The immortality of the soul in the poems of Tennyson and Browning by Henry Jones ..

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HARVARD COLLEGE
LIBRARY

FKOM fllB UBRA&y OF

FRANK DYHt CHESTER

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ThsGiitof

JOSEPH C WHXEY

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THE IMMORTALITY OF THE

SOUL IN THE POEMS OF

TENNYSON AND

BROWNING

HENRY JONES, LL.D., DXitt.

FiLLovr or THE BuniH Acadutt
wrtiHim or MoiAL Pmilobthi, Umitkuitt or Gia*gow

BOSTON

AMERICAN UNITARIAN ASSOCIATION

1907

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2~?.M% ^'. H 5

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PREFACE

In ddng me the honour of inviting me to
ddiver ' The Essex Hall Lecture ' for 1905.
the British and Foreign Unitarian Associa-
tion expressed the desire tiiat it should be
pubU^ed. I could wish that the lecture
better repaid their courtesy.

It is not merely that the treatment I
have been able to offer of the theme b
inadequate ; but I have ventured to api^
the methods of {diilosophy to the poets.
And if I have done wrong, I can ofier no
apology, for the wroi^ is deliberate.

It has long seemed to me that the current
distinctions between the methods of the
philosopher and the poet, and of the
scientific and the ccoimion consciousness, are
less significant than they seem to be : that

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in the last resort there is only one way of
seeking to know what is true, and one way
of holdiog it when it is fotmd.

This fact has not been overlooked by
recent writers on philosophy. But, on the
iriiole, the use they have made of it has been
destructive. They have sou^t to expose
the hjrpothetical and imaginative character
of reasoned thought, rather than to bring
into view the broad principles that give
cdierence to our great imaginative Uterature,
and stabihty and sanity to the ordinary
experience of mankind.

I have sought in this lecture to put this
conception of the ultimate affinity of all
forms of human experience to another use ;
and especially in its reference to the objects
of reUgious faith. I have tried to show that
to these, too, belong the cogency that
comes from reason. In so far as religious
conceptions serve to make the world more
intelligible and man's practice more rational,
th^ share the right to convince which belongs

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to the most secure of all the human sciences.
The function of reason in religious life is
denied or limited only because its nature
is little onderstood. And we wrong out
great poets, even as they wronged themselves,
when we tseat the truths they bring as if
they w«e but rapt, unreasoned utterances,
expressing nothing more than their individual
moods.

Henry Jones.

Th« Vmversiiy of Glasgow.

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THE IMMORTAUTY OF THE SOUL
IN TENNYSON AND BROWNING

'The Immortality of the Soul' is one
of those grave matters on which most men
of refinement are naturally reticent: They
break their sllaice, as a rule, only when they
are deeply moved : the solemn thoughts
that lie in ttie still recesses of thdr soul
are brought to the surface only by the
•wingii^ of the waters after a great stonn.
It was the death of Socratee, ^e apparent
victory of the yndked and ignorant over
' ibe wisest and justest and best of all tbt
men of his time,'/Drfnch led Plato to speak
of Immortality, as almost no other has done.
With that consummate art which is perfect
truth, he makes Socrates discuss the meaning
of death and of that whidi may he htyoad
death, daring the solemn hours between
the dawn and the evening twilight of his
last day apon earth. 'As I am going to

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8 THE IMMORTALITY OF THE SOUL

another place, it is very meet for me to be
thinlring and talking of the nature of the
pilgrimage which I am about to make.
What can I do better in the interval between
this and the setting son ? *

It is in a similar way and wTnilar spirit
that Tennyscm and Browning raised this
great question. Their thoughts had often
ranged along the line of the horizon where
man's destiny dips out of sight. But it
was the deatii of Arthur Hallam that, for
once, distturbed the even equipoise and well-
nigh broke down the strong restraints of
Tennsreon's spirit, which ordinarily moved
like a star to its own music in the twilight
sky of his thoughts. Browning was habitu-
ally less reticent on all matters that concern
the htunan soul, and the speculative impulse
in him was more daiing. He often spoke
of the future life during the fifty years Euid
more of his poetic labour. But if it was the
death of Arthur Hallam that brou^t the
wild grief, the sustained refiection, and the
solemn joy of In Memoriam, it was the
sudden death of Browning's young friend
at La Saisiaz — she who was * summoned in

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IN TENNYSON AND BROWNING 9

that dread way, without premonitory touch
as she talked and laughed,' which startled
his knightly spirit to put on its annour,
and led him to challenge his own faith, and
to dare .his own douhts of Immortality.

It would thus seem that 'Death* and
' Immortality * are not subjects for speech
in ordinary moods or amongst ordinary
circumstances. A certain preparation of
spirit — some impressive glimpse of the nar-
row and uncertain limits of the present life
or of the exceeding weight of thhigs eternal
— i& required before we can profitably raise
these grave questions.

Indeed, there are many men, and these
amongst the best and the most wise, who
maintain that we do not wdl in concerning
ourselves with these matters. ' Let us think
on living,' they say. ' Let vs keep faithful
sentry at our post, in the midst of the
impenetrable darkness that surrounds our
httle lives, and refuse to perplex our souls
with questions which we cannot answer.
Sufficient unto the day is the duty thereof.
To a man who is within his duty, Death
does not count*

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10 THE IlIHOSTALITY OF THE S0T7L

Now, I cannot withhtdd my reverence
for the ram who in the itrength of their
moral faith assume this attitude, and who
rank hyalty to simple truth, even «4ien
truth is silent, above whatever peace those
hopes may bring whidi may turn out false.
In tiie marvellous picture that Plato draws
of ths last hours of his master, tiiere is
Dothii^ mora perfect in its beauty than the
utter lojralty of Socrates to the truth. He
is afraid lest the nearness of death and the
magnitude of the issues ndiich are at stake
should lead him to pervert the truth in
his own favour and to ai^ue falsely for the
life hereafter. * I would ask you/ he says,
*to be thinking of the truth and not of
Socrates. Agree with me, if I seem to you
to be speaking the truth ; or, if not, with-
stand me mi^t and main, that I may
not deceive yon, as well as myself, in my
enthusiasm, and, like the bee, leave my
sting in you before I die.'

