Текст книги "God Is Not Great"

Автор книги: Christopher Hitchens

Соавторы: Christopher Hitchens
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God will not forgive those who serve other gods beside Him; but he will forgive whom He will for other sins. He that serves other gods besides God is guilty of a heinous sin.

I chose the first of these two violent excerpts (from a whole thesaurus of unsavory possible ones) because it so perfectly negates what Socrates is reported to have said in Plato’s Apology (to which I am coming). And I chose the second because it is such a patent and abject borrowing from the «Ten Commandments».

The likelihood that any of this humanly derived rhetoric is «inerrant», let alone «final», is conclusively disproved not just by its innumerable contradictions and incoherencies but by the famous episode of the Koran’s alleged «satanic verses», out of which Salman Rushdie was later to make a literary project. On this much-discussed occasion, Muhammad was seeking to conciliate some leading Meccan poly-theists and in due course experienced a «revelation» that allowed them after all to continue worshipping some of the older local deities. It struck him later that this could not be right and that he must have inadvertently been «channeled» by the devil, who for some reason had briefly chosen to relax his habit of combating monotheists on their own ground. (Muhammad believed devoutly not just in the devil himself but in minor desert devils, or djinns, as well.) It was noticed even by some of his wives that the Prophet was capable of having a «revelation» that happened to suit his short-term needs, and he was sometimes teased about it. We are further told – on no authority that need be believed – that when he experienced revelation in public he would sometimes be gripped by pain and experience loud ringing in his ears. Beads of sweat would burst out on him, even on the chilliest of days. Some heartless Christian critics have suggested that he was an epileptic (though they fail to notice the same symptoms in the seizure experienced by Paul on the road to Damascus), but there is no need for us to speculate in this way. It is enough to rephrase David Hume’s unavoidable question. Which is more likely – that a man should be used as a transmitter by god to deliver some already existing revelations, or that he should utter some already existing revelations and believe himself to be, or claim to be, ordered by god to do so? As for the pains and the noises in the head, or the sweat, one can only regret the seeming fact that direct communication with god is not an experience of calm, beauty, and lucidity.

The physical existence of Muhammad, however poorly attested by the hadith, is a source of both strength and weakness for Islam. It appears to put it squarely in the world, and provides us with plausible physical descriptions of the man himself, but it also makes the whole story earthy, material, and gross. We may flinch a little at this mammal’s betrothal to a nine-year-old girl, and at the keen interest he took in the pleasures of the dining table and the division of the spoils after his many battles and numerous massacres. Above all – and here is a trap that Christianity has mostly avoided by awarding its prophet a human body but a nonhuman nature – he was blessed with numerous descendants and thus placed his religious posterity in a position where it was hostage to his physical one. Nothing is more human and fallible than the dynastic or hereditary principle, and Islam has been racked from its birth by squabbles between princelings and pretenders, all claiming the relevant drop of original blood. If the total of those claiming descent from the founder was added up, it would probably exceed the number of holy nails and splinters that went to make up the thousand-foot cross on which, judging by the number of splinter-shaped relics, Jesus was evidently martyred. As with the lineage of the isnads, a direct kinship line with the Prophet can be established if one happens to know, and be able to pay, the right local imam.

In the same way, Muslims still make a certain obeisance to those same «satanic verses», and tread the pagan polytheistic path that was laid out long before their Prophet was born. Every year at the hajj, or annual pilgrimage, one can see them circling the cuboid Kaaba shrine in the center of Mecca, taking care to do so seven times («following the direction of the sun around the earth», as Karen Armstrong weirdly and no doubt multiculturally puts it) before kissing the black stone set in the Kaaba’s wall. This probable meteorite, which no doubt impressed the yokels when it first fell to earth («the gods must be crazy: no, make that god must be crazy»), is a stop on the way to other ancient pre-Islamic propitiations, during which pebbles must be hurled defiantly at a rock that represents the Evil One. Animal sacrifices complete the picture. Like many but not all of Islam’s principal sites, Mecca is closed to unbelievers, which somewhat contradicts its claim to universality.

