THE LITANY OF THE BLESSED VIRGIN.
We fly to thy patronage, O holy mother of God! Despise not our petitions, but deliver us from all dangers, O ever glorious and blessed Virgin!
Lord have mercy on us.
Christ have mercy on us.
Lord have mercy on us.
Christ hear us.
Christ graciously hear us.
God the father of heaven have mercy on us.
God the son, redeemer of the world, have mercy on us.
Holy Trinity, one God, have mercy on us.
| Holy Mary, |  | Pray for us. |
| Holy mother of God, | ||
| Holy Virgin of Virgins, | ||
| Mother of Christ, | ||
| Mother of divine grace, | ||
| Mother most pure, | ||
| Mother most chaste, | ||
| Mother undefiled, | ||
| Mother unviolated, | ||
| Mother most amiable, | ||
| Mirror of justice, | ||
| Seat of wisdom, | ||
| Cause of our joy, | ||
| Spiritual vessel, | ||
| Mother most adorable, | ||
| Mother of our creator, | ||
| Mother of our redeemer, | ||
| Virgin most prudent, | ||
| Virgin most venerable, | ||
| Virgin most renowned, | ||
| Virgin most powerful, | ||
| Virgin most merciful, | ||
| Virgin most faithful, | ||
| Vessel of power, | ||
| Vessel of singular devotion, | ||
| Mystical rose, | ||
| Tower of David, |
| Tower of ivory, |  | Let us pray. |
| House of gold, | ||
| Ark of the covenant, | ||
| Gate of heaven, | ||
| Morning star, | ||
| Health of the weak, | ||
| Refuge of sinners, | ||
| Comforter of the afflicted, | ||
| Queen of angels, | ||
| Queen of patriarchs, | ||
| Queen of prophets, | ||
| Queen of apostles, | ||
| Queen of martyrs, | ||
| Queen of confessors, | ||
| Queen of virgins, | ||
| Queen of all saints, | ||
| Etc., etc., etc. |
From the time of Luther up to the present, God, Christ, Holy Ghost, Virgin, etc., have been toned down considerably, until there is indeed very little left except a shade of God. Our creeds now that have dismissed Christ, Holy Ghost, and Virgin, yet retain a hazy something which they still call God. The most erratic of these denominations yell themselves hoarse with shouting Sin and Salvation!
The modern kindergarten of Protestant fashionable church organizations, the society churches, the scholarly preachers, entertain their congregations with a novel sort of oratory and classic music. These represent a God at ease, a gentlemanly and mild sort of a God, with a constant aristocratic smile round his lips, as irresistibly attractive as money can make him.
Strong drastic terms, as purgatory, hell, and brimstone, are seldom heard. That sort of doctrine is usually reserved and dished up in furnace-like fashion to the poor, half-starved, ignorant sinners.
CHAPTER XXV.
THE ECCLESIASTICAL KINDERGARTEN.
What shall we do to be saved? is a question asked by every religious fanatic.
Saved from what? Ignorance? Superstition? Bigotry? Or stupidity? From idiocy or imbecility? Or, are we to be saved from poverty, hunger, starvation, misery and wretchedness, distress and degradation? Barbarism, savagery, or uncivilization does not enter into consideration of these unfortunate conditions. They exist right in the midst of us, in the highest centers of human civilization. Of what good is the talking of spiritual welfare, salvation, and heaven to a hungry stomach? Of what good is it to grow eloquent over celestial conditions when the poor wretch has sunk into the mire of sloth and apathy, when darkness, misery, and disappointment hang over him like a pall at a funeral? Is this the man that is sinning—when tempted to steal some trifle to satisfy hunger? Self-preservation is the first law throughout organic nature. This poverty-stricken individual occupies the lowest strata of civilized life. He must be civilized—for the law makes him so. The starving must not eat, unless charity extends a helping hand. In the state of want and helplessness, all the inherent failings loom up into prominence, and aid to weaken the little resisting force remaining to withstand the temptation of wrongfully supplying his wants. The higher indulgences, either gustatory or sexual, are not within reach of the hungry and depressed; and salvation contemplated in the pleasures derived from overindulgence or excesses certainly does not apply to them. The class of persons in a position to satisfy both digestive and sexual pleasures we find in quite another catalogue of sinners. For some of these there is no salvation, for others there is what may be termed a reparatory saving power, viz., confession and atonement, for which the spiritual part of the body is not held responsible, but only the flesh.
It is precisely the men who practice these flesh-begotten sins which the church from the time of St. Paul to the present period has been trying to save, with little or no success.
St. Paul is the man who contributed more towards laying the foundation for the entire Christian system than any other man in the Bible. Of course he claims to be an Israelite of the seed of Abraham and of the tribe of Benjamin. Jesus was of the same tribe—and probably the other apostles that figure in the New Testament belonged to the same tribe. That tribe is of mixed blood on the mother side. Whosoever desires to be fully informed upon that subject, let him read [Judges, xix, ]xx, and xxi chapters—a story of licentiousness, barbarism, and butchery the like of which cannot be found in any history. A Levite with his concubine or wife came to Gibeah to lodge overnight. Some Benjamites used and abused the woman till she died. The Levite cut the woman up into twelve parts and sent one part to each tribe. Israel came together in battle with the Benjamites and slaughtered man, woman, and child. Six hundred men escaped to the wilderness, unto the rock of Rimmon. Israel had sworn not to give them their daughters to wife, so they helped them to get wives elsewhere, by means that are very interesting, very savage, and very godly. I simply mention this incident to show that the tribe of Benjamin was of mixed blood. It was not what would be called a natural divine selection, but a forced.
Paul with his half-Grecian ideas, whose mind was permeated with Grecian philosophy, used it largely in his argumentations, theologico-philosophic, and in his epistolary correspondence to enlighten and instruct his disciples.
The Israelites or Jews up to the time of Christ were not by any means a spiritual nation. They had a god of the flesh; a sort of cannibal god; a politico-religious god, in whose name every kind of horror and brutality was committed. This was not Paul’s God. The garb of Socratic and Platonic philosophy adorns the spiritual phase of Paul’s idea. The dual existence is distinctly set forth (Cor. xv, 44): “There is a natural body and there is a spiritual body.” “For the spirit itself beareth witness with our spirit, that we are the children of God” ([Rom. viii, 16]). “Likewise the spirit helpeth our infirmities” (26). “For if ye live after the flesh ye shall die” (13). “For as many as are led by the spirit of God, they are the sons of God” (14). The notion of Paul throughout his epistles of what he terms flesh and spirit, separating them as two distinct parts of the body, and as having a dual existence, on one side the spiritual, the godly, on the other the fleshy, the sinful, the earthly—is due to the educational doctrines that then were in vogue. The anatomical knowledge was limited, and the physiological workings of the nervous system, the functions of the brain, were entirely unknown. The flesh and spirit were the representatives of the muscular and nervous tissue, flesh of the muscular, spirit of the nervous. One of the most mysterious or hidden secrets was this function of the brain. The absence of any positive knowledge of the nervous system until recent times, caused many errors to creep in, and many false impressions were received by mistake; and these blunders through ignorance have remained to a very considerable extent fixed and unaltered.
Grecian philosophers who were attempting to give a reason, or account, for the various mental phenomena, came to conclusions which are to-day seen to be contrary to scientific truth. He, Paul, embodied in his writings all the speculative philosophy known at his time. This dual existence had been taught among the Greeks for several centuries. When Paul wrote to the Romans he was in Corinth, and when he wrote to the Corinthians he was at Philippi, Macedonia. The rest of his epistles were written partly from Greece, but mostly from Rome or Italy.
Nowhere in the Old Testament is mention made of spirit and flesh after the manner of Paul. They had no knowledge of Grecian philosophy. Of course the mental condition had undergone some changes from the time of Ezra to Christ. Numerous sects had paved the way, and the ideas of various nations had been exchanged. A wonderful metamorphosis had taken place in the God during the one thousand five hundred years that passed between Moses and Paul. The ideal of Moses was a barbarous, cruel God—a determined, imperative, imperious God, that had a purpose in view, a nation to form, a country to conquer. The prince of Egypt, the successful general of a victorious army, talks; every word is a peremptory command. The strong, powerful will of an energetic man stands behind Jehova. There is no philosophy, but all action. No ideality, but muscular force. No humbleness, meekness, or mildness, but the stern exercise of a power that never flinches in any undertaking; regardless of consequences; pitiless in battle; fearless in the struggle, once determined must reach success. There is no display of imagination, no spiritual reflection, no refinement, but there is only the coarse, vulgar, savage God of Chaldean-Egyptian modification.
The God had undergone changes in the mental agitation of the times, and Paul had accepted the God as he conceived him, through teachings then prevalent. An orator for a reformation, the cause of Christ he had embraced, coupled with the learning of the Grecian literature, his imagination led him to portray his God in the abstract—a refined ethereal being—in truth, a gentleman of a God.
Paul was the real founder of the past and modern church system, the giver of ideas, the furnisher of numerous themes that gave impulse to any number of shades of the various sects now in existence, the promulgator of modification, the pleader of a cause, the moralizer, the humble adviser and counselor of the lowly, ignorant, and poor. He was very earnest and sincere in the cause he had espoused, and, if anything, proud of it—“For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” ([Rom. i, 16]). Next to Jew he was Greek. No wonder that his mind was tainted with Grecianism. His God was an alloy of Greek and Jew Gods. The Greek philosophy helped to refine and eliminate the barbarism and brutality out of the Mosaic God.
Our modern mountebank preachers have nothing new to agitate and talk about in their fashionable decorated kindergartens of Christianity. They are ever spinning round the same circle. They are sensational, mouthing and gesticulating before a crowd they wish to entertain, and for this they are very handsomely housed, fed, and otherwise recompensed. They are the greedy theological leeches of humanity. They suck the blood, but give nothing in return. Have they advanced the cause of humanity? Is humanity any wiser to-day than these poor ignorant creatures were at the time Paul was trying to get a new idea into their untutored brain?
Here is a partial list of Paul’s complaints (Rom. i, 29, 30, 31): Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity, whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful. For nineteen hundred years these Christian saints have been trying to convert the world—Jews included, for indeed they needed it—and what has been accomplished? Does your kindergarten church teach aught that corrects the above evils? Have you made them all into saints?
Paul’s argument about circumcision is very ingenious. He proposes an inward circumcision for the outward—heart and spirit ([Rom. ii, 29]), circumcision through faith. His doctrine, the wages of sin is death but the gift of God is eternal life ([Rom. vi, 23]), is very mischievous. It leads men to give their flesh a full swing and leads them to a satiety of pleasure and satisfaction of earthly bliss—lust or licentiousness, and they let the godly or spiritual part take care of itself. This is not education, but stupefaction. Yet our civilized spiritual purveyors of the soul are still chewing the same theological cud of nineteen hundred years ago. Every transgression against ourselves, against our own body, is a transgression against the law of nature, and the body must pay the penalty. Paul ([Rom. xiii, 13]) says, “Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and annoying.” Paul was a great believer in spiritual gifts. Cor. xii—this chapter has given rise to more crazes, frauds, and cheats than Paul ever dreamed of. Verse 4: “Now these are diversities of gifts, but the same spirit.” Verse 7: “But the manifestation of spirit is given to every man,” etc. Then he enumerates the gifts—faith-healing, miracles, prophecy, discerning spirits, speaking divers kinds of tongues, interpretation of tongues, etc. (Cor. xii, 9, 10). This of course opens a wide field for imposition and charlatanism. Paul being an authority, cranks and “fakes” are not slow in taking advantage of it. A very large percentage of the masses are ignorant, easily made superstitious and bigoted. Any nonsensical idea is swiftly impressed. They are satisfied with anything they are told—content with a filled stomach and salvation hereafter. This heavenly promise is an immense thing, an ecclesiastical bonanza. For thousands of years, it has been an extraordinary source of income. Hundreds of thousands have lived in ease and luxury, have enjoyed heaven on earth, and let their poor ignorant dupes enjoy the hereafter.
Paul also gives the Catholic church a right to use the anathema. Cor. xvi, 22: “If any man love not the Lord Jesus Christ, let him be Anathema, maranatha”—”Let him be accursed.” The Roman Catholic church has made good use of it. From the time the Nicean Council was held every one of their canons—as their rules are termed—is accompanied by an anathema for every man that does not think, say, or believe as the church or its priests dictate. The church institution is so well organized and the system so well regulated, that they possess the means of squeezing the last cent out of poor ignorant parishioners. They have so many trapdoors to catch the weary simpleton, that if the money does not come through mass, it will come through indulgence, or unction, or sacrament, or anything and everything. They dispose of their spiritual wares at all prices—anywhere, everywhere, and at all times. Here is an instructive example of teaching:
“What is the blessed Eucharist? Ans. The body and blood, soul and divinity of Jesus Christ, under the appearance of bread and wine,” etc.
The immense amount of evil done by this church is something enormous to contemplate. If a papal medal in honor of the massacre of St. Bartholomew’s could be found and put up at auction, it would fetch a small fortune. Literature was almost completely suppressed by this church, by laws published under the seal of the supreme pontiff. How few at the present day know anything of the history of the Catholic church. Their past, their terrible black past, with their God, their Jesus Christ, their Holy Ghost, their Holy Virgin, and their saints—what arrogance, ambition, pride, selfishness, greed, tyranny, licentiousness, terror and torture of the Inquisition, bloody crimes and massacres, they were guilty of! Reflection on these many diabolical outrages makes one’s flesh creep, and one wonders why such an institution has not been swept from the face of the earth centuries ago. Have they done any good upon earth? From the time of Moses until after the time of Luther, yes, up to the present time even, they have been continuously thrusting their idea of God into the minds of man with the sword, through blood and slaughter, with what result? Has humanity improved? Paul has much to say about the frailties of human nature ([2 Tim. iv, 2, 3, 4]): “For men shall be lovers of their own self, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers, traitors, heady, high-minded, lovers of pleasure,” etc. The quarrels, dissensions, and protestations of the present day among the teachers and preachers of Christianity are a topic of entertainment in our daily press. Heresy, blasphemy, money disputes, Briggs, Smith, Corrigan, Wigger, etc.—what is it all about that will benefit humanity? Priest and preacher, the modern teachers of the theological kindergarten, have not advanced any in their methods. The civil law holds them in check and keeps them within the bounds of their vocation. Women, the decorations and attractions, the most numerous supporters of all church enterprises, are not held in very high estimation by Paul. [1 Tim. ii, 9]: “In like manner also, that women adorn themselves in modest apparel, with shame-facedness and sobriety; not with braided hair, or gold, or pearls, or costly array.” Verse 11: “Let the woman learn in silence with all subjection.” Verse 12: “But I suffer not a woman to teach nor to usurp authority over the man, but to be in silence.”
