Herausgegeben von Alois Payer (email@example.com)
Zitierweise / cite as:
Menken, Henry Louis <1880 - 1956>: Ad imaginem Dei creavit illum. -- Fassung vom 2007-11-16. -- URL: http://www.payer.de/religionskritik/mencken02.htm
Ursprünglich erschienen in:
Menken, Henry Louis <1880 - 1956>: Prejudices : third series. -- New York : Knopf, 1922. -- 328 S. -- S. 120 - 132. --Online: http://www.archive.org/details/prejudicesthir00mencrich. -- Zugriff am 2007-11-16
Erstmals publiziert: 2007-11-16
Dieser Text ist Teil der Abteilung Religionskritik von Tüpfli's Global Village Library
Zur Einleitung siehe:
Menken, Henry Louis <1880 - 1956>: : Damn! <Auswahl>. -- Fassung vom 2007-11-16. -- URL: http://www.payer.de/religionskritik/mencken01.htm
V. AD IMAGINEM DEI CREAVIT ILLUM : The Life of Man
THE old anthropomorphic notion that the life of the whole universe centers in the life of man that human existence is the supreme expression of the cosmic process this notion seems to be on its way toward the Sheol of exploded delusions. The fact is that the life of man, as it is more and more studied in the light of general biology, appears to be more and more empty of significance. Once apparently the chief concern and masterpiece of the gods, the human race now begins to bear the aspect of an accidental by-product of their vast, inscrutable and probably nonsensical operations. A blacksmith making a horse-shoe produces something almost as brilliant and mysterious the shower of sparks. But his eye and thought, as we know, are not on the sparks, but on the horse-shoe. The sparks, indeed, constitute a sort of disease of the horse-shoe; their existence depends upon a wasting of its tissue. In the same way, perhaps, man is a local disease of the cosmos a kind of pestiferous eczema or urethritis. There are, of course, different grades of eczema, and so are there different grades of men. No doubt a cosmos afflicted with nothing worse than an infection of Beethovens would not think it worth while to send for the doctor. But a cosmos infested by prohibitionists, Socialists, Scotsmen and stockbrokers must suffer damnably. No wonder the sun is so hot and the moon is so diabetically green!
The Anthropomorphic Delusion
As I say, the anthropomorphic theory of the world is made absurd by modern biology but that is not saying, of course, that it will ever be abandoned by the generality of men. To the contrary, they will cherish it in proportion as it becomes more and more dubious. To-day, indeed, it is cherished as it was never cherished in the Ages of Faith, when the doctrine that man was god-like was at least ameliorated by the doctrine that woman was vile. What else is behind charity, philanthropy, pacifism, Socialism, the uplift, all the rest of the current sentimentalities? One and all, these sentimentalities are based upon the notion that man is a glorious and ineffable animal, and that his continued existence in the world ought to be facilitated and insured. But this notion is obviously full of fatuity. As animals go, even in so limited a space as our world, man is botched and ridiculous. Few other brutes are so stupid or so cowardly. The commonest yellow dog has far sharper senses and is infinitely more courageous, not to say more honest and dependable. The ants and the bees are, in many ways, far more intelligent and ingenious; they manage their government with vastly less quarreling, wastefulness and imbecility. The lion is more beautiful, more dignified, more majestic. The antelope is swifter and more graceful. The ordinary house-cat is cleaner. The horse, foamed by labor, has a better smell. The gorilla is kinder to his children and more faithful to his wife. The ox and the ass are more industrious and serene. But most of all, man is deficient in courage, perhaps the noblest quality of them all. He is not only mortally afraid of all other animals of his own weight or half his weight save a few that he has debased by artificial inbreeding ; he is even mortally afraid of his own kind and not only of their fists and hooves, but even of their sniggers.
No other animal is so defectively adapted to its environment. The human infant, as it comes into the world, is so puny that if it were neglected for two days running it would infallibly perish, and this congenital infirmity, though more or less concealed later on, persists until death. Man is ill far more than any other animal, both in his savage state and under civilization. He has more different diseases and he suffers from them oftener. He is easier exhausted and injured. He dies more horribly and usually sooner. Practically all the other higher vertebrates, at least in their wild state, live longer and retain their faculties to a greater age. Here even the anthropoid apes are far beyond their human cousins. An orang-outang marries at the age of seven or eight, raises a family of seventy or eighty children, and is still as hale and hearty at eighty as a European at forty-five.
