests upon the earth; the summit hides itself from our feeble view amidst the splendors of the infinite.

These objects of our highest desires--beauty in its supreme manifestation, absolute holiness, infinite truth--are united in one and the same thought--G.o.d! The attributes of the spiritual are never in us but as borrowed attributes; they dwell naturally in Him who is their source. G.o.d is the truth, not only because He knows all things, but because He is the very object of our thoughts; because, when we study the universe, we do but spell out some few of the laws which He has imposed on things; because, to know truth is never any thing else than to know the creation or the Creator, the world or its eternal Cause. G.o.d it is who must be Himself the satisfaction of that craving of the conscience which urges us towards holiness. If we had arrived at the highest degree of virtue, what should we have done? We should have realized the plan which He has proposed to spiritual creatures in their freedom, at the same time that He is directing the stars in their courses by that other word which they accomplish without having heard it. G.o.d is the eternal source of beauty. He it is who has shed grace upon our valleys, and majesty upon our mountains; and He, again, it is (I quote St. Augustine) who acts within the souls of artists, those great artists, who, urged unceasingly towards the regions of the ideal, feel themselves drawn onwards towards a divine world.

G.o.d then above all is He who _is_,--the Absolute, the Infinite, the Eternal,--in the ever mysterious depths of His own essence. In His relation to the world, He is the cause; in His relation to the lofty aspirations of the soul, He is the ideal. He is the ideal, because being the absolute cause, He is the unique source, at the same time that He is the object, of our aspirations: He is the absolute cause, because being He who _is_, in His supreme unity, nothing could have existence except by the act of His power. We are able already to recognize here, in pa.s.sing, the source at which are fed the most serious aberrations of religious thought. Are truth, holiness, beauty considered separately from the real and infinite Spirit in which is found their reason for existing? We see thus appear philosophies n.o.ble in their commencement, but which soon descend a fatal slope. The divine, so-called, is spoken of still; but the divine is an abstraction, and apart from G.o.d has no real existence. If truth, beauty, holiness are not the attributes of an eternal mind, but the simple expression of the tendencies of our soul, man may render at first a sort of wors.h.i.+p to these lofty manifestations of his own nature; but logic, inexorable logic, forces him soon to dismiss the divine to the region of chimeras. These rays are extinguished together with their luminous centre; the soul loses the secret of its destinies, and, in the measureless grief which possesses it, it proclaims at length that all is vanity. We shall have, in the sequel, to be witnesses together of this sorrowful spectacle.

Such is the basis of our idea of G.o.d: we must now discover its summit.

Before the thought of this Sovereign Being, by whose Will are all things, and who is without cause and without beginning, our soul is overwhelmed. We are so feeble! the thought of absolute power crushes us.

Creatures of a day, how should we understand the Eternal? Frail as we are, and evil, we tremble at the idea of holiness. But milder accents, as you know, have been heard upon the earth: This Sovereign G.o.d--He loves us. In proportion as this idea gains possession of our understanding, in the same proportion our soul has glimpses of the paths of peace. He loves us, and we take courage. He hears us, and prayer rises to Him with the hope of being heard. He governs all, and we confide in His Providence. When your gaze is directed towards the depths of the sky, does it never happen to you to remain in a manner terrified, as you contemplate those worlds which without end are added to other worlds? As you fix your thoughts upon the immeasurable abysses of the firmament,--as you say to yourselves that how far soever you put back the boundary of the skies, if the universe ended there, then the universe, with its suns and its groups of stars, would still be but a solitary lamp, s.h.i.+ning as a point in the midst of the limitless darkness,--have you never experienced a sort of mysterious fright and giddiness? At such a time turn your eyes upon nearer objects. He who has made the heavens with their immensity, is He who makes the corn to spring forth for your sustenance, who clothes the fields with the flowers which rejoice your sight, who gives you the fresh breath of morning, and the calm of a lovely evening: it is He, without whose permission nothing occurs, who watches over you and over those you love.

Possess yourselves thoroughly with this thought of love, then lift once more your eyes to the sky, and from every star, and from the worlds which are lost in the furthest depths of s.p.a.ce, shall fall upon your brow, no longer clouded, a ray of love and of peace. Then with a feeling of sweet affiance you will adopt as your own those words of an ancient prophet: ”Whither shall I go from Thy Spirit, or whither shall I flee from Thy Presence? If I ascend up into heaven, Thou art there: if I make my bed in h.e.l.l, behold, Thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, and Thy right hand shall hold me:”[3] then you will understand those grand and sweet words of Saint Augustine, some of the most beautiful that ever fell from the lips of a man: ”Are you afraid of G.o.d? Run to His arms!”