The church kindergarten instructions are based upon the writings and teachings of both the Old and the New Testament. Who wrote them, or who compiled them, matters little. They are the accepted doctrines of the church or churches. Whether orthodoxy or heterodoxy, whether monotheism or polytheism, whether the idolatry of calf or idolatry of the figure of Jesus or the Virgin, it amounts to one and the same thing. It is of no serious consequence whether Paul actually wrote the Epistles or some one wrote them in his name several hundred years later; or whether John wrote his Revelations; or Moses the Pentateuch; or whether the whole Bible was compiled a thousand years after Moses. The whole fabric is based upon error, partly due to the times when it was written, partly due to the state of civilization, to the educational status, to the ignorance and superstition of the times, the limited knowledge of nature, and the undeveloped mental faculties, the misinterpretation and misconstruction of every phase and phenomenon their perceptive faculties were unable to explain, the impressions received from the outward world or the feelings and emotions that agitated them within. It is no easy task to overcome the prejudices of the times in which we live. We are instinctively opposed to any innovation, whether the new ideas are an improvement on the old or not. For many generations, and for centuries, the various church organizations have been teaching the old, antiquated idea that the Bible was a supernatural production, that either God had written it or had inspired man to do the work. What does it signify who wrote Æsop’s fables, Homer’s Iliad, the five books of Moses, Isaiah, or the New Testament, or even Shakespeare? They are written. The question really is, whether the contents are true, are fabulous or historically correct. For many years it has been a recognized fact that the Bible is a composition of fable, fiction, facts, misunderstanding, and misstatement. We only need glance at the absurd trials that are now going on at this present time. These gentlemen, Briggs and Smith, are not the first to doubt the truth of the book. Hundreds have doubted before them. It is skepticism that produces evolution and revolution in the accepted form of worship and faith and belief. Abraham, Socrates, Christ, Luther, and hundreds have doubted. They were skeptics in consequence of a superior insight into the propaganda of certain accepted beliefs. Every speculative theory has been doubted. Great sciences are never doubted. Theology, the offspring of idolatry and mythology, is a purely speculative science—if indeed it can be classed as a science. Therefore, it has always been laboring under a cloud of doubt. What wonder, then, that modern scholars, even clergymen, of superior ability, become skeptics when they compare modern science, modern truth, with ancient fable and falsehood? The debates on progressive sanctification, a middle state, whether sanctification is complete or incomplete at death—where is the heresy? where is the blasphemy? What are these overgrown, lopsided educated men thinking about—these self-constituted righteous bigots, what are they squabbling about? Was not Abraham a heretic and a blasphemer to the Chaldeans, Jesus Christ a heretic and a blasphemer to the Jews, Socrates a heretic and a blasphemer to the Greeks, Luther a heretic and a blasphemer to the Most Holy Apostolic Roman Catholic Church? Why, the entire theological doctrine, the whole spiritual code of morals, all the articles of faith and creeds and canons of the church, all the figures and carvings of Christ, all the paintings, all the steeples, all the belfries on this earth’s surface—what are they for? What are all the mountebank church costumes for? What is the use for a man to disguise himself in a stage costume of the Egyptian period, to scare a lot of ignorant boobies? Of what use are your incense, your prayer, and your blessing, your self-conceited holiness, your pretended sanctity, and your priestly hypocrisy? What is it all for? To save sinners? What shall we do to be saved? All this ecclesiastical humbug, preaching and pulpit noise and theological humbug, is about crushing out sin, saving the sinner, and all the supernatural thunder is brought to bear upon the great sinning organs—to wit, the stomach and the sexual organs, to regulate these. God and gods, angels, prophets, and spirits labored—and what is more monstrous and more extravagantly ridiculous, the young man Jesus Christ had to be sacrificed—to save you from overloading your stomach—or rather abusing your stomach—and from overindulging in sexual exercises. Remember, every crime, known or unknown, recognized or not recognized, every evil and every wickedness, every abomination or pollution or defilement, springs from these two sources. I am not taking diseases into consideration, such as David describes in [Psalm xxxviii], for example.
To satisfy the wants of these organs, leads to greed, selfishness, fraud, forgery, deception, falsehood, corruption, etc. The pleasures resulting therefrom are accompanied by vanity, pride, pamperedness, envy, jealousy, hate, discontent, etc. The indulgences are known as drunkenness, lust, lasciviousness, fornication, adultery, obscenity, debauchery, whoredom, luxury, revelry, and by many other terms. These form the theme of the prophets and the burden of the apostles. These are the sins, the vices, they have been trying to crush and wipe out with their theological absurdities for several thousand years. They have created all sorts of bugaboos to frighten fools, idiots, and stupid ignoramuses into discipline. They have created hell, purgatory, dark and deep pits, brimstone and fire. The gentleman devil, or Mr. Satan, presides over the lower regions, conducts their affairs, only to accommodate the spiritual fraternity, from the pope to the Rev. Sam Patch. But in order to be saved, to go to heaven—an imaginary abode in the atmosphere, a sort of ethereal paradise in the upper strata of the air that surrounds this globe, either with or without sunlight—in order to get one up there some clown of a priest will mumble off masses, a sort of ribald fustian composition that will raise your spirit or your soul right up into the pure upper strata of this terrestrial atmospheric crust. Of course if there are seven heavens you must pay accordingly. In case, however, you miss the aerial place, the heaven, and accidentally become one of the devil’s subjects, it stands to reason that Satan requires an extra fee to release you from eternal punishment—which the good, pious priest puts into his pocket.
It is a pertinent question to ask our spiritual advisers, whether or not the Christian kindergarten makes a specialty of guarding and regulating, by the celestial medium of the Son of God, the Holy Ghost, the digestive apparatus and the organs of procreation. Because all the sins and vices originate with these. The devil, or Satan, holds his jubilee in the pleasures and extravagant indulgences of man and woman. The church has long since been deprived of its political power and importance. The civil law regulates minor and major crimes, and provides punishment therefor. The only function left for the Christian church, the ecclesiastical kindergarten, is advisory, admonitory, accompanied with frivolous promises—Be good, you well-dressed ladies and gentlemen; pray to our shadows, kneel before yon figure on the cross, sprinkle yourselves with holy water, and contribute liberally toward our support and sustain our kindergarten, then we bless you and give you a pass to the heavenly regions. Basta! Only believe, have faith, never mind about understanding, common sense, and reason, then you surely will be saved, and have a white and clean gown fresh from the laundry, a pair of wings, a golden crown, and you can have your choice of either a trumpet or a harp, which you may either blow or touch, and may sit at the feet of an old man with a long white beard, on a golden chair, his feet resting on the clouds, surrounded by an innumerable host of angels and cherubim that will make music everlasting, where spiritual fountains will keep you cool, oh, and a vast deal more which can not be here recited. Anyone who desires a full and complete description of this celestial paradise, this heaven, including Abraham’s bosom, the right hand of Jesus, his beloved Father, and the Holy Ghost in the bargain, may obtain it by making proper application. Ah! what a blessing it would be for the whole human family if the churches were utilized for educational purposes wherein truths, scientific truths, could be taught; where young people could meet to amuse themselves, or be instructed in something useful; where young men and women could entertain themselves by feeding off the tree of knowledge, instead of loafing round saloons, round the street corners, gambling-houses, dives or pool rooms. Young and old must have a pastime, and a place to pass this time; if the state or community does not provide such places in densely populated districts, where are these poor, ignorant creatures to go to? Talk about charity! A large bulk of our charities are advertising schemes. I do not call what I here advocate a charity, but a right. If we want to improve the public morals, if we desire to educate the young men and women, provide district temples for amusement and instruction, open from 10 A.M. to 10 P.M., where they may assemble after working hours, sit, talk, read, or play—may educate the brain, the nervous and muscular tissues, so that both these master tissues may perform their functions skillfully, naturally, and judiciously.
Our scientific scholars throughout the world have long since dispensed with the supernatural. Know the natural, is the modern shibboleth. If you want to take care of the machine, understand the machinery, and if you want the coming generation to understand something about it, it is certain that the saloon is not the proper place for it.
We ought to guard our public institutions with jealous care. Our public non-sectarian schools are the places for our children. The public schools ought to be numerous enough to accommodate every citizen’s children in the land. I think it bad grace for any foreigner to come here to give us advice upon that subject. Archbishop Satolli, papal ablegate, said at the recent meeting of the American archbishops in New York, on “The settling of the school question and the giving of religious education:” “To the Catholic church belong the duty and divine right of teaching all nations to believe the truth of the gospel, and to observe whatsoever Christ commanded.
“For the rest the provisions of the Council of Baltimore are yet in force, and in a general way will remain so, to wit: Not only out of our paternal love do we exhort Catholic parents, but we command them, by all the authority we possess, to procure a truly Christian and Catholic education for the beloved offspring given them of God, born again in baptism unto Christ, and destined for heaven, to shield and secure them throughout childhood and youth from the dangers of a mere worldly education, and therefore to send them to parochial or other truly Catholic schools.”
The beloved offspring given them of God? Nonsense! About as much born of God as a calf, or a flower. Offspring are the natural result of a natural cause. “Born again in baptism unto Christ, and destined for heaven”—would it not be well to ascertain what the Catholic church has ever done to elevate and educate the masses? Does not the educational system of Peter Dens, Satolli, and Co. consist merely of: 1. To hear mass on Sundays and all holy days of obligation; 2. To fast and abstain on the days commanded; 3. To receive worthily the blessed Eucharist at Easter, or within the time appointed; 4. To confess our sins at least once a year; 5. To contribute to the support of our pastor; 6. Not to solemnize marriage at the forbidden times, nor to marry persons within the forbidden degrees of kindom or otherwise prohibited by the church nor clandestinely? The dirt and filth, the nauseating nastiness, of the cesspool of the “Moral Theology” of Peter Dens cannot be printed in the English language. Or perhaps Mr. Satolli will educate the children to mumble over and over the litany of the blessed Virgin, quoted in another chapter, and all the rest of the instructions in mortal sin, venial sin, precepts of the church, infidels and heretics, decalogue, grace, justification, merit, virtue of faith, articles of faith, apostolic creed, church visibility, marks, holiness, authority, infallibility, concerning ecclesiastical councils, supreme pontiff, signs of the cross, magic, miracles, sacrament, worship of relics, worship of images, resurrection, heaven, hell, perdition, purgatory, etc., etc.
Satolli and his confréres would rather have parish schools, to educate the young in their ecclesiastical stupidities, and draw the funds from the state treasury in order to sustain them. The Roman Catholic church, in its career as an educational medium, has not contributed one iota towards the progress and advancement of civilization. The opposition of its clergy has always been the severest and most bloody. Humanity “owes them no thanks for the culture and privileges it now enjoys. The church interferes and checks every step forward. The clergy are determined to keep the masses ignorant as long as it is possible. Greed, selfishness, rapacity, dominion, self-righteousness, and self-sanctification have ever been their chief characteristics. Every act and every transaction is justifiable so long as their ends and objects are gained. Satolli represents the pope’s big toe, that is ready to be firmly planted on the neck of our public school system, whenever the power of state or nation is secured. The wily priests with their Jesuitic craftiness never lose an opportunity. In a republic they are republicans, in a monarchy they are monarchists. They are anything and everything—but the church with all its abominations first. All else must be subservient to their will, to their power, to their use. They are intolerant, bigoted, and tyrannical all the time. Whether it be to prevent the Methodists from establishing a church in Austria, or to intrude their priestly interference in the public school methods in Waterford, Saratoga, it is the same impudent aggression that has characterized them for ages. They are bound to keep the people ignorant, superstitious, and slaves to their system, in spite of all the existing civilizing influences. What we want, and what we must have, is a public school system of education free from all sectarian bias, with neither catechism nor Bible-reading, neither prayers nor psalm-singing, but a thorough instruction in all matters of a nature directly beneficial in the conduct of this life.
The state of transition is rapidly forcing itself upon the minds of men. They can no longer be held in submission. They believe no more in the antiquated notions of four thousand years ago—though modified and decorated to suit modern times. Notwithstanding the ecclesiastical hedges, fences, walls, and draw-bridges that have been erected by priests’ sagacity and cunning in order to prevent encroachments on their theological fortifications, it is plain that there is a natural wearing and tearing of effete notions of the past. That the structure, erected on a false and fictitious foundation, has already given way, Protestants can testify. And as the Protestants have yielded to dissenters, etc., so must they all gradually crumble—before the battering-ram of scientific truth first, next before the advancing intelligence of the masses, and lastly before the press, which indiscriminately lays bare before the public every wrangle, every squabble, and every dissension occurring among the followers of Christ. Neither faith, grace, nor brotherly love, the holy kiss of Paul included, prevents these saintly gentlemen from exercising their greed, selfishness, and covetousness, as well as throwing dirt at one another. Father Corrigan vs. Cahenslyism and Wigger—they keep the pecuniary pot boiling. There is neither malice nor jealousy, but all is for the love of Christ. Dollars and cents? These pious brethren would scorn the idea. At Professor Smith’s trial for heresy the ladies of Mount Auburn church presented the heretic with a basket of flowers. When in old times we find heretics tried by the Roman Catholic church, Are heretics rightly punished with death? asks the priest. St. Thomas answers in the affirmative. Latimer and Ridley were treated to an excellent bonfire at Oxford, 1555, for being heretics. Nor did Cranmer receive white and pink roses in a bed of fern leaves and smilax. What a change! Professors Smith and Briggs are proud to be heretics. They are praised and complimented for being heretics, and no doubt will be well taken care of when these frivolous proceedings have terminated. Guilty or not guilty, they have gained notoriety enough to place them in an excellent position for the rest of their lives. I call that a high, very sensible, and very respectable sort of martyrdom. Both these gentlemen ought to be very grateful to science for having brought about such a change, that gives them the privilege of differing from their spiritual brethren and becoming respectable heretics with baskets of roses. O Civilization, how much have we to thank you for all this! It is so lovely to be a heretic, a blasphemer, and a martyr in this present generation! What a pity that Daniel’s Mene, mene, Tekel upharsin is not quite applicable to the present condition of Christianity. The great ecclesiastical bugbear of Christianity, backed by their God, their Son, Holy Ghost, Virgin Mary, saints, popes, Heaven and Hell, and their infinite methods of salvation, is nothing near so terrible as he used to be. That bugbear has been tamed, and is, comparatively speaking, gentle. His appetites and his passions have been subdued. Indeed Paul deserves no small credit for polishing the Mosaic God. It is only occasionally that Paul mentions his God’s wrath or severity, and very mildly too. Paul’s God comes near being esthetic. The Mosaic God is muscular and energetic. Paul’s God is mild and persuasive. The Mosaic God was a fighting god, conquering territory and molding a political nation. Paul’s God has quite another line of business, sin-forgiving and soul-saving. The Mosaic God was all alone engaged in business. Paul’s God is a firm—Father, Son, and Holy Ghost. The occupation of sin-forgiving and soul-saving is carried on with great ceremonials in our Christian kindergartens, accompanied with music, prayer, and psalm-singing. The sins are derived, directly or indirectly, from two organs in the main—to wit, digestive and sexual. Any man or woman that cannot perceive the truth of the above must be exceedingly obtuse. Does anyone believe that the teachings and preachings, with all the complementary paraphernalia and other numerous accessories, are necessary to save us or guard us against transgressions or sin? Supposing all the churches and buildings assigned to the worship of God or gods, and all the priests and preachers, disappeared from the surface of this terrestrial globe, would this planet come to a standstill, or the sun cease to shine? Would the elements entering into the composition of the numerous substances found on or within this earth change their relative proportion, construction, or chemical relation? We need not have the slightest apprehension. New systems of ideas have always displaced and replaced the old systems. As we advance from cycle to cycle, this is continuously taking place. The hand gave way to the stick, the stick to the spade, the spade to the hand-plow, the hand-plow to oxen, oxen to horses, horses to steam, etc. It is the natural progress from one step to another, in every branch of thought, learning, and industry. It is a higher education and a better comprehension of the human machinery, a knowledge of the proper functions of the nervous and muscular tissues, a keener insight into the necessities of life, a regulation and control of the organs of organic life, a riper judgment, and a more evenly balanced brain power. The churches with their ethics and refined methods of the present day, with their eloquent admonitions constantly repeated, cannot be regarded in any other light than as a theological kindergarten for a fashionable musical Sunday entertainment.