But, you will ask, should not the reticence
of the wise, the st^dency of duty for the
good, and the uncertainty of the matter,
teach us to fortify ourselves against these

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IN TENNYSON AND BROWNING II

qoeitioiiings ? I believe not, for several
reasons.

In the first place, it is verf doabtfal if
we can do so.

Jnst «1ian we aie ufest. time'* a muet-toncli,
A faaof from a flower-belL aone one's deatt.

And that* a enoa^ for fifty hapM and lean
Aa old and new at once aa natnta's adt.
To r^ and knock and enter in oai sonl,
Tako hpT^fl* a n^ dance therej a fantaafic nn|^
Roand the andent Idd. on hb base again,—
The grand Perhaps t

Bithop Blomgnm's Apology.

In the second place, it 13 donbtfnl n4iether
it is wise to shut down these thoughts and
seek to reoxicile ourselves to ignorance,
even if that were in our power. Those who
do not sometimes pause to reflect upon the
nttimate problems of human destiny while
the tide of life is stiU at the flood and its
interests are manjr, are liaUe, when the ebb
comes, and life is sinking into emptiness,
to welcome the cnidest stqxxstition that is
next to hand. And that most certainly is
not good.

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12 THE IMMORTALITY OF THE SOUL

In the last place, it is only by ccnoing to
a reckoning with death that those magnificent
convictions of which we have spoken can be
gained by man. 'That death does not
count,' that * Come what may, the duty of
the moment sufficeth,' are not beliefs which
can be possessed 1^ the thoughtless. Those
who have gained them, so far from avoiding
the thought of death and what may come
after, have looked it in the face and seen
that there are things to be feared more than
death. They have put the thought of death
in so vast and so spiritual a context that its
significance is dwarfed ; and all the meaning
that remains for it is not natural any more,
but ^iritual.

This, it seons to me, is, in its essence,
what has been done by both of these great
poets, ^adi, in his own way, has challenged
death ;V«nd each has found that, provided
the moral world stands and God remains,
death cannot in itself mean much, and what
it does mean is goodl^To understand this
is to appropriate the& thought upon this
question of the Immortality of the Soul.

Now, there are two ways of considering

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IN TENNYSON AND BROWMING 1$

what they have said. One is to examine
their utterances critically, in order to bring
out the similarities and difEerences in the
details of their faith and the subtle nuances
of the sforitual disposition which finds
e]q)Tession in these utterances. This is the
method of the conunentator, and it is
full of interest and instruction. The other
method is to dwell npcm the broad features
of their belief with the view of discovering
the basis on which they made it to rest ;
to find out what validity, what value for
others, there is in their trust. This is the
method I shall follow. X shall look to the
poets for help for myself in the contempla-
tion of this problem of death and inunor-
tahty — dealing with them as teachers of
truth, rather than as poets or ministers
of beauty.

Perhaps the first thing that impresses the
student of Tennyson and Browning is the
fulness of their beUef in the Immortality
of the Soul. If th^ did ever doubt its
truth — which is very questionable — doubt
only shook the torpor of assurance from their
creed: it left the belief itself more strong

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14 TBE lUMORTALmr DP THE SQDL

and fixed. Its roots travelled deq>eT into
thor experience and intertwined itself mOi
it ever the more vitally as thdr life matured
to its close.

A close examination of Tennyson's poems
would show that he entertained, at different
times, different conceptions r^arding the
state of the soul after death. He rq)adiate>
the view that the soul * passes at <mc» into
a final state of bliss or woe.*

No mddea IWKven, nor snddco hell, far man.
Bat thro' th« will ot One who knows and mla^-
And ntter knowledge is bnt otter b)v&~
£<niiftn Ev<datkm, swiit <x ekiw,
Tbio' an the Spheres — an ever opening height.
An ever lessening earth.

Browning emphatically sets aside both
the final woe and the final extinction of the
widced. The first of these notions he discards
in a passage of extraordinary force in the
Inn Album — probably the most powerful
exposure in our language of the astounding
doctrine of eternal punishment.

After death.
Life : man created new, ingeniously

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IN TENNYSON AND BROWNING XJ

Pofeet for ft vtadictive pvipOM now

That man, int iaaluaied in beneficatc*.

Waa proved a iaihne ; iatellect at lo^tb

Rfflaring old obtnscaeaa, memory

Made miadinl ol dclinqneot'a bjgoiM deeda

Now that nnuHie waa vain, wluch lifelong lay

Draiaant wbtM Irsoo might be hid to heart ;

Hew gift of obecTvation up and down

And round man's ee\i, new power to apprebcnd

Each necessary consequence of act

In man for w^ or ID — things oli*olet^~

Jnst granted to anpidant the idiocy

Man's only guide while act was yet to choose,

V/ith in or well tnom«ntoasly its fruit;

A bcnlty of immense snSering

Conferred on mind and body,— ^nind, emridk

Ihivisited by one compnnctiona dream

During sin's drnnken dnmba, startled np,

Stnng through and through by sin's significance

Now that the holy waa aboliBhed — jnst

As body which, alive, broke down beneath

Knowledge, lay helpless in the path to good.

Failed to accomjdish anght k^timate.

Achieve aught worthy, — which grew (dd in ytwth.

And at its longest feQ a cnt-down flower,—

Dying, this too revived by miracle

To bear no end of burden now that bnck

Snpfiorled torture to no use at all.

And live imperishaUy potent — once

Life's potency was impotent to ward

One plague oS which made earth a hdl befot*.

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} THE IMMORTALITY OF THE SOUL

Thia doctrine, which one healthy view of things,

One aane sight of Uie general ordinance —

Nature, — and its paiticniar object, — Han, —

Which one mere eye-cast at the character

Of Who made these and gave man sense to boot.

