29. The subject which I want to bring before you is now branched, and worse than branched, reticulated, in so many directions, that I hardly know which shoot of it to trace, or which knot to lay hold of first.
I had intended to return to those j.a.panese jugglers, after a visit to a theater in Paris; but I had better, perhaps, at once tell you the piece of the performance which, in connection with the scene in the English pantomime, bears most on matters in hand.
It was also a dance by a little girl--though one older than Ali Baba"s daughter, (I suppose a girl of twelve or fourteen). A dance, so called, which consisted only in a series of short, sharp contractions and jerks of the body and limbs, resulting in att.i.tudes of distorted and quaint ugliness, such as might be produced in a puppet by sharp twitching of strings at its joints: these movements being made to the sound of two instruments, which between them accomplished only a quick vibratory beating and strumming, in nearly the time of a hearth-cricket"s song, but much harsher, and of course louder, and without any sweetness; only in the monotony and unintended aimless construction of it, reminding one of various other insect and reptile cries or warnings: partly of the cicala"s hiss; partly of the little melancholy German frog which says "Mu, mu, mu," all summer-day long, with its nose out of the pools by Dresden and Leipsic; and partly of the deadened quivering and intense continuousness of the alarm of the rattlesnake.
While this was going on, there was a Bible text repeating itself over and over again in my head, whether I would or no:--"And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand, and all the women went out after her with timbrels and with dances." To which text and some others, I shall ask your attention presently; but I must go to Paris first.
30. Not at once, however, to the theater, but to a bookseller"s shop, No. 4, Rue Voltaire, where, in the year 1858, was published the fifth edition of Balzac"s "Contes Drolatiques," ill.u.s.trated by 425 designs by Gustave Dore.
Both text and ill.u.s.trations are as powerful as it is ever in the nature of evil things to be (there is no _final_ strength but in rightness). Nothing more witty, nor more inventively horrible, has yet been produced in the evil literature, or by the evil art, of man: nor can I conceive it possible to go beyond either in their specialities of corruption. The text is full of blasphemies, subtle, tremendous, hideous in shamelessness, some put into the mouths of priests; the ill.u.s.trations are, in a word, one continuous revelry in the most loathsome and monstrous aspects of death and sin, enlarged into fantastic ghastliness of caricature, as if seen through the distortion and trembling of the hot smoke of the mouth of h.e.l.l. Take this following for a general type of what they seek in death: one of the most labored designs is of a man cut in two, downwards, by the sweep of a sword--one half of him falls toward the spectator; the other half is elaborately drawn in its section--giving the profile of the divided nose and lips; cleft jaw--breast--and entrails; and this is done with farther pollution and horror of intent in the circ.u.mstances, which I do not choose to describe--still less some other of the designs which seek for fantastic extreme of sin, as this for the utmost horror of death. But of all the 425, there is not one, which does not violate every instinct of decency and law of virtue or life, written in the human soul.
31. Now, my friend, among the many "Signs of the Times" the production of a book like this is a significant one: but it becomes more significant still when connected with the farther fact, that M.
Gustave Dore, the designer of this series of plates, has just been received with loud acclaim by the British Evangelical Public, as the fittest and most able person whom they could at present find to ill.u.s.trate, to their minds, and recommend with grace of sacred art, their hitherto unadorned Bible for them.
Of which Bible, and of the use we at present make of it in England, having a grave word or two to say in my next letter (preparatory to the examination of that verse which haunted me through the j.a.panese juggling, and of some others also), I leave you first this sign of the public esteem of it to consider at your leisure.
LETTER VIII.
THE FOUR POSSIBLE THEORIES RESPECTING THE AUTHORITY OF THE BIBLE.
_March 7, 1867._
32. I have your yesterday"s letter, but must not allow myself to be diverted from the business in hand for this once, for it is the most important of which I have to write to you.
You must have seen long ago that the essential difference between the political economy I am trying to teach, and the popular science, is, that mine is based on _presumably attainable honesty_ in men, and conceivable respect in them for the interests of others, while the popular science founds itself wholly on their supposed constant regard for their own, and on their honesty only so far as thereby likely to be secured.
It becomes, therefore, for me, and for all who believe anything I say, a great primal question on what this presumably attainable honesty is to be based.
33. "Is it to be based on religion?" you may ask. "Are we to be honest for fear of losing heaven if we are dishonest, or (to put it as generously as we may) for fear of displeasing G.o.d? Or, are we to be honest on speculation, because honesty is the best policy; and to invest in virtue as in an undepreciable stock?"