CHAPTER XXVI.
RATIONAL REVIEW.
Reason and Reflection.
If any person with a, reasonable amount of intelligence will seriously reflect, he may gain sufficient information to satisfy himself as regards the true nature of the conditions that surround him.
First try to the best of your ability to present in your mind the outlines of this terrestrial globe, this planet on which we live, with its mountains and its valleys; oceans, seas, and rivers; the two extreme poles, north and south; the center of the earth’s surface and the equator, etc. Next try to satisfy your mind that this planet has no immediate connection with any other planet—that it belongs to a system of planets that revolve round the sun, with a space or distance between them of many millions of miles. And
That this planet is entire and complete in itself.
Whatever substances are about, upon, or within the earth, belong to this planet and no other.
That not a particle of any substance can leave this earth, whether visible or invisible.
That all formations, no matter of what character or nature, are made from substances belonging to this earth.
That the size and weight of this globe has never changed. It is the same now as it was millions of years ago, or will be at any time in the future.
That the quantity of water upon the surface of this earth, whether ocean, sea, lake, or river, has neither increased nor diminished.
That the solid mineral portion of the earth has neither increased nor diminished either in size or weight.
That the fluid, the watery portion, is susceptible to change of position and conditions on the surface of this earth, whether above the earth’s surface or upon it.
That all clouds, rain, vapor, mist, moisture, dew, snow, hail, must be and is taken from the waters on the surface of the earth, and when clouds, that have been taken from the waters of the earth, fall to the surface of the earth in the form of rain, vapor, mist, moisture, dew, snow, or hail, they simply return what has been temporarily taken or loaned from the waters of the earth.
That in the case of all deluges, freshets, overflows, that have ever taken place, the waters that enter into their formation have been taken from the waters of the earth. The waters have simply changed position from one locality to another.
That all ice formations are nothing more than solidified water. Water crystallizes by the absence of sunlight, and melts in the presence of the sun’s heat.
That snow is nothing more than congealed water, and returns to water when heated.
That the quantity of water remains the same. Whether it rains forty days and nights, or a whole year, it is neither increased nor diminished.
That the deepest portion of the earth’s surface is filled with water. Being fluid, it naturally fills up the hollows until it has found its level. If there is more water than it can hold, it will find its way into the next hollow. And the higher portions of the earth’s surface will not and cannot be covered by water. Such is the condition of the earth’s surface that the deepest places on this terrestrial globe are filled with water; thus oceans, lakes, pools, and rivers are formed.
That all living substances, whether vegetable or animal, are composed more than two-thirds of water.
That more than two-thirds of the entire quantity of food taken daily into the animal economy consists of water. That is to say, we feed on more than two-thirds of water.
Nothing living can maintain its existence without two-thirds of water.
Second.
All the material taken from the earth’s surface, or from the interior of the earth’s crust, for any purpose whatsoever, no matter how great the weight or volume may be, does not increase the weight of this earth, or diminish it. The material has simply been moved from one place and deposited in another.
The building of one city, or ten thousand cities or more, would not add one pound more or less to the entire weight of this earth.
All the stone, coal, iron, copper, silver, gold, lead, and all other mineral substances, used either in building, machinery, or anything human ingenuity can make or invent—all belong to this earth. No matter how great the bulk or quantity, it does not influence this earth one particle.
Moreover, this earth would not be in the slightest inconvenienced in its motion or evolution whether there were sixteen billion of persons on its surface, or ten million times as many.
Nor would it make the slightest difference to this terrestrial globe whether the entire animal creation was destroyed, or increased indefinitely. It would neither slacken its pace, increase its weight, diminish its size, change its poles, alter its seasons, nor in any other way be affected.
The fluids, the solids, and the gases would relatively remain the same. Let it be distinctly understood, that whatever change may take place in some remote future, say one billion million of years, more or less, this earth as a whole will be but little affected. Vegetable and animal life may disappear, but the component parts of the earth cannot be destroyed or changed. Furthermore, whatever is produced upon this earth by the inventive power of man’s faculties, in the arts and sciences mechanical, the natural, and what is thought to be supernatural, whatsoever shape or character it may take, whether phase or phenomenon, an idea, thought, or imagination—in fact, every thing, every essence, from an angel to the devil, from a saint to a sinner, from a brass button to a god or gods, holy ghosts or divinities, all, all, are part and parcel of this earth. All there are recorded in any book, called sacred or profane, inspired or uninspired, visionary or materialistic, are the creations of the brain of man, inventions of the brain of man, concoctions and fabrications of the brain of man. Whether devil, saint, angel, or god, they are of earth, earthly, chained to this terrestrial globe so long as there is a brain in human form that can exercise its faculties.
Third.
No things can leave this earth, whether they are things visible, or things that are not visible.
Nothing can come to us from any distant planet, whether it is visible or not visible.
All things or beings, whether visible or not visible, tangible or not tangible, perceptible or imperceptible, belong to this earth, are the products of the earth.
All things, beings, forms, or shapes, whatever be their nature or consistence, however they have appeared or been produced, on any portion of the surface of this globe, are the products of this earth.
All things, beings, forms, shapes, material, or what appears to be material, are produced upon the surface of this earth.
All things, beings, forms, shapes, phases, or phenomena, and all manifestations, whether spiritual or supernatural, are the products of this earth, produced through the material composing the nervous matter, by the ordinary physiological mechanism of the animal economy.
No psychological condition, as it is termed, can be produced without nervous matter. It is a function of nerve or brain material. It has no existence of itself. It is not a product foreign to matter.
The soul is a term employed to represent in the abstract an intellectual product of, or the result of functional activity of, brain substance. Where there is no brain there can be no soul. And souls differ in proportion to size, quality, quantity, educational or brutal development.
The mind is the collective term for the entire product of nervous activity, from non-intellectual to intellectual activity. Thus we have all kinds of minds—vulgar, brutal, licentious, pious, enlightened, educated, intellectual, refined, ideal, imaginary, etc., etc.
A mind may be simple, mixed, complex, complicated, perverted, disordered, rational or irrational, etc., etc. The mind is of ages—infantile, childish, youthful, young, mature, deliberate, strong, weak, and senile, feminine or masculine, etc., etc.
Nervous effects not understood are interpreted to be supernatural, not the product of the matter composing brain; this is false.
The so-called spiritual manifestations are, in plain terms, delusions for susceptible nervous conditions, and generally largely adulterated with fraud. Nervous conditions bordering on hallucinations may easily be influenced by a strong nervous force and utilized for swindling purposes. There is as little truth in spirit manifestations as there was in the casting out of evil spirits or devils, as related in the Bible.
Fourth.
Material prosperity consists in the accumulation of wealth, gained either by industry or inheritance. Wealth is used:
1. To supply food sufficient in quantity to sustain bodily health.
2. To obtain clothing to protect the body from extreme heat, and also for decorative purposes.
3. To furnish domicile or housing to shelter the body against the inclemency of the weather, in luxury as our acquired taste may desire.
4. To give us the opportunities of an education and training that we could not otherwise obtain.
5. To provide for those that are dependent upon us for support, as children and old persons.
6. To exercise charitable acts, in aiding all those that are either disabled or unable to procure the necessities of life—clothing and shelter.
Remember that God has not created anything—either plant, animal, or man.
While we resemble each other, we are not precisely constructed all alike.
Dogs are dogs, for example, yet a Skye terrier is not so big as a Newfoundland dog, nor is either fashioned the same as a bulldog.
The same may be said of plants and trees. The structural tissue of all trees is wood, yet are the trees not all alike. Nor can the wood tissue of the various trees be used for the same purpose. Each one is useful in its own particular line or sphere.
The same may be said of minerals as to their appearance, qualities, uses, etc., etc.
Each individual is simply the offspring of his parents. God has had nothing whatever to do in shaping or fashioning him. He has not endowed him with anything. He has given him neither a soul nor a body. He is a creature that has been placed upon this earth by his parents, with all the qualities, form, general construction, composition, and constitution of his parents.
This hardly requires an explanation. Every farmer and cattle-breeder understands it. We have every day illustrations with our race-horses, cattle, etc. Two black persons cannot breed white children. They can mix them, yes. God had nothing at all to do with the selection of either the black man or white woman, or the white man or black woman.
Whatever seed is planted, that will grow, and no other. Cabbage seed will yield cabbages, and nothing else. That law holds good in nature—like will produce like; subject, however, to modification of soil, temperature, moisture, of the immediate surroundings. But it will not change the cabbage. It may be finer, of improved quality, larger—that’s all.
The prevailing notion that we are all created free and equal, is nonsense.
1. We are not created. We are simply the offspring of our parents and inherit all the characteristics and qualities of our parents, which are subject to betterment, improvement, and a higher degree of culture, or deterioration, depending on circumstances and surroundings.
2. We are not born equal by any means, either in muscular strength, brain power, size, constitution, or wealth. Therein lies the difference in the condition and surroundings of man, while we are spending this short-lived existence on this earth.
3. Whether we are born free, depends upon what form of government we live under. We are free to comply with the laws of the government under which we are born, comply with the recognized moral and social laws in the midst of which our parents reside, where we first saw daylight.
Dismiss the silly notion from your mind that anything can help you, either priest or any supernatural agency. The priest may help as one man may help another.
Prayers can avail you nothing, nor blessings. Every man, to be a man, must act the man! Training, education, culture, makes him one. Free yourself from priestly influence and church dominion, if you would be free. Think and reason. Throw off the shackles of ecclesiastical slavery. Let your own brain work out your own salvation. Never mind the Jehova, the God of barbarism, the Christ of delusion, or the Holy Ghost of the imagination. Shake off the dust of superstition and ignorance if you would be free.
It is the noblest work of man to make himself free—to make himself equal, not muscular—free from prejudice, free from superstitions, free from bigotry, free from ignorance, free from vice, free from passions, free from wrong-doing either to yourself or to your fellow-man. Equal you can be in brain power, brain culture, in brain force, by brain culture, education, in the improvement and perfection of the intellectual faculties, so that we may exercise our understanding and judgment, free and untrammeled, to the benefit of ourselves and to the benefit of our neighbors.
The perfection you imagine your God ought to be, exalt yourself to that perfection, and be an intelligent free man.
CHAPTER XXVII.
VISIONS—BIBLE DREAMS—REVELATIONS.
These are the fireworks of the imagination.
Isaiah’s vision, [chapter vi, 1, 2]:
“I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
“Around it stood the seraphim; each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly,” etc.
Ezekiel, [chapter iii]: Son of man eats the roll.
Vision of [chapter viii]: “A fire below the loins, and the appearance of brightness, as the color of amber upwards,” etc.
[Chapter ix]: “Six men with slaughter weapons, clothed in white linen with a writer’s inkhorn by the side.”
[Chapter x]: “Above the head of the cherubim there appeared over them as it were a sapphire-stone, as the appearance of the likeness of a throne.” Verse [2]: “Go in between the wheels even under the cherub, and fill thine hands with coals of fire,” etc. Verse [4]: “And the house was filled with a cloud,” etc. Verse [8]: “And there appeared in the cherubim the form of a man’s hand under their wings.” Verse [9]: “Four wheels,” etc. Verse [12]: “And their whole body, and their backs, and their hands, and their wings, and their wheels were full of eyes round about, even the wheels that they four had.” Verse [14]: And every one had four faces, the first face was the face of a cherub, the second the face of a man, the third that of a lion, the fourth the face of an eagle, etc.
Chapter [xxii]: Sin.
Chapter [xxiii]: Whoredoms.
Chapter [xxxviii]: Boneyard.
Chapter [xlvii]: Visions of holy waters.
Daniel’s [visions], dreams:
Verse [3]: Four great beasts came up from the sea. The first was a lion and had eagle’s wings. The second was like a bear, it had three ribs in the mouth between the teeth, etc. The third was like a leopard, and had four wings of a fowl, and had four heads. The fourth a beast dreadful and terrible, strong exceedingly—had great iron teeth—and it had ten horns. A little horn came up; in this horn were eyes like the eyes of a man, a mouth speaking great things. Throne whereon an ancient sat, the hair of his head like pure wool, garments snow-white, etc.; throne of fiery flame, wheels as burning fire.
Verse [19]: “Then I would know the truth of the fourth beast,” etc. His teeth were iron, nails of brass, etc., etc.
[Chapter viii]: A ram had two horns; one was higher than the other. He saw the ram pushing westward, northward, southward, etc.
Verse [5]: A he-goat with a horn between the eyes; the goat smote the ram, broke the two horns, etc.
[Zechariah iv]: A candlestick all of gold, a hood upon the top of it. Seven lamps thereon, seven pipes to the seven lamps; two olive trees.
Chapter [v]: Flying roll twenty cubits long, ten cubits broad.
Verse [9]: Two women, and the wind was in their wings; they had wings like a stork.
Chapter [vi]: Four chariots between two mountains of brass. The first chariot had red horses, the second chariot had black horses, the third chariot had white horses, the fourth chariot had grizzled bay horses, etc.
The most prominent men in the Old Testament that were endowed with high imaginative powers, were not many. The most noted among them were Isaiah, 681 B.C.; Ezekiel, 591 B.C.; Daniel, 559 B.C.; Zechariah, 535 B.C. These four visionary gentlemen lived during a very exciting, troublesome period. It was the ending of national life. There were continuous wars, constant changes, invasions, robberies, plunder, and all other barbaric crimes that ordinarily accompany these revolutionary events. Israel was made captive 721 B.C.—the lost ten tribes, as they are called. The conquest of Jerusalem was 606 B.C.; the captivity of Judah and destruction of Jerusalem, 588 B.C.
