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at all； it is a compliment to say that it's elaborately right。
A stick might fit a hole or a stone a hollow by accident。
But a key and a lock are both complex。 And if a key fits a lock；
you know it is the right key。
But this involved accuracy of the thing makes it very difficult
to do what I now have to do； to describe this accumulation of truth。
It is very hard for a man to defend anything of which he is
entirely convinced。 It is comparatively easy when he is only
partially convinced。 He is partially convinced because he has
found this or that proof of the thing； and he can expound it。
But a man is not really convinced of a philosophic theory when he
finds that something proves it。 He is only really convinced when he
finds that everything proves it。 And the more converging reasons he
finds pointing to this conviction； the more bewildered he is if asked
suddenly to sum them up。 Thus； if one asked an ordinary intelligent man；
on the spur of the moment； 〃Why do you prefer civilization to savagery？〃
he would look wildly round at object after object； and would only be
able to answer vaguely； 〃Why； there is that bookcase 。 。 。 and the
coals in the coal…scuttle 。 。 。 and pianos 。 。 。 and policemen。〃
The whole case for civilization is that the case for it is complex。
It has done so many things。 But that very multiplicity of proof
which ought to make reply overwhelming makes reply impossible。
There is； therefore； about all complete conviction a kind
of huge helplessness。 The belief is so big that it takes a long
time to get it into action。 And this hesitation chiefly arises；
oddly enough； from an indifference about where one should begin。
All roads lead to Rome； which is one reason why many people never
get there。 In the case of this defence of the Christian conviction
I confess that I would as soon begin the argument with one thing
as another； I would begin it with a turnip or a taximeter cab。
But if I am to be at all careful about making my meaning clear；
it will； I think； be wiser to continue the current arguments
of the last chapter； which was concerned to urge the first of
these mystical coincidences； or rather ratifications。 All I had
hitherto heard of Christian theology had alienated me from it。
I was a pagan at the age of twelve； and a complete agnostic by the
age of sixteen； and I cannot understand any one passing the age
of seventeen without having asked himself so simple a question。
I did； indeed； retain a cloudy reverence for a cosmic deity
and a great historical interest in the Founder of Christianity。
But I certainly regarded Him as a man； though perhaps I thought that；
even in that point； He had an advantage over some of His modern critics。
I read the scientific and sceptical literature of my timeall of it；
at least； that I could find written in English and lying about；
and I read nothing else； I mean I read nothing else on any other
note of philosophy。 The penny dreadfuls which I also read
were indeed in a healthy and heroic tradition of Christianity；
but I did not know this at the time。 I never read a line of
Christian apologetics。 I read as little as I can of them now。
It was Huxley and Herbert Spencer and Bradlaugh who brought me
back to orthodox theology。 They sowed in my mind my first wild
doubts of doubt。 Our grandmothers were quite right when they said
that Tom Paine and the free…thinkers unsettled the mind。 They do。
They unsettled mine horribly。 The rationalist made me question
whether reason was of any use whatever； and when I had finished
Herbert Spencer I had got as far as doubting （for the first time）
whether evolution had occurred at all。 As I laid down the last of
Colonel Ingersoll's atheistic lectures the dreadful thought broke
across my mind； 〃Almost thou persuadest me to be a Christian。〃 I was
in a desperate way。
This odd effect of the great agnostics in arousing doubts
deeper than their own might be illustrated in many ways。
I take only one。 As I read and re…read all the non…Christian
or anti…Christian accounts of the faith； from Huxley to Bradlaugh；
a slow and awful impression grew gradually but graphically
upon my mindthe impression that Christianity must be a most
extraordinary thing。 For not only （as I understood） had Christianity
the most flaming vices； but it had apparently a mystical talent
for combining vices which seemed inconsistent with each other。
It was attacked on all sides and for all contradictory reasons。
No sooner had one rationalist demonstrated that it was too far
to the east than another demonstrated with equal clearness that it
was much too far to the west。 No sooner had my indignation died
down at its angular and aggressive squareness than I was called up
again to notice and condemn its enervating and sensual roundness。
In case any reader has not come across the thing I mean； I will give
such instances as I remember at random of this self…contradiction
in the sceptical attack。 I give four or five of them； there are
fifty more。
Thus； for instance； I was much moved by the eloquent attack
on Christianity as a thing of inhuman gloom； for I thought
（and still think） sincere pessimism the unpardonable sin。
Insincere pessimism is a social accomplishment； rather agreeable
than otherwise； and fortunately nearly all pessimism is insincere。
But if Christianity was； as these people said； a thing purely
pessimistic and opposed to life； then I was quite prepared to blow
up St。 Paul's Cathedral。 But the extraordinary thing is this。
They did prove to me in Chapter I。 （to my complete satisfaction）
that Christianity was too pessimistic； and then； in Chapter II。；
they began to prove to me that it was a great deal too optimistic。
One accusation against Christianity was that it prevented men；
by morbid tears and terrors； from seeking joy and liberty in the bosom
of Nature。 But another accusation was that it comforted men with a
fictitious providence； and put them in a pink…and…white nursery。
One great agnostic asked why Nature was not beautiful enough；
and why it was hard to be free。 Another great agnostic objected
that Christian optimism； 〃the garment of make…believe woven by
pious hands；〃 hid from us the fact that Nature was ugly； and that
it was impossible to be free。 One rationalist had hardly done
calling Christianity a nightmare before another began to call it
a fool's paradise。 This puzzled me； the charges seemed inconsistent。
Christianity could not at once be the black mask on a white world；