Thus our idea of G.o.d is completed,--the idea of Him whom, in a feeling of filial confidence, we name the Father, and whom we call the _Heavenly_ Father, while we adore that absolute holiness, of which the pure brightness of the firmament is for us the visible and magnificent symbol. Goodness is the secret of the universe; goodness it is which has directed power, and placed wisdom at its service.

My object is not to teach this idea, but to defend it: it is not, I say, to teach it, for we all possess it. There is no one here who has not received his portion of the sacred deposit. This sacred idea may be veiled by our sorrows, perverted by our errors, obscured by our faults; but, however thick be the layer of ashes heaped together in the depth of our souls--look closely: the sacred spark is not extinguished, and a favorable breath may still rekindle the flame.

We have considered the essential elements of which our idea of G.o.d is composed. And whence comes this idea? What is its historical origin? I do not ask what is the historical origin of religion, for religion does not take its rise in history; it is met with everywhere and always in humanity. Those who deny this are compelled to ”search in the darkness for some obscure example known only to themselves, as if all natural inclinations were destroyed by the corruption of a people, and as if, as soon as there are any monsters, the species were no longer any thing.”[4] The consciousness of a world superior to the domain of experience is one of the attributes characteristic of our nature. ”If there had ever been, or if there still anywhere existed, a people entirely dest.i.tute of religion, it would be in consequence of an exceptional downfall which would be tantamount to a lapse into animality.”[5] I am not therefore inquiring after the origin of the idea and sentiment of the Deity, in a general sense, but after the origin of the idea of the only and Almighty Creator as we possess it. In fact, if religion is universal, distinct knowledge of the Creator is not so.

Our own past strikes its roots into the historic soil which, in the matter of creeds, is known by the name of paganism or idolatry. At first sight what do we find in the opinions of that ancient world? No trace of the divine unity. Adoration is dispersed over a thousand different beings. Not only are the heavenly bodies adored and the powers of nature, but men, animals, and inanimate objects. The feeling of the holiness of G.o.d is not less wanting, it would seem, than the idea of His unity. Religion serves as a pretext for the unchaining of human pa.s.sions. This is the case unfortunately with religion in general, and the true religion is no exception to the rule: but what characterizes paganism is that in its case religion, by its own proper nature, favors the development of immorality. Celebrated shrines become the dens of a prost.i.tution which forms part of the homage rendered to the G.o.ds; the religious rites of ancient Asia, and those of Greece which fell under their influence, are notorious for their lewdness. The temples of false deities, too often defiled by debauchery, are too often also dishonored by frightful sacrifices. The ancient civilization of Mexico was elegant and even refined in some respects; but the altars were stained, every year, with the blood of thousands of human beings; and the votaries of this sanguinary wors.h.i.+p devoured, in solemn banquets, the quivering limbs of the victims. Let us not look for examples too far removed from the civilization which has produced our own. In the Greek and Roman world, the stories of the G.o.ds were not very edifying, as every one knows: the wors.h.i.+p of Bacchus gave no encouragement to temperance, and the festivals of Venus were not a school of chast.i.ty. It would be easy, by bringing together facts of this sort, to form a picture full of sombre coloring, and to conclude that our idea of G.o.d, the idea of the only and holy G.o.d, does not proceed from the impure sources of idolatry.

The proceeding would be brief and convenient; but such an estimation of the facts, false because incomplete, would destroy the value of the conclusion. In pagan antiquity, in fact, the abominations of which I have just reminded you did not by themselves make up religious tradition. Side by side with a current of darkness and impurity, we meet with a current of pure ideas and of strong gleams of the day.

Almost all the pagans seem to have had a glimpse of the Divine unity over the multiplicity of their idols, and of the rays of the Divine holiness across the saturnalia of their Olympi. It was a Greek who wrote these words: ”Nothing is accomplished on the earth without Thee, O G.o.d, save the deeds which the wicked perpetrate in their folly.”[6] It was in a theatre at Athens that the chorus of a tragedy sang, more than two thousand years ago: ”May destiny aid me to preserve unsullied the purity of my words and of all my actions, according to those sublime laws which, brought forth in the celestial heights, have Heaven alone for their father, to which the race of mortal men did not give birth, and which oblivion shall never entomb. In them is a supreme G.o.d, and one who waxes not old.”[7] It would be easy to multiply quotations of this order, and to show you in the doc.u.ments of Grecian and Roman civilization numerous traces of the knowledge of the only and holy G.o.d.