It must be remembered that all the prophets, so termed, lived during a time of approaching national dissolution, and date from the death of Jonah, 761 B.C., to the death of Nehemiah, 430. These political preachers, agitators, and fault-finders were altogether some twenty in number. And when national life ceased, these prophets ceased. Men of this particular type and character were no longer needed. They had outlived their usefulness. Their national greatness was rapidly disintegrating—short-lived it was. Luxury, licentiousness, and crime; rapacity, internal disorder, factional strife, lack of order and discipline, made them the prey of neighboring nations, that finally proved their destruction. It was not a question of God or Jehovah or idols; it was a question of organization, discipline, and a higher civilization, that wiped the Jews out as a nation. They struggled as long as they could maintain their existence as a nation. They were overpowered and subdued. It is not, therefore, surprising that these men appealed to their patriotism—their moral sense, of which they had but little—and made every endeavor to reform them. The national pride, love of country and patriotism, fired their imagination. They talked, wrote, and scolded in the name of the visionary God in fashion among them, employing the phraseology then in use, giving vent to their feelings, their passions, their lamentations, their dreams, their visions, the product of an over-excited nervous system, mixing poesy, philosophy, and facts indiscriminately; producing a heterogeneous, fantastic creation of the brain, part true, but false as a whole, dovetailed together as the fancy of the moment suggested. These rambling fireworks of the imagination have little meaning and less sense, except that they portray their feelings, emotions, and practical impressions for the time being. Eliminate the facts out of their writings, and you obtain a residue of wild, incoherent ravings of an over-excited, over-heated brain.
We hear nothing of any great mental disturbance or loss of equilibrium, until we reach a new crisis. For nearly four hundred years not a vision, not an angel, not a prophet, is heard of.
The religious disputes, the ecclesiastical quarrels, the heated discussions, the hatred, hostility, and opposition that the differences of opinion engendered, caused considerable nervous irritation, mental excitement, and a display of the imagination. This new religion, this reformation, this new organization, produced no small amount of fermentation. It was all nervous, stimulated to a degree of exaltation, rising in intensity to enthusiasm and religious ecstacy, wherein many varieties of nervous phases were exhibited. St. John was on the isle of Patmos when he wrote his Revelations. He could not have chosen a more suitable spot for his visionary work. An isolated little island situated in the Archipelago near Asia Minor, it is one of the smallest islands in that region. It could certainly not contain many inhabitants. It is surrounded by sea and exceedingly lonely. A man with a highly nervous temperament could almost see anything in that dreamland of melancholy and seclusion. John’s visions resembled those of his predecessors several hundred years previous. But John came four hundred years later, and had the advantage of more culture. Ideas had multiplied, experience had increased, the imagination was amplified. Education had advanced, and the mental faculties were better developed. He had therefore the brain, the opportunity, and a very favorable locality, to dream, to have visions, and to imagine to his heart’s content. He had the material, the impressions, and the state of mind to aid him. Of course we take it for granted that John wrote these Revelations—or some one imagined these things for him.
John wrote to the seven churches, Ephesus, Smyrna, Pergamos, Thyatera, Sardis, Philadelphia, and Laodicea. None of these places was any considerable distance from Patmos. What he sees:
[Chapter i]: Seven candlesticks. One was like (verse [13]) the Son of Man, clothed in garments down to the feet, girt about the paps with a golden girdle. Verse [14]: “His head and his hair were white like wool, as white as snow.” Verse 15: His feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. Verse 16: He had in his right hand seven stars, and out of his mouth a sharp two-edged sword: and his countenance was as the sun shineth in his strength.
The [second] and [third] chapters are advisory to the seven churches.
In the [fourth] his imagination takes a great flight.
A more romantic spot to have visions could not be found—about 38° north of the equator, a beautiful sky, mild climate, calm waters, and a solemnity of surroundings that would impress a less imaginative mind. It would have a marvelous effect on an excitable fanatic zealot, brimful with fantastic religious notions. No wonder he beheld the doors of heaven open, and heard a sound of a trumpet—and he was immediately in the spirit; that is, he was either dreaming or in an ecstatic state, and could see all the things he did see with his eyes either closed or open.
He saw a throne. One sat in it. It looked like jasper and sardonyx. And he saw a rainbow like emerald. Round about there were twenty-four seats, wherein twenty-four elders were sitting clad in white raiment, with crowns of gold on their heads. Thunder and lightning came out of the throne. There were seven lamps before the throne, and seven spirits of God, and before the throne there was a sea of glass like unto crystal; and in the midst of the throne and round about were four beasts, full of eyes before and behind.
The first beast was like a lion, the second beast was like a calf, the third beast had the face of a man, the fourth beast was a flying eagle. And the four beasts had each six wings about him, and they were full of eyes within.
[Chapter v, 6]: There stood a lamb with seven horns, seven eyes, seven spirits, etc.
[Chapter vi]: He saw a white horse, a red horse, a black horse, and a pale horse. The first had a crown, the second a sword, the third a pair of balances, on the fourth sat Death and Hell. There were seals opened, etc., etc. The fifth seal was the souls slain by the sword of God. The sixth seal, earthquake, the sun became black and the moon red, and the heavens departed as a scroll, etc.
[Chapter vii]: He sees four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow, etc. He saw another angel with a seal—for various tribes, etc.—very fanciful, very fantastic, very imaginative.
[Chapter viii]: The seventh seal opened. Seven angels with seven trumpets standing before God. One angel stood with a golden censer. Five filled the censer with fire. Voices. Thunderings, lightnings, and an earthquake.
Verse [7]: The first angel sounded. There followed hail and fire, mingled with blood; trees and green grass were burnt up.
Verse [8]: The second angel sounded. A mountain of burning fire was cast into the sea, and the third part of the sea became blood.
Verse [9]: A third part of the creatures and a third part of the ships were destroyed.
Verse [10]: The third angel sounded. A great star fell from heaven, burning.
Verse [11]: The fourth angel sounded. A third part of the sun and moon were smitten, a third part of the stars, etc.
[Chapter ix]: The fifth angel sounded. A star falls into the bottomless pit. He mixes smoke, locusts, scorpions, torments, horns, battles, crowns of gold.
Verse [7]: Faces of men with hair of women and teeth of lions. He sees breastplates of iron. There is sound in the wings, sound in the chariots running to battle, etc., etc.
Verse [17]: He sees the horses in the vision, and them that sat on them having breastplates of fire, and of jacinth and brimstone; and the heads of the horses were the heads of lions; and out of their mouths issued fire, and smoke, and brimstone.
Verse [19]: For their power is in their mouths and their tails; and their tails were like unto serpents, etc.
[Chapter x, 4]: Seven thunders utter voices. John takes the little book out of the angel’s hands, eats it up, and it is as sweet as honey but bitter in his belly.
We pass on through the extravagances of the succeeding chapter to [xvi]. Seven angels and seven plagues and seven vials of wrath. The first vial of wrath was poured upon earth; the second vial of wrath was poured upon the sea; the third vial of wrath was poured upon rivers and fountains of water; the fourth angel poured his vial upon the sun; the fifth angel poured his vial upon the seat of heat; the sixth angel poured his vial into the river Euphrates, and the waters were dried up, unclean spirits like frogs came out of the mouth of the dragon, etc. The seventh angel poured his vial into air—voices—thunder—lightning.
A more jumbled mass of hysterical nonsense was never concocted by the brain of man.
With this silly twaddle of an over-excited nervous system, he continues to give vent to absurd impulses and perverted impressions of a theoleptic nature.
In [chapter xx] he sees an angel from heaven having the keys of the bottomless pit and a great chain in his hand. And he laid hold of the dragon, that old serpent, which is the devil, and Satan, and bound him a thousand years. Verse [3]: “And cast him into the bottomless pit, and shut him up,” etc., etc. Verse [9]: “And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven and devoured them.” Verse [10]: “And the devil that deceived them was cast into the lake of fire and brimstone, where the beasts and the false prophets are, and shall be tormented day and night forever and ever,” etc.
That this so-called revelation is not the product of a healthy brain is self-evident. That John was reveling in the realms of fantasie, while he was laboring under a theological nightmare, is so palpable, that he might almost be accused of being a monomaniac. And that this abominable concoction of absurdities should form the basis of a system of moral education, and be tolerated as a supernatural production, is an outrage on common sense. The whole construction is the fabric of a man bordering on a state of hallucination, where fancy, fact, and fiction are indiscriminately mixed and compounded with the theoleptical effervescence of an almost demented enthusiast.
There is not a particle of sense in the entire twenty-two chapters, except such as refer to earthly particulars. The combination is false in conception, and pernicious in its tendencies. He sees and hears things so glaringly ridiculous that it is really surprising that any sensible preacher can regard the writings in the light of seriousness. It is perhaps as unique an erratic compilation of material substances as was ever produced, based on ignorance, superstition, and a diseased mind. That man, St. John the Divine, had no more conception of the size of this earth or its configuration than he had of electricity, or a steam-engine. Of course I understand that theologians do not—or pretend not to—look upon the statements literally. They may interpret the contents of Revelation from a spiritual point of view, nothing will or can relieve it of its defects. Whatever he meant by his ravings, in those days, they do not contain a particle of practical sense. When he beheld the doors of heaven open and heard a sound of a trumpet, he was immediately in the spirit. Then his mind spliced together thrones of jasper, emerald, seats, elders, white raiment, crowns of gold, seven lamps, seven spirits, a sea of glass, and four beasts full of eyes, a lion, calf, man, eagle, six wings, four horses, death and hell, seven angels, seven vials of wrath, hail, fire, blood, thunder, lightning, brimstone, a bottomless pit, etc., etc. Thoughts were flying through his brain that embraced pretty much all he knew, that he had either heard, read about, or had had some personal experience of, bringing all the things, objects, substances, and phenomena to bear upon his imagination, forming ideas to illustrate his heaven or hell, his saints and sinners, his salvation and his perdition. The mind was in a state of delirious confusion. John’s mind had had a larger experience, his imagination was more amplified and expanded, than the mind and imagination of his predecessors Isaiah, Ezekiel, Daniel, and Zechariah. The time and locality were not the same. The burden of John’s thoughts was of a quite different nature. The nervous phenomena of theological excitement and irritation was purely visionary, while those of the Old Testament were largely tainted with the politics of their time. The former writers were loaded down with the expected ruin of their nationality; were filled with patriotism; were hoping and wishing for some one to come and help them out of their dire distress. Their ideas and thoughts led them to flights of imagination within the limits of their knowledge. John was fully charged with the philosophy and teachings of his times, and he mustered all his knowledge to open the gulf between the two extremes of bliss and punishment, the saved and lost. Thus he invented the appearance of heaven, with all the material substances, to exhibit its fearful glory, and showed the interior of his bottomless pit with its darkness, fire and brimstone. All these things might have appeared very terrible to the ignorant fishermen he had to deal with. It may still leave a strongly unpleasant impression on a great many of our ignorant population. Very few sensible people take any stock in John’s incoherent, erratic flight of imagination. It may be regarded as a very curious composition of antiquity—senseless, useless, meaningless; admirable in its way, but nothing more than a production of an overwrought, unbalanced, over-stimulated, and over-exalted imagination.
We may distinctly perceive the progress that had been made in the evolution of the imagination, in the multiplication of ideas, in the amplification of thought, from Abraham to Moses, from Moses to David, from David to Isaiah, from Isaiah to John.
The nervous system, the brain, had undergone some modifications among these people, but not of a nature that was likely to be a lasting benefit to humanity. On the contrary, these speculative ideas caused a great deal of friction of thought, bitter quarrels, hatred, crime, and bloodshed.
Neighboring nations, who had neither Jehova nor Christ, revealed to us the light of science that never produced a friction nor a quarrel—being based on eternal truth. From the very beginning of their conception to the present day this remains unchanged, unaltered and untouched, a monument of Truths, an inheritance for all future generations.
The God-Christ-Holy-Ghost idea has ever been a source of greed, selfishness, intolerance, bigotry, quarrel, hatred, licentiousness, cruelty, and crime. Bickering and quarreling are still going on. And the grasping hand of greed holds the ignorant bigot by the throat to squeeze the last cent out of him, to enrich and aggrandize the most pernicious organization humanity was ever plagued with. Heresy, blasphemy, is as fashionable to-day as it was in the rankest days of popery. Fortunately the civil law reigns supreme, otherwise these ecclesiastical monomaniacs would be at each other’s throats. At this stage of scientific civilization, we can afford to look on at the theological quarrels and antics as a result of a nervous craze that is perfectly harmless.
After all it is but the physiological effect of an educational training, the development of the faculties and the evolution of the imagination; the brain functions in proportion to the progress made in the culture in general, harmonizing with the times, circumstances, and conditions of the period in which we live.
Every age has its turn in the evolution of the mental faculties, and it must go through its stage. The visionary period, the result of a theological hallucination of an over-exalted imagination, can occur only under certain favorable conditions, viz., on the one hand a highly susceptible nervous temperament, a strongly biased educational training, and an enthusiastic excitability, and on the other, an ignorant, bigoted, poor, and helpless population.
SHADES OF INTELLECTUAL DEVELOPMENT.
FROM BARBARISM TO CIVILIZATION, MULTIPLICITY OF GODS TO NATURE, DARKNESS TO LIGHT.
| Barbarism, savagery, ignorance, idolatry. MANY GODS. PHYSICAL GOD. Very little light. | Chaldaism. Astronomy. (Paganism 766,312,000 remaining). Hebrewism, 6,000,000. | Women degraded slaves. |
| Barbarians. | 200 B.C. A.D. 1893. 1921–450 B.C. |
| Physiology, science, mathematics, mythology, women honored science breaking. Greecea nation. | 1921–500–0 B.C. | ||||
| Ignorance, superstition. Uncivilization (to our notion). Caste rule. | Buddhism, 320,000,000. Confucianism. Brahmanism, 120,000,000. Philosophy, 320,000,000 gods. | 1100 B.C. | |||
| ONE GOD. Polygamy. | Mohammedanism, 166,000,000. | Tyrants. | A.D. 600. | ||
| FIVE GODS. Father, Son, and Ghost, Virgin, saints, relics, etc. Idolatry, figure-painting, ignorance,intolerance, non-progression, superstition, bigotry. | Roman Catholic Christianity, 200,000,000. Greek Christianity, 80,000,000. | Still degraded. | A.D. 325. A.D. 800. | ||
| Dark Ages. | A.D. 325 to 1517. | ||||
| THREE GODS. Class Rule. Progression, toleration, superstition, bigotry, civilization, selfishness, greed. | Protestantism—Luther, Calvin—100,000,000. Episcopalianism. Presbyterianism. Baptists. Methodism. Wesley. | Women subordinate. | 200 to 300 sects. | A.D. 1517. A.D. 1693. A.D. 1572. A.D. 1730. | |
| ONE GOD. Enlightened, advancing. | Universalism. Unitarianism. Ethical Culture. | A.D. 1691. | |||
| DOUBTFUL GOD. Latest theological metamorphosis. | A.D. 1550. A.D. 1870. | ||||
| NO GOD. | Science, nature, fact, truth. Manhood, womanhood. Intellectual development. | ||||
In modern times, if a man should attempt to rave after the style of John, he would certainly be declared a fit candidate for an insane asylum.