It is often said that Islam differs from other monotheisms in not having had a «reformation». This is both correct and incorrect. There are versions of Islam – most notably the Sufi, much detested by the devout – which are principally spiritual rather than literal and which have taken on some accretions from other faiths. And, since Islam has avoided the mistake of having an absolute papacy capable of uttering binding edicts (hence the proliferation of conflicting fatwas from conflicting authorities) its adherents cannot be told to cease believing what they once held as dogma. This might be to the good, but the fact remains that Islam’s core claim – to be unimprovable and final – is at once absurd and unalterable. Its many warring and discrepant sects, from Ismaili to Ahmadi, all agree on this indissoluble claim.

«Reformation» has meant, for Jews and Christians, a minimal willingness to reconsider holy writ as if it were (as Salman Rushdie so daringly proposed in his turn) something that can be subjected to literary and textual scrutiny. The number of possible «Bibles» is now admitted to be immense, and we know for example that the portentous Christian term «Jehovah» is a mistranslation of the unuttered spaces between the letters of the Hebrew «Yahweh». Yet no comparable project has ever been undertaken in Koranic scholarship. No serious attempt has been made to catalog the discrepancies between its various editions and manuscripts, and even the most tentative efforts to do so have been met with almost Inquisitional rage. A critical case in point is the work of Christoph Luxenburg, The Syriac-Aramaic Version of the Koran, published in Berlin in the year 2000. Luxenburg coolly proposes that, far from being a monoglot screed, the Koran is far better understood once it is conceded that many of its words are Syriac-Aramaic rather than Arabic. (His most celebrated example concerns the rewards of a «martyr» in paradise: when retranslated and redacted the heavenly offering consists of sweet white raisins rather than virgins.) This is the same language, and the same region, from which much of Judaism and Christianity emerged: there can be no doubt that unfettered research would result in the dispelling of much obscurantism. But, at the very point when Islam ought to be joining its predecessors in subjecting itself to rereadings, there is a «soft» consensus among almost all the religious that, because of the supposed duty of respect that we owe the faithful, this is the very time to allow Islam to assert its claims at their own face value. Once again, faith is helping to choke free inquiry and the emancipating consequences that it might bring.

CHAPTER TEN
The Tawdriness of the Miraculous and the Decline of Hell

The daughters of the high priest Anius changed whatever they chose into wheat, wine or oil. Athalida, daughter of Mercury, was resuscitated several times. Aesculapius resuscitated Hippolytus. Hercules dragged Alcestis back from death. Heres returned to the world after passing a fortnight in hell. The parents of Romulus and Remus were a god and a vestal virgin. The Palladium fell from heaven in the city of Troy. The hair of Berenice became a constellation…. Give me the name of one people among whom incredible prodigies were not performed, especially when few knew how to read and write.

– VOLTAIRE, MIRACLES AND IDOLATRY

An old fable concerns the comeuppance of a braggart who was forever retelling the story of a truly stupendous leap that he had once made on the island of Rhodes. Never, it seemed, had there ever been witnessed such a heroic long-jump. Though the teller never grew tired of the tale, the same could not be said of his audience. Finally, as he again drew breath to relate the story of the great feat, one of those present silenced him by saying gruffly, «Hic Rhodus, hic salta!» (Here is Rhodes, jump here!)

In much the same way as prophets and seers and great theologians seem to have died out, so the age of miracles seems to lie somewhere in our past. If the religious were wise, or had the confidence of their convictions, they ought to welcome the eclipse of this age of fraud and conjuring. But faith, yet again, discredits itself by proving to be insufficient to satisfy the faithful. Actual events are still required to impress the credulous. We have no difficulty in seeing this when we study the witch doctors and magicians and soothsayers of earlier or more remote cultures: obviously it was a clever person who first learned to predict an eclipse and then to use this planetary event to impress and cow his audience. Ancient kings in Cambodia worked out the day on which the Mekong and the Bassac rivers would annually suddenly start to flood and conjoin and, under terrific water pressure, appear to actually reverse their flow back into the great lake at Tonle Sap. Relatively soon, there was a ceremony at which the divinely appointed leader would duly appear and seem to order the waters to flow backward. Moses on the shore of the Red Sea could only have gaped at such a thing. (In more modern times, the showman King Sihanouk of Cambodia exploited this natural miracle to considerable effect.)