Listen now to a voice which has come forth actually from the recesses of the sepulchre: it reaches us from ancient Egypt.

In Egypt, as you know, the degradation of the religious idea was in popular practice complete. But, under the confused accents of superst.i.tion, the science of our age is succeeding in catching from afar the vibrations of a sublime utterance. In the coffins of a large number of mummies have been discovered rolls of papyrus containing a sacred text which is called the _Book of the Dead_. Here is the translation of some fragments which appear to date from a very remote epoch. It is G.o.d who speaks: ”I am the Most Holy, the Creator of all that replenishes the earth, and of the earth itself, the habitation of mortals. I am the Prince of the infinite ages. I am the great and mighty G.o.d, the Most High, s.h.i.+ning in the midst of the careering stars and of the armies which praise me above thy head.... It is I who chastise and who judge the evil-doers, and the persecutors of G.o.dly men. I discover and confound the liars.... I am the all-seeing Judge and Avenger ... the guardian of my laws in the land of righteousness.”[8]

These words are found mingled, in the text from which I extract them, with allusions to inferior deities; and it must be acknowledged that the translation of the ancient doc.u.ments of Egypt is still uncertain enough.

Still this uncertainty does not appear to extend to the general sense and bearing of the recent discoveries of our savants. Myself a simple learner from the masters of the science, I can only point out to you the result of their studies. Now, this is what the masters tell us as to the actual state of mythological studies. Traces are found almost everywhere, in the midst of idolatrous superst.i.tions, of a religion comparatively pure, and often stamped with a lofty morality. Paganism is not a simple fact: it offers to view in the same bed two currents, the one pure and the other impure. What is the relation between these two currents? A pa.s.sage in a writer of the Latin Church throws a vivid light upon their actual relation in practical life. It is thus that Lactantius expresses himself: ”When man (the pagan) finds himself in adversity, then it is that he has recourse to G.o.d (to the only G.o.d). If the horrors of war threaten him, if there appear a contagious disease, a drought, a tempest, then he has recourse to G.o.d.... If he is overtaken by a storm at sea, and is in danger of peris.h.i.+ng, immediately he calls upon G.o.d; if he finds himself in any urgent peril, he has recourse to G.o.d.... Thus men bethink themselves of G.o.d when they are in trouble; but as soon as the danger is past, and they are no longer in any fear, we see them return with joy to the temples of the false G.o.ds, make to them libations, and offer sacrifices to them.”[9] This is a striking picture of the workings of man's heart in all ages; for, as our author observes, ”G.o.d is never so much forgotten of men as when they are quietly enjoying the favors and blessings which He sends them.”[10] As regards our special object, this page reveals in a very instructive manner the religious condition of heathen antiquity. The thought of the sovereign G.o.d was stifled without being extinguished; it awoke beneath the pressure of anguish; but ordinary life, the life of every day, belonged to the easy wors.h.i.+p of idols.

It may now be asked what is the historical relation between the two currents of paganism of which we have just established the actual relation in practical life. Did humanity begin with a coa.r.s.e fetichism, and thence rise by slow degrees to higher conceptions? Do the traces of a comparatively pure monotheism first show themselves in the most recent periods of idolatry? Contemporary science inclines more and more to answer in the negative. It is in the most ancient historical ground (allow me these geological terms) that the laborious investigators of the past meet with the most elevated ideas of religion. Cut to the ground a young and vigorous beech-tree, and come back a few years afterwards: in place of the tree cut down you will find coppice-wood; the sap which nourished a single trunk has been divided amongst a mult.i.tude of shoots. This comparison expresses well enough the opinion which tends to prevail amongst our savants on the subject of the historical development of religions. The idea of the only G.o.d is at the root,--it is primitive; polytheism is derivative. A forgotten, and as it were slumbering, monotheism exists beneath the wors.h.i.+p of idols; it is the concealed trunk which supports them, but the idols have absorbed all the sap. The ancient G.o.d (allow me once more a comparison) is like a sovereign confined in the interior of his palace: he is but seldom thought of, and only on great occasions; his ministers alone act, entertain requests, and receive the real homage.

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