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Notes
[1] With a few exceptions, which are duly noted when they amount to more
than verbal corrections.
[2] _Declaration on the Truth of Holy Scripture_. The _Times_, 18th
December 1891.
[3] _Declaration_, Article 10.
[4] Ego vero evangelio non crederem, nisi ecclesiae Catholicae me commoveret
auctoritas.--_Contra Epistolam Manichaei_, cap. v.
[5] I employ the words "Supernature" and "Supernatural" in their popular
senses. For myself, I am bound to say that the term "Nature" covers the
totality of that which is. The world of psychical phenomena appears to me
to be as much part of "Nature" as the world of physical phenomena; and I am
unable to perceive any justification for cutting the Universe into two
halves, one natural and one supernatural.
[6] The general reader will find an admirably clear and concise statement
of the evidence in this case, in Professor Flower's recently published work
_The Horse: a Study in Natural History_.
[7] "The School Boards: What they can do and what they may do," 1870.
_Critiques and Addresses_, p. 51.
[8] _De Solido intra Solidum_, p. 5.--"Dato corpore certa figura praedito et
juxta leges naturae producto, in ipso corpore argumenta invenire locum et
modum productionis detegentia."
[9] "Corpora sibi invicem omnino similia simili etiam modo producta sunt."
[10] [Sir J. D. Hooker.]
[11] _The Nineteenth Century._
[12] Earlier, if more recent announcements are correct.
[13] It may be objected that I have not put the case fairly, inasmuch as
the solitary insect's wing which was discovered twelve months ago in
Silurian rocks, and which is, at present, the sole evidence of insects
older than the Devonian epoch, came from strata of Middle Silurian age, and
is therefore older than the scorpions which, within the last two years,
have been found in Upper Silurian strata in Sweden, Britain, and the United
States. But no one who comprehends the nature of the evidence afforded by
fossil remains would venture to say that the non-discovery of scorpions in
the Middle Silurian strata, up to this time, affords any more ground for
supposing that they did not exist, than the non-discovery of flying insects
in the Upper Silurian strata, up to this time, throws any doubt on the
certainty that they existed, which is derived from the occurrence of the
wing in the Middle Silurian. In fact, I have stretched a point in admitting
that these fossils afford a colourable pretext for the assumption that the
land and air-population were of contemporaneous origin.
[14] _The Nineteenth Century_, 1886.
[15] Both dolphins and dugongs occur in the Red Sea, porpoises and dolphins
in the Mediterranean; so that the "Mosaic writer" may well have been
acquainted with them.
[16] I said nothing about "the greater number of schools of Greek
philosophy," as Mr. Gladstone implies that I did, but expressly spoke of
the "founders of Greek philosophy."
[17] See Heinze, _Die Lehre vom Logos_, p. 9 _et seq._
[18] Reprinted in _Lay Sermons, Addresses, and Reviews_, 1870.
[19] "Ancient," doubtless, but his antiquity must not be exaggerated. For
example, there is no proof that the "Mosaic" cosmogony was known to the
Israelites of Solomon's time.
[20] When Jeremiah (iv. 23) says, "I beheld the earth, and, lo, it was
waste and void," he certainly does not mean to imply that the form of the
earth was less definite, or its substance less solid, than before.
[21] In looking through the delightful volume recently published by the
Astronomer Royal for Ireland, a day or two ago, I find the following
remarks on the nebular hypothesis, which I should have been glad to quote
in my text if I had known them sooner:--
"Nor can it be ever more than a speculation; it cannot be established by
observation, nor can it be proved by calculation. It is merely a
conjecture, more or less plausible, but perhaps, in some degree,
necessarily true, if our present laws of heat, as we understand them, admit
of the extreme application here required, and if the present order of
things has reigned for sufficient time without the intervention of any
influence at present known to us" (_The Story of the Heavens_, p. 506).
Would any prudent advocate base a plea, either for or against revelation,
upon the coincidence, or want of coincidence, of the declarations of the
latter with the requirements of an hypothesis thus guardedly dealt with by
an astronomical expert?
[22] Lectures on Evolution delivered in New York (American Addresses).