What was possible on the Isle of Patmos by John would be an utter impossibility to-day. It is not because we have not religious fanatics enough, but education, reason, and science have advanced, so that such extravagant fire-works of the imagination would be declared evidence of an insane condition of the mind.
On the following page a diagram of various shading shows the growth of intelligence and enlightenment of the various religious denominations, indicating the beginning of actual progress with the Reformation, and how little there is left of the entire religious fabric that has been handed down these many centuries.
The darkness of ignorance is still hiding the truth. The church is doing its utmost to train the young in the pernicious doctrine of superstition and falsehood of antiquity. The clergy would stop our public school system, if they could drag humanity back into the mire of brutality.
The sooner the Bible, with its God, Jehova, Jesus Christ, the Holy Ghost, the prophets and the apostles, with all the angels, heaven, and hell, are placed under a glass case to be viewed and admired as a matter of antique curiosity the better.
CHAPTER XXVIII.
THE PLANETARY GODS.
The Terrestrial God.
Why man should claim that the terrestrial God, the God that was created on this earth, extends his sway beyond the limits of this globe, is not easily accounted for. It is an assumption that is not at all warranted.
We know that the composition of the planets that belong to the family of the solar system are the same as that of our own, this earth. All those worlds seem to be constructed of the same chemical elementary substances as this globe of ours, and working on the same general universal plan. That all the planets of the solar system, and the sun itself, possess the same common characteristics as this earth, is evident. The planets all move in the same direction round the sun. They all revolve upon their own axes, and round the sun. They have day and night, seasons and periods of revolution. They have their atmospheres, snows, rings, and all the necessary equipments of a planet proper. They seem to have seas, mountains, valleys, poles, equators, etc.
Some of the planets seem to be in a much higher state of organization than our own.
Take Saturn, for example, with its series of rings and satellites, its immense distance from the sun, 886,000,000 miles, moving at the rate of 22,000 miles per hour, and having a year equal to about 30 years of our globe. He flourishes at a distance from us of about 300,000,000 miles. He has a diameter of 73,000 miles. His volume is 700 times that of the earth, and he receives his light from the sun, just the same as we do. It is admitted by astronomers that the Saturnal scenery is most magnificent, and surpasses anything we are familiar with. The rings form immense arches, which span the sky and shed a soft radiance around; while in the strange beauty of the night eight moons in all their different phases, full, new crescent, or gibbous, light up the starry vault.
We know that the planets are composed of the same elementary substances as this world whereon we live, that they are also surrounded with an atmosphere, have water upon them, receive the sun’s heat, exhibit all the peculiar characteristics of this globe of ours, and all the planets seem to be obeying the same general universal laws.
Can anyone give us a plausible reason why there is no organized vital matter on our neighboring planets—plants, living creatures, similar to those found on this terrestrial globe?
If the elementary substances are the same as those that are found on this earth, and they have a similar sunshine, heat, moisture, and temperature, all the forces may be presumed to be the same or similar. There is no reason that the elements should not enter into organic life of a similar, perhaps either inferior or superior, organization to that existing on this world? What is to hinder them? It is certainly possible, therefore probable. May we not assume that it is both possible and probable? Those on earth who believe that this globe of ours was especially fitted up for us, made for man only, are very presumptuous. There was no special forethought for the adaptation or convenience of creatures like ourselves.
As to the forethought, adaptation, or convenience, the hog, the elephant, the ass, and the fly enjoy their life just as much as men do. It is very convenient for them. But not more so than it is for man, and it is no more convenient for man than it is for the animals. We are certainly nearer the truth to say that the other planets are inhabited by beings, races, that may exhibit as much intelligence as, if not more than, we do on this globe. The conditions of light and heat may not be the same. The other planets may vary in form and structure, and have shapes not at all familiar to us. That, however, does not in any way interfere with the reasonable probability, nay, certainty, that they are inhabited.
Whether they are inhabited or not, matters little. Yet we may safely make the inference that these planets are not simply placed in space for our convenience. May not the inhabitants of Venus, Mercury, Mars, Flora, Mnemosene, Jupiter, Saturn, Uranus, Neptune, etc., think that this earth has been created by their respective gods for their convenience? Have they not as much right to have each of them a god as this earth is supposed to have? Has not the god of Jupiter as much right to be proclaimed by a portion of its inhabitants to be the creator of all the planets, sun, moon, and stars, as this sectarian, terrestrial God has?
The right to this power, to this prerogative, is as much vested in the god of Neptune or Saturn, as in this earthly God. Imagine the god of Saturn complacently smiling at the arrogance of this pigmy of a terrestrial god. May not the god of Venus have a preëmptory claim to the godship of this planetary system? Or the god of Uranus, or of any other of the planets? Or possibly every planet has its god that acts as superintendent over his own territory, the laws of gravitation preventing his divinity from leaving his place of abode. Or, perhaps there are no planetary gods—every solar system may have, perhaps, only one god, residing on the great sun himself, communicating directly with all his subject planets by the rays he sends forth. It is not at all unlikely that perhaps every solar system has its god. And over these many solar system gods, somewhere in the immensity of space, a god of immense magnitude may preside. So you may go on multiplying gods, sub-gods and superior gods, without end.
Where do we find that a man, or a set of men, have a right to arrogate to themselves the power or privilege to assume that this terrestrial God has anything at all to say or to dictate on any other planet? This earthly God has no more right to interfere with the business of Mars or Mercury than the god of Saturn has a right to interfere with our earthly affairs.
Should it, however, transpire that any planetary god, whether he comes from Uranus, or Neptune, or any other planet, should interfere, we who were made in his image will assemble in the houses we have built for his sake, for the terrestrial God’s sake, and pass resolutions advising our terrestrial God to say to the other planetary gods: “Hands off, ye gods, if you please! For the sake of peace and harmony among the gods of this planetary system, we, representing this terrestrial God by proxy—since it really makes no great difference in the end of the great gathering-in of the elementary substances all organic beings are composed of—we, the organized elements of this earth, men, animals, plants, etc., more especially the highest organized beings, men, having a more perfected nervous system, being the elect of all terrestrial productions, claim the right to speak for our God, and proclaim to all planetary gods, potentates, majesties, holies of holies, or their representatives, that they have no right whatsoever to interfere with our terrestrial management. We can have our little local pet God or Gods if we desire, so long as our methods do not in any way inconvenience them.”
Let it be taken for granted that the same, elementary substances are found (of which we have evidence) in the sun and all the planets, and probably in the stars we see; that their gaseous fluids and solid substances are of similar nature to the elements known to us; and that they also receive the same sun’s heat (or the distant stars may receive light and heat from some other suns), is it not more than likely that the conditions produced by the contact of these elements with the sun’s heat, may resemble those we are familiar with? If there is heat there must be motion, there must be friction, there must be consumption and expenditure of heat, also expansion and contraction. If these forces exist, other forces necessarily must also exist, as cold from absence of heat, dynamic force, electric and magnetic forces. We may readily suppose that there are currents of air. Water may be agitated by the wind. If atmospheres surround these planets there is only one source of heat that can keep them in a gaseous state, and that is the sun. Heat from the same source keeps the Oxygen and the Hydrogen fluid. If evaporation and consolidation exist why should there not be aqueous vapor, rain, etc.? We must concede that the elements known as Oxygen, Hydrogen, Nitrogen, and Carbon are found in these distant planets. We cannot be far wrong in supposing that there are carbonic acid, ammonia, and maybe other combinations. Atoms certainly must exist, and molecules (a drop of water is a molecule). There may also be conductions of heat, of molecular motion. What then is to hinder the evolution of phenomena on these distant planets being regulated by laws very similar to the laws of this earth—radiation and absorption of heat, combustion and explosion, tension and velocity of the various elements, under peculiar circumstances favoring all these conditions? That elements wherever found possess the same physical properties when brought under the same influence of heat and moisture, there can be no doubt, whether they are farther removed, or nearer to the contact of the sun’s rays. It is a fact, a well-established fact, that different substances require varying degrees of temperature to reduce them to a liquid, gaseous, or solid condition, and no matter where the temperature is produced the result will be the same. If, for example, a temperature can be procured on the surface of Uranus, or Saturn, sufficient to melt iron, lead, or silver, these metallic substances will melt at Uranus or Saturn as quickly as on the earth’s surface. The laws regulating radiation, absorption, dispersion, or contraction, or any other phase the elementary substances may assume, under heat or pressure, etc.—these laws will hold good on any of the planets just as well as on this terrestrial planet.
It is therefore far from unreasonable to presume that the organizable elements may have assumed a vitality on the distant planets, evolved and developed creatures in accordance with known laws, or laws that are still unknown to us. Because it is perfectly natural for these substances to organize themselves into life, under a certain degree of temperature, moisture, and electricity, when these necessary elements are present—as natural as that oxygen and hydrogen make water, or that the sun’s heat sets all the elementary substances into a state of activity.
We have no reason to doubt that these planets, or even the sun, have not their own vital products just as well as this earth. These vital products may be of low grade, or of a very highly organized nature. We may assume, without fear of any great error, that wherever there are air and water there is life. Because if there is heat it is a sun’s heat, otherwise there could not be air and water. If there is a sun’s heat, atmosphere, and water, there is certainly life, lowly or highly developed.
The degree of organic development depends on the age of the planet—whether it has been in existence a few millions of years more or a few millions of years loss. These organic forms may have advanced to any degree of perfection and possess qualities like or unlike our own, or they may still exist in a very primitive state of evolution.
Let it be distinctly understood that on the degree of organic development depends whether they have reached our height of perfection of nervous development, or the development of a substance capable of performing functions similar to the brain substance animals are endowed with on this earth, with physiological action the same or similar—whether undergoing gradual changes, and accumulating experience, they may have arrived at that degree of perfection to be capable of thinking and reflecting, may have acquired understanding of a nature possessing all the fear, wonder, and ignorance of certain states of nervous development, where the ideas are just forming and imagination barely assuming form. They may, I say, have begun evolving their gods, or images representing the same, or may have reached that state of perfection that every creature is endowed with such powers, understanding, and reasoning, acquired by millions of years of training and education, that they constitute gods in themselves.
Or the creatures inhabiting these planets may be in a condition like that of creatures many, many ages past upon earth—may have no knowledge of gods or God, but are undergoing the necessary evolutionary changes that will ultimately bring them to that happy elysium, when they will be capable to produce their God or gods, as we have done on this earth.
Why is it not possible that a higher order of beings inhabiting Saturn are at this moment employing instruments in order to ascertain the constitution and condition of this terrestrial globe, speculating on the probability whether this earth is inhabited or not? They may have positive knowledge that this planet has an atmosphere several hundred miles in depth. They may know its size, diameter, its distance from the sun, and that this planet revolves in an ellipse as the planet Saturn does. They may also know that the elements are of the same nature; and that there are mountains, seas, an equator, a north and a south pole, but only one moon. Looking at this planet as a star of this solar system, of perhaps the third or the fourth magnitude, nothing compared with their own, either in size, moons, belts, or other important features, these higher organized beings on Saturn may be able to behold worlds beyond themselves far more vast than their own, and regard this planet, Venus, Mercury, etc., as very insignificant affairs.
Why may they not have appliances, modes of travel or communication, as far removed in intelligence from our highest order of beings, as the difference between a frog and the pope?
We have no reason to exclude any supposition, however wild and extravagant, as to the conditions of other planets. It is not entirely imaginary. Inferences may be drawn from what we know, and deductions made from our practical experience. This problem is safer to speculate on, having a solid basis to start with. Those who believe in the actuality of an existing God have not a thing to base his existence on, except the natural functions of the brain.
But if we concede that this earth has a God, what right have we to assume that each other planet has not a god of its own? We have no evidence to the contrary. Who dares to state positively that they have not a god? Why should this insignificant terrestrial planet God presume, or persons for him, that he controls and governs planetary bodies hundreds of times larger, and perhaps far more important, than this small solar system?
How do we know that the inhabitants of other planets have not had angels, saints, and saviors? How do we know that they have not had beings who pretended to know all about their god, and were as brutal, as savage, and as demented as some of the persons figuring in scripture, or the tyrannical, bloody papists of the Dark Ages?
The imagination of man supplied us with Gods or a God on earth; the imagination is justified in supplying other planets with a god or gods. The god of Jupiter, Mars, or Saturn, etc., may with as much force and propriety say, “I am that I am; I am the great I am, the creator of all things. You, Planet Earth, may be a little older, riper, more solidified, have a solid crust, yet remember our god is just as good as yours, and better. You have only one moon—a fossil world, a mere cinder. And, moreover, our god is fourteen hundred times larger than yours, because our globe is that much larger. Our globe has a diameter of ninety thousand miles. And we have four satellites, or moons. Our largest is as big as your whole earth. Therefore, it is ridiculous for you to claim superiority. As to my neighbor Saturn, with his eight moons and belts, his god smiles at your presumption. I, the god of Jupiter, agree with the great god of Saturn and others, that your terrestrial affected greatness is too ridiculous to be worthy of our serious consideration. In fact, it is absurd for your earthly godship to claim to have made the sun that great luminary that gives us all heat, light, and life.”
Let us go but one step farther into space to show the fallacy of the assumption that this terrestrial God created all planets, stars, etc. At the present time it is considered that the star Alpha (α) Centauri in the southern hemisphere is the nearest to the earth. Its distance is more than 200,000 times that of the earth from the sun, or twenty trillions of miles. Light would require about four and a half years to travel this enormous distance. The stars which we see at such immense distances are suns. The vast distance at which the stars are known to be, precludes the thought of their shining, like the planets or the moon, by reflecting back the light of our sun. They must be self-luminous, and are doubtless each a center of a system of planets and satellites.
Our sun is but a star. As we see only the suns of these distant systems, so their inhabitants see only the sun of our system, and that as a small star.
Arrogant, conceited humanity, with an unbounded assurance and self-confidence, mixed with profound ignorance, have the impudence to claim that their terrestrial God created all the stars, suns, and planetary systems that are so far away in space that the eye of man cannot behold them—no, not even with the strongest instrument yet made.
