There are those who scoff at the schoolboy, calling him frivolous and shallow: Yet it was the schoolboy who said "Faith is believing what you know ain't so."--Pudd'nhead Wilson's New Calendar.
In Sydney I had a large dream, and in the course of talk I told it to a missionary from India who was on his way to visit some relatives in New Zealand. I dreamed that the visible universe is the physical person of God; that the vast worlds that we see twinkling millions of miles apart in the fields of space are the blood corpuscles in His veins; and that we and the other creatures are the microbes that charge with multitudinous life the corpuscles.
Mr. X., the missionary, considered the dream awhile, then said:
"It is not surpassable for magnitude, since its metes and bounds are the metes and bounds of the universe itself; and it seems to me that it almost accounts for a thing which is otherwise nearly unaccountable--the origin of the sacred legends of the Hindoos.
Perhaps they dream them, and then honestly believe them to be divine revelations of fact. It looks like that, for the legends are built on so vast a scale that it does not seem reasonable that plodding priests would happen upon such colossal fancies when awake."He told some of the legends, and said that they were implicitly believed by all classes of Hindoos, including those of high social position and intelligence; and he said that this universal credulity was a great hindrance to the missionary in his work. Then he said something like this:
"At home, people wonder why Christianity does not make faster progress in India. They hear that the Indians believe easily, and that they have a natural trust in miracles and give them a hospitable reception. Then they argue like this: since the Indian believes easily, place Christianity before them and they must believe; confirm its truths by the biblical miracles, and they will no longer doubt, The natural deduction is, that as Christianity makes but indifferent progress in India, the fault is with us: we are not fortunate in presenting the doctrines and the miracles.
"But the truth is, we are not by any means so well equipped as they think. We have not the easy task that they imagine. To use a military figure, we are sent against the enemy with good powder in our guns, but only wads for bullets; that is to say, our miracles are not effective; the Hindoos do not care for them; they have more extraordinary ones of their own. All the details of their own religion are proven and established by miracles; the details of ours must be proven in the same way. When I first began my work in India I greatly underestimated the difficulties thus put upon my task. Acorrection was not long in coming. I thought as our friends think at home--that to prepare my childlike wonder-lovers to listen with favor to my grave message I only needed to charm the way to it with wonders, marvels, miracles. With full confidence I told the wonders performed by Samson, the strongest man that had ever lived--for so Icalled him.
"At first I saw lively anticipation and strong interest in the faces of my people, but as I moved along from incident to incident of the great story, I was distressed to see that I was steadily losing the sympathy of my audience. I could not understand it. It was a surprise to me, and a disappointment. Before I was through, the fading sympathy had paled to indifference. Thence to the end the indifference remained; I was not able to make any impression upon it.
"A good old Hindoo gentleman told me where my trouble lay. He said 'We Hindoos recognize a god by the work of his hands--we accept no other testimony. Apparently, this is also the rule with you Christians. And we know when a man has his power from a god by the fact that he does things which he could not do, as a man, with the mere powers of a man. Plainly, this is the Christian's way also, of knowing when a man is working by a god's power and not by his own.