[23] Reuss, _L'Histoire Sainte et la Loi_, vol. i. p. 275.
[24] For the sense of the term "Elohim," see p. 141.
[25] Perhaps even hippopotamuses and otters!
[26] Even the most sturdy believers in the popular theory that the proper
or titular names attached to the books of the Bible are those of their
authors will hardly be prepared to maintain that Jephthah, Gideon, and
their colleagues wrote the book of Judges. Nor is it easily admissible that
Samuel wrote the two books which pass under his name, one of which deals
entirely with events which took place after his death. In fact, no one
knows who wrote either Judges or Samuel, nor when, within the range of 100
years, their present form was given to these books.
[27] My citations are taken from the Revised Version, but for LORD and GOD
I have substituted Jahveh and Elohim.
[28] I need hardly say that I depend upon authoritative Biblical critics,
whenever a question of interpretation of the text arises. As Reuss appears
to me to be one of the most learned, acute, and fair-minded of those whose
works I have studied, I have made most use of the commentary and
dissertations in his splendid French edition of the Bible. But I have also
had recourse to the works of Dillman, Kalisch, Kuenen, Thenius, Tuch, and
others, in cases in which another opinion seemed desirable.
[29] See "Divination," by Hazoral, _Journal of Anthropology_, Bombay, vol.
i. No. 1.
[30] See, for example, the message of Jephthah to the King of the
Ammonites: "So now Jahveh, the Elohim of Israel, hath dispossessed the
Amorites from before his people Israel, and shouldest thou possess them?
Wilt not thou possess that which Chemosh, thy Elohim, giveth thee to
possess?" (Jud. xi. 23, 24). For Jephthah, Chemosh is obviously as real a
personage as Jahveh.
[31] For example: "My oblation, my food for my offerings made by fire, of a
sweet savour to me, shall ye observe to offer unto me in their due season"
(Num. xxviii. 2).
[32] In 2 Samuel xv. 27 David says to Zadok the priest, "Art thou not a
seer?" and Gad is called David's seer.
[33] This would at first appear to be inconsistent with the use of the word
"prophetess" for Deborah. But it does not follow because the writer of
Judges applies the name to Deborah that it was used in her day.
[34] Samuel tells the cook, "Bring the portion which I gave thee, of which
I said to thee, Set it by thee." It was therefore Samuel's to give. "And
the cook took up the thigh (or shoulder) and that which was upon it and set
it before Saul." But, in the Levitical regulations, it is the thigh (or
shoulder) which becomes the priest's own property. "And the right thigh (or
shoulder) shall ye give unto the priest for an heave-offering," which is
given along with the wave breast "unto Aaron the priest and unto his sons
as a due for ever from the children of Israel" (Lev. vii. 31-34). Reuss
writes on this passage: "La cuisse n'est point agitee, mais simplement
_prelevee_ sur ce que les convives mangeront."
[35] See, for example, Elkanah's sacrifice, 1 Sam. i. 3-9.
[36] The ghost was not supposed to be capable of devouring the gross
material substance of the offering; but his vaporous body appropriated the
smoke of the burnt sacrifice, the visible and odorous exhalations of other
offerings. The blood of the victim was particularly useful because it was
thought to be the special seat of its soul or life. A West African negro
replied to an European sceptic: "Of course, the spirit cannot eat corporeal
food, but he extracts its spiritual part, and, as we see, leaves the
material part behind" (Lippert, _Seelencult_, p. 16).
[37] It is further well worth consideration whether indications of former
ancestor-worship are not to be found in the singular weight attached to the
veneration of parents in the fourth commandment. It is the only positive
commandment, in addition to those respecting the Deity and that concerning
the Sabbath, and the penalties for infringing it were of the same
character. In China, a corresponding reverence for parents is part and
parcel of ancestor-worship; so in ancient Rome and in Greece (where parents
were even called [Greek: deuteroi kai epigeoi theoi]). The fifth
commandment, as it stands, would be an excellent compromise between
ancestor-worship and monotheism. The larger hereditary share allotted by
Israelitic law to the eldest son reminds one of the privileges attached to
primogeniture in ancient Rome, which were closely connected with
ancestor-worship. There is a good deal to be said in favour of the
speculation that the ark of the covenant may have been a relic of
ancestor-worship; but that topic is too large to be dealt with incidentally
in this place.