Had dissipated once and evermore, —

This doctrine I have dosed odt fiock withal.

Tha Inn Album.

The idea of the extinction of the wicked
is rejected by Browning at the dose of the
Pope's soliloquy in the i?»«g and the Book, in
another of Us most splendid passages.
Speaking of the sentence of death he has
just passed on Guido, the main criminal,
the Pope says : —

Foe the main criminal I have no hope

Except in such a anddenness of fate.

I atood at Naples <Hice, a ni^t ao dark

I could have scarce conjectured there was eartb

Anywhere, sky or sea or worid at all :

But the night's black was burst through by a blaie —

Thnndei struck blow on blow, earth groaned and boic,

TIirDngh her whole length of mountain visible ;

There lay the dty thick and plain with a^rea.

And. like a ghost dischrouded. white the sea.

So may the truth be flaahed out by one blow,

Aad Guido aee, one inatant, and be saved.

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IN TENNYSON AND BBOWNIHG VJ

Else I &vert my &ca, imk ibllow him
Into that Bad obscure sequestered state
Wheie God unmakes bat to remake the soul
He else made first in vain ; which must not be.
The Pop* : The Ring and the Booh.

Neither could Tennyson adopt the belief
that any soul would in the end be excluded
from a God of love.

I stretch lame hands of faith, and gn^.
And gather dust and chafi, and call
To vrbaX I feel is Lord of all,

And faintly trust the larger hope.

In Memoriam, It.

Both of the poets recur again and again
to the ccmception of the soul as entering
on a second individual life after death, and,
indeed, on a series of lives — ^whether on
earth or elsewhere — ' The soul in each em-
bodiment reaching a higher stage of being, and
approaching more and more nearly to God.'

tive thou t and of the grain and husk, the grape
And fvyberry, choose ; and still depart
From death to death thro' life and lift, and find
Kearer and ever nearer Him, who wrought
Not Hatter, ax the finite-infinite.
But this tnain - mirafiAj that thou art thoa, I

With power on thine own act and on the world. '
De Protundif

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1 8 THE IMMOETALiry OF THE SOUL

This is the habitnal attitude of Tennyson ;
and to him the final union with God in
which the process culminates, 'the loss of
personality (if so it were), seemed to be not
extinction but the true life.'

In like manner. Browning gives frequent
expression to this idea of continued evolution
I from life to life.

It aeetbM with the morrow for us and more.
Si TUitgB leamed on earth, we shall practise in heaven.
There's a fancy some lean to and others hate —

That, when this life ia ended, begins
New wcrlc Ux the sonl in another state.

Where it strives and gets weary, loses and wins :
Where the stroikg and the weak, this world's coi^eries.

Repeat in large triiat they practised in small.

Through life alter life in unlimited series ;

Only the scale's to be changed, that's alL

Yet I hardly know. When a soul haa seen

By the means of Evil that Good ia best,

Asd, through earth and its noise, what is heaven's

When OUT ^th in the same hoa stood the test-
Why, the child grown man, yon bum the tod.

The uses of labour are surely done ;
There remaineth a rest for the people of God :

And I have had troubles enough, for one.

OM Pt«l«rM M Flortnet.

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IN TENNYSON AND BROWNING I9

With this note, as of momentary weariness,
rarely heard from this strong and strenuous
spirit, we shall turn aside horn these
secondary questions as to the manner of
the soul's life after death, and take up the
question of Immortality itself — meaning
simply by that ' the conscious and indefinitely
prolonged life of the soul bejrond death.*
This was 'undoubtedly a matter of fixed
beUef * for both the poets ; and of ' an
importance so great that life without the
behef in it seemed to than to have neither
sense nor value.**

My own dim life shcmld teach me Uub,
That life Ehall live for evermore,
Else earth ia darkness at the core,

And dii£t and aahes all that i*.

In Mtmoham, zBOV.

I have lived, then, done and Buffered, loved and hated,

kamt and taagbt
Tliia — there is no reconciling wisdom with a wvrid

diBtranght,
Goodnesa with, tnnmphant evil, power with bilnre in

' CoiDineDtary do In

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20 THE IMUOETALITY OF THE SOUL

li— <to my own sense, remember 1 thou^ none other

fed the same 1} —
If poo bar me from assnming esirth to be a pupil's place.
And life, time.^^th all their chances, changes, — just
I probatkn-space,

iliiu, for me. La Saisitu.

But there is no need that I should dwelt
further upon this matter. They have given
expression to this belief so frequently, and
in such a variety of ways, both in their poems
and in their letters, that no one can doubt
that the 'Grand Perhaps' of Immortality
was for th^n a final and inexpressibly
significant conviction.

In nothing did they reveal their affinity
to their times, more than in this. For at
the heart of the thought, nay of the very
disposition of the mind of their age and ours
is the conception that the natural world
and the natural life of man signify much
more than that which at first meets the eye.
Ever since the days of Lessing and Kant
mankind has been travelling away from the
narrow infinitude and hard-lined limitedness
of the days of Hume. Philosophers and
poets alike — almost all of the greatest of

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IN TENNYSON AND BROWNING 21

them — ^Fichte and Schelling, H^el and
Goethe, Carlyle and Wordsworth, Shelley,
Tennystm, and Browning, have steeped the
present life in the life to come. Thought
and sense, spirit and nature interpenetrate ;
time is saturated with eternity. The univCTse
is spiiit-woven, God is immanent in it, and
every meanest object is in its way 'filled
full of magical music, as they freight a star
with li^t.' There has been no age in the
world's history when doubt was more deep
or stem. The lines of science were never
drawn more stringently, binding together
in an ever closer phalanx the ranks of
necessity, and limiting ever more remorse-
lessly the chartCT of an irresponsible \
imagination. But the doubt itself contains
the promise, and is even the reflex of a laiger |
faith — ^faith in an order whose sweep is
wider and its spiritual significance indefinitdy
deeper. This faith, as Tennyson says,

. .Reeb not in tbe storm of wairing words.
She brightens at tbe clash ot ' Yes ' and ' No,'
She sees the Best that glimmers thn>' tbe Worst
She feels the snn is hid bnt for a night.
She spies the snnmier thro' the winter bod.
She tastes the fruit before the blossom falls.

