The fact is that we trace back the various types of man now known, not to one center, not to one country, not to one family, not to one pair, but we trace them to different centers, to distinct countries, to separate families, probably to many pairs. Wherever the conditions for life are found, there are living beings also. The conditions of climate, soil, etc., of Central Africa, differ from those of Europe. The indigenous races of Central Africa differ from those of Europe.
Without pretending, in the present limited essay, to do more than index some of the most prominent features of the case, I yet hope that enough is here stated to interest my readers in the prosecution of future inquiry upon the important question which serves as the title to these pages. I put forward no knowledge from myself, but am ready to listen to the teachings of wiser men; and while I shrink from the ordinary orthodox assertion of Adamic unity of origin, accompanied as it is by threats of pains and penalties if rejected, I am yet ready to receive it, if it can be presented to me associated with facts, and divested of those future hell-fire torments and present societarian persecutions which now form its chief, if not sole, supports.
The rejection of the bible account of the peopling of the world involves also the rejection, as has been already remarked, of the entire scheme of Christianity. According to the orthodox rendering of both New and Old Testament teaching, all men are involved in the curse which followed Adam's sin. But if the account of the Fall be mythical, not historical; if Adam and Eve—supposing them to have ever existed—were preceded on the earth by many nations and empires, what becomes of the doctrine that Jesus came to redeem mankind from a sin committed by one who was not the common father of all humanity?
Reject Adam, and you can not accept Jesus. Refuse to believe Genesis, and you can not give credence to Matthew, Mark, Luke, John and Paul. The Old and New Testaments are so connected together that to dissolve the union is to destroy the system. The account of the Creation and Fall of Man is the foundation-stone of the Christian Church. If this stone be rotten, the superstructure can not be stable. It is therefore most important that those who profess a faith in Christianity should consider facts which so vitally and materially affect the creed they hold.
A PLEA FOR ATHEISM.
Gillespie says that "an Atheist propagandist seems a nondescript monster created by Nature in a moment of madness." Despite this opinion, it is as the propagandist of Atheism that I pen the following lines, in the hope that I may succeed in removing some few of the many prejudices which have been created against not only the actual holders of Atheistic opinions, but also against those wrongfully suspected of entertaining such ideas. Men who have been famous for depth of thought, for excellent wit, or great genius, have been recklessly assailed as Atheists by those who lacked the high qualifications against which the spleen of the calumniators was directed. Thus, not only has Voltaire been without ground accused of Atheism, but Bacon, Locke, and Bishop Berkeley himself, have, among others, been denounced by thoughtless or unscrupulous pietists as inclining to Atheism, the ground for the accusation being that they manifested an inclination to improve human thought.
It is too often the fashion with persons of pious reputation to speak in unmeasured language of Atheism as favoring immorality, and of Atheists as men whose conduct is necessarily vicious, and who have adopted atheistic views as a disparate defiance against a Deity justly offended by the badness of their lives. Such persons urge that among the proximate causes of Atheism are vicious training, immoral and profligate companions, licentious living, and the like. Dr. John Pye Smith, in his "Instructions on Christian Theology," goes so far as to declare that "nearly all the Atheists upon record have been men of extremely debauched and vile conduct." Such language from the Christian advocate is not surprising, but there are others who, professing great desire for the spread of Freethought, and with pretensions to rank among acute and liberal thinkers, declare Atheism impracticable, and its teachings cold, barren, and negative. In this brief essay I shall except to each of the above allegations, and shall endeavor to demonstrate that Atheism affords greater possibility for human happiness than any system yet based on Theism, or possible to be founded thereon, and that the lives of true Atheists must be more virtuous, because more human, than those of the believers in Deity, the humanity of the devout believer often finding itself neutralized by a faith with which it is necessarily in constant collision. The devotee piling the faggots at the auto de fe of a heretic, and that heretic his son, might, notwithstanding, be a good father in every respect but this. Heresy, in the eyes of the believer, is highest criminality, and outweighs all claims of family or affection.
Atheism, properly understood, is in nowise a cold, barren negative; it is, on the contrary, a hearty, fruitful affirmation of all truth, and involves the positive assertion and action of highest humanity.
Let Atheism be fairly examined, and neither condemned—its defense unheard—on the ex parte slanders of the professional preachers of fashionable orthodoxy, whose courage is bold enough while the pulpit protects the sermon, but whose valor becomes tempered with discretion when a free platform is afforded and discussion claimed; nor misjudged because it has been the custom to regard Atheism as so unpopular as to render its advocacy impolitic. The best policy against all prejudice is to assert firmly the verity. The Atheist does not say "There is no God," but he says, "I know not what you mean by God: I am without idea of God; the word 'God' is to me a sound conveying no clear or distinct affirmation. I do not deny God, because I can not deny that of which I have no conception, and the conception of which by its affirmer is so imperfect that he is unable to define it to me." If you speak to the Atheist of God as a creator, he answers that the conception of creation is impossible. We are utterly unable to construe it in thought as possible that the complement of existence has been either increased or diminished, much less can we conceive an absolute origination of substance. We can not conceive either, on the one hand, nothing becoming something, or on the other, something becoming nothing. The Theist who speaks of God creating the universe, must either suppose that Deity evolved it out of himself, or that he produced it from nothing. But the Theist can not regard the universe as evolution of Deity, because this would identify Universe and Deity, and be Pantheism rather than Theism. There would be no distinction of substance—in fact, no creation. Nor can the Theist regard the universe as created out of nothing, because Deity is, according to him, necessarily eternal and infinite. His existence being eternal and infinite, precludes the possibility of the conception of vacuum to be filled by the universe if created. No one can even think of any point of existence in extent or duration and say here is the point of separation between the creator and the created. Indeed, it is not possible for the Theist to imagine a beginning to the universe. It is not possible to conceive either an absolute commencement, or an absolute termination of existence; that is, it is impossible to conceive a beginning before which you have a period when the universe has yet to be: or to conceive an end, after which the universe, having been, no longer exists. It is impossible in thought to originate or annihilate the universe. The Atheist affirms that he cognizes to-day effects, that these are at the same time causes and effects—causes to the effects they precede, effects to the causes they follow. Cause is simply everything without which the effect would not result, and with which it must result. Cause is the means to an end, consummating itself in that end. The Theist who argues for creation must assert a point of time, that is, of duration, when the created did not yet exist. At this point of time either something existed or nothing; but something must have existed, for out of nothing nothing can come. Something must have existed, because the point fixed upon is that of the duration of something. This something must have been either finite or infinite; if finite, it could not have been God; and if the something were infinite, then creation was impossible, as it is impossible to add to infinite existence.