possession by a higher spirit, expressing itself in prophecy and warning; origin in automatic utterance generally, these origins have been stock warrants for the truth of one opinion after another which we find represented in religious history. The medical materialists are therefore only so many belated dogmatists, neatly turning the tables on their predecessors by using the criterion of origin in a destructive instead of an accreditive way.
They are effective with their talk of pathological origin only so long as supernatural origin is pleaded by the other side, and nothing but the argument from origin is under discussion. But the argument from origin has seldom been used alone, for it is too obviously insufficient. Dr. Maudsley is perhaps the cleverest of the rebutters of supernatural religion on grounds of origin. Yet he finds himself forced to write:—
"What right have we to believe Nature under any obligation to do her work by means of complete minds only? She may find an incomplete mind a more suitable instrument for a particular purpose. It is the work that is done, and the quality in the worker by which it was done, that is alone of moment; and it may be no great matter from a cosmical standpoint, if in other qualities of character he was singularly defective—if indeed he were hypocrite, adulterer, eccentric, or lunatic. … Home we come again, then, to the old and last resort of certitude,—namely the common assent of mankind, or of the competent by instruction and training among mankind."[1]
In other words, not its origin, but the way in which it works on the whole, is Dr. Maudsley's final test of a belief. This is our own empiricist criterion; and this cri-
- ↑ H. Maudsley: Natural Causes and Supernatural Seemings, 1886, pp. 257, 256.