Given all that, it is surprising how petty some of the «supernatural» miracles now seem. As with spiritualist séances, which cynically offer burblings from the beyond to relatives of the late deceased, nothing truly interesting is ever said or done. To the story of Muhammad’s «night flight» to Jerusalem (the hoofprint of his horse Borak is still allegedly to be seen on the site of the Al-Aqsa Mosque) it would be unkind to make the obvious riposte that horses cannot and do not fly. It is more pertinent to notice that people, ever since the beginning of their long and exhausting journeys across the earth’s surface, gazing for days at the rear end of a mule, have fantasized about speeding up the tedious process. Folkloric seven-league boots can give the wearer a spring in his step, but this is only tinkering with the problem. The real dream, for thousands of years, involved envy of the birds (feathered descendants of the dinosaurs, as we now know) and the yearning to fly. Chariots in the sky, angels that could glide freely on the thermals… it is only too easy to see the root of the wish. Thus the Prophet speaks to the longing of every peasant who wishes that his beast could take wing and get on with it. But given infinite power, one might have thought that a more striking or less simpleminded miracle could have been confected. Levitation plays a vast role in Christian fantasy as well, as the stories of the Ascension and the Assumption confirm. At that epoch, the sky was thought to be a bowl, and its ordinary weather a source of portent or intervention. Given this pathetically limited view of the cosmos, the most trivial event could appear miraculous while an event that would truly astonish us – such as the sun ceasing to move – could yet appear as a local phenomenon.

Assuming that a miracle is a favorable change in the natural order, the last word on the subject was written by the Scottish philosopher David Hume, who granted us free will in the matter. A miracle is a disturbance or interruption in the expected and established course of things. This could involve anything from the sun rising in the west to an animal suddenly bursting into the recitation of verse. Very well, then, free will also involves decision. If you seem to witness such a thing, there are two possibilities. The first is that the laws of nature have been suspended (in your favor). The second is that you are under a misapprehension, or suffering from a delusion. Thus the likelihood of the second must be weighed against the likelihood of the first.

If you only hear a report of the miracle from a second or third party, the odds must be adjusted accordingly before you can decide to credit a witness who claims to have seen something that you did not see. And if you are separated from the «sighting» by many generations, and have no independent corroboration, the odds must be adjusted still more drastically. Again we might call upon the trusty Ockham, who warned us not to multiply unnecessary contingencies. Thus, let me give one ancient and one modern example: the first being bodily resurrection and the second being UFOs.

Miracles have declined, in their wondrous impact, since ancient times. Moreover, the more recent ones that have been offered us have been slightly tawdry. The notorious annual liquefaction of the blood of San Gennaro in Naples, for example, is a phenomenon that can easily be (and has been) repeated by any competent conjuror. Great secular «magicians» like Harry Houdini and James Randi have demonstrated with ease that levitation, fire-walking, water-divining, and spoon-bending can all be performed, under laboratory conditions, in order to expose the fraud and to safeguard the unwary customer from a fleecing. Miracles in any case do not vindicate the truth of the religion that practices them: Aaron supposedly vanquished Pharoah’s magicians in an open competition but did not deny that they could perform wonders as well. However, there has not been a claimed resurrection for some time and no shaman who purports to do it has ever agreed to reproduce his trick in such a way as to stand a challenge. Thus we must ask ourselves: Has the art of resurrection died out? Or are we relying on dubious sources?