And my answer is--not in any hesitating or diffident way (and you know, my friend, that whatever people may say of me, I often do speak diffidently; though, when I am diffident of things, I like to avoid speaking of them, if it may be; but here I say with no shadow of doubt)--your honesty is _not_ to be based either on religion or policy. Both your religion and policy must be based on _it_. Your honesty must be based, as the sun is, in vacant heaven; poised, as the lights in the firmament, which have rule over the day and over the night. If you ask why you are to be honest--you are, in the question itself, dishonored. "Because you are a man," is the only answer; and therefore I said in a former letter that to make your children _capable of honesty_ is the beginning of education. Make them men first, and religious men afterwards, and all will be sound; but a knave"s religion is always the rottenest thing about him.
34. It is not, therefore, because I am endeavoring to lay down a foundation of religious concrete, on which to build piers of policy, that you so often find me quoting Bible texts in defense of this or that principle or a.s.sertion. But the fact that such references are an offense, as I know them to be, to many of the readers of these political essays, is one among many others, which I would desire you to reflect upon (whether you are yourself one of the offended or not), as expressive of the singular position which the mind of the British public has at present taken with respect to its worshiped Book. The positions, honestly tenable, before I use any more of its texts, I must try to define for you.
35. All the theories possible to theological disputants respecting the Bible are resolvable into four, and four only.
(1.) The first is that of the illiterate modern religious world, that every word of the book known to them as "The Bible" was dictated by the Supreme Being, and is in every syllable of it His "Word."
This theory is of course tenable by no ordinarily well-educated person.
(2.) The second theory is, that, although admitting verbal error, the substance of the whole collection of books called the Bible is absolutely true, and furnished to man by Divine inspiration of the speakers and writers of it; and that every one who honestly and prayerfully seeks for such truth in it as is necessary for his salvation, will infallibly find it there.
This theory is that held by most of our good and upright clergymen, and the better cla.s.s of the professedly religious laity.
(3.) The third theory is that the group of books which we call the Bible were neither written nor collected under any Divine guidance, securing them from substantial error; and that they contain, like all other human writings, false statements mixed with true, and erring thoughts mixed with just thoughts; but that they nevertheless relate, on the whole, faithfully, the dealings of the one G.o.d with the first races of man, and His dealings with them in aftertime through Christ: that they record true miracles, and bear true witness to the resurrection of the dead, and the life of the world to come.
This is a theory held by many of the active leaders of modern thought.
(4.) The fourth, and last possible, theory is that the ma.s.s of religious Scripture contains merely the best efforts which we hitherto know to have been made by any of the races of men towards the discovery of some relations with the spiritual world; that they are only trustworthy as expressions of the enthusiastic visions or beliefs of earnest men oppressed by the world"s darkness, and have no more authoritative claim on our faith than the religious speculations and histories of the Egyptians, Greeks, Persians, and Indians; but are, in common with all these, to be reverently studied, as containing a portion, divinely appointed, of the best wisdom which human intellect, earnestly seeking for help from G.o.d, has. .h.i.therto been able to gather between birth and death.
This has been, for the last half-century, the theory of the soundest scholars and thinkers of Europe.
36. There is yet indeed one farther condition of incredulity attainable, and sorrowfully attained, by many men of powerful intellect--the incredulity, namely, of inspiration in any sense, or of help given by any Divine power to the thoughts of men. But this form of infidelity merely indicates a natural incapacity for receiving certain emotions; though many honest and good men belong to this insentient cla.s.s.
37. The educated men, therefore, who may be seriously appealed to, in these days, on questions of moral responsibility, as modified by Scripture, are broadly divisible into three cla.s.ses, severally holding the last three theories above stated.
Now, whatever power a pa.s.sage from the statedly authoritative portions of the Bible may have over the mind of a person holding the fourth theory, it will have a proportionately greater over that of persons holding the third or the second. I, therefore, always imagine myself speaking to the fourth cla.s.s of theorists. If I can persuade or influence _them_, I am logically sure of the others. I say "logically," for the actual fact, strange as it may seem, is that no persons are so little likely to submit to a pa.s.sage of Scripture not to their fancy, as those who are most positive on the subject of its general inspiration.
38. Addressing, then, this fourth cla.s.s of thinkers, I would say to them, when asking them to enter on any subject of importance to national morals, or conduct, "This book, which has been the accepted guide of the moral intelligence of Europe for some fifteen hundred years, enforces certain simple laws of human conduct which you know have also been agreed upon, in every main point, by all the religious, and by all the greatest profane writers, of every age and country.
