The Stark Munro Letters - Артур Конан Дойл

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that thought was in the main less spiritual than it is at present. Even the most material of modern minds would flinch at depicting the Deity as ordering wholesale executions, and hacking kings to pieces upon the horns of altars.

      Then having prepared your mind for a higher (if perhaps a vaguer) idea of the Deity, proceed to study Him in His works, which cannot be counterfeited or manipulated. Nature is the true revelation of the Deity to man. The nearest green field is the inspired page from which you may read all that it is needful for you to know.

      I confess that I have never been able to understand the position of the atheist. In fact, I have come to disbelieve in his existence, and to look upon the word as a mere term of theological reproach. It may represent a temporary condition, a passing mental phase, a defiant reaction against an anthropomorphic ideal; but I cannot conceive that any man can continue to survey Nature and to deny that there are laws at work which display intelligence and power. The very existence of a world carries with it the proof of a world-maker, as the table guarantees the pre-existence of the carpenter. Granting this, one may form what conception one will of that Maker, but one cannot be an atheist.

      Wisdom and power and means directed to an end run all through the scheme of Nature. What proof do we want, then, from a book? If the man who observes the myriad stars, and considers that they and their innumerable satellites move in their serene dignity through the heavens, each swinging clear of the other’s orbit – if, I say, the man who sees this cannot realise the Creator’s attributes without the help of the book of Job, then his view of things is beyond my understanding. Nor is it only in the large things that we see the ever present solicitude of some intelligent force. Nothing is too tiny for that fostering care. We see the minute proboscis of the insect carefully adjusted to fit into the calyx of the flower, the most microscopic hair and gland each with its definite purposeful function to perform. What matter whether these came by special creation or by evolution? We know as a matter of fact that they came by evolution, but that only defines the law. It does not explain it.

      But if this power has cared for the bee so as to furnish it with its honey bag and its collecting forceps, and for the lowly seed so as to have a thousand devices by which it reaches a congenial soil, then is it conceivable that we, the highest product of all, are overlooked? It is NOT conceivable. The idea is inconsistent with the scheme of creation as we see it. I say again that no faith is needed to attain the certainty of a most watchful Providence.

      And with this certainty surely we have all that is necessary for an elemental religion. Come what may after death, our duties lie clearly defined before us in this life; and the ethical standard of all creeds agrees so far that there is not likely to be any difference of opinion as to that. The last reformation simplified Catholicism. The coming one will simplify Protestantism. And when the world is ripe for it another will come and simplify that. The ever improving brain will give us an ever broadening creed. Is it not glorious to think that evolution is still living and acting – that if we have an anthropoid ape as an ancestor, we may have archangels for our posterity?

      Well, I really never intended to inflict all this upon you, Bertie. I thought I could have made my position clear in a page or so. But you can see how one point has brought up another. Even now I am leaving so much unsaid. I can see with such certainty exactly what you will say. “If you deduce a good Providence from the good things in nature, what do you make of the evil?” That’s what you will say. Suffice it that I am inclined to deny the existence of evil. Not another word will I say upon the subject; but if you come back to it yourself, then be it on your own head.

      You remember that when I wrote last I had just returned from visiting the Cullingworths at Avonmouth, and that he had promised to let me know what steps he took in appeasing his creditors. As I expected, I have not had one word from him since. But in a roundabout way I did get some news as to what happened. From this account, which was second-hand, and may have been exaggerated, Cullingworth did exactly what I had recommended, and calling all his creditors together he made them a long statement as to his position. The good people were so touched by the picture that he drew of a worthy man fighting against adversity that several of them wept, and there was not only complete unanimity as to letting their bills stand over, but even some talk of a collection then and there to help Cullingworth on his way. He has, I understand, left Avonmouth, but no one has any idea what has become of him. It is generally supposed that he has gone to England. He is a strange fellow, but I wish him luck wherever he goes.

      When I came back I settled down once more to the routine of my father’s practice, holding on there until something may turn up. And for six months I have had to wait; a weary six months they have been. You see I cannot ask my father for money – or, at least, I cannot bring myself to take an unnecessary penny of his money – for I know how hard a fight it is with him to keep the roof over our heads and pay for the modest little horse and trap which are as necessary to his trade as a goose is to a tailor. Foul fare the grasping taxman who wrings a couple of guineas from us on the plea that it is a luxury! We can just hold on, and I would not have him a pound the poorer for me. But you can understand, Bertie, that it is humiliating for a man of my age to have to go about without any money in my pocket. It affects me in so many petty ways. A poor man may do me a kindness, and I have to seem mean in his eyes. I may want a flower for a girl, and must be content to appear ungallant. I don’t know why I should be ashamed of this, since it is no fault of mine, and I hope that I don’t show it to any one else that I AM ashamed of it; but to you, my dear Bertie, I don’t mind confessing that it hurts my self-respect terribly.

      I have often wondered why some of those writing fellows don’t try their hands at drawing the inner life of a young man from about the age of puberty until he begins to find his feet a little. Men are very fond of analysing the feelings of their heroines, which they cannot possibly know anything about, while they have little to say of the inner development of their heroes, which is an experience which they have themselves undergone. I should like to try it myself, but it would need blending with fiction, and I never had a spark of imagination. But I have a vivid recollection of what I went through myself. At the time I thought (as everybody thinks) that it was a unique experience; but since I have heard the confidences of my father’s patients I am convinced that it is the common lot. The shrinking, horrible shyness, alternating with occasional absurd fits of audacity which represent the reaction against it, the longing for close friendship, the agonies over imaginary slights, the extraordinary sexual doubts, the deadly fears caused by non-existent diseases, the vague emotion produced by all women, and the half-frightened thrill by particular ones, the aggressiveness caused by fear of being afraid, the sudden blacknesses, the profound self-distrust – I dare bet that you have felt every one of them, Bertie, just as I have, and that the first lad of eighteen whom you see out of your window is suffering from them now.

      This is all a digression, however, from the fact that I have been six months at home and am weary of it, and pleased at the new development of which I shall have to tell you. The practice here, although unremunerative, is very busy with its three-and-sixpenny visits and guinea confinements, so that both the governor and I have had plenty to do. You know how I admire him, and yet I fear there is little intellectual sympathy between us. He appears to think that those opinions of mine upon religion and politics which come hot from my inmost soul have been assumed either out of indifference or bravado. So I have ceased to talk on vital subjects with him, and, though we affect to ignore it, we both know that there is a barrier there. Now, with my mother – ah, but my mother must have a paragraph to herself.

      You met her, Bertie! You must remember her sweet face, her sensitive mouth, her peering, short-sighted eyes, her general suggestion of a plump little hen, who is still on the alert about her chickens. But you cannot realise all that she is to me in our domestic life. Those helpful fingers! That sympathetic brain! Ever since I can remember her she has been the quaintest mixture of the housewife and the woman of letters, with the highbred spirited lady as a basis for either character. Always a lady, whether she was bargaining with the butcher, or breaking in a skittish charwoman, or stirring the porridge, which I can see her doing with the porridge-stick in one hand, and the other holding her Revue des deux Mondes within two inches of her dear nose. That was always her favourite reading, and I can never think of her without the association of its browny-yellow cover.

      She is a very well-read woman is the mother; she keeps up to date in French literature

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