We may be compared to maggots on a big cheese, crawling over its surface; they may with equal propriety claim that their cheese is the only cheese ever created, and that it was made for their own special use, and that all other cheeses were made only for their benefit. Some of the maggots might equally claim that there was only one God—the man who made the cheese. That is, that man, the maggot’s god, made the cow that gave the milk that produced the cheese whereon the maggot dwelt.
Let every planet have its God,
And every God its planet.
Much mystery lies in the word,
You simply have to scan it.
Let every man his own God make,
God in man, pure and elect,
Let common sense and reason wake!
Knowledge, truth, makes man perfect.
Go search your God through depths of space
The mind expands to every place.
To distance without limit.
If you don’t find the God you seek
Search within yourselves. Perchance,
You’ll find your God, quite good and meek,
But not in your ignorance.
CHAPTER XXIX.
EVERY MAN HIS OWN GOD.
Writers and thinkers with a strong theological bias, seem to fear that the world would go to pieces if the scriptural God or Gods were deposed. They seem to apprehend that the moral and political economy would seriously suffer, and the moral idea especially be destroyed.
When these gentlemen find it impossible to reconcile the difficulties that overshadow the personal and triple-headed deities—that somehow they cannot make them harmonize with the recent discoveries and the development in natural sciences—they attempt to mold them so as to fit the requirements of the occasion.
Thus, it was discovered that the prime essence of the world is God, or something that pervades all nature; that he is the first great cause, and that this implies some huge mountain of will power, and an immense ocean of intelligence; that he is the creator of all things—that out of him this world emerged and out of the world all the various activities and objects were developed by the life inherent in the substances, etc.
Then again they represent him as a great designer—declare that God designed all things and beings, and put everything in shipshape order; and after the design was finished he set the machinery in motion.
These, and interminable similar pet theories and excuses, are made for God to retain a foothold in the mind of man. Clever brains and prolific imaginations have succeeded in clothing God, or Gods, with all the attributes thus far discovered either in man, beast, planet, or space—extension, contraction, elasticity, etc.—modes, limitation, finite, infinite, absolute—everything, in fact, that has ever been printed in the largest encyclopedia known.
These gentlemen should have had memories that the original doubts in Abraham’s mind were the result of common sense and reason; that he still retained the sensual qualities of the Chaldean gods. The modifications and transitions of that first idea are very marked, as well as very numerous. By the time we reach Christ, he is not the same. It is to be regretted that we have no compliments to waste on this God—alias Jehova—because a more bloody, selfish, monstrous idea cannot be well portrayed, if the story in the Bible be true.
And certainly he, and his triple alliance, does not exhibit one redeeming quality during the centuries of Christianity, because a more hideous, outrageous, criminal monster cannot be constructed, except by human ingenuity and by human devices.
In another chapter we call the attention of the reader to some of the most barbarous abominations of the Roman Catholic church, and such a polluted set of butchering popes as words fail to give any adequate idea of.
All this goes to show that this imaginary idea of God may be made to fit any person or any purpose.
It is but reasonable to inquire, Does God create the Brain, or does the Brain create God? That is really the entire question in a nutshell.
We know, with absolute certainty, that God does not make brain, otherwise we should have it perhaps a little more uniform, and of a better quality. Besides, all other animals possessing brain would, of course, be entitled to the knowledge of this God in proportion to the size, quantity, and quality of the brain.
This, then, being impossible, we have no other means of arriving at the truth than by concluding that Brain created God. Every brain cannot create God; the great nervous centers may be insufficient, either in quantity or quality, to enable the brain to acquire qualifications that will give expression to more than the instinctive number of sensations and emotions.
Creatures generally are limited to the instinctive number of sensations and emotions; and act, move, and have their being in harmony with these. Animals of all classes belong to this category, and not infrequently man, too. By that is meant, man in an uncultured state, and even among them the degree of experience and the power of observation make the difference between one set of savages and another.
Intelligence, understanding, and reasoning power depend on some kind of experience. The repetition of experience constitutes, in some measure, the training of the senses, and through the senses and the cerebral hemispheres the intellect is thus formed and mind developed.
The intellectual acquirements may be limited by the ascendency of some predominating ideas or opinions that check progress. As for example, the absence of schools in communities, the forcible prevention of education, the prohibition of education by priestly authority of the church, and the suppression by ecclesiastics of all ideas except their own.
This we may term limitation of brain culture by undue interference of the ascendent idea or ideas that limits the range of intelligence and subjects the will power to the control and direction of what the people presumed to be a greater right than their own.
Prescribed limits of education check or stunt the natural progress, and if any progress is made, the people must break through the prescribed limits, as was the case with Luther, Spinoza, Voltaire, Renan, etc.
The ascendency of man over animals checks their further progress in the way of intelligence. The superior hostile intelligence holds possession and will not permit further development. As regards animals, we have taken possession of the earth, and have put a stop to all further advancement.
Supposing a man develops an idea, it is not an easy matter to persuade his next-door neighbor, who is his equal perhaps in intelligence; but, it is not difficult to inculcate his pet idea into his child. It is, as it were, virgin ground, and he plows it to his liking. He has complete control. He is master. He directs it as he wishes, and prevents others from planting strange ideas or ideas hostile or antagonistic to his own.
In this manner we commence breeding ideas, and we continue breeding the same ideas, on the same principle as breeding pigeons or chickens; they are all of the same kind, if you don’t cross them; and the more eggs you lay the more chickens you get, and if they multiply rapidly, especially if you have many hens to one rooster (as the Jews had), what a multitude to spoil a garden-patch!
That is precisely what happens, and that is what actually took place with Abraham.
We have also a natural limitation to brain culture. We may instance the orang-outang, the Bushman, the negro, the idiot, etc.—brains that are not susceptible to much culture or education. The understanding, the development of the intellectual faculties, is limited of necessity. There is no possibility of going beyond their capacity; it will hold a given measure and no more.
Even among these, the range of intelligence may vary some degrees.
Impairment, effectiveness, or entire absence of any one of the senses, limits intellectual acquirements. The uniform activity of all the senses is thereby hindered.
We have in addition innumerable varieties of brain in size, quality, quantity, form; as also inherited failings or diseased conditions.
The qualities of God depend upon the qualities of the man. There has not yet been a god conceived by the human mind but greediness was the chief element. Men made gods for others, whose inferior intellect was easily swayed to believe in great benefits they were to expect, but never got, yet were continually paying for.
Every man or woman is responsible for his or her acts, and no God—supposing there to be any—can save him or her. There can be no intercession between man, and nature or nature’s laws. Every living being is held to strict accountability to the prevailing forces and the controlling elements that compose it. It is always a question of unchangeable equilibrium between the elements and the surrounding medium, as to the kind of a God we may acquire.
A man can see no farther than his sight will permit him. The organ of sight, the eye, may be so constituted that we can barely recognize the nearest object, or we may without difficulty distinguish the smallest object at a great distance. This condition, of seeing objects near, at a moderate distance, or far off, or not seeing at all, depends on the natural construction of the organ itself. The difference between the various qualities of sight is due to the proper qualities and shape of the various structures that enter into the composition of the organ of vision. Every part must be perfect—the lens, the iris, the cornea, the vitreous humor, etc. Not only must the parts be perfect, but they must also be in a healthy condition, to produce accurate vision. All this answers well for ordinary purposes in life, taking in such impressions as the apparatus of vision may from time to time receive. These are retained, stored up; thus memory of objects, the impressions of which have been recorded, may be recalled to mind either in actuality or in imagination. The education of that organ consists in the number, variety, and kind of impressions received. This constitutes the degree of educational experience, being regulated by the amount of knowledge of the greater or lesser number of objects that have been recorded through the retina on the great central nervous system.
Experience, long practice, matures and perfects the knowledge of all things that meet the eye; understanding becomes more thorough, intellect clearer, and judgment more accurate, enabling us by that means to recognize the smallest imperfection, the slightest deviation, and the most delicate shade of harmony, in color and form.
We all know how hard it is for a child to recognize shapes, objects, colors, etc. We know its long and tedious repetitions of looking at one and the same thing an infinite number of times before it will recognize it. We know that a child will repeat things, or the names of things, without knowing anything about them; or, it may know the names of things yet not recognize the things when presented to its sight. The decision or judgment whether the thing is right and proper, is left to the person who has already had experience and acquired knowledge and understanding concerning these matters. Thus the child may be directed rightly or wrongly, and its education must depend on the accuracy of the instruction received. However, the impressions received in the early part of life remain firm, and are not easily removed or eradicated, no matter how faulty, wrong, how perverse and false, they may be. The stronger and deeper the impressions and the longer they have become habituated to them, the harder it is to correct them, the more difficult to explain the errors. It is in such cases almost impossible to convince, and a tedious task to eradicate. By these early educational processes durable habits are acquired, that become persistent and remain during life; especially when no contrary influences have been brought to bear upon them to modify or correct them. It is almost an impossibility to train or educate the organ, whether sense of sight or ear, or the organ of voice, after a certain ago has been reached. An artist must start young in his artistic education if he has any desire to excel in that art—that is, if the organs of sight and touch are to be evenly balanced. So that whenever any person inherits the necessary qualities of sight and touch, and these become educated, I mean accurately trained, skill must result in excellence, and from that reach to a degree of perfection. The high art of painting becomes this man’s ideal, and this ideal his god, if the education of the other senses has not materially interfered in shading his ideal, or the moral and social qualities, giving his productions a tone or tint that may cloud or brighten his efforts, not forgetting the inherent or acquired bias of other surroundings that may influence his mind.
In the culture of music or of the ear, there is a wonderful difference in the kind of sounds a person has received as his earliest impressions, the number of sounds his scale of the notes consists of. What we term the monotonous sounds of Chinese music delight the Chinaman’s ear, and he cannot conceive how it is possible for Europeans to tolerate the immense amount of confusion that is usually displayed in an orchestra. Yet the European is delighted with our music and finds the Chinese music very dull. The same difference, but not to that degree, exists among the various European nationalities. Sprightly France thinks British music very dull, etc.
Painting is an art, but everybody cannot paint, though everybody has sight and touch. That art requires a great deal of training. The vast majority of mankind are not able even to draw an accurate outline of any object. Sight, the organ of vision, is a difficult organ to educate.
The same difficulties confront us with other organs. A degree of perfection is requisite in the construction of the organ in order to confer the necessary qualification for a higher training. And here too the education consists of receiving impressions through the organ of hearing to the brain, and these, like the impressions of sight, are recorded, that is to say, they are retained, in memory, so that we may recall them, or recognize them, when familiar sounds strike the ear. Any kind of simple sound is easily retained. A child will much more easily recognize the voice of a cat or a dog than a painting or a picture, and will remember the one but not recognize the other. There is certainly a difference in the educational capabilities of these organs. Simple sounds are easily retained and easily reproduced. A simple combination of sounds are also retained without difficulty. Thus it comes that we are all more or less imitators of sounds or simple melodies. These seem to contribute to our amusement more readily, either for our own satisfaction, or for the satisfaction of others, or both.
These reproductions of sounds or melodies do not require any mental effort or physical effort. The organ of voice may be used—that is, we attempt to sing. We may hum, or we can pucker our lips together and whistle. Each individual whistles in his own peculiar fashion, seldom two alike. They may be similar, but never alike. The fault may lie in the lips, the tongue, in the form of the opening made, the manner of blowing through the opening formed by the lips, the duration and strength of the expiration, dryness or moisture of the mouth, the thickness or flabbiness of cheeks, etc., etc. Hence it comes that every man has his whistle. You may take a class and train them to whistle a melody, say “Yankee Doodle.” Each one will produce similar successive sounds or notes, so that that particular melody is recognized, but each one will have his own “Yankee Doodle,” with peculiarities, characteristics peculiarly his own. If, for example, he is musically inclined, or has had any training in music, he or she may put a quaver or two in, as a variation, more or less. Yet each one will still own his own whistle and pipe his own “Yankee Doodle.”
That is just what happens with God. We have no God, we never had one, but we have been educated up to one. In childhood we already hear the first indistinct sound, and we don’t know whether it is the bark of a dog or the mew of a cat. By and by, as we grow older and are ready to attend Sunday-school, or some other institution where these instructions are imparted, you learn the melody of “Yankee Doodle”—rather puzzling at first, but it comes. Variations are put in to suit special cases and special occasions, and each individual member of any one class whistles his “Yankee Doodle” to the best of his ability—entirely his own; he is perfectly happy with it; it does not in any way interfere in the ordinary pursuits in life, his pleasures, his stomach, his diversion nor his business; and really it makes no difference where he is, in the street, in the factory, in the store, on the exchange, in the hovel or in the palace, he carries his “Yankee Doodle” with him. Whistle it over a birth, over a wedding, or over a funeral, whistle it wherever you will, it is the same “Yankee Doodle.” It is used on all occasions—in wars on the battlefield, or at peace on parade, etc. Thus it happens that everyone, male or female, has his or her own peculiar “Doodle.” If the man or woman or child had never heard this melody they would certainly not have known anything about it, and therefore could not have enjoyed that particular melody. He or she might have heard another melody just as simple, perhaps just as stupid, but differently constructed.
The culture of these theological ideas forms the fundamental groundwork of our educational church system, and each sect has its own method of planting its seed according to its peculiar notions. We must always bear in mind that before nerve tissue was developed, nerve force or thought could not exist; that the phenomena of imagination, or the product of a combination of ideas, the result of the impressions received by the senses, retained, and passing, connectedly or disconnectedly, through the brain, could not be effected except by experience and training.
The idea of a God or Gods impressed early in life, while the brain is being developed—the brain tissue of course—remains firmly rooted, and is very difficult to change or eradicate later in life. In case a change is ever produced, it takes place by a process of reasoning, when understanding has been acquired. The acceptance of an idea or an opinion requires little sense and no reasoning, and, indeed, no education. Children believe anything they are told, until they grow older and learn to know better. Men and women believe because they don’t know better. Accidentally they were placed in a particular groove of thinking, wherein they can glide forward, backward, round in a circle, perpetually, with ease and without interruption, without effort and without understanding. This perpetual gliding motion, within circumscribed limits, is over the same God, Holy Ghost, Christ, sin and salvation, or the reverse; no advancement or progress. Whatever has been accomplished in the affairs of men, has been done without the prescribed limits, and to that we owe our present civilization and material prosperity.
