this is the work of a benevolent and omnipotent spirit, I reply that all the evidence points in the opposite direction. Either there is no spirit behind the universe, or else a spirit indifferent to good and evil, or else an evil spirit.”
There was one question which I never dreamed of raising. I never noticed that the very strength and facility of the pessimists’ case at once poses us a problem. If the universe is so bad, or even half so bad, how on earth did human beings ever come to attribute it to the activity of a wise and good Creator? Men are fools, perhaps; but hardly so foolish as that. The direct inference from black to white, from evil flower to virtuous root, from senseless work to a workman infinitely wise, staggers belief. The spectacle of the universe as revealed by experience can never have been the ground of religion: it must always have been something in spite of which religion, acquired from a different source, was held.
It would be an error to reply that our ancestors were ignorant and therefore entertained pleasing illusions about nature which the progress of science has since dispelled. For centuries, during which all men believed, the nightmare size and emptiness of the universe was already known. You will read in some books that the men of the Middle Ages thought the Earth flat and the stars near, but that is a lie. Ptolemy had told them that the Earth was a mathematical point without size in relation to the distance of the fixed stars—a distance which one mediæval popular text estimates as a hundred and seventeen million miles. And in times yet earlier, even from the beginnings, men must have got the same sense of hostile immensity from a more obvious source. To prehistoric man the neighbouring forest must have been infinite enough, and the utterly alien and infest which we have to fetch from the thought of cosmic rays and cooling suns, came snuffing and howling nightly to his very doors. Certainly at all periods the pain and waste of human life was equally obvious. Our own religion begins among the Jews, a people squeezed between great warlike empires, continually defeated and led captive, familiar as Poland or Armenia with the tragic story of the conquered. It is mere nonsense to put pain among the discoveries of science. Lay down this book and reflect for five minutes on the fact that all the great religions were first preached, and long practised, in a world without chloroform.
At all times, then, an inference from the course of events in this world to the goodness and wisdom of the Creator would have been equally preposterous; and it was never made.2 Religion has a different origin. In what follows it must be understood that I am not primarily arguing the truth of Christianity but describing its origin—a task, in my view, necessary if we are to put the problem of pain in its right setting.
In all developed religion we find three strands or elements, and in Christianity one more. The first of these is what Professor Otto calls the experience of the Numinous. Those who have not met this term may be introduced to it by the following device. Suppose you were told there was a tiger in the next room: you would know that you were in danger and would probably feel fear. But if you were told “There is a ghost in the next room”, and believed it, you would feel, indeed, what is often called fear, but of a different kind. It would not be based on the knowledge of danger, for no one is primarily afraid of what a ghost may do to him, but of the mere fact that it is a ghost. It is “uncanny” rather than dangerous, and the special kind of fear it excites may be called Dread. With the Uncanny one has reached the fringes of the Numinous. Now suppose that you were told simply “There is a mighty spirit in the room”, and believed it. Your feelings would then be even less like the mere fear of danger: but the disturbance would be profound. You would feel wonder and a certain shrinking—a sense of inadequacy to cope with such a visitant and of prostration before it—an emotion which might be expressed in Shakespeare’s words “Under it my genius is rebuked”. This feeling may be described as awe, and the object which excites it as the Numinous.
Now nothing is more certain than that man, from a very early period, began to believe that the universe was haunted by spirits. Professor Otto perhaps assumes too easily that from the very first such spirits were regarded with numinous awe. This is impossible to prove for the very good reason that utterances expressing awe of the Numinous and utterances expressing mere fear of danger may use identical language—as we can still say that we are “afraid” of a ghost or “afraid” of a rise in prices. It is therefore theoretically possible that there was a time when men regarded these spirits simply as dangerous and felt towards them just as they felt towards tigers. What is certain is that now, at any rate, the numinous experience exists and that if we start from ourselves we can trace it a long way back.
A modern example may be found (if we are not too proud to seek it there) in The Wind in the Willows where Rat and Mole approach Pan on the island.
“‘Rat,’ he found breath to whisper, shaking, ‘Are you afraid?’ ‘Afraid?’ murmured the Rat, his eyes shining with unutterable love. ‘Afraid? of Him? O, never, never. And yet—and yet—O Mole, I am afraid.’”
Going back about a century we find copious examples in Wordsworth—perhaps the finest being that passage in the first book of the Prelude where he describes his experience while rowing on the lake in the stolen boat. Going back further we get a very pure and strong example in Malory, when Galahad “began to tremble right hard when the deadly (= mortal) flesh began to behold the spiritual things”. At the beginning of our era it finds expression in the Apocalypse where the writer fell at the feet of the risen Christ “as one dead”. In Pagan literature we find Ovid’s picture of the dark grove on the Aventine of which you would say at a glance numen inest—the place is haunted, or there is a Presence here; and Virgil gives us the palace of Latinus “awful (horrendum) with woods and sanctity (religione) of elder days”. A Greek fragment attributed, but improbably, to Æschylus, tells us of earth, sea, and mountain shaking beneath the “dread eye of their Master”. And far further back Ezekiel tells us of the “rings” in his Theophany that “they were so high that they were dreadful”: and Jacob, rising from sleep, says “How dreadful is this place!”
We do not know how far back in human history this feeling goes. The earliest men almost certainly believed in things which would excite the feeling in us if we believed in them, and it seems therefore probable that numinous awe is as old as humanity itself. But our main concern is not with its dates. The important thing is that somehow or other it has come into existence, and is widespread, and does not disappear from the mind with the growth of knowledge and civilisation.
Now this awe is not the result of an inference from the visible universe. There is no possibility of arguing from mere danger to the uncanny, still less to the fully Numinous. You may say that it seems to you very natural that early man, being surrounded by real dangers, and therefore frightened, should invent the uncanny and the Numinous. In a sense it is, but let us understand what we mean. You feel it to be natural because, sharing human nature with your remote ancestors, you can imagine yourself reacting to perilous solitudes in the same way; and this reaction is indeed “natural” in the sense of being in accord with human nature. But it is not in the least “natural” in the sense that the idea of the uncanny or the Numinous is already contained in the idea of the dangerous, or that any perception of danger or any dislike of the wounds and death which it may entail could give the slightest conception of ghostly dread or numinous awe to an intelligence which did not already understand them. When man passes from physical fear to dread and awe, he makes a sheer jump, and apprehends something which could never be given, as danger is, by the physical facts and logical deductions from them. Most attempts to explain the Numinous presuppose the thing to be explained—as when anthropologists derive it from fear of the dead, without explaining why dead men (assuredly the least dangerous kind of men) should have attracted this peculiar feeling. Against all such attempts we must insist that dread and awe are in a different dimension from fear. They are in the nature of an interpretation man gives to the universe, or an impression he gets from it; and just as no enumeration of the physical qualities of a beautiful object could ever include its beauty, or give the faintest hint of what we mean by beauty to a creature without æsthetic experience, so no factual description of any human environment could include the uncanny and the Numinous or even hint at them. There seem, in fact, to be only two views we can hold about awe. Either it is a mere twist in the human mind, corresponding to nothing objective and serving no biological function, yet showing no tendency to disappear from that mind