The Plurality of Worlds

8. Or again; could such a spectator, by dissecting the tongues of animals, have divined that the Tongue, in man, was to be the means of communicating the finest movements of thought and feeling; of giving one man, weak and feeble, an unbounded ascendency over robust and angry multitudes; and, assisted by the (writing) hand, of influencing the intimate thoughts, laws, and habits of the most remote posterity?

9. And again, could such a spectator, seeing animals entirely occupied by their appetites and desires, and the objects subservient to their individual gratification, have ever dreamt that there should appear on earth a creature who should desire to know, and should know, the distances and motions of the stars, future as well as present; the causes of their motions, the history of the earth, and his own history; and even should know truths by which all possible objects and events not only are, but must be regulated?

10. And yet again, could such a spectator, seeing that animals obeyed their appetites with no restraint but external fear, and knew of no difference of good and bad except the sensual difference, ever have imagined that there should be a creature acknowledging a difference of right and wrong, as a distinction supreme over what was good or bad to the sense; and a rule of duty which might forbid and prevent gratification by an internal prohibition?

11. And finally, could such a spectator, seeing nothing but animals with all their faculties thus entirely immersed in the elements of their bodily being, have supposed that a creature should come, who should raise his thoughts to his Creator, acknowledge Him as his Master and Governor, look to His Judgment, and aspire to live eternally in His presence?

12. If it would have been impossible for a spectator of the præhuman creation, however intelligent, imaginative, bold and inventive, to have conjectured beforehand the endowments of such a creature as Man, taking only those which we have thus indicated; it may well be thought, that if there is to be a creature which is to succeed man, as man has succeeded the animals, it must be equally impossible for us to conjecture beforehand, what kind of creature that must be, and what will be his endowments and privileges.

13. Thus a spectator who should thus have studied the præhuman creation, and who should have had nothing else to help him in his conjectures and conceptions, (of course, by the supposition of a præhuman period, not any knowledge of the operation of intelligence, though a most active intelligence would be necessary for such speculations,) would not have been able to divine the future appearance of a creature, so excellent as Man; or to guess at his endowments and privileges, or his relation to the previous animal creation; and just as little able may we be, even if there is to exist at some time, a creature more excellent and glorious than man, to divine what kind of creature he will be, and how related to man. And here, therefore, it would perhaps be best, that we should quit the subject; and not offer conjectures which we thus acknowledge to have no value. Perhaps, however, the few brief remarks which we have still to make, put forwards, as they are, merely as suggestions to be weighed by others, can not reasonably give offence, or trouble even the most reverent thinker.

14. To suppose a higher development of endowments which already exist in man, is a natural mode of rising to the imagination of a being nobler than man is; but we shall find that such hypotheses do not lead us to any satisfactory result. Looking at the first of those features of the superiority of man over brutes, which we have just pointed out, the Human Hand, we can imagine this superiority carried further. Indeed, in the course of human progress, and especially in recent times, and in our own country, man employs instead of, or in addition to the hand, innumerable instruments to make nature serve his needs and do his will. He works by Tools and Machinery, derivative hands, which increase a hundred-fold the power of the natural hand. Shall we try to ascend to a New Period, to imagine a New Creature, by supposing this power increased hundreds and thousands of times more, so that nature should obey man, and minister to his needs, in an incomparably greater degree than she now does? We may imagine this carried so far, that all need for manual labor shall be superseded; and thus, abundant time shall be left to the creature thus gifted, for developing the intellectual and moral powers which must be the higher part of its nature. But still, that higher nature of the creature itself, and not its command over external material nature, must be the quarter in which we are to find anything which shall elevate the creature above man, as man is elevated above brutes.

15. Or, looking at the second of the features of human superiority, shall we suppose that the means of Communication of their thoughts to each other, which exist for the human race, are to be immensely increased, and that this is to be the leading feature of a New Period? Already, in addition to the use of the tongue, other means of communication have vastly multiplied man's original means of carrying on the intercourse of thought:—writing, employed in epistles, books, newspapers; roads, horses and posting establishments; ships; railways; and, as the last and most notable step, made in our time, electric telegraphs, extending across continents and even oceans. We can imagine this facility and activity of communication, in which man so immeasurably exceeds all animals, still further increased, and more widely extended. But yet so long as what is thus communicated is nothing greater or better than what is now communicated among men;—such news, such thoughts, such questions and answers, as now dart along our roads;—we could hardly think that the creature, whatever wonderful means of intercourse with its fellow-creatures it might possess, was elevated above man, so as to be of a higher nature than man is.