[38] "The Scientific Aspects of Positivism," _Fortnightly Review_, 1869,
republished in _Lay Sermons_.
[39] _Oeuvres de Bossuet_, ed. 1808, t. xxxv. p. 282.
[40] I should like further to add the expression of my indebtedness to two
works by Herr Julius Lippert, _Der Seelencult in seinen Beziehungen zur
alt-hebraischen Religion_, and _Die Religionen der europaeischen
Culturvoelker_, both published in 1881. I have found them full of valuable
suggestions.
[41] See among others the remarkable work of Fustel de Coulanges, _La cite
antique_, in which the social importance of the old Roman ancestor-worship
is brought out with great clearness.
[42] Supposed to be "the finer or more aeriform part of the body," standing
in "the same relation to the body as the perfume and the more essential
qualities of a flower do to the more solid substances" (Mariner, vol. ii.
p. 127).
[43] A kind of "clients" in the Roman sense.
[44] It is worthy of remark that [Greek: daimon] among the Greeks, and
_Deus_ among the Romans, had the same wide signification. The _dii manes_
were ghosts of ancestors = Atuas of the family.
[45] _Voyages aux iles du Grand Ocean_, t. i. p. 482.
[46] _Te Ika a Maui: New Zealand and its Inhabitants_, p. 72.
[47] Compare: "And Samuel said unto Saul, Why hast thou disquieted me?" (1
Sam. xxviii. 15).
[48] Turner, _Nineteen Years in Polynesia_, p. 238.
[49] See Lippert's excellent remarks on this subject, _Der Seelencult_, p.
89.
[50] _Sciography_ has the authority of Cudworth, _Intellectual System_,
vol. ii. p. 836. Sciomancy ([Greek: skiomanteia]), which, in the sense of
divination by ghosts, may be found in Bailey's _Dictionary_ (1751), also
furnishes a precedent for my coinage.
[51] "Kami" is used in the sense of Elohim; and is also, like our word
"Lord," employed as a title of respect among men, as indeed Elohim was.
[52] [The Assyrians thus raised Assur to a position of pre-eminence.]
[53] I refer those who wish to know the reasons which lead me to take up
this position to the works of Reuss and Wellhausen, [and especially to
Stade's _Geschichte des Volkes Israel_.]
[54] Bunsen, _Egypt's Place_, vol. v. p. 129, note.
[55] See Birch, in _Egypt's Place_, vol. v.; and Brugsch, _History of
Egypt_.
[56] Even by Graetz, who, though a fair enough historian, cannot be accused
of any desire to over-estimate the importance of Egyptian influence upon
his people.
[57] Graetz, _Geschichte der Juden_, Bd. i. p. 370.
[58] See the careful analysis of the work of the Alexandrian philosopher
and theologian (who, it should be remembered, was a most devout Jew, held
in the highest esteem by his countrymen) in Siegfried's _Philo von
Alexandrien_, 1875. [Also Dr. J. Drummond's _Philo Judaeus_, 1888.]
[59] I am not unaware of the existence of many and widely divergent sects
and schools among the Jews at all periods of their history, since the
dispersion. But I imagine that orthodox Judaism is now pretty much what it
was in Philo's time; while Peter and Paul, if they could return to life,
would certainly have to learn the catechism of either the Roman, Greek, or
Anglican Churches, if they desired to be considered orthodox Christians.
[60] Dante's description of Lucifer engaged in the eternal mastication of
Brutus, Cassius, and Judas Iscariot--
"Da ogni bocca dirompea co' denti
Un peccatore, a guisa di maciulla,
Si che tre ne facea cosi dolenti.
A quel dinanzi il mordere era nulla,
Verso 'l graffiar, che tal volta la schiena
Rimanea della pelle tutta brulla"--
is quite in harmony with the Pisan picture and perfectly Polynesian in
conception.