FullReads

What is an aeon? In the use and acceptation of the Apocalypse, it is evidently this, viz., the duration or cycle of existence which belongs to any object, not individually for itself, but universally in right of its genus. Kant, for instance, in a little paper which I once translated, proposed and debated the question as to the age of our planet the Earth. What did he mean? Was he to be understood as asking whether the Earth were half a million, two millions, or three millions of years old? Not at all. The probabilities certainly lean, one and all, to the assignment of an antiquity greater by many thousands of times than that which we have most idly supposed ourselves to extract from Scripture, which assuredly never meant to approach a question so profoundly irrelevant to the great purposes of Scripture as any geological speculation whatsoever. But this was not within the field of Kant’s inquiry. What he wished to know was simply the exact stage in the whole course of her development which the Earth at present occupies. Is she still in her infancy, for example, or in a stage corresponding to middle age, or in a stage approaching to superannuation? The idea of Kant presupposed a certain average duration as belonging to a planet of our particular system; and supposing this known, or discoverable, and that a certain assignable development belonged to a planet so circumstanced as ours, then in what particular stage of that development may we, the tenants of this respectable little planet Tellus, reasonably be conceived to stand?

Man, again, has a certain aeonian life; possibly ranging somewhere about the period of seventy years assigned in the Psalms. That is, in a state as highly improved as human infirmity and the errors of the earth herself, together with the diseases incident to our atmosphere, etc., could be supposed to allow, possibly the human race might average seventy years for each individual. This period would in that case represent the ‘aeon‘ of the individual Tellurian; but the ‘aeon‘ of the Tellurian RACE would probably amount to many millions of our earthly years; and it would remain an unfathomable mystery, deriving no light at all from the septuagenarian ‘aeon‘ of the individual; though between the two aeons I have no doubt that some secret link of connection does and must subsist, however undiscoverable by human sagacity.

The crow, the deer, the eagle, etc., are all supposed to be long-lived. Some people have fancied that in their normal state they tended to a period of two[Footnote: I have heard the same normal duration ascribed to the tortoise, and one case became imperfectly known to myself personally. Somewhere I may have mentioned the case in print. These, at any rate, are the facts of the case: A lady (by birth a Cowper, of the whig family, and cousin to the poet Cowper; and, equally with him, related to Dr. Madan, bishop of Peterborough), in the early part of this century, mentioned to me that, in the palace at Peterborough, she had for years known as a pet of the household a venerable tortoise, who bore some inscription on his shell indicating that, from 1638 to 1643, he had belonged to Archbishop Laud, who (if I am not mistaken) held the bishopric of Peterborough before he was translated to London, and finally to Canterbury.] centuries. I myself know nothing certain for or against this belief; but, supposing the case to be as it is represented, then this would be the aeonian period of these animals, considered as individuals. Among trees, in like manner, the oak, the cedar, the yew, are notoriously of very slow growth, and their aeonian period is unusually long as regards the individual. What may be the aeon of the whole species is utterly unknown. Amongst birds, one species at least has become extinct in our own generation: its aeon was accomplished. So of all the fossil species in zoology, which Palaeontology has revealed. Nothing, in short, throughout universal nature, can for a moment be conceived to have been resigned to accident for its normal aeon. All periods and dates of this order belong to the certainties of nature, but also, at the same time, to the mysteries of Providence. Throughout the Prophets, we are uniformly taught that nothing is more below the grandeur of Heaven than to assign earthly dates in fixing either the revolutions or the duration of great events such as prophecy would condescend to notice. A day has a prophetic meaning, but what sort of day? A mysterious expression for a time which has no resemblance to a natural day–sometimes comprehending long successions of centuries, and altering its meaning according to the object concerned. ‘A time,’ and ‘times,’ or ‘half a time’–‘aeon,’ or ‘aeons of aeons‘–and other variations of this prophetic language (so full of dreadful meaning, but also of doubt and perplexity), are all significant. The peculiar grandeur of such expressions lies partly in the dimness of the approximation to any attempt at settling their limits, and still more in this, that the conventional character, and consequent meanness of ordinary human dates, are abandoned in the celestial chronologies. Hours and days, or lunations and months, have no true or philosophic relation to the origin, or duration, or periods of return belonging to great events, or revolutionary agencies, or vast national crimes; but the normal period and duration of all acts whatever, the time of their emergence, of their agency, or their reagency, fall into harmony with the secret proportions of a heavenly scale, when they belong by mere necessity of their own internal constitution to the vital though hidden motions that are at work in their own life and manifestation. Under the old and ordinary view of the apocalyptic aeon, which supposed it always to mean the same period of time–mysterious, indeed, and uncertain, as regards our knowledge, but fixed and rigorously certain in the secret counsels of God–it was presumed that this period, if it lost its character of infinity when applied to evil, to criminality, or to punishment, must lose it by a corresponding necessity equally when applied to happiness and the golden aspects of hope. But, on the contrary, every object whatsoever, every mode of existence, has its own separate and independent aeon. The most thoughtless person must be satisfied, on reflection, even apart from the express commentary upon this idea furnished by the Apocalypse, that every life and mode of being must have hidden within itself the secret why of its duration. It is impossible to believe of any duration whatever that it is determined capriciously. Always it rests upon some ground, ancient as light and darkness, though undiscoverable by man. This only is discoverable, as a general tendency, that the aeon, or generic period of evil, is constantly towards a fugitive duration. The aeon, it is alleged, must always express the same idea, whatever that may be; if it is less than eternity for the evil cases, then it must be less for the good ones. Doubtless the idea of an aeon is in one sense always uniform, always the same, viz., as a tenth or a twelfth is always the same. Arithmetic could not exist if any caprice or variation affected these ideas–a tenth is always hiore than an eleventh, always less than a ninth. But this uniformity of ratio and proportion does not hinder but that a tenth may now represent a guinea, and next moment represent a thousand guineas. The exact amount of the duration expressed by an aeon depends altogether upon the particular subject which yields the aeon. It is, as I have said, a radix; and, like an algebraic square-root or cube-root, though governed by the most rigorous laws of limitation, it must vary in obedience to the nature of the particular subject whose radix it forms.