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22 THE IMMORTALITV OF THE SOUL

She hem the Istrk vithin the sch^Jch <^,
She finds the fmuitaiii where thejr wail'd ' Mirage I *
The Ancient Sag».

But what I desire to ask is the stem ques-
tion : Have we verily any r^ht to such a
triumi^iant conviction ? What gave it to
our poets ? On what grounds did they
hold it ? And what validity have those
grounds ?

To these questions we shall now turn.
And the answer offered plainly, both by
Tennyson and Browning, is that these
grounds are not intellectual grounds.

Thou canat not prove the Nameleaa, O mjr son.

Nor CBnat thou prove the world thov moveet in,

Thon canat not prove that thou art body alone.

Nor canst thou prove that thou art s^rit alone.

Nor canst thou prove that thon art both in one :

Thou canst not prove thoa art immortal, no

Vfx yet that thon art mortaL , . .

For nothing worthy proving can be proven.

Nor yet dtaproven ; iriierefore thon be wise,

Cleave ever to the sunnier side of doubt.

And cling to Faith beyond the forms of Faith !

Tke Ancient St^e.

The same conviction we find almost aoy-
where in Browning, and especially in 1^

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IN TENNYSOK AMD BROWNING 23

later poems, where imagination passes into
philosophic reflection. Hmnan knowledge,
he beUeves, fails at every great crisis, and
he bids ns
Take the joys and bear the i

A

Living bere means nesciaice aimply : 'tis next life
that helpa to leain.

La Saisiai.

What need to confess again

No problem this to solve
By impotence ? Asokttido.

la some of his poems, and especially in
La Saisiaz, he develops an argmnent that
sure knowledge of the hereafter might destroy
our hberty of choice here. So that hope of
immortahty is not only all that we can
have, but all that we ought to desire in this
sphere of probation — ^hope alternating with
fear.

This argument, you will observe, gives
a positive value to ignorance, making it
a conditicm of the moral hfe : ' Neither
good nor evil does man, doing what he
must ' {La Saisiaz). But it is not hard to
meet. It can be shown to rest on confusion

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24 THE IMMORTALITY OF THE SOUL

between the natural necessity which compels,
and the moral necessity which is self-imposed.
And, besides, the whole course of human
history, in so far as it is progressive, consists
in escaping from the yoke of the former
in order to pass into the willing service of
the latter. ' Behold how I , love thy law,*
sajrs the Psalmist.

But what we have to deal with is the main
conclusion of these poets.

We h&ve but faith ; we cannot know ;
For knowledge is of things we see.

tn Mamoriam,

Thus much at least ia clearly imderstood —
Of power doee Man posaees no particle :
Of knowledge — just so much as shows that still
It ends ID ignorance on every side.

Franeii Fttrini.

' Sad summing up of all ' is Browning's
own verdict on this conclusion. Ignorance,
necessary, inexpugnable, rooted in the very
nature of our minds, ignorjince of precisely
those matters which, if true, are momentous
beyond all else — how can man call such
a condition good, or not cry out

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IN TENNYSON AND BROWNING 25

Ob, this laiae lor real.
This emptinen which feigns solidity, —
Eva some grey that's white, and dun that's black —
When shall we rest on the thing itself,
Not on its semblance ? Soul — too weak, forsooth.
To cope with fact — wants fiction eveiynrhere I
Mine tiiet of falsehood : truth at any cost I

A Be«n-SiHp*.

Now, I believe that this impatience of
mere seeming is the proper attitude of the
human spirit. Amongst the needs of man,
meant to be satisfied, is the need of knowledge.
But a faith that is separated from reason
cannot satisfy this need. Those who rest
on such a faith, or have recourse to ' intuition *
which is only tradition and habit in disguise,
or to * feeling ' which in f eict can give neither
truth nor error, are distinguished firom the
Agnostic in nowise except that he is better
aware of his ignorance and more frank in
the confession of it.

This solution by means of an Agnostic
faith is much too easy to be right. It heals
the wounds of the soul too slightly : they
bleed afresh when touched by doubt. This,

I indeed, is the tmiversal experience of all
who have really doubted. Man has neither

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26 THE IMMORTALITV OF THE SOUL

the r%ht nor the power to be satisfied with
a faith that is divorced from reason. And
the religious man who rehes on such a
faith, gives away his case.

I believe, moreover, that he is entitled
to take stronger groimd. Nay, I shall try
to show that our poets, in spite of all they
say of knowledge, themselves take stn^er
grounds. So iax from ousting reason from
this great quest of ImmortaUty, they have
employed it as their guide ; and reason, so
far from faiUng them in their hour of need,
is just that which has gained for them
those splendid convictions which they
attribute to faith. /"Using the well-known
phrase of Kant, I m^ say that 'their faith is
the 'faith of reason.' It was reason that
selected the elements which it contains,
and it was reason that compacted these
elements into a consistent, congruous, and
self-sustained whole^

Tlieir doubt of 'reason and despair of
knowledge arose, I believe, from confusion
as to their nature. And it is to confusion
of thought regarding these that we must
attribute much of that acknowledged and

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IN TENNYSON AND BROWNING 2?

unacknowledged Agnosticism of this and
other times, which is the insecure refuge of
intellectual despair. The importance of the
matter more than justifies us in dwelling
upon it with some fulness, for it is the joint
in the armour of reUgious behef at which
doubt always aims its fatal shaft.