This book primarily forbids pride, lasciviousness, and covetousness; and you know that all great thinkers, in every nation of mankind, have similarly forbidden these mortal vices. This book enjoins truth, temperance, charity, and equity; and you know that every great Egyptian, Greek, and Indian, enjoins these also. You know besides, that through all the mysteries of human fate and history, this one great law of fate is written on the walls of cities, or in their dust; written in letters of light, and letters of blood,--that where truth, temperance, and equity have been preserved, all strength, and peace, and joy have been preserved also;--that where lying, lasciviousness, and covetousness have been practised, there has followed an infallible, and, for centuries, irrecoverable ruin. And you know, lastly, that the observance of this common law of righteousness, commending itself to all the pure instincts of men, and fruitful in their temporal good, is by the religious writers of every nation, and chiefly in this venerated Scripture of ours, connected with some distinct hope of better life, and righteousness, to come.
39. "Let it not then offend you if, deducing principles of action first from the laws and facts of nature, I nevertheless fortify them also by appliance of the precepts, or suggestive and probable teachings of this Book, of which the authority is over many around you, more distinctly than over you, and which, confessing to be divine, _they_, at least, can only disobey at their moral peril."
On these grounds, and in this temper, I am in the habit of appealing to pa.s.sages of Scripture in my writings on political economy; and in this temper I will ask you to consider with me some conclusions which appear to me derivable from that text about Miriam, which haunted me through the jugglery; and from certain others.
LETTER IX.
THE USE OF MUSIC AND DANCING UNDER THE JEWISH THEOCRACY, COMPARED WITH THEIR USE BY THE MODERN FRENCH.
_March 10, 1867._
40. Having, I hope, made you now clearly understand with what feeling I would use the authority of the book which the British public, professing to consider sacred, have lately adorned for themselves with the work of the boldest violator of the instincts of human honor and decency known yet in art-history, I will pursue by the help of that verse about Miriam, and some others, the subject which occupied my mind at both theaters, and to which, though in so apparently desultory manner, I have been nevertheless very earnestly endeavoring to lead you.
41. The going forth of the women of Israel after Miriam with timbrels and with dances, was, as you doubtless remember, their expression of pa.s.sionate triumph and thankfulness, after the full accomplishment of their deliverance from the Egyptians. That deliverance had been by the utter death of their enemies, and accompanied by stupendous miracle; no human creatures could in an hour of triumph be surrounded by circ.u.mstances more solemn. I am not going to try to excite your feelings about them. Consider only for yourself what that seeing of the Egyptians "dead upon the sea-sh.o.r.e" meant to every soul that saw it. And then reflect that these intense emotions of mingled horror, triumph, and grat.i.tude were expressed, in the visible presence of the Deity, by music and dancing. If you answer that you do not believe the Egyptians so perished, or that G.o.d ever appeared in a pillar of cloud, I reply, "Be it so--believe or disbelieve, as you choose;--This is yet a.s.suredly the fact, that the author of the poem or fable of the Exodus supposed that, under such circ.u.mstances of Divine interposition as he had invented, the triumph of the Israelitish women would have been, and ought to have been, under the direction of a prophetess, expressed by music and dancing."
42. Nor was it possible that he should think otherwise, at whatever period he wrote; both music and dancing being, among all great ancient nations, an appointed and very princ.i.p.al part of the worship of the G.o.ds.
And that very theatrical entertainment at which I sate thinking over these things for you--that pantomime, which depended throughout for its success on an appeal to the vices of the lower London populace, was, in itself, nothing but a corrupt remnant of the religious ceremonies which guided the most serious faiths of the Greek mind, and laid the foundation of their gravest moral and didactic--more forcibly so because at the same time dramatic--literature.
43. Returning to the Jewish history, you find soon afterwards this enthusiastic religious dance and song employed, in their more common and habitual manner, in the idolatries under Sinai; but beautifully again and tenderly, after the triumph of Jephthah, "And behold his daughter came out to meet him with timbrels and with dances." Again, still more notably, at the triumph of David with Saul, "the women came out of all the cities of Israel singing and dancing to meet King Saul with tabrets, with joy, and with instruments of music." And you have this joyful song and dance of the virgins of Israel not only incidentally alluded to in the most solemn pa.s.sages of Hebrew religious poetry (as in Psalm lxviii. 24, 25, and Psalm cxlix. 2, 3), but approved, and the restoration of it promised as a sign of G.o.d"s perfect blessing, most earnestly by the saddest of the Hebrew prophets, and in one of the most beautiful of all his sayings.
"The Lord hath appeared of old unto me, saying, "Yea, I have loved thee with an everlasting love. Therefore, with loving-kindness have I drawn thee.--I will build thee, and thou shalt be built, O Virgin of Israel; thou shalt again be adorned with thy tabrets, and thou shalt go forth in dances with them that make merry,"" (Jer. x.x.xi. 3, 4; and compare v. 13). And finally, you have in two of quite the most important pa.s.sages in the whole series of Scripture (one in the Old Testament, one in the New), the rejoicing in the repentance from, and remission of, sins, expressed by means of music and dancing, namely, in the rapturous dancing of David before the returning ark; and in the joy of the father"s household at the repentance of the prodigal son.