All the errors and incompetencies of the Creator reach their climax in man. As a piece of mechanism he is the worst of them all; put beside him, even a salmon or a staphylococcus is a sound and efficient machine. He has the worst kidneys known to comparative zoology, and the worst lungs, and the worst heart. His eye, considering the work it is called upon to do, is less efficient than the eye of an earthworm; an optical instrument maker who made an instrument so clumsy would be mobbed by his customers. Alone of all animals, terrestrial, celestial or marine, man is unfit by nature to go abroad in the world he inhabits. He must clothe himself, protect himself, swathe himself, armor himself. He is eternally in the position of a turtle born without a shell, a dog without hair, a fish without fins. Lacking his heavy and cumbersome trappings, he is defenseless even against flies. As God made him he hasn't even a tail to switch them off.
I now come to man's one point of unquestionable natural superiority: he has a soul. This is what sets him off from all other animals, and makes him, in a way, their master. The exact nature of that soul has been in dispute for thousands of years, but regarding its function it is possible to speak with some authority. That function is to bring man into direct contact with God, to make him aware of God, above all, to make him resemble God. Well, consider the colossal failure of the device! If we assume that man actually does resemble God, then we are forced into the impossible theory that God is a coward, an idiot and a bounder. And if we assume that man, after all these years, does not resemble God, then it appears at once that the human soul is as inefficient a machine as the human liver or tonsil, and that man would probably be better off, as the chimpanzee undoubtedly is better off, without it. Such, indeed, is the case. The only practical effect of having a soul is that it fills man with anthropomorphic and anthropocentric vanities in brief with cocky and preposterous superstitions. He struts and plumes himself because he has this soul and overlooks the fact that it doesn't work. Thus he is the supreme clown of creation, the reductio ad absurdum of animated nature. He is like a cow who believed that she could jump over the moon, and ordered her whole life upon that theory. He is like a bullfrog boasting eternally of fighting lions, of flying over the Matterhorn, and of swimming the Hellespont. And yet this is the poor brute we are asked to venerate as a gem in the forehead of the cosmos! This is the worm we are asked to defend as God s favorite on earth, with all its millions of braver, nobler, decenter quadrupeds, its superb lions, its lithe and gallant leopards, its imperial elephants, its honest dogs, its courageous rats! This is the insect we are besought, at infinite trouble, labor and expense, to reproduce!
Meditation on Meditation.
Man s capacity for abstract thought, which most other mammals seem to lack, has undoubtedly given him his present mastery of the land surface of the earth a mastery disputed only by several hundred species of microscopic organisms. It is responsible for his feeling of superiority, and under that feeling there is undoubtedly a certain measure of reality, at least within narrow limits. But what is too often overlooked is that the capacity to perform an act is by no means synonymous with its salubrious exercise. The simple fact is that most of man s thinking is stupid, pointless, and injurious to him. Of all animals, indeed, he seems the least capable of arriving at accurate judgments in the matters that most desperately affect his welfare. Try to imagine a rat, in the realm of rat ideas, arriving at a notion as violently in contempt of plausibility as the notion, say, of Swedenborgianism, or that of homeopathy, or that of infant damnation, or that of mental telepathy. Try to think of a congregation of educated rats gravely listening to such disgusting intellectual rubbish as was in the public bulls of Dr. Woodrow Wilson. Man s natural instinct, in fact, is never toward what is sound and true; it is toward what is specious and false. Let any great nation of modern times be confronted by two conflicting propositions, the one grounded upon the utmost probability and reasonableness and the other upon the most glaring error, and it will almost invariably embrace the latter. It is so in politics, which consists wholly of a succession of unintelligent crazes, many of them so idiotic that they exist only as battle-cries and shibboleths and are not reducible to logical statement at all. It is so in religion, which, like poetry, is simply a concerted effort to deny the most obvious realities. It is so in nearly every field of thought. The ideas that conquer the race most rapidly and arouse the wildest enthusiasm and are held most tenaciously are precisely the ideas that are most insane. This has been true since the first "advanced" gorilla put on underwear, cultivated a frown and began his first lecture tour in the first chautauqua, and it will be so until the high gods, tired of the farce at last, obliterate the race with one great, final blast of fire, mustard gas and streptococci. No doubt the imagination of man is to blame for this singular weakness. That imagination, I dare say, is what gave him his first lift above his fellow-primates. It enabled him to visualize a condition of existence better than that he was experiencing, and bit by bit he was able to give the picture a certain crude reality. Even to-day he keeps on going ahead in the same manner. That is, he thinks of something that he would like to be or to get, something appreciably better than what he is or has, and then, by the laborious, costly method of trial and error, he gradually moves toward it. In the process he is often severely punished for his discontent with God's ordinances. He mashes his thumb, he skins his shin; he stumbles and falls; the prize he reaches out for blows up in his hands. But bit by bit he moves on, or, at all events, his heirs and assigns move on. Bit by bit he smooths the path beneath his remaining leg, and achieves pretty toys for his remaining hand to play with, and accumulates delights for his remaining ear and eye.
