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[1] Lib. xi. 1094.
[2] De Nat Deor. lib. i.
It must be a slight fabric, indeed, said Demea, which can be erected on so tottering a foundation. While we are uncertain whether there is one deity or many; whether the deity or deities, to whom we owe our existence, be perfect or imperfect, subordinate or supreme, dead or alive, what trust or confidence can we repose in them? What devotion or worship address to them? What veneration or obedience pay them? To all the purposes of life the theory of religion becomes altogether useless: and even with regard to speculative consequences, its uncertainty, according to you, must render it totally precarious and unsatisfactory.
To render it still more unsatisfactory, said Philo, there occurs to me another hypothesis, which must acquire an air of probability from the method of reasoning so much insisted on by Cleanthes. That like effects arise from like causes: this principle he supposes the foundation of all religion. But there is another principle of the same kind, no less certain, and derived from the same source of experience; that where several known circumstances are observed to be similar, the unknown will also be found similar. Thus, if we see the limbs of a human body, we conclude that it is also attended with a human head, though hid from us. Thus, if we see, through a chink in a wall, a small part of the sun, we conclude, that, were the wall[Pg 475] removed, we should see the whole body. In short, this method of reasoning is so obvious and familiar, that no scruple can ever be made with regard to its solidity.
Now, if we survey the universe, so far as it falls under our knowledge, it bears a great resemblance to an animal or organized body, and seems actuated with a like principle of life and motion. A continual circulation of matter in it produces no disorder: a continual waste in every part is incessantly repaired: the closest sympathy is perceived throughout the entire system: and each part or member, in performing its proper offices, operates both to its own preservation and to that of the whole. The world, therefore, I infer, is an animal; and the Deity is the soul of the world, actuating it, and actuated by it.
You have too much learning, Cleanthes, to be at all surprised at this opinion, which, you know, was maintained by almost all the Theists of antiquity, and chiefly prevails in their discourses and reasonings. For though, sometimes, the ancient philosophers reason from final causes, as if they thought the world the workmanship of God; yet it appears rather their favourite notion to consider it as his body, whose organization renders it subservient to him. And it must be confessed, that, as the universe resembles more a human body than it does the works of human art and contrivance, if our limited analogy could ever, with any propriety, be extended to the whole of nature, the inference seems juster in favour of the ancient than the modern theory.
There are many other advantages, too, in the former theory, which recommended it to the ancient theologians. Nothing more repugnant to all their notions, because nothing more repugnant to common experience,[Pg 476] than mind without body; a mere spiritual substance, which fell not under their senses nor comprehension, and of which they had not observed one single instance throughout all nature. Mind and body they knew, because they felt both: an order, arrangement, organization, or internal machinery, in both, they likewise knew, after the same manner: and it could not but seem reasonable to transfer this experience to the universe; and to suppose the divine mind and body to be also coeval, and to have, both of them, order and arrangement naturally inherent in them, and inseparable from them.
Here, therefore, is a new species of Anthropomorphism, Cleanthes, on which you may deliberate; and a theory which seems not liable to any considerable difficulties. You are too much superior, surely, to systematical prejudices, to find any more difficulty in supposing an animal body to be, originally, of itself, or from unknown causes, possessed of order and organization, than in supposing a similar order to belong to mind. But the vulgar prejudice, that body and mind ought always to accompany each other, ought not, one should think, to be entirely neglected; since it is founded on vulgar experience, the only guide which you profess to follow in all these theological inquiries. And if you assert, that our limited experience is an unequal standard, by which to judge of the unlimited extent of nature; you entirely abandon your own hypothesis, and must thenceforward adopt our Mysticism, as you call it, and admit of the absolute incomprehensibility of the Divine Nature.
This theory, I own, replied Cleanthes, has never before occurred to me, though a pretty natural one; and I cannot readily, upon so short an examination and[Pg 477] reflection, deliver any opinion with regard to it. You are very scrupulous, indeed, said Philo: were I to examine any system of yours, I should not have acted with half that caution and reserve, in starting objections and difficulties to it. However, if any thing occur to you, you will oblige us by proposing it.
Why then, replied Cleanthes, it seems to me, that, though the world does, in many circumstances, resemble an animal body; yet is the analogy also defective in many circumstances the most material: no organs of sense; no seat of thought or reason; no one precise origin of motion and action. In short, it seems to bear a stronger resemblance to a vegetable than to an animal, and your inference would be so far inconclusive in favour of the soul of the world.
But, in the next place, your theory seems to imply the eternity of the world; and that is a principle, which, I think, can be refuted by the strongest reasons and probabilities. I shall suggest an argument to this purpose, which, I believe, has not been insisted on by any writer. Those, who reason from the late origin of arts and sciences, though their inference wants not force, may perhaps be refuted by considerations derived from the nature of human society, which is in continual revolution, between ignorance and knowledge, liberty and slavery, riches and poverty; so that it is impossible for us, from our limited experience, to foretel with assurance what events may or may not be expected. Ancient learning and history seem to have been in great danger of entirely perishing after the inundation of the barbarous nations; and had these convulsions continued a little longer, or been a little more violent, we should not probably have now known what passed in the world a few centuries before us. Nay, were it not[Pg 478] for the superstition of the Popes, who preserved a little jargon of Latin, in order to support the appearance of an ancient and universal church, that tongue must have been utterly lost; in which case, the Western world, being totally barbarous, would not have been in a fit disposition for receiving the Greek language and learning, which was conveyed to them after the sacking of Constantinople. When learning and books had been extinguished, even the mechanical arts would have fallen considerably to decay; and it is easily imagined, that fable or tradition might ascribe to them a much later origin than the true one. This vulgar argument, therefore, against the eternity of the world, seems a little precarious.