16. Thus, such improved endowments as we have now spoken of, increased power over materials, and increased means of motion and communication, arising from improved mechanism, do little, and we may say, nothing, to satisfy our idea of a more excellent condition than that of man. For such extensions of man's present powers are consistent with the absence of all intellectual and moral improvement. Men might be able to dart from place to place, and even from planet to planet, and from star to star, on wings, such as we ascribe to angels in our imagination: they might be able to make the elements obey them at a beck; and yet they might not be better, nor even wiser, than they are. It is not found generally, that the improvement of machinery, and of means of locomotion, among men, produces an improvement in morality, nor even an improvement in intelligence, except as to particular points. We must therefore look somewhat further, in order to find possible characters, which may enable us to imagine a creature more excellent than man.

17. Among the distinctions which elevate man above brutes, there is one which we have not mentioned, but which is really one of the most eminent. We mean, his faculty and habit of forming himself into Societies, united by laws and language for some common object, the furtherance of which requires such union. The most general and primary kind of such societies, is that Civil Society which is bound together by Law and Government, and which secures to men the Rights of property, person, family, external peace, and the like. That this kind of society may be conceived, as taking a more excellent character than it now possesses, we can easily see: for not only does it often very imperfectly attain its direct object, the preservation of Rights, but it becomes the means and source of wrong. Not only does it often fail to secure peace with strangers, but it acts as if its main object were to enable men to make wars with strangers. If we were to conceive a Universal and Perpetual Peace to be established among the nations of the earth; (for instance by some general agreement for that purpose;) and if we were to suppose, further, that those nations should employ all their powers and means in fully unfolding the intellectual and moral capacities of their members, by early education, constant teaching, and ready help in all ways; we might then, perhaps, look forwards to a state of the earth in which it should be inhabited, not indeed by a being exalted above Man, but by Man exalted above himself as he now is.

18. That by such combinations of communities of men, even with their present powers, results may be obtained, which at present appear impossible, or inconceivable, we may find good reason to believe; looking at what has already been done, or planned as attainable by such means, in the promotion of knowledge, and the extension of man's intellectual empire. The greatest discovery ever made, the discovery, by Newton, of the laws which regulate the motions of the cosmical system, has been earned to its present state of completeness, only by the united efforts of all the most intellectual nations upon earth; in addition to vast labors of individuals, and of smaller societies, voluntarily associated for the purpose. Astronomical observatories have been established in every land; scientific voyages, and expeditions for the purpose of observation, wherever they could throw light upon the theory, have been sent forth; costly instruments have been constructed, achievements of discovery have been rewarded; and all nations have shown a ready sympathy with every attempt to forward this part of knowledge. Yet the largest and wisest plans for the extension of human knowledge in other provinces of science by the like means, have remained hitherto almost entirely unexecuted, and have been treated as mere dreams. The exhortations of Francis Bacon to men, to seek, by such means, an elevation of their intellectual condition, have been assented to in words; but his plans of a methodical and organized combination of society for this purpose, it has never been even attempted to realize. If the nations of the earth were to employ, for the promotion of human knowledge, a small fraction only of the means, the wealth, the ingenuity, the energy, the combination, which they have employed in every age, for the destruction of human life and of human means of enjoyment; we might soon find that what we hitherto knew, is little compared with what man has the power of knowing.

19. But there is another kind of Society, or another object of Society among men, which in a still more important manner aims at the elevation of their nature. Man sympathizes with man, not only in his intellectual aspirations, but in his moral sentiments, in his religious beliefs and hopes, in his efforts after spiritual life. Society, even Civil Society, has generally recognized this sympathy, in a greater or less degree; and has included Morality and Religion, among the objects which it endeavored to uphold and promote. But any one who has any deep and comprehensive perception of man's capacities and aspirations, on such subjects, must feel that what has commonly, or indeed ever, been done by nations for such a purpose, has been far below that which the full development of man's moral, religious, and spiritual nature requires. Can we not conceive a Society among men, which should have for its purpose, to promote this development, far more than any human society has yet done?—a Body selected from all nations, or rather, including all nations, the purpose of which should be to bind men together by a universal feeling of kindness and mutual regard, to associate them in the acknowledgment of a common Divine Lawgiver, Governor, and Father;—to unite them in their efforts to divest themselves of the evil of their human nature, and to bring themselves nearer and nearer to a conformity with the Divine Idea; and finally, a Society which should unite them in the hope of such a union with God that the parts of their nature which seem to claim immortality, the Mind, the Soul, and the Spirit, should endure forever in a state of happiness arising from their exalted and perfected condition? And if we can suppose such a Society; fully established and fully operative, would not this be a condition, as far elevated above the ordinary earthly condition of man, as that of man is elevated above the beasts that perish?