The New Testament is itself a highly dubious source. (One of Professor Barton Ehrman’s more astonishing findings is that the account of Jesus’s resurrection in the Gospel of Mark was only added many years later.) But according to the New Testament, the thing could be done in an almost commonplace way. Jesus managed it twice in other people’s cases, by raising both Lazarus and the daughter of Jairus, and nobody seems to have thought it worthwhile to interview either survivor to ask about their extraordinary experiences. Nor does anyone seem to have kept a record of whether or not, or how, these two individuals «died» again. If they stayed immortal, then they joined the ancient company of the «Wandering Jew», who was condemned by early Christianity to keep walking forever after he met Jesus on the Via Dolorosa, this misery being inflicted upon a mere bystander in order to fulfill the otherwise unfulfilled prophecy that Jesus would come again in the lifetime of at least one person who had seen him the first time around. On the same day that Jesus met that luckless vagrant, he was himself put to death with revolting cruelty, at which time, according to the Gospel of Matthew 27:52–53, «the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many». This seems incoherent, since the corpses apparently rose both at the time of the death on the cross and of the Resurrection, but it is narrated in the same matter-of-fact way as the earthquake, the rending of the veil of the temple (two other events that did not attract the attention of any historian), and the reverent comments of the Roman centurion.

This supposed frequency of resurrection can only undermine the uniqueness of the one by which mankind purchased forgiveness of sins. And there is no cult or religion before or since, from Osiris to vampirism to voodoo, that does not rely on some innate belief in the «undead». To this day, Christians disagree as to whether the day of judgment will give you back the old wreck of a body that has already died on you, or will reequip you in some other form. For now, and on a review even of the claims made by the faithful, one can say that resurrection would not prove the truth of the dead man’s doctrine, nor his paternity, nor the probability of still another return in fleshly or recognizable form. Yet again, also, too much is being «proved». The action of a man who volunteers to die for his fellow creatures is universally regarded as noble. The extra claim not to have «really» died makes the whole sacrifice tricky and meretricious. (Thus, those who say «Christ died for my sins», when he did not really «die» at all, are making a statement that is false in its own terms.) Having no reliable or consistent witnesses, in anything like the time period needed to certify such an extraordinary claim, we are finally entitled to say that we have a right, if not an obligation, to respect ourselves enough to disbelieve the whole thing. That is, unless or until superior evidence is presented, which it has not been. And exceptional claims demand exceptional evidence.

I have spent much of my life as a correspondent and long ago became used to reading firsthand accounts of the very same events I had witnessed, written by people I otherwise trusted, which did not accord with my own. (In my days as a Fleet Street correspondent, I even read stories in print under my own name which were not recognizable to me once the sub-editors had finished with them.) And I have interviewed some of the hundreds of thousands of people who claim to have had direct encounters with spacecraft, or the crew of spacecraft, from another galaxy. Some of these are so vivid and detailed (and so comparable with other depositions from other people who cannot have compared notes) that a few impressionable academics have proposed that we grant them the presumption of truth. But here is the obvious Ockhamist reason why it would be utterly wrong to do so. If the huge number of «contacts» and abductees are telling even a particle of truth, then it follows that their alien friends are not attempting to keep their own existence a secret. Well, in that case, why do they never stay still for anything more than a single-shot photo? There has never been an uncut roll of film offered, let alone a small piece of a metal unavailable on earth, or a tiny sample of tissue. And sketches of the beings have a consistent anthropomorphic resemblance to those offered in science-fiction comics. Since travel from Alpha Centauri (the preferred origin) would involve some bending of the laws of physics, even the smallest particle of matter would be of enormous use, and would have a literally earth-shattering effect. Instead of which – nothing. Nothing, that is, except the growth of a huge new superstition, based upon a belief in occult texts and shards that are available only to a favored few. Well, I have seen that happen before. The only responsible decision is to suspend or withhold judgment until the votaries have come up with something that is not merely childish.

Extend this to the present day, where the statues of virgins or saints are sometimes said to weep or bleed. Even if I could not easily introduce you to people who can produce this identical effect in their spare time, using pig fat or other materials, I would still ask myself why a deity should be content to produce such a paltry effect. As it happens, I am one of the very few people who has ever taken part in the examination of a sainthood «cause», as the Roman Catholic Church calls it. In June of 2001 I was invited by the Vatican to testify at a hearing on the beatification of Agnes Bojaxhiu, an ambitious Albanian nun who had become well-known under the nom de guerre of «Mother Teresa». Although the then pope had abolished the famous office of «Devil’s Advocate», the better to confirm and canonize an enormous number of new «saints», the church was still obliged to seek testimony from critics, and thus I found myself representing the devil, as it were,?pro bono.

