The Stark Munro Letters. Артур Конан Дойл
you are!” he would suddenly yell; “see that man with a limp! Every morning he goes. Displaced semilunar cartilage, and a three months’ job. The man’s worth thirty-five shillings a week. And there! I’m hanged if the woman with the rheumatic arthritis isn’t round in her bath-chair again. She’s all sealskin and lactic acid. It’s simply sickening to see how they crowd to that man. And such a man! You haven’t seen him. All the better for you. I don’t know what the devil you are laughing at, Munro. I can’t see where the fun comes in myself.”
Well, it was a short experience that visit to Avonmouth, but I think that I shall remember it all my life. Goodness knows, you must be sick enough of the subject, but when I started with so much detail I was tempted to go. It ended by my going back again in the afternoon, Cullingworth assuring me that he would call his creditors together as I had advised, and that he would let me know the result in a few days. Mrs. C. would hardly shake hands with me when I said goodbye; but I like her the better for that. He must have a great deal of good in him, or he could not have won her love and confidence so completely. Perhaps there is another Cullingworth behind the scenes – a softer, tenderer man, who can love and invite love. If there is, I have never got near him. And yet I may only have been tapping at the shell. Who knows? For that matter, it is likely enough that he has never got at the real Johnnie Munro. But you have, Bertie; and I think that you’ve had a little too much of him this time, only you encourage me to this sort of excess by your sympathetic replies. Well, I’ve done as much as the General Post Office will carry for fivepence, so I’ll conclude by merely remarking that a fortnight has passed, and that I have had no news from Avonmouth, which does not in the very slightest degree surprise me. If I ever do hear anything, which is exceedingly doubtful, you may be sure that I will put a finish to this long story.
III. HOME, 15th October, 1881
Without any figure of speech I feel quite ashamed when I think of you, Bertie. I send you one or two enormously long letters, burdened, as far as I can remember them, with all sorts of useless detail. Then, in spite of your kindly answers and your sympathy, which I have done so little to deserve, I drop you completely for more than six months. By this J pen I swear that it shall not happen again; and this letter may serve to bridge the gap and to bring you up to date in my poor affairs, in which, of all outer mankind, you alone take an interest.
To commence with what is of most moment, you may rest assured that what you said in your last letter about religion has had my most earnest attention. I am sorry that I have not got it by me to refer to (I lent it to Charlie), but I think I have the contents in my head. It is notorious, as you say, that an unbeliever may be as bigoted as any of the orthodox, and that a man may be very dogmatic in his opposition to dogma. Such men are the real enemies of free thought. If anything could persuade me to turn traitor to my reason, it would, for example, be the blasphemous and foolish pictures displayed in some of the agnostic journals.
But every movement has its crowd of camp followers, who straggle and scatter. We are like a comet, bright at the head but tailing away into mere gas behind. However, every man may speak for himself, and I do not feel that your charge comes home to me. I am only bigoted against bigotry, and that I hold to be as legitimate as violence to the violent. When one considers what effect the perversion of the religious instinct has had during the history of the world; the bitter wars, Christian and Mahomedan, Catholic and Protestant; the persecutions, the torturings, the domestic hatreds, the petty spites, with ALL creeds equally blood-guilty, one cannot but be amazed that the concurrent voice of mankind has not placed bigotry at the very head of the deadly sins. It is surely a truism to say that neither smallpox nor the plague have brought the same misery upon mankind.
I cannot be bigoted, my dear boy, when I say from the bottom of my heart that I respect every good Catholic and every good Protestant, and that I recognise that each of these forms of faith has been a powerful instrument in the hands of that inscrutable Providence which rules all things. Just as in the course of history one finds that the most far-reaching and admirable effects may proceed from a crime; so in religion, although a creed be founded upon an entirely inadequate conception of the Creator and His ways, it may none the less be the very best practical thing for the people and age which have adopted it. But if it is right for those to whom it is intellectually satisfying to adopt it, it is equally so for those to whom it is not, to protest against it, until by this process the whole mass of mankind gets gradually leavened, and pushed a little further upon their slow upward journey.
Catholicism is the more thorough. Protestantism is the more reasonable. Protestantism adapts itself to modern civilisation. Catholicism expects civilisation to adapt itself to it. Folk climb from the one big branch to the other big branch, and think they have made a prodigious change, when the main trunk is rotten beneath them, and both must in their present forms be involved sooner or later in a common ruin. The movement of human thought, though slow, is still in the direction of truth, and the various religions which man sheds as he advances (each admirable in its day) will serve, like buoys dropped down from a sailing vessel, to give the rate and direction of his progress.
But how do I know what is truth, you ask? I don’t. But I know particularly well what isn’t. And surely that is something to have gained. It isn’t true that the great central Mind that planned all things is capable of jealousy or of revenge, or of cruelty or of injustice. These are human attributes; and the book which ascribes them to the Infinite must be human also. It isn’t true that the laws of Nature have been capriciously disturbed, that snakes have talked, that women have been turned to salt, that rods have brought water out of rocks. You must in honesty confess that if these things were presented to us when we were, adults for the first time, we should smile at them. It isn’t true that the Fountain of all common sense should punish a race for a venial offence committed by a person long since dead, and then should add to the crass injustice by heaping the whole retribution upon a single innocent scapegoat. Can you not see all the want of justice and logic, to say nothing of the want of mercy, involved in such a conception? Can you not see it, Bertie? How can you blind yourself to it! Take your eyes away from the details for a moment, and look at this root idea of the predominant Faith. Is the general conception of it consistent with infinite wisdom and mercy? If not, what becomes of the dogmas, the sacraments, the whole scheme which is founded upon this sand-bank? Courage, my friend! At the right moment all will be laid aside, as the man whose strength increases lays down the crutch which has been a good friend to him in his weakness. But his changes won’t be over then. His hobble will become a walk, and his walk a run. There is no finality – CAN be none since the question concerns the infinite. All this, which appears too advanced to you to-day, will seem reactionary and conservative a thousand years hence.
Since I am upon this topic, may I say just a little more without boring you? You say that criticism such as mine is merely destructive, and that I have nothing to offer in place of what I pull down. This is not quite correct. I think that there are certain elemental truths within our grasp which ask for no faith for their acceptance, and which are sufficient to furnish us with a practical religion, having so much of reason in it that it would draw thinking men into its fold, not drive them forth from it.
When we all get back to these elemental and provable facts there will be some hopes of ending the petty bickerings of creeds, and of including the whole human family in one comprehensive system of thought.
When first I came out of the faith in which I had been reared, I certainly did feel for a time as if my life-belt had burst. I won’t exaggerate and say that I was miserable and plunged in utter spiritual darkness. Youth is too full of action for that. But I was conscious of a vague unrest, of a constant want of repose, of an emptiness and hardness which I had not noticed in life before. I had so identified religion with the Bible that I could not conceive them apart. When the foundation proved false, the whole structure came rattling about my ears. And then good old Carlyle came to the rescue; and partly from him, and partly from my own broodings, I made a little hut of my own, which has kept me snug ever since, and has even served to shelter a friend or two besides.
The first and main thing was to get it thoroughly soaked into one that the existence of a Creator and an indication of His attributes does in no way depend upon Jewish poets, nor upon human paper or printing ink. On the contrary, all such efforts to realise Him must only belittle Him, bringing the Infinite down to the narrow terms