Letter LVIII. To Boxel

Correspondence, by Benedict de Spinoza, [1883], at sacred-texts.com

LETTER LVIII. (LIV.)

SPINOZA TO HUGO BOXEL.

[Spinoza treats of the necessary creation of the world—he refutes his friend's arguments and quotations.]

Dear Sir,—I will rely on what you said in your letter of the 21st of last month, that friends may disagree on indifferent questions, without injury to their friendship, and will frankly tell you my opinion on the reasons and stories, whereon you base your conclusion, that there are ghosts of every kind, but perhaps none of the female sex. The reason for my not replying sooner is that the books you quoted are not at hand, in fact I have not found any except Pliny and Suetonius. However, these two have saved me the trouble of consulting any other, for I am persuaded that they all talk in the same strain and hanker after extraordinary tales, which rouse men's astonishment and compel their wonder. I confess that I am not a little amazed, not at the stories, but at those who narrate them. I wonder, that men of talent and judgment should so employ their readiness of speech, and abuse it in endeavouring to convince us of such trifles.

However, let us dismiss the writers, and turn to the question itself. In the first place, we will reason a little about your conclusion. Let us see whether I, who deny that there are spectres or spirits, am on that account less able to understand the authors, who have written on the subject; or whether you, who assert that such beings exist, do not give to the aforesaid writers more credit than they deserve. The distinction you drew, in admitting without hesitation spirits of the male sex, but doubting whether any female spirits exist, seems to me more like a fancy than a genuine doubt. If it were really your opinion, it would resemble the common imagination, that God is masculine, not feminine. I wonder that those, who have seen naked

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ghosts, have not cast their eyes on those parts of the person, which would remove all doubt; perhaps they were timid, or did not know of this distinction. You would say that this is ridicule, not reasoning: and hence I see, that your reasons appear to you so strong and well founded, that no one can (at least in your judgment) contradict them, unless he be some perverse fellow, who thinks the world has been made by chance. This impels me, before going into your reasons, to set forth briefly my opinion on the question, whether the world was made by chance. But I answer, that as it is clear that chance and necessity are two contraries, so is it also clear, that he, who asserts the world to be a necessary effect of the divine nature, must utterly deny that the world has been made by chance; whereas, he who affirms, that God need not have made the world, confirms, though in different language, the doctrine that it has been made by chance; inasmuch as he maintains that it proceeds from a wish, which might never have been formed. However, as this opinion and theory is on the face of it absurd, it is commonly very unanimously admitted, that God's will is eternal, and has never been indifferent; hence it must necessarily be also admitted, you will observe, that the world is a necessary effect of the divine nature. Let them call it will, understanding, or any name they like, they come at last to the same conclusion, that undei different names they are expressing one and the same thing. If you ask them, whether the divine will does not differ from the human, they answer, that the former has nothing in common with the latter except its name; especially as they generally admit that God's will, understanding, intellect, essence, and nature are all identical; so I, myself, lest I should confound the divine nature with the human, do not assign to God human attributes, such as will, understanding, attention, hearing, &c. I therefore say, as I have said already, that the world is a necessary effect of the divine nature, and that it has not been made by chance. I think this is enough to persuade you, that the opinion of those (if such there be), who say that the world has been made by chance, is entirely contrary to mine; and, relying on this hypothesis, I proceed to examine those reasons which lead you to infer the existence

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of all kinds of ghosts. I should like to say of these reasons generally, that they seem rather conjectures than reasons, and I can with difficulty believe, that you take them for guiding reasons. However, be they conjectures or be they reasons, let us see whether we can take them for foundations.

Your first reason is, that the existence of ghosts is needful for the beauty and perfection of the universe. Beauty, my dear Sir, is not so much a quality of the object beheld, as an effect in him who beholds it. If our sight were longer or shorter, or if our constitution were different, what now appears beautiful to us would seem misshapen, and what we now think misshapen we should regard as beautiful. The most beautiful hand seen through the microscope will appear horrible. Some things are beautiful at a distance, but ugly near; thus things regarded in themselves, and in relation to God, are neither ugly nor beautiful. Therefore, he who says that God has created the world, so that it might be beautiful, is bound to adopt one of the two alternatives, either that God created the world for the sake of men's pleasure and eyesight, or else that He created men's pleasure and eyesight for the sake of the world. Now, whether we adopt the former or the latter of these views, how God could have furthered His object by the creation of ghosts, I cannot see. Perfection and imperfection are names, which do not differ much from the names beauty and ugliness. I only ask, therefore (not to be tedious), which would contribute most to the perfect adornment of the world, ghosts, or a quantity of monsters, such as centaurs, hydras, harpies, satyrs, gryphons, arguses, and other similar inventions? Truly the world would be handsomely bedecked, if God had adorned and embellished it, in obedience to our fancy, with beings, which anyone may readily imagine and dream of, but no one can understand.

Your second reason is, that because spirits express God's image more than embodied creatures, it is probable that He has created them. I frankly confess, that I am as yet in ignorance, how spirits more than other creatures express God. This I know, that between finite and infinite there is no comparison; so that the difference between God and

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the greatest and most excellent created thing is no less than the difference between God and the least created thing. This argument, therefore, is beside the mark. If I had as clear an idea of ghosts, as I have of a triangle or a circle, I should not in the least hesitate to affirm that they had been created by God; but as the idea I possess of them is just like the ideas, which my imagination forms of harpies, gryphons, hydras, &c., I cannot consider them as anything but dreams, which differ from God as totally, as that which is not differs from that which is.

Your third reason (that as body exists without soul, so soul should exist without body) seems to me equally absurd. Pray tell me, if it is not also likely, that memory, hearing, sight, &c., exist without bodies, because bodies exist without memory, hearing, sight, &c., or that a sphere exists without a circle, because a circle exists without a sphere?

Your fourth, and last reason, is the same as your first, and I refer you to my answer given above. I will only observe here, that I do not know which are the highest or which the lowest places, which you conceive as existing in infinite matter, unless you take the earth as the centre of the universe. For if the sun or Saturn be the centre of the universe, the sun, or Saturn, not the earth, will be the lowest.

Thus, passing by this argument and what remains, I conclude, that these and similar reasons will convince no one of the existence of all kinds of ghosts and spectres, unless it be those persons, who shut their ears to the understanding, and allow themselves to be led away by superstition. This last is so hostile to right reason, that she lends willing credence to old wives' tales for the sake of discrediting philosophers.

As regards the stories, I have already said in my first letter, that I do not deny them altogether, but only the conclusion drawn from them. To this I may add, that I do not believe them so thoroughly, as not to doubt many of the details, which are generally added rather for ornament than for bringing out the truth of the story or the conclusion drawn from it. I had hoped, that out of so many stories you would at least have produced one or two,

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which could hardly be questioned, and which would clearly show that ghosts or spectres exist. The case you relate of the burgomaster, who wanted to infer their existence, because he heard spectral brewers working in his mother's brewhouse by night, and making the same noises as he was accustomed to hear by day, seems to me laughable. In like manner it would be tedious here to examine all the stories of people, who have written on these trifles. To be brief, I cite the instance of Julius Caesar, who, as Suetonius testifies, laughed at such things and yet was happy, if we may trust what Suetonius says in the 59th chapter of his life of that leader. And so should all, who reflect on the human imagination, and the effects of the emotions, laugh at such notions; whatever Lavater and others, who have gone dreaming with him in the matter, may produce to the contrary.