44. I could put all this much better, and more convincingly, before you, if I were able to take any pains in writing at present; but I am not, as I told you; being weary and ill; neither do I much care now to use what, in the very truth, are but tricks of literary art, in dealing with this so grave subject. You see I write you my letter straightforward, and let you see all my scratchings out and puttings in; and if the way I say things shocks you, or any other reader of these letters, I cannot help it; this only I know, that what I tell you is true, and written more earnestly than anything I ever wrote with my best literary care; and that you will find it useful to think upon, however it be said. Now, therefore, to draw towards our conclusion. Supposing the Bible inspired, in any of the senses above defined, you have in these pa.s.sages a positively Divine authority for the use of song and dance, as a means of religious service, and expression of national thanksgiving. Supposing it not inspired, you have (taking the pa.s.sages for as slightly authoritative as you choose) record in them, nevertheless, of a state of mind in a great nation, producing the most beautiful religious poetry and perfect moral law hitherto known to us, yet only expressible by them, to the fulfilment of their joyful pa.s.sion, by means of professional dance and choral song.
45. Now I want you to contrast this state of religious rapture with some of our modern phases of mind in parallel circ.u.mstances. You see that the promise of Jeremiah"s, "Thou shalt go forth in the dances of them that make merry," is immediately followed by this, "Thou shalt yet _plant vines_ upon the mountains of Samaria." And again, at the yearly feast to the Lord in Shiloh, the dancing of the virgins was in the midst of the vineyards (Judges xxi. 21), the feast of the vintage being in the south, as our harvest home in the north, a peculiar occasion of joy and thanksgiving. I happened to pa.s.s the autumn of 1863 in one of the great vine districts of Switzerland, under the slopes of the outlying branch of the Jura which limits the arable plain of the Canton Zurich, some fifteen miles north of Zurich itself.
That city has always been a renowned, stronghold of Swiss Protestantism, next in importance only to Geneva; and its evangelical zeal for the conversion of the Catholics of Uri, and endeavors to bring about that spiritual result by stopping the supplies of salt they needed to make their cheeses with, brought on (the Uri men reading their Matt. v. 13, in a different sense) the battle of Keppel, and the death of the reformer Zwinglius. The town itself shows the most gratifying signs of progress in all the modern arts and sciences of life. It is nearly as black as Newcastle--has a railroad station larger than the London terminus of the Chatham and Dover--fouls the stream of the Limmat as soon as it issues from the lake, so that you might even venture to compare the formerly simple and innocent Swiss river (I remember it thirty years ago--a current of pale green crystal) with the highly educated English streams of Weare or Tyne; and, finally, has as many French prints of dissolute tendency in its princ.i.p.al shop windows as if they had the privilege of opening on the Parisian Boulevards.
46. I was somewhat anxious to see what species of thanksgiving or exultation would be expressed at _their_ vintage, by the peasantry in the neighborhood of this much enlightened, evangelical, and commercial society. It consisted in two ceremonies only. During the day, the servants of the farms where the grapes had been gathered, collected in knots about the vineyards, and slowly fired horse-pistols, from morning to evening. At night they got drunk, and staggered up and down the hill paths, uttering, at short intervals, yells and shrieks, differing only from the howling of wild animals by a certain intended and insolent discordance, only attainable by the malignity of debased human creatures.
47. I must not do the injustice to the Zurich peasantry of implying that this manner of festivity is peculiar to them. A year before, in 1862, I had formed the intention of living some years in the neighborhood of Geneva, and had established myself experimentally on the eastern slope of the Mont Saleve; but I was forced to abandon my purpose at last, because I could not endure the rabid howling, on Sunday evenings, of the holiday-makers who came out from Geneva to get drunk in the mountain village. By the way, your last letter, with its extracts about our traffic in gin, is very valuable. I will come to that part of the business in a little while. Meantime, my friend, note this, respecting what I have told you, that in the very center of Europe, in a country which is visited for their chief pleasure by the most refined and thoughtful persons among all Christian nations--a country made by G.o.d"s hand the most beautiful in the temperate regions of the earth, and inhabited by a race once capable of the sternest patriotism and simplest purity of life, your modern religion, in the very stronghold of it, has reduced the song and dance of ancient virginal thanksgiving to the howlings and staggerings of men betraying, in intoxication, a nature sunk more than half-way towards the beasts; and you will begin to understand why the Bible should have been "ill.u.s.trated" by Gustave Dore.