Whoever the first individual was that proposed worship, no matter how it originated, or what it was, or how crude, the thought was the product of some man’s brain. Whether he ever stood face to face with his own idea like Moses, or Mohammed, or anyone else, makes not the slightest difference. It was a man’s individual notion, prompted by fear, ignorance, or astonishment. It is the work of the brain just the same. It was their idols, images, god, gods, and men that were endowed with divinity, were held sacred, worshiped, and honored. These human inventions were supplemented by other human inventions, rites and rituals, up to this present time. We discard ideas that have been tried and found wanting for modified or new ones—as Abraham, Moses, Christ, Mohammed, Luther, Wesley, etc. The notions of these men in turn have undergone the civilizing filtering process, until there is little left but the mere sound. The Unitarians, for example, have stripped the Christian trinity down to a skeleton. They seem to say: This was once the great bugaboo: you need not be scared, it’s perfectly harmless. It has been civilized, you know. Science did it. Hell is out of fashion. Heaven we have on earth, if we have the means to do it with. We can be angels if we wish to, saints if necessary, and holy if desirable. Every man makes his own heaven, his own hell, his own angels, his own bliss, and his own god. Yes, he has his own saints and his own divinities. A woman does precisely the same thing. The imagination supplies all the necessary material for their production, selected from natural objects and put together in a manner most pleasing, acceptable, and satisfactory to each one. We make them as good as we know how, as pretty and as delightful as our taste and fancy can create them. Yet the kind of whimsical representations of the mind depends largely upon the condition of the nervous system, time of life, and our daily occupation. A young girl at puberty, whose mind is entering into that beautiful paradise of dreamland, blooming with buds of hopes and rosy wishes, experiences the delights of new sensations, creates her God, her Jesus, or her Holy Ghost, to fill the nooks of her aspirations, with all the abounding exaltation and luxuries of her creative power. Every cloud has wings, every star bright eyes that wink and beckon her to future bliss, to desires unknown yet longed for. She listens with eager ears for every sound. The zephyrs of the spring of life are wafting music to her ear. As she gazes with gushing eyes into ethereal space, she is searching the heavens for coming enchantment. Her doll, the god or the plaything of childhood, has lost its interest, and all the pretty things that formerly were so pleasing have lost their charm, as the bell and smaller infantile toy had lost theirs before the doll had nestled into her affections. Now a more realistic feeling permeates her senses, and beauties of a new and more attractive form occupy her agitated heart and brain. What is the awakening of these new emotions, the unfolding of these new sentiments, that seem to linger on the borderland of restrained passion? Is it not the dawn of love, the transitory period, that bridge of nervous exaltation that leads from puberty to maternity? She has her own god, a figure to her notion as pure, refined, and beautiful as she can picture in the visions of her waking or sleeping dreamland mind. Her sighs, her prayers, her devotions, are directed to him. This is her coming Messiah, her angel, her everything, that is to realize all her hopes and expectations. It is her God.
Can a jockey or a prizefighter have feelings like these? The former has a horsey god, the latter a muscular. The fisherman, the sailor, the soldier, each in his sphere has his or her god. Underlying all the busy activities of daily life, whatever feelings of care or pleasure each may experience, it is but upon rare occasions he puckers his lips to give vent to his devotional feelings and whistles his Yankee Doodle—his God!
Our gods are as we make them. If we are good our god is good, if we are pure our god is pure, and if our senses are subordinate to our reason and understanding our god will be one of reason and understanding, but if we are impure, bad, and evil-minded, our senses and passions ruling supreme, reason and understanding are subordinate in our god, and the evils of animal sense predominate.
Every man is his own god. As he is, so is his god. As he makes himself, so will his god be. As he protects himself, so God will protect him. As he guides himself, so will God guide him. Whatsoever a man accomplishes for himself, that will God accomplish for him. Whatsoever a man does for himself, that God will do for him. If a man supports himself, God will support him. If he neglects himself, God will neglect him. The more he depends on himself, the surer is his dependence on God. As he saves himself, so God will surely save him. As he injures himself, so will he be injured by God. As a man punishes himself, so will he be punished by God. God will help him who can help himself. If a man is true to himself, God will be true to him.
By industry, economy, and sobriety you will confer blessings on yourself; you have no need of God to bless you.
Make yourself a good man or woman, and you will surely have a good God.
A brutal man never has a meek god, a stingy man a generous god, nor a vicious man a merciful god. Every man brings himself to the level of a brute or lower, or to the highest type of nobility of man.
God never made man, but every man makes his god.
THE GATEWAYS THROUGH WHICH KNOWLEDGE ENTERS THE SENSES.
The functions of the brain.
| Perception—Receiving impressions—Retaining impressions—Reproducing impressions—Knowing—Forming simple ideas—Compound ideas—Complex ideas—Mixed ideas and complicated ideas—Conducting, transferring, and reflexation— Coördination. | ||||||
| Sight. | Hearing. | Touch-feeling. | Smell. | Taste. | ||
| Recognition |  | In common. | ||||
| Comparing | ||||||
| Discernment | ||||||
| Attention | ||||||
| Retention | ||||||
| Succession | ||||||
| Identity | ||||||
| Diversity | ||||||
| Continuity | ||||||
| Contemplation | ||||||
| Distance | Distance | Distance | ||||
| Color | ||||||
| Solidity | Solidity | Solidity | ||||
| Figure | Figure | |||||
| Shape | Shape | Shape | ||||
| Size |  | long | ||||
| thick | Size | |||||
| thin | ||||||
| Dimensions | Dimensions | |||||
| Softness | Softness | Softness | ||||
| Hardness | Hardness | Hardness | ||||
| Rough | Roughness | Roughness | Roughness | |||
| Smooth | Smoothness | Smoothness | Smoothness | |||
| Motion | Motion | Motion | Motion | |||
| Action | Action | Action | Action | |||
| Dryness | Dryness | Dry | Dryness | |||
| Moisture | Moisture | Moist | Moisture | |||
| Fluidity | Fluid | Fluidity | Fluidity | |||
| Vibration | Vibration | Vibration | Vibration | |||
| Heat | Heat | Heat | Heat | |||
| Cold | Cold | Cold | Cold | |||
| Pain | ||||||
| Pleasure | ||||||
| Odor | Odor | |||||
| Expansion | Expansion | Expansion | Expansion | |||
| Contraction | Contraction | Contraction | Contraction | |||
| Resistance | Resistance | |||||
| Relation | Relation | Relation | ||||
| Rest | Rest | Rest | ||||
| Unrest | Unrest | |||||
| Sound | ||||||
| Appearance | ||||||
| Proportion | Proportion | Proportion | Proportion | |||
| ||||||
| PRODUCE | ||||||
| Sensations Emotions—Feelings— Ideation—Thought—Understanding— Reflection—Recollection—Deliberation—Induction— Memory—Imagination—Judgment—Intellect—Will Power—Mind: The normal products of a healthy nervous system. (The abnormal result from a deranged condition of the cerebro-spinal system.) | ||||||
MORALS: WHENCE THEY SPRING.
To be moral means that the organs be properly and legitimately used, in accordance with the law of nature:
| STOMACH. | SEXUAL ORGANS. | ||||
| For nutrition of the body. | For the propagation of the species. | ||||
| Wants Normally Supplied. | |||||
| Satisfaction |  | LEAD TO Health and Happiness, Purity, Chastity, Love, Affection, Joy. |  | Satisfaction | |
| Contentment | Contentment | ||||
| Comfort | Comfort | ||||
| Pleasure | Pleasure | ||||
| Peace | Peace | ||||
| Abnormal Use of the Organs. | |||||
| Starvation |  | LEAD TO Vanity, Negligence, Indolence, Deception, Discontent, Selfishness, Disease. |  | Passion | |
| Hunger | Lust | ||||
| Poverty | Overindulgence | ||||
| Luxury | Lasciviousness | ||||
| Extravagance | Vice | ||||
| Drunkenness | Whoredoms | ||||
| Crime. | |||||
| Sin. | |||||
| ———— | |||||
| Will Power Intellectually Used. | |||||
| Industry, Integrity, Activity, Honor, Courage, Goodness, Charity, Benevolence, Sympathy,Pity, Humanity. | |||||
| ———— | |||||
Be wise, let the gods and church alone;
They’re false, contrary to nature’s plan.
Trespass not, there’s nothing to atone.
Be human, an upright man.
All their rites and creeds are full of flaws.
As nature’s products, we thrive and grow.
But we must be ruled by nature’s laws
If we’d happy be—ourselves must know.
Morals! are the laws we must obey.
Infringe them not, prayers cannot save.
Though blessed, we the penalty must pay.
Not to God, or church, or priest be slave!
CHAPTER XXX.
THE NON CREDO.
Religion, supernaturalism, ecclesiastical control of human affairs, have done more harm than the good they have ever effected. For several thousand years they have been doing the worst of mischief—in spite of their conceited belief to the contrary—to actual enlightenment, to the advancement and prosperity of the masses, to the progress of nations generally. They have been a persistent barrier to every step forward, and have persecuted every idea that threatened in any way to interfere with their organized system. The sacred or Hebraic nationality, steeped in barbarism, washed in cruelty, and bathed in the blood of humanity, was succeeded by another organized system, the Roman Catholic church, which was by no means an improvement upon the Bible methods. They added savagery and cruelty of a more refined character. They associated with it a tyranny and a persecution that fairly blackens the pages of history. All was done, however, for the sacred cause, with the cant, sanctimoniousness, greed, and selfishness that only the church and its saintly priests could be capable of. These self-styled divine organizations ever have been, and are even now, inimical to the best social interests of humanity. Their own aggrandizement was of greater importance to them than the welfare of the oppressed. They are the real promoters of class distinction. They are the promulgators of sectarian hate. They lessen the dignity of woman. They are the fomentors of prejudice and superstition. They are the supporters and sustainers of the opulent, the powerful, the wealthy and influential, to the detriment and debasement of the poor and more unfortunate classes. They are the actual enemies of virtue and simplicity of life—by their expensive church trappings, their gorgeous adornments, their costly decorations, their glaring exhibition, their glittering finery, their pompous display of church dress, their gilded magnificence, their showy grandeur, their ostentation and boastful ceremonies, overawing the senses, and subduing the humble, the ignorant, making them mentally more stupid, the slaves to a pernicious system of doctrine.
In ancient times, in the days of antiquity, the males were the chief worshipers. They were the privileged portion of the community, who assumed the duties to come in direct contact with all that was considered sacred, holy, or divine. Woman was considered as a defiled or polluted creature, unworthy or unfit to come within the sacred precincts of their temples or participate in any church affairs, or to minister in any of their ecclesiastical rites or ceremonies. Women had nothing to say. They have nothing to say to this day, in the Roman Catholic church especially, and in the orthodox Protestant denominations very little, because Paul lays down the law in Cor. xiv, 34: “Let your women keep silence in your churches: for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the law.”
The sacred Christian view of woman is that she is an inferior creature. She is the slave, the plaything, the toy of pleasurable gratification. God himself so ordained it, when he created Adam out of the dust and Eve out of one of Adam’s ribs. That was the Chaldean mode of explaining her inferiority and of subjecting woman to man. These barbarians, first the Hebrews, and Christians later, did not think fit to place woman on a level with man. Therefore they placed her in the lower scale of creation as a servant and handmaid to man. The heathens, the Greeks especially, were more considerate, politer, and more refined towards women. Women were honored by them, which is evident from the composition of the council of Jupiter, the supreme divinity. This was composed of six gods, namely, Jupiter, Neptune, Mercury, Apollo, Mars, and Vulcan; and six goddesses, namely, Juno, Ceres, Vesta, Minerva, Diana, and Venus. To this assembly no other deities were admitted. There is some sense, reason, and humanity in this arrangement. It is very unlike the great masculine bully of a God, what Christians call sacred and scriptural Jehova, an intermeddling, sensual, beef-eating affair, who has sons and never tells any one where they came from, who the mother was ([Gen. vi, 2]): “And the sons of God,” etc. Vestal virgins were admitted by the Romans to their temples, thus showing that woman was honored. She was equally privileged with man to minister to the sacred offices of the gods. Civilization has advanced, progress has been made in the arts and sciences, the intellectual faculties are more developed, and to woman has been conceded her proper place among the learned and the more liberal portion of humanity. Intellectually no line of demarcation is drawn. Cultured brain is cultured brain, whether found in man or in woman. Both sexes stand on the same platform, on an equal footing, and they receive equal honor and recognition if the mental capacity is equal. What is the relation of woman to-day to the respective churches to which she may belong? Has the Roman Catholic church receded one step from her antiquated ecclesiastical position? Or have the orthodox Protestants? Not one step! Woman still holds the same degraded position in the Christian church as she did a thousand years ago. Circumstances have somewhat ameliorated the relative position of church and worshipers. Formerly the males were the principal church attenders and worshipers. In modern times it is the women who make the congregations. The male, if he attends, does so to please the female more than himself. Besides, the sexual attractions contribute very largely towards these Sunday entertainments. “Women” (says Maudsley, in his “Pathology of Mind,” ch. iv, page 143) “are naturally more prone to religious worship than man, and more apt to fall into a morbidly subjective habit, first, because of the preponderance of the affective life in them, and secondly, because they have not the distracting and correcting and intellectually hardening influences of outside interests and pursuits which men have. If unmarried women chance to come, as by reason of those conditions they are apt to do, under the ignorant and misapplied zeal of unwise priests who mistake for deep religious feeling what is really morbid self-feeling springing at bottom from unsatisfied instinct or other uterine action upon the mind, the mischief is greatly aggravated. It were well if those who make it their business to guide the consciousness of mankind through the manifold changes and chances of life were to be at the pains to inquire how much supposed religious feeling may be due to physiological causes, before they sanction or enjoin a repeated introspection of the feelings. He whose every organ is in perfect health knows not he has a body, and only becomes conscious that he has organs when something wrong is going on; in like manner a healthy mind in the sound exercise of the functions is little conscious that he has feeling, and only gets very self-conscious when there is something morbid in the processes of its activity. The ecstatic trances of such saintly women as Catherine de Sienne and St. Theresa, in which they believed themselves to be visited by their Savior and to be received as veritable spouses into his bosom, were, though they knew it not, little else than vicarious sexual orgasm; a condition of things which the intense contemplation of the naked male figure, carved or sculptured in all its proportions on the cross, is more fitted to produce in women of susceptible nervous temperament than people are apt to consider. Every experienced physician must have met with instances of single and childless women who have devoted themselves with extraordinary zeal to habitual religious exercises, and who having gone insane as a culmination of their emotional fervor, have straightway exhibited the saddest mixture of religious and erotic symptoms—a boiling over with lust, in voice, face, gesture, under the pitiful degradation of disease. On such persons the confessional has had sometimes the most injurious effect, more especially in those churches which spring Romanism in their ritual, have not placed confession under the stringent regulations and safeguards with which the Roman Catholic church surrounds it. The fanatical religious sects, such as the Shakers and the like, which spring up from time to time in communities and disgust them by the offensive way in which they mingle love and religion, are inspired in great measure by sexual feelings. On the one hand, there is probably the cunning of a hypocritical knave or the self-deceiving duplicity of a half-insane one, using the weaknesses of weak woman to minister to his vanity or to his lust, under a religious guise; on the other hand, there is an exaggerated self-feeling, rooted often in sexual passions, which is unwittingly fostered under the cloak of religious emotion, and which is apt to conduct to madness or to sin. In such case the holy kiss of love owes its warmth to the sexual impulse which inspires it, consciously or unconsciously, and the mystical religious union of the sexes is fitted to issue in a less spiritual union. Without doubt, an excessive development of the emotional life in any other direction would be equally pernicious. All that the unwise religious teacher can be blamed for is his disposition to foster the egotistic development of emotion, without considering its real origin, by the overwhelming importance which he teaches the individual to attach to himself and his destiny. Instead of urging him to lessen the gap between himself and nature until he loses self in a sympathetic oneness with nature, he stimulates him to widen it more and more until he rises to the insane conceit of himself as something entirely distinct from nature—an unrelated, spiritual essence, for whose benefit the universe and all that there is has been specially created. Assuredly were not man now, as he always has been, instinctively wiser than his creeds, were he not moved by a deeper impulse than consciousness can give account of, he would make no progress in civilization.”