20. Yet one more question; though we hesitate to mix such suggestions from analogy, with trains of thought and belief, which have their proper nutriment from other quarters. We know, even from the evidence of natural science, that God has interposed in the history of this Earth, in order to place Man upon it. In that case, there was a clear, and, in the strongest sense of the term, a supernatural interposition of the Divine Creative Power. God interposed to place upon the earth, Man, the social and rational being. God thus directly instituted Human Society; gave man his privileges and his prospects in such society; placed him far above the previously existing creation; and endowed him with the means of an elevation of nature entirely unlike anything which had previously appeared. Would it then be a violation of analogy, if God were to interpose again, to institute a Divine Society, such as we have attempted to describe; to give to its members their privileges; to assure to them their prospects; to supply to them his aid in pursuing the objects of such a union with each other; and thus, to draw them, as they aspire to be drawn, to a spiritual union with Him?

It would seem that those who believe, as the records of the earth's history seem to show, that the establishment of Man, and of Human Society, or of the germ of human society, upon the earth, was an interposition of Creative Power beyond the ordinary course of nature; may also readily believe that another supernatural Interposition of Divine Power might take place, in order to plant upon the earth the Germ of a more Divine Society; and to introduce a period in which the earth should be tenanted by a more excellent creature than at present.

21. But though we may thus prepare ourselves to assent to the possibility, or even probability, of such a Divine Interposition, exercised for the purpose of establishing upon earth a Divine Society: it would be a rash and unauthorized step,—especially taking into account the vast differences between material and spiritual things,—to assume that such an Interposition would have any resemblance to the commencement of a New Period in the earth's history, analogous to the Periods by which that history has already been marked. What the manner and the operation of such a Divine Interposition would be, Philosophy would attempt in vain to conjecture. It is conceivable that such an event should produce its effect, not at once, by a general and simultaneous change in the aspect of terrestrial things, but gradually, by an almost imperceptible progression. It is possible also that there may be such an Interposition, which is only one step in the Divine Plan;—a preparation for some other subsequent Interposition, by which the change in the Earth's inhabitants is to be consummated. Or it is possible that such a Divine Interposition in the history of man, as we have hinted at, may be a preparation, not for a new form of terrestrial life, but for a new form of human life;—not for a new peopling of the Earth, but for a new existence of Man. These possibilities are so vague and doubtful, so far as any scientific analogies lead, that it would be most unwise to attempt to claim for them any value, as points in which Science supplies support to Religion. Those persons who most deeply feel the value of religion, and are most strongly convinced of its truths, will be the most willing to declare, that religious belief is, and ought to be, independent of any such support, and must be, and may be, firmly established on its own proper basis.

22. We find no encouragement, then, for any attempt to obtain, from Science, by the light of the analogy of the past, any definite view of a future condition of the Creation. And that this is so, we cannot, for reasons which have been given, feel any surprise. Yet the reasonings which we have, in various parts of this Essay, pursued, will not have been without profit, even in their influence upon our religious thoughts, if they have left upon our minds these convictions:—That if the analogy of science proves anything, it proves that the Creator of man can make a Creator as far superior to Man, as Man, when most intellectual, moral, religious, and spiritual, is superior to the brutes:—and again, That Man's Intellect is of a divine, and therefore of an immortal nature. Those persons who can, on any basis of belief, combine these two convictions, so as to feel that they have a personal interest in both of them;—those who have such grounds as Religion, happily appealed to, can furnish, for hoping that their imperishable element may, hereafter, be clothed with a new and more glorious apparel by the hand of its Almighty Maker;—may be well content to acknowledge that Science and Philosophy could not give them this combined conviction, in any manner in which it could minister that consolation, and that trust in the Divine Power and Goodness, which human nature, in its present condition, requires.