It will assist us to remove this confusion
if we begin by distingui^iing between Reason
and Logic. That distinction is in«cisdy
parallel to the difference between Geology
and the earth, or Astronomy and the stars
and planets, or Botany and plants. Geology,
Astronomy, and Botany are sciences, or
more or less systematic bodies of knowle^ ;
but the earth, the stars, the planets, the
plants, are the facts for ^lich these sciences
offer an explanation. This is evident. We
do not confuse these, nor speaJc of the
theories as if they were the ^ts themselves.
But we are less careful in matters that pertain
to our mental hfe. We often confuse theology
which is the science of religion, with rehgion
which is the fact — and the supremest of
all the facts of our experience — ^much to the
detriment and dispeace of both private

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28 THE IMMORTALiry OF THE SODL

and pubKc life. And still more frequently,
and with still wider ill effects, we confuse
between Logic, which is the science of
reason, and the process of reasonii^ for
which this science, even at its best, lamely
and most inadequately accounts. As a lule
ancient theories are accepted r^arding this
psychological process, by which reason moves
from the httle to the better known ; and the
most general laws of Ic^ic are treated as if
they were adequate descriptions of the
operation of those most complex forces by
means of which experience grows. These
laws must, of course, be kept just as the
merchant must add and subtract correctly
when he makes up his accounts. But just
as British commerce is more than addition
and subtraction, so the reason of man is
more than the logician's laws. Whether in
ordinary human intercourse or in the pursuit
of scientific knowledge, the elements which
lead us to our conclusions are so numerous
and so subtly interwoven as to render our
theoretic account of them entirely inadequate.
Here as elsewhere facts are larger than our
knowledge, and are known only imperfectly

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IN TENNYSON AND BROWNING 29

and gradually. It is one thing to make use
of nerves and muscles in walking — this a
Utile child can do ; but not every physiologist
could name all the nerves and muscles that
the child calls into play. In like manner,
it is one thing to proceed from fact to fact
in knowledge, to bind truth to truth in the
ever more complex organism of experience ;
it is another thing to be aide to set forth
one by one the oiganic filaments that give
it unity and order. A child may reason,
and he is always reasoning and he builds
up his world by reasoning ; but not all the
theorists in the world can tell us tUl about
the way in which he does it — so complex
is the process.

The complexity of the process is easily
accounted for. It arises from the fact that in
reasoning we bring the vrtiole of our past
experience to bear upon the particular
statemrait we wish to test, or the object or
event we wish to amiprehend. The mathe-
matician brings the Imowtedge, the literary
Clitic brings the experience of his lifetime,
to bear on each new problem. All our yester-
days are concentrated upon our to-day, and

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30 THE IMMORTALITY OF THE SOXJL

aJl our experience is in the field when we
reject or adopt a truth and try to form a
judgment. So wonderfnl is the accnmuJative
power of the human spirit.

Now, if this be really the rational process
which takes place, important consequences
follow. And especially this consequence :
that the truth which we test by means
of our experience and accept when tested
is built into the system of experience and
is supported by that system. This is as
much as to say that in such a case the
grounds on which we accept the fact, the
premises of our conclusion, are the totality
of our experience. So bound up are experi-
ence and the particular fact, that we cannot
admit the former without admitting the
latter, or deny the latter without over-
throwing the former.
This is the case with all those convictions
^ which we say are ' deeply felt.' They are
deeply felt. But their strength lies not in
the feeling. The feeling arises from the
consciousness of their strength, and their
strei^th from the fact that they have been
made one with our rational Ufe by a thousand

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IN TENNYSON AND BROWNING 3I

juc^ments and practical experiences. The
feeling of thdr vital truth is the resolt of
a satisfied inteUigence, and the intelligence
is satisfied only when experience seems to
be a congruous whole. This truth is seen,
for example, in ordinary argumentation :
you endeavour to refute your opponent by
showing that bis error carries scnne other
error with it, that this second error carries
still another, and that nltimately his whole
rational experience is imperilled by his
clinging to his false idea. You give him the
highwayman's choice — * Your error, or your
intellectual hfe.' ' Deny this,' we say, ' and
nothing remains,' for bdiind this, nay, incor-
porated with it and implicated in its fate, is
the whole system of your associated thoughts.

Such, then, is proof or the psychological v
process called reasoning. It is the bringing
of facts together within a congruous or
systematic experience. The proof of any
fact or beUef is at its strongest and completest
when its premises ramify into experience
as a whole, so that to deny it is to uproot
and destroy experience.

This is precisely the proof of Immortahty

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32 THE MMOHTAUTY OF THE SOUL

that is offered by our poets, (lirant lis this
conception they say, make this hfe the prelude
to a Ufe to come and the present world a
part of a lai^er cosmos, then its sin and sorrow
will have some significance, and God be at
least conceivably wise and just and merciful.
But refuse us this conception, and the
world beonnes the scene either of iron
necessity or of blind chance ; man a pathetic
compound of greatness and littleness — great-
ness in his needs and aims and utter weakness
in the satisfaction of them ; ^lile the Being
who could set so great a burden on so weak
a ba<^ who could call the incongruity into
existence, is not a God but either a blundering
or a cruel monste^

Npw, it is possible that the aigument is
not sound, in the sense that there are false
steps in it ; but I desire to emphasize the
fact that, even if it be imperfectly applied,
the method is Intimate. It is in truth the
method followed by us in all our knowing,
and the one way we have of reasoning.
And hence, in this respect, it is not less and
not more open to the assault of scepticism
than the surest knowledge we possess.

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IN TENNYSON AND BROWNING 33

I>t me illustrate this identity of method
by reference to our scientific knowledge.