The church has lost its grip on the male portion of society. They have considerably outgrown the ecclesiastical swaddling of scriptural doctrine of the ancient and modern theology. The woman is the stronghold as worshiper, and sustainer of the sacred masculine prerogative whom they can easily influence. By reason, as the holy book claims, of their intellectual feebleness, women are the submissive tools of cunning priests, sentimental and emotional appeals, and yield readily to their extravagant dictum. The priests exhort them, with their conventional religious phraseology, to be partakers of some mysterious glory to be found somewhere in infinite space. Keeping ever in sight the same stupefying refrain of the orthodox prayer and blessing: “Blessed and glorious trinity, trinity in unity, three—one, three persons in one God, tri-personal, triune, coeternal, coequal, God-man, O Lord God! who art one God, one Lord! not one only person, but three persons in one substance! O Lord God! Lamb of God! Son of the father! O God the son, Redeemer of the world! O God the Holy Ghost, proceeding from the father and the son! The blessing of God Almighty, the Father, Son, and Holy Ghost, be among you. God the Father, God the Son, God the Holy Ghost, bless, preserve, and keep you. Glory be to the father, and to the son, and to the Holy Ghost. Now to God the Father, God the Son, and God the Holy Ghost, be all honor and glory. Jesus Christ, who with thee and the Holy Ghost, liveth and reigneth ever, one God, world without end,” etc.
These are the terms and doxologies, forms of prayer and blessings. Can anyone conceive a more meaningless set of phrases? These are automatically repeated year in and year out, with the same intonation, gesture, whirling and buzzing in a circle. Do not the brains become blunted, the senses dulled? Or is it a mere mechanical effort, accompanied by an extraordinary amount of insincerity and actual duplicity of character? The conceit of these theological gentlemen, claiming divine superiority, is in consequence of the frequent repetition of the above vapid nonsense, that they are the truly chosen and elect, separate and apart from other people. Though they accept and place trust in the above creed, God, Son, and Holy Ghost, and delude themselves with prayers, blessings, psalm-singing, and the rest of supernatural subterfuge, do they believe that it will save them—save their bodies from dissolution, when the vital organs have ceased to perform their functions? These fixed delusions are not wholesome. Encouraging them is misleading and deceiving those who are ignorant of the actual state of nature. It is playing upon the weak and simple-minded. It means corrupting their morals and their understanding. It is paralyzing to every human effort. It is degrading manhood and womanhood. Analyze the meaning of the belief, the language employed, the associations of ideas, and seriously consider the amount of sense you can discover. Does not this rigid system of changeless belief prevent intellectual development? Does it not bar proper inquiry into the phenomena of nature? Does it not encourage a cowardly dependence on priestcraft and hypocritical cunning? Does it not extinguish every impulse towards the evolution of thought? Does it not stamp out the energies and aspirations of man and woman? Is not the kneeling and praying before some daub of a picture or the figure of some supposed God or saint debasing and degrading to the individual? Is not the act of prayer a humiliating acknowledgement either of an enfeebled mind or of a contemptible slave? Is not the will power subdued and deteriorated and the natural energy destroyed? Are not the functions of the brain seriously interfered with, the mental faculties checked in the normal process of development, and the powers of reason stifled by the asphyxiating influences of prayer? Does it not blunt the sense of responsibility, breed insincerity, foster falsehood, promote lying, and offer a premium for wrong-doing and a shelter for crime? Imagine the stupefying effect of counting beads. The “Rosary” is a series of prayers, and consists of fifteen decades. Each decade contains ten Ave Marias, marked by small beads, preceded by a pater noster, marked by a larger bead, and concluded by a gloria patri. Five decades make a chaplet, which is a third of a rosary. What a sluggardizing effect on the intellect, what a suppression of intelligence, and how near it brings them to the borderland of monomaniacs, by the constant mumbling of those insipid compositions. The sooner we get rid of the belief in this supernatural intervention in human affairs the better for our physical, moral, and mental welfare. Every time the priest induces his pupil to repeat a prayer, he stupefies and degrades his pupil. He knocks the pins of self-restraint and self-reliance right from under him. The blessing the pupil receives, and the forgiveness at the confessional, shift the responsibility for his acts off his shoulders, thus leading him to believe himself irresponsible for any wrong he may commit. The absurd doctrine inculcated, that God made him necessarily makes him irresponsible. If God was a fool big enough to make him bad, or silly, why should he be responsible? The priest who helps to maintain and sustain this belief, helps to weaken the pupil’s mind and rather gives him license to indulge than restrains him.
You are taught to deceive yourselves and deceive others by prayer, but you cannot bribe nature; you cannot deceive nature. The penalty must be paid for every transgression. And prayers are absolutely useless, nay, every prayer is an admission of an act of cowardice, just as every blessing pronounced is a humiliation to those receiving it. What necessity is there for a man who is supposed to teach morality to be dressed like a clown in scarlet, purple, or other-colored coat and decorated with an antiquated headgear like a mountebank going through a series of peculiar gesticulations and ceremonials of buffoonery, in order to sustain this ecclesiastical humbug? Would it not be better to train the intellect by teaching the young how to observe accurately, to reason soundly from facts, to think honestly and act sincerely, have the truth revealed and nature and nature’s laws soundly and practically interpreted? An insight into the secret workings of nature would lead to a more precise adjustment on the part of man to his complex surroundings, guard cautiously against the infringement of nature’s laws, and correspondingly produce gain in intellectual power. How can a man be otherwise than reckless, or willfully disobedient, to laws he is entirely ignorant of, though he brings certain punishment upon himself? Can there be any better discipline than to learn the cause and know the root of all evils, in order to avoid them, thus improving the morals and inducing one to take earnest pains to do well in the future? There is more satisfaction in doing right than many may think, if people were instructed how. Unfortunately, the ecclesiastical mills of forgiveness are too busy teaching supernatural follies, which actually mislead the ignorant and the foolish. As a foolish woman spoils her own child by her own silly conduct, so the supernatural creeds have spoilt humanity by perverting the moral responsibility in teaching their pernicious beliefs. Wonder why the world has not become better? Teach men the moral and physical laws of nature, by lessons of experience, that may guide them in their conduct through life. Teach them to learn prudence, and observe them faithfully and sincerely. Good, natural, healthy thoughts produce good actions; by their frequent repetition, generate good habits of doing well, of doing right. The nervous structures that are brought into play, the mental activities, function these excellences, developing these faculties, generating higher moral feelings. We finally come to regard as doing wrong acting contrary to our acquired habit. Good impulses to act right and do well come out of good feelings. To act otherwise becomes repugnant to our acquired habits, our second nature, and is judged unwise by our reason and understanding. Let nature teach you to be wise, and when you understand the natural you will cease to believe in aught supernatural.
Do not believe in a God—there is no such thing. Do not believe in the divinity of any man, whether he be called Moses, Jesus Christ, or Martin Luther. Do not believe that the book called the Bible, sacred scripture, and Testaments, new or old, is sacred, holy, or inspired by any supernatural being. Do not believe the story of the creation as recited in the five books of Moses—they are not true. It is a fiction, a sort of fairy tale. It is the work of the imagination of man. Do not believe in any miracle. No man can perform a miracle, except to the ignorant and stupid. No man in the Bible ever performed a miracle. Those said to have been performed were deceptions, tricks, and delusions. Do not believe in the Holy Ghost. There are no ghosts, either holy or unholy. And above all, do not give credence to that very silly piece of nonsense, that the Holy Ghost committed adultery with Mrs. Mary Joseph, the reputed mother of Jesus Christ. Nor believe that the young man Jesus was the son of God, nor that he came upon earth to save the world from sinning. Do not believe that there are three Gods in one, Father, Son, and Holy Ghost; nor God the Father, God the Son, or God the Holy Ghost. This fallacy, compounded of Hebraic theology and Grecian mythology, is an absurd fabrication—this trinity in unity, and unity in trinity. Do not believe in a heaven, nor in a hell. You make your own heaven, and your own hell. Nor place any reliance on future rewards, or future punishments. Your good conduct will bring your rewards and your bad conduct your punishments. Do not believe in angels, spirits, or any supernatural existences. Have no faith in anything you do not understand. Place no reliance on divine interference. Do not follow blindly any ecclesiastical teachings. Rely upon yourself. Let reason and common sense be your guide. Do not pray—praying makes a coward of you. Nor place confidence in the blessing of any man, be he the pope or some fanatical preacher. Never kneel before any image, whether it be the nude figure of Christ, or a daub painting of the Virgin Mary. Do not be the dupe of priestly cunning. Do not be afraid of anything except your own bad deeds, your vicious habits, and your own transgressions.
Some Rules and Duties in Life.
Health is essential for physical and mental labor. The maintenance of health consists in having proper food, proper clothing, and proper shelter. Work is a duty, nature demands it. Exercise that duty. Earn so much as will provide the necessary comforts in life. Indolence is a vice, and laziness a crime. They are of no good to their practicers, and a curse to others. Economy is a law of nature. Save your surplus produce of industry. It comes useful in time of need. Avoid excesses of all kinds. Do not overtax or over-stimulate the organs of the body. Luxuries are injurious to health. Remember the stomach is only a receptacle for food and not a cesspool for all kinds of refuse. Cleanliness of stomach and body is necessary for the healthy action both of mind and body. A rigid adherence to the natural rules is the surest safeguard against disease. Make judicious use of everything. Abuse neither yourself nor others. Each individual is his own guardian over his own acts. He himself is responsible for his own misdeeds, whether through ignorance, want of proper education or understanding, or weakness.
Our guide through life should be: Speak the truth always. Let yes and no be the form of speech. Every promise fulfill. Never deceive yourself, or deceive others. Promise nothing you cannot perform. Honesty is ennobling, dishonesty debasing. Let every word and act be strictly reliable, never waver or fail in your integrity. Be punctilious in your duties towards others. Do not cheat yourself or your neighbors. Misrepresentation is wrong. Have confidence in yourself, others will have confidence in you. Do not slander others, lest you do an injury, doing evil without benefit to yourself. A slanderer is despised. Let your motives be pure, your purpose upright. Be mild in speech, even in temper. Kind words are inexpensive. Anger and passion are brutal qualities, be human. Do not get excited over trifles, it does not prolong life. If your habits are bad, mend them. Good impulses come from good feelings, as bad impulses from bad feelings. Our character is molded by our habits, as our habits are by our instruction. By your conduct gain the esteem of your fellow-men. It is better to be loved than hated. Injure no one. Despise no one. Be neither prejudiced nor bigoted. Gain the respect of every man, and respect those that deserve to be respected. Obey the existing laws. Learn to depend on yourself. Trust in your own judgment, none will be so true to you as yourself. Hope is delusive, action is certain. Reveal not your own thoughts to others lest they betray you. Confidence, self-possession, and presence of mind guard against surprises. Do not mind other people’s business, you may not find time to mind your own. Negligence is a fault, diligence is a virtue. Frivolity is the froth of life. It has neither strength nor substance. There is more satisfaction in an ounce of peace than in a ton of wrangling. Control your appetites, subdue your passions, if you would be human. Remember there is no heaven beyond this life, therefore make your home and your life as beautiful as you can. Few wants well supplied, is better than many wants unsatisfied. Desire nothing you cannot obtain, it will save you annoyance. Do not assume to be what you are not. Nature has marked you. Do not be tempted by trifles, life is too short and time too precious. Pleasures are enjoyable where the senses are not overstrained. Be not too proud, nor too vain, no matter how great you are; man, like the animal, is composed only of eighteen elements. Ambition is laudable, when others are not made to suffer. Do not try to be greater than you are; a gill will never fill a pint. Gain understanding, and let reason and common sense guide you in all your acts. Look out. Save your honor, your integrity, and your character. Our duty on earth is to be good, to do right, and contribute to the betterment of our fellow-men. The higher we rise in intelligence, the farther we are removed from the brute. Free yourself from all supernatural notions, all antiquated beliefs, and all superstitions. The humanization of mankind marks the progress of civilization. The excitement of pleasure is not lasting; exhaustion stops all enjoyment; too much sunshine is fatiguing; too much laughter is trying. Empty stomachs make a bad audience, hunger breeds discontent. Poverty is degrading; it ruins health, breeds disease, and lowers the morals. Neglect yourself and everybody will neglect you. Lost opportunities are seldom recovered. The higher you climb the farther you are removed from the lower levels. One wrong act loses the balance of integrity, our esteem suffers. One grain of intelligence is worth a pound of brute force. Be prudent, discreet, and deliberate in all transactions in life, but quick in decision. Distrust persuasive, bland, smooth, suave talkers. A pious hypocrite is the worst of frauds. Your own faults are the greatest misfortune. A brave man is never discouraged, and simpletons are the prey for sharpers. Don’t be a coward in danger, or pray when disaster overtakes you. Self-abuse is the worst abuse. Your expenditure should never exceed your income. Aspire to be better, not worse. You cannot get wealthy on nothing. Millionaire and beggar belong to this earth, whether living or dead. Our success in life depends on the quality of Brain. Polished steel is of greater value than common iron ore, so are intellectual faculties of greater worth than uncultured brains. The weaker must yield to the stronger. The friction of life is great; the less the resisting force, the sooner it yields. In the struggle the strongest survive. Tenacity to life and tenacity to our possessions lead to success. Let those who accumulate great wealth unjustly, yield it readily to those who are most in need. A man can accumulate vast riches only by the industry of many, never by his own. Remember dead men enjoy nothing, therefore be wise, be reasonable, make your heaven on earth, your paradise of your home. Be your own God, your own Savior, your own priest.
MAP OF THE DELUGE.
The plateaus and highlands rise from 3 to 10,000 feet above the level of the sea.—Chains of mountains running in every direction 12 to 18,000 feet above the level of the sea.
Gen., Chap. VII: Verses 19, 20, 21, 22, 23:
V. 20.—Fifteen cubits upward did the waters prevail: and the mountains were covered.
21 inches makes a cubit standard.
The Mountains—Elevations have been the same for 500,000 years or more