Alas, he is not content with this slow and sanguinary progress! Always he looks further and further ahead. Always he imagines things just over the sky-line. This body of imaginings constitutes his stock of sweet beliefs, his corpus of high faiths and confidences in brief, his burden of errors. And that burden of errors is what distinguishes man, even above his capacity for tears, his talents as a liar, his excessive hypocrisy and poltroonery, from all the other orders of mammalia. Man is the yokel par excellence, the booby unmatchable, the king dupe of the cosmos. He is chronically and unescapably deceived, not only by the other animals and by the delusive face of nature herself, but also and more particularly by himself by his incomparable talent for searching out and embracing what is false, and for overlooking and denying what is true. The capacity for discerning the essential truth, in fact, is as rare among men as it is common among crows, bullfrogs and mackerel. The man who shows it is a man of quite extraordinary quality perhaps even a man downright diseased. Exhibit a new truth of any natural plausibility before the great masses of men, and not one in ten thousand will suspect its existence, and not one in a hundred thousand will embrace it without a ferocious resistance. All the durable truths that have come into the world within historic times have been opposed as bitterly as if they were so many waves of smallpox, and every individual who has welcomed and advocated them, absolutely without exception, has been denounced and punished as an enemy of the race. Perhaps "absolutely without exception" goes too far. I substitute "with five or six exceptions." But who were the five or six exceptions? I leave you to think of them; myself, I can't. . . . But I think at once of Charles Darwin and his associates, and of how they were reviled in their time. This reviling, of course, is less vociferous than it used to be, chiefly because later victims are in the arena, but the underlying hostility remains. Within the past two years the principal Great Thinker of Britain, George Bernard Shaw, has denounced the hypothesis of natural selection to great applause, and a three-times candidate for the American Presidency, William Jennings Bryan, has publicly advocated prohibiting the teaching of it by law. The great majority of Christian ecclesiastics in both English-speaking countries, and with them the great majority of their catachumens, are still committed to the doctrine that Darwin was a scoundrel, and Herbert Spencer another, and Huxley a third and that Nietzsche is to the three of them what Beelzebub himself is to a trio of bad boys. This is the reaction of the main body of respectable folk in two puissant and idealistic Christian nations to the men who will live in history as the intellectual leaders of the Nineteenth Century. This is the immemorial attitude of men in the mass, and of their chosen prophets, to whatever is honest, and important, and most probably true.
But if truth thus has hard sledding, error is given a loving welcome. The man who invents a new imbecility is hailed gladly, and bidden to make him self at home; he is, to the great masses of men, the beau ideal of mankind. Go back through the history of the past thousand years and you will find that nine-tenths of the popular idols of the world not the heroes of small sects, but the heroes of mankind in the mass have been merchants of palpable nonsense. It has been so in politics, it has been so in religion, and it has been so in every other department of human thought. Every such hawker of the not-true has been opposed, in his time, by critics who denounced and refuted him; his contention has been disposed of immediately it was uttered. But on the side of every one there has been the titanic force of human credulity, and it has sufficed in every case to destroy his foes and establish his immortality.
Man and His Soul
Of all the unsound ideas thus preached by great heroes and accepted by hundreds of millions of their eager dupes, probably the most patently unsound is the one that is most widely held, to wit, the idea that man has an immortal soul that there is a part of him too ethereal and too exquisite to die. Absolutely theonly evidence supporting this astounding notion lies in the hope that it is true which is precisely the evidence underlying the late theory that the Great War would put an end to war, and bring in an era of democracy, freedom, and peace. But even archbishops, of course, are too intelligent to be satisfied permanently by evidence so unescapably dubious; in consequence, there have been efforts in all ages to give it logical and evidential support. Well, all I ask is that you give some of that corroboration your careful scrutiny. Examine, for example, the proofs amassed by five typical witnesses in five widely separated ages: St. John, St. Augustine, Martin Luther, Emanuel Swedenborg and Sir Oliver Lodge. Approach these proofs prayerfully, and study them well. Weigh them in the light of the probabilities, the ordinary intellectual decencies. And then ask yourself if you could imagine a mud-turtle accepting them gravely.
To sum up:
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