I had already helped expose one of the «miracles» connected with the work of this woman. The man who originally made her famous was a distinguished if rather silly British evangelist (later a Catholic) named Malcolm Muggeridge. It was his BBC documentary, Something Beautiful for God, which launched the «Mother Teresa» brand on the world in 1969. The cameraman for this film was a man named Ken Macmillan, who had won high praise for his work on Lord Clark’s great art history series, Civilisation. His understanding of color and lighting was of a high order. Here is the story as Muggeridge told it, in the book that accompanied the film:

[Mother Teresa’s] Home for the Dying is dimly lit by small windows high up in the walls, and Ken [Macmillan] was adamant that filming was quite impossible there. We only had one small light with us, and to get the place adequately lighted in the time at our disposal was quite impossible. It was decided that, nonetheless, Ken should have a go, but by way of insurance he took, as well, some film in an outside courtyard where some of the inmates were sitting in the sun. In the processed film, the part taken inside was bathed in a particularly beautiful soft light, whereas the part taken outside was rather dim and confused…. I myself am absolutely convinced that the technically unaccountable light is, in fact, the Kindly Light that Cardinal Newman refers to in his well-known exquisite hymn.

He concluded that

This is precisely what miracles are for – to reveal the inner reality of God’s outward creation. I am personally persuaded that Ken recorded the first authentic photographic miracle…. I fear I talked and wrote about it to the point of tedium.

He was certainly correct in that last sentence: by the time he had finished he had made Mother Teresa into a world-famous figure. My contribution was to check out and put into print the direct verbal testimony of Ken Macmillan, the cameraman himself. Here it is:

During Something Beautiful for God, there was an episode where we were taken to a building that Mother Teresa called the House of the Dying. Peter Chafer, the director, said, «Ah well, it’s very dark in here. Do you think we can get something?» And we had just taken delivery at the BBC of some new film made by Kodak, which we hadn’t had time to test before we left, so I said to Peter, «Well, we may as well have a go». So we shot it. And when we got back several weeks later, a month or two later, we are sitting in the rushes theater at Ealing Studios and eventually up come the shots of the House of the Dying. And it was surprising. You could see every detail. And I said, «That’s amazing. That’s extraordinary». And I was going to go on to say, you know, three cheers for Kodak. I didn’t get a chance to say that though, because Malcolm, sitting in the front row, spun around and said: «It’s divine light! It’s Mother Teresa. You’ll find that it’s divine light, old boy». And three or four days later I found that I was being phoned by journalists from London newspapers who were saying things like: «We hear you’ve just come back from India with Malcolm Muggeridge and you were the witness of a miracle».

So a star was born… For these and for my other criticisms I was invited by the Vatican into a closed room containing a Bible, a tape recorder, a monsignor, a deacon, and a priest, and asked if I could throw any light of my own on the matter of «the Servant of God, Mother Teresa». But, even as they appeared to be asking me this in good faith, their colleagues on the other side of the world were certifying the necessary «miracle» that would allow the beatification (prelude to full canonization) to go forward. Mother Teresa died in 1997. On the first anniversary of her death, two nuns in the Bengali village of Raigunj claim to have strapped an aluminum medal of the departed (a medal that had supposedly been in contact with her dead body) to the abdomen of a woman named Monica Besra. This woman, who was said to be suffering from a large uterine tumor, was thereupon quite cured of it. It will be noticed that Monica is a Catholic girl’s name not very common in Bengal, and thus that probably the patient and certainly the nuns were already Mother Teresa fans. This definition would not cover Dr. Manju Murshed, the superintendent of the local hospital, nor Dr. T. K. Biswas and his gynecologist colleague Dr. Ranjan Mustafi. All three came forward to say that Mrs. Besra had been suffering from tuberculosis and an ovarian growth, and had been successfully treated for both afflictions. Dr. Murshed was particularly annoyed at the numerous calls he had received from Mother Teresa’s order, the «Missionaries of Charity», pressing him to say that the cure had been miraculous. The patient herself did not make a very impressive interview subject, talking at high speed because, as she put it, she «might otherwise forget» and begging to be excused questions because she might have to «remember». Her own husband, a man named Selku Murmu, broke silence after a while to say that his wife had been cured by ordinary, regular medical treatment.