There is, I suppose, no physicist in the
world who would deny the truths which
Newton sought to express in his laws of
motion. He will tell as that they are the
presuppositions on which his whole science
rests. No sooner, however, has he said this
than the modem metaphysician seizes tipon
the word ' presupposition,' and answers :
' Yea, verily, your science rests upon pre-
suppositions, but "presupposition," like
"hj^thesis," is only another word for an
assumption, a guess, a fabrication of the I
mind, an intellectual construct which you use I
for purposes of explanation.' And the |
answer is right, and altogether irrefutable |
so far as it goes. But only so far as it goes : |
it is a truth, but not the whole truth. For '
a presupposition, or hypothesis, is something ;
more than a guess, ^lich man may concoct
at his own pleasure. It is a guess imposed i
upon his mind by the facts, it is the mind's 1
first intuition of their meanit^, it is the con-
struct of an intellect guided by the realm of
the real, and it is maintained only so long

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34 THE IMMORTALITY OF THE SOUL

as the realm of reality seems to support it,
' Implicated with the truth of these laws of
motion is the whole of my science,' replies
the physicist ; nay, the whole of your own
daily doings as a physical agent. Deny these
trutlis and stand hy your denial of them,
and it is not only my science which will fall
downin ruins, hut yoiurown practical life: you
will be able to move neither hand nor foot,
DOT even the tongue that makes the denial.
Every act of yours, every muscle you expand
or contract in your standing or walkii^ or
lying down, is a proof of the truth of these
principles. And surely what is proved by
every one, everywhere, at all times, and
whether he will or no, is tolerably secure,
even although it is still called a hypothesis.'
Now, there is no department of human Ufe
in which analogous truths do not evince
themselves in similar wajrs ; in which, in
other words, there are not found broad
assumptions that are assumptions, but that
are assumptions secured, rendered more
and more impregnable, ratified, by every
new experience ; and which, therefore,
constitute just the surest knowledge that

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IN TENNYSON AND BROWNING 35

we have. They Eire not iindeniable. Nothing
is undeniable : sophistry can find nurture
in ^y garbage. But if they are denied,
the world becomes for the spirit of man a
Golgotha — a place of skulls — and amongst
the dead dtuUs is the sophist's own ; for
scepticism refutes itself as well as its
opp<ment and denies its own denial. /

Nowhere does this truth appear more ^
clearly than in the matters of so-called
' faith ' ; nowhere, in other words, is it
more evident that there are stone principles
so vital to experience and therefore so
secured by experience (icAtcA is just the iking
thai reasons) that to deny them is to reduce
the world into chaos. Doubt of them is
impossible : it turns into absurdity and
madness. 'The mere discussion by anyone
of the existence of God,* said that subtle
spirit, Heine, * causes me to feel a strange
disquietude, an imeasy dread, such as I once
experienced in visitii^ New Bedlam, when,
for a moment, losing sight of my guide,
I was surrounded by madmen. God is all
that is, and doubt of his existence is doubt
of hfe itself ; it is death.' Heine had made

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36 THE IMMORTALITY OF THE SOUL

the discovery that God was essentially
immanent in all his experience — the principle
of sanity in all his Ufe. And if that w£is so,
then, indeed, had he attained the highest
proof of God's existence ; for all he was and
knew proved it.

Now, it is the use of this same method
of proof, however unconscious they were
of its value, that has lent such power to the
utterances of oor poets. It is not the
strength of their conviction, in the sense of
the intensity of their feeling, that gives it
cogency, but the broad grounds on which
it rested. For the grounds were as broad
as their experience.

Thia irorld's no blot for ns,
Nor blank ; it moans intnuely, and means good.
Fra Lippo Lippi.

O world, as God has made it I All is beauty :
And knowing this is love, and love is duty.
What farther may be songht tor, or declared ?

How can we account for the fact that
Browning who had sat so near the heart of
humanity and felt the depths of its sorrow
and crime and foolishness and frailty, could

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!N TENNYSON AND BROWNING 37

. so consistently throi^hout his life strike a
I note so free and full of joy ? Who told him
[ that failure is but success in the making
and that shadow implies light ? ' His heart,'
yon will reply. And I agree. But what is
I ' the heart ' in such a context, except the
whole rational experience of the man
chastened and purified and enh^tened by
observation up and down the broad order
of things and the ways of men, and made
wise by much reflection. His faith .was,
indeed, * the faith of reason.* It was reason
that penetrated through the shows of life
to the reality, and recognized, amidst the
rubble, the fair proportions of the spiritual
edifice that was being built. It was reason
that stretched forth its hands and firmly
held the principle that gives meaning and
sanity and substance to the whole process.
And the method which bis reason employed
is, in the last resort, identical with tiiat
which distinguishes between seeming and
reahty, first appearance and real meaning,
in the sciences ; and identical, too, with
that which establishes more and more
securely the broad hypothecs on which we

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38 THE mMORTALITY OF THE SOUL

base OUT conunon knowledge of common
things and our ordinary conduct and ways
of life.

Our poets, all unconsciously, follow the
methods of science and ordinaiy knowledge
in still other wajrs. They employ the n^;a-
tive tests to these hypotheses, just as is
done in other departments of knowledge.
Supposing, asks Tennyson, we deny man's
immortahty, make ihe highest in man
end in extinction, disintegrate him into dust,
or shut him up into the rocks like a fossil —
what follows ?

Shall he,

Man, her last nork, irfao seem'd so tair.
Such splendid purpose in his eyea,
Who roll'd the psalm to wintry tOdta,

Who built tiim fanes of fniitlesa prayer,

Wbo loved, who soffer'd countless ills.
Who battled for the True, the Just,
Be blown abont the desert dust.

Or eeal'd within the Inn hiUs ?

Is this his whole history ? Then, indeed,
is he a self-contradictory being, a standing
absurdity in the world.

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IN TENNYSON AND BROWNING 39

No aoK i A monster then, a dream,
A diacord. Dragons of the prime,
That tare each other in their stime,

Were mellow mnsic match'd with him.

In Memoriam, Ivi'

In this answer there is implied the sense
uf uttermost incongruity which cranes from
the denial of a great principle, and whose
denial, therefore, only serves to make it
more sure. Again, they employ the opposite
or positive test. ' Grant us these great
truths,' they seem to say, * and what follows ?
They become as a lamp to our feet and a
light to our path.' They show all things
in their proper place and order ; just as a
hypothesis brings S3rstem and significance
into the facts of natural science.

You groped your way across my room i' the dear dark

dead of night.
At each freih step a atnmble was : but, once your

lamp was alight,
Easy and plain you walked again : so soon all wrong

grew right [ Shak Abbas.

