THE VALUE OF SAINTLINESS
265
work out the effects which it is their mission to reveal, at the cost
of a one-sidedness for which other schools must make amends.
We accept a John Howard, a Mazzini, a Botticelli, a Michael Angelo,
with a kind of indulgence. We are glad they existed to show us that
way, but we are glad there are also other ways of seeing and taking
life. So of many of the saints whom we have looked at. We are
proud of a human nature that could be so passionately extreme, but
we shrink from advising others to follow the example. The con-
duct we blame ourselves for not following lies nearer to the middle
line of human effort. It is less dependent on particular beliefs and
doctrines. It is such as wears well in different ages, such as under
different skies all judges are able to commend.
The fruits of religion, in other words, are, like all human products,
liable to corruption by excess. Common sense must judge them. It
need not blame the votary; but it may be able to praise him only
conditionally, as one who acts faithfully according to his lights. He
shows us heroism in one way, but the unconditionally good way is
that for which no indulgence need be asked.
We find that error by excess is exemplified by every saintly virtue.
Excess, in human faculties, means usually one-sidedness or want of
balance; for it is hard to imagine an essential faculty too strong, if
only other faculties equally strong be there to coöperate with it in
action. Strong affections need a strong will; strong active powers
need a strong intellect; strong intellect needs strong sympathies, to
keep life steady. If the balance exist, no one faculty can possibly be
too strong — we only get the stronger all-round character. In the
life of saints, technically so called, the spiritual faculties are strong,
but what gives the impression of extravagance proves usually on
examination to be a relative deficiency of intellect. Spiritual excite-
ment takes pathological forms whenever other interests are too
few and the intellect too narrow. We find this exemplified by all
the saintly attributes in turn — devout love of God, purity, charity,
asceticism, all may lead astray. I will run over these virtues in
succession.
First of all let us take Devoutness. When unbalanced, one of its
vices is called Fanaticism. Fanaticism (when not a mere expression
of ecclesiastical ambition) is only loyalty carried to a convulsive
extreme. When an intensely loyal and narrow mind is once grasped
266
THE VARIETIES OF RELIGIOUS EXPERIENCE
by the feeling that a certain superhuman person is worthy of its
exclusive devotion, one of the first things that happens is that it
idealizes the devotion itself. To adequately realize the merits of the
idol gets to be considered the one great merit of the worshiper; and
the sacrifices and servilities by which savage tribesmen have from
time immemorial exhibited their faithfulness to chieftains are now
outbid in favor of the deity. Vocabularies are exhausted and lan-
guages altered in the attempt to praise him enough; death is looked
on as gain if it attract his grateful notice; and the personal attitude
of being his devotee becomes what one might almost call a new
and exalted kind of professional specialty within the tribe.
1
The
legends that gather round the lives of holy persons are fruits of this
impulse to celebrate and glorify. The Buddha
2
and Mohammed
3
and their companions and many Christian saints are incrusted with
a heavy jewelry of anecdotes which are meant to be honorific, but
are simply abgeschmackt and silly, and form a touching expression
of man’s misguided propensity to praise.
An immediate consequence of this condition of mind is jealousy
for the deity’s honor. How can the devotee show his loyalty better
than by sensitiveness in this regard? The slightest affront or neglect
must be resented, the deity’s enemies must be put to shame. In
exceedingly narrow minds and active wills, such a care may become
1
Christian saints have had their specialties of devotion, Saint Francis to Christ’s wounds;
Saint Anthony of Padua to Christ’s childhood; Saint Bernard to his humanity; Saint Teresa,
to Saint Joseph, etc. The Shi-ite Mohammedans venerate Ali, the Prophet’s son-in-law,
instead of Abu-bekr, his brother-in-law. Vambéry describes a dervish whom he met in
Persia, “who had solemnly vowed, thirty years before, that he would never employ his organs
of speech otherwise but in uttering, everlastingly, the name of his favorite, Ali, Ali. He thus
wished to signify to the world that he was the most devoted partisan of that Ali who had
been dead a thousand years. In his own home, speaking with his wife, children, and friends,
no other word but “Ali!” ever passed his lips. If he wanted food or drink or anything else, he
expressed his wants still by repeating “Ali!” Begging or buying at the bazaar, it was always
“Ali!” Treated ill or generously, he would still harp on his monotonous “Ali!” Latterly his
zeal assumed such tremendous proportions that, like a madman, he would race, the whole
day, up and down the streets of the town, throwing his stick high up into the air, and shriek
out, all the while, at the top of his voice, “Ali!” This dervish was venerated by everybody as
a saint, and received everywhere with the greatest distinction.” A
RMINIUS
V
AMBÉRY
, his Life
and Adventures, written by Himself, London, 1889, p. 69. On the anniversary of the death
of Hussein, Ali’s son, the Shi-ite Moslems still make the air resound with cries of his name
and Ali’s.
2
Compare H. C. W
ARREN
: Buddhism in Translation, Cambridge, U. S., 1898, passim.
3
Compare J. L. M
ERRICK
: The Life and Religion of Mohammed, as contained in the
Sheeah traditions of the Hyat-ul-Kuloob, Boston, 1850, passim.