Any hospital supervisor in any country will tell you that patients sometimes make astonishing recoveries (just as apparently healthy people often fall inexplicably and gravely ill). Those who desire to certify miracles may wish to say that such recoveries have no «natural» explanation. But this does not at all mean that there is therefore a «supernatural» one. In this case, however, there was nothing even remotely surprising in Mrs. Besra’s return to health. Some familiar disorders had been treated with well-known methods. Extraordinary claims were being made without even ordinary evidence. Yet there will soon come a day in Rome when a vast and solemn ceremony will proclaim the sainthood of Mother Teresa, as one whose intercession can improve upon medicine, to the entire world. Not only is this a scandal in itself, but it will further postpone the day when Indian villagers cease to trust quacks and fakirs. In other words, many people will die needlessly as a result of this phony and contemptible «miracle». If this is the best the church can do in a time when its claims can be checked by physicians and reporters, it isn’t difficult to imagine what was rigged in past times of ignorance and fear, when the priests faced less doubt or opposition.

Once again the razor of Ockham is clean and decisive. When two explanations are offered, one must discard the one that explains the least, or explains nothing at all, or raises more questions than it answers.

The same goes for those occasions when the laws of nature are apparently suspended in a way that does not offer joy or apparent consolation. Natural disasters are actually not violations of the laws of nature, but rather are part of the inevitable fluctuations within them, but they have always been used to overawe the gullible with the mightiness of god’s disapproval. Early Christians, operating in zones of Asia Minor where earthquakes were and are frequent, would rally crowds when a pagan temple fell down, and urge them to convert while there was still time. The colossal volcanic explosion at Krakatoa in the late nineteenth century provoked an enormous swing toward Islam among the terrified population of Indonesia. All the holy books talk excitedly of floods, hurricanes, lightning, and other portents. After the terrible Asian tsunami of 2005, and after the inundation of New Orleans in 2006, quite serious and learned men such as the archbishop of Canterbury were reduced to the level of stupefied peasants when they publicly agonized over how to interpret god’s will in the matter. But if one makes the simple assumption, based on absolutely certain knowledge, that we live on a planet that is still cooling, has a molten core, faults and cracks in its crust, and a turbulent weather system, then there is simply no need for any such anxiety. Everything is already explained. I fail to see why the religious are so reluctant to admit this: it would free them from all the futile questions about why god permits so much suffering. But apparently this annoyance is a small price to pay in order to keep alive the myth of divine intervention.

The suspicion that a calamity might also be a punishment is further useful in that it allows an infinity of speculation. After New Orleans, which suffered from a lethal combination of being built below sea level and neglected by the Bush administration, I learned from a senior rabbi in Israel that it was revenge for the evacuation of Jewish settlers from the Gaza Strip, and from the mayor of New Orleans (who had not performed his own job with exceptional prowess) that it was god’s verdict on the invasion of Iraq. You can nominate your own favorite sin here, as did the «reverends» Pat Robertson and Jerry Falwell after the immolation of the World Trade Center. In that instance, the proximate cause was to be sought and found in America’s surrender to homosexuality and abortion. (Some ancient Egyptians believed that sodomy was the cause of earthquakes: I expect this interpretation to revive with especial force when the San Andreas Fault next gives a shudder under the Gomorrah of San Francisco.) When the debris had eventually settled on Ground Zero, it was found that two pieces of mangled girder still stood in the shape of a cross, and much wondering comment resulted. Since all architecture has always involved crossbeams, it would be surprising only if such a feature did not emerge. I admit that I would have been impressed if the wreckage had formed itself into a Star of David or a star and crescent, but there is no record of this ever having occurred anywhere, even in places where local people might be impressed by it. And remember, miracles are supposed to occur at the behest of a being who is omnipotent as well as omniscient and omnipresent. One might hope for more magnificent performances than ever seem to occur.