In the wide context of the hves to come,
sub specie aetemitatis, as Spinoza used to
say, the present hfe and its natural setting
become at least to some degree intelligible.

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40 THE IMMORTALITY OF THE SOUL

The evil is nnU, is noaght, IB eilesce implying sound.
Vfhy else was the pause pr^oi^ed bat that siagmg

might iasne thence ?
Wby rushed the discords in, but that harmony shonld

be prized ?

Abt Vogler.

Thus did Browning find in this wider
conception that links the here to the here-
after and all to God, * his resting place again,'
the C major of his life. ' His hj^thesis
worked,' as we say ; and how much better
than any other !

But there is still another way of testing
a hypothesis than this of forecasting the
broad consequences which result from its
assertion or its denial. It is that of detailed
experiment, and especially experiment by
' negative instances,' to use the phrase
familiar to scientific men. And this, too,
our poets employed. They challenged their
doubts, and brou^t their beliefs to the
proof of facts. Their virtue was no doistered
virtue, nor their race won without the dust
and heat. Tliis, above all, is the reason why
they have strengthened the ^th of so many
thoughtful men and women, and exercised.

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IN TENNYSON AND BROWNING 4I

justly I believe, so prolound an influence upon
the religious life of their day. They had
themselves been ' perplext in iaith ; but pure
in deeds ' ; and themselves ' they beat
their music out.' Men of vast learning and
a wide outlook, hating unbelief, but pre-
ferring even that to the sleepy confidence
of uninquirit^ ignorance, they were able
to look at the world through the eyes of
modem science, and they observed science,
neither without sympathy nor yet without
fear, build up step by step a natural world
of an order immutable and of laws inexorable,
apparently a blind mechanism at war with
weak humanity. And they at once ask the
ultimate question : ' Is the discord final,
then ? *

Are God and Natnie then at strife.
That Nature lends mch evil dnams ?
So careful of the type she seemB,

So careless of the single life ?

In Memoriam, It.

' Nay I Is nature careful even of the
type ? ' Tennyson asks again, deepening
still further the strain of doubt.

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42 THE IMMORTALITY OF THE SCOT.

' So careful ol the type ? ' Bat no.
F^om acaiped dJS and quarried stMie
She criea, ' A thousand types are gone :
I care for nothing, all shall go.'

In Mamoriam, Ivi.

Q]The ideas of God and immortality are
nOT*for the poet the result of reasoning upon
the phenomena of external Nature. He
appears to have held consistently throughout
his life, that if we did not bring them with us
to the examination of Nature, but simply
used our reason upon it without taking into
account the evidence derived from our own
nature, we should not beUeve either in
God or in immortality.'J) And his conclur
sion from such pretnis^was just. Nature
severed from man and the spiritual possi-
bihties he brings with him is, indeed, »
defective witness. But Nature with man
left out is not Nature, but a fragment of
her real self — a fragment, too, that leaves
the highest unexpre^ed. But place man in
Nature, and Natore in man ; let Nature
produce him and let him express her meaning,
and we have no longer the impossible task

' ProfesBor A. C Bradley, ' Commeiitary on In Mttnoriam.'

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IN TENNYSON AND BROWNING 43

to confront of deducing the living from the
dead. Man throws fresh hght upcm the
processes which have brotight him into
being.

From the gnmd remit
A BDi^ilementary reflux of li^t,
lUostrates all the inferior grades, explains
Each back step in the circle. . . .
.... Man, once descried, imprints for ever
His prcaence <m all liie-less things : the winds
Are heoceforth voices, waiting or a shout,
A qnemloiis matter, or a quick ga^ langb.
Never a senseless gust now man ia bom.
The herded pines commune and have deep thoughts,
A secret Ihejr assemble to diacnss.

ParacekMt.

and so on, throughout the dose of that
magnificent early poem of Browning, wherein
his promise shows so vast that even his great
life-work has never seemed to me quite to
fulfil it. With man come -intelhgence, with
man come spiritual qualities, weak enough
at first, but spiritual all the same ; and
amongst them come love and with love,
God himself. And Love explains all, for
it finds itself everjTirfiere. It makes Para-
celsus wise at length

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44 THE IMMOSTALITY OF THE SOUL

To trace love'a faiat beginmags in m&uldnd.
To know even hate is bnt a mask of love's.
To see a good in evil, and a hope
In ill-success ; to sympatluse, be proDd
Of their half-reasons, &dnt aspirings, t^im
Straggles for trnth. their poorest fallacies,
Their prejudice and fears and cans and doubts ;
AU \rith a tooch of nobleness, d«qnte
Their error, npward tending all though weak.
Like plants in mines which never saw tlw son,
But dream of hiin, and gueaa iriiere he may be.
And do their best to climb and get to him.

Paraeebiu.

Here at last, do Tennyson and Browning
find a conception which is adequate to their
needs. Nature implies man ; man, in virtue
of his spiritual qualities, and especially of
his , love, implies God ; and God, who is
most of all God in his love, brings with him
all the things that man can need, and amongst
these ' Immortality, or something better ' —
if better there can be. Such, in the last
resort, is the argument advanced by both
our poets. Love is the good supreme, the
veritable substance beneath the shows of
hfe, the reality within their seeming.

There is no good of life bnt love— but love 1

What else looks good, is some shade flung from love.

Love gilds it, gives it worth.

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IN TENNYSON AND BROWNING 4S

There is no fact wAich, if seen to the heart,
will not prove to have love for its purpose,
and, therefore, for its real being and essence.
It is the one positive and constitutive
principle in the nature of things. And it is
through it, as the bursting into scnne new
form of an elemental, all-pervading power,
that every event in the history of the world
and of man is ultimately to be explained.
This is the light, the logos, the divine word,
which makes all things plain ; which sho\re
that

No detail bat, in place allotted it, waa prime
And periect.

li I stixq)
Into a dark tiemendons sea of clond,
It is but for a time : I press God'» lamp
Close to my breast ; its splendour, soon or late.
Will |Herce the gloom : t shall emerge one day.

Both Tennyson and Browning would
attribute this final assurance to something
else than knowledge, and they would not
call it proof.

Like an MoMah biup that wakes •

No certain air, but overtakes

Far thoDgbt with music that it makes :

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4Q THE IMMORTALITY OF THE SOXJL

Such seem'd the wliispei at my side :

' What 13 it tbon knowest, sweet voice ? ' I cried.

' A hidden hope,' the voice replied :

So heavenly-toned, that in that boor

From out my soUeu heart a power

Kvike, like the rainbow from the shower,

To feel, altho' no tongne can prove,

That eveiy cloud, that spreads above

And veileth love, itself Is love.

Tht Tw) Voices.

f Their certainty was what is usually called
iamediate, intuitive ; it anticipated know-
le<%e and outran proof^ But we have found
the same so-called intmtion, the same out-
running of proof— wliich is really the forecast
of reason and the first step of proof — in
all our knowledge. We have examples of
it in every science, and above all in the
conception of the world as ruled by law
that somehow secures permanence amidst
change, unity in variety, and the strength
that clothes itself with beauty. It is in
this faith, or on this hjrpothesis, that science
seeks to know and man leads his daily life.
And this hypothesis is not proved, for there
are still in the natural world causes we

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IN TENNYSON AND BEOWBING 47

cannot trace, effects we cannot account for.
But it is being -proved. Science, philosophy,
nay, the common thoughts of men and their
common actions are, in the last resort,
nothing else but one ccmtinuous and unresting
[ooof of it. It remains a hypothesis, and
will remain a hypothesis to the end of time ;
but it is a hypothesis surer than any particular
fact, for it is a condition of the meaning of
every fact. This is why I should call it
knowledge. And in the same sense, I call
that knowledge which our poets call ' faith.*

Now, it is no new thing in our days thus
to assimilate religious belief to the creed of
science, and to say that the latter like the
former rests on hj?i>othesis. But it is in-
tended thereby to disarm the reason that
questions as well as the reason that answers.
This is to defend the weakness of the one
by the weakness of the other, and to seek
refuge in the darkest depths of despair.

And yet even this argument is not without
its truth or without its ose. It is true
that all our knowledge — ^not philosophy, not
science only, but the knovdedge that ' thou
art thou and hast hands and feet ' — rests

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48 THE IMMORTALITY OF THE SOUL

on hypothesis. The element of truth in
this argument is, like every truth, a useful
truth. And its use lies here : it shows
this, at least, that Agnosticism, Positivism,
Scepticism have no right to concentrate
j their attacks upon man's religious beUefs
I alone. The argument they direct against
/ these beliefs apphes in the same manner
and has precisely the same validity when
directed against all other knowle(^, even
that which appears to be most immediate
and direct. The argument, therefore, proves
too much. It destroys the very engines of
attack, for it destroys the knowledge with
whidi knowledge is assailed.

'Tou play the order of Nature, against
the h%her order of moral law and reUgious
faith,' we can say to them. 'But your
probing is not deep enough, and your doubts
lack courage. Probe further, intensify your
doubt, use your weapons and spare not.
You will then find that your weapons axe
turned against your own breast, and that
you are rendii^ your own vitals. You have
a half-truth in your hands, and it is the sure
mark of a half-truth that it refutes itself,

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IN TENNYSON AND BSOWHIHG 49

and makes room for a fnller truth. You
have remembered that 3rour beliefs rest on
hypotheses : you have forgotten that there
are some hjrpotheses which are so inwrot^ht
into the very texture of rational experience
that to deny them is to destroy experience.'

Such a hypothesis, I beheve, is tiie hypo-
thesis in which our poets found an anchor
that held. And if I have not misunderstood
the most daring and. on the whole, the most
successful of aJl the schemes which modem
thought ha£ employed to bring some order
into this strange world, and into the still
stranger life of man, it rests upon the same
h3rpothesis and brii^ the same message to.
mankind. It is the hypothesis of God. /

Heirbouiing no error that it can detect,
fostering no hope however fair that merely
flatters, fearing no failure, or contradiction,
or stHTOw or sin that darkens human hfe,
but confronting them all with open brow,
nay, recognizing that on every hand and in
every detail of the Amplest fact there are
meanings it cannot fathom, it still finds its
h)rpothesis work. That which the idea of
cause is to the common mind, or the concep-

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5© THE IMMORTALITY OF THE SOUL

tion of the order of nature to the man of
science — a principle he must hold true or
cease to think, and which he is alwa3r5 provii^
thou^ no proof is final — such is the concep-
tion of God to the Idealist. He finds it
implied in all his knowledge, the final premise
of all his hfe. To this conception he returns
from all his wanderings ; indeed it has
foUowed him all the way, for it is the very
hfe of all his thinking.

That it is ' only a hypothesis ' is true ;
and being only a hypothesis, designed to
bring order into the hfe of man and intelligible
coherence into the scheme of things, it must
stand side by side with other hypotheses —
with chance, or fate, with matter or blind
necessity. And need we fear the comparison?
Can we not ask of this conception what
order is there in the hfe of man or in the
world, which is not at least conceivably
of its bringing ; what achievement, whether
in knowledge or in goodness, which it has
not incited and guided ? Ultimate proof
of its truth can only come when there is
no enigma which in its hght does not become
plain, and the Universe is seen to be the

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IN TENNYSON AND BROWNING 5I

transparent garment of God. But what
advance is there which is not a progressive
proof that it is valid ? What is the move-
ment of civilization itself except a gradual
revelation of God, and the coming of his
kingdom ? Or is there a better fate that
we can desire for man, who ' leazns through
evil that God is best,* than this of finding
ever more fully as the ages move that he
lives in God.

That God, niuch ever Uvea and lovea,

One God, one law, one element.

And one lar-ofi divine event,
To which the irtiole creatioii moves.

In MemorioM, cxxxi,

Man has the right of reason to this faith,
and this faith brings with it, to quote the
wise words of Dr. Edward Caird, ' If not
Immortality, then something better, if better
there can be.'

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