In calling upon the Astronomer to stand forward and avow his knowledge, that all the astronomical dogmas of Holy Books are founded in error and ignorance of the laws...
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...properly be termed a species of madness. Whatever opinions prevail in the minds of men which have no foundation in Nature, or natural laws, they can merit no other designation than insanity. Insanity, or madness, consists in unnatural or incoherent thoughts and actions, therefore, as no species of religious notions have any alliance with nature, it is but a just inference to say, that they individually or collectively comprise the term madness. In mild dispositions it may be but a harmless melancholy aberration; in the more violent it becomes a raging delirium, which destroys every thing that comes in its way, and for which it has sufficient strength. It destroys all moral and natural good which comes within its influence, and madly proclaims itself the summum bonum for mankind! As yet there is scarcely sufficient reason among mankind to restrain this madness. It has so mixed itself up with all political institutions that there is no separating the one without revolutionizing the other. This is the chief cause of the frequent convulsions in society, as this madness cannot possibly engender any thing but mischief, and it is well known, that, in madness, there is no rest; it is always in a state of motion, unless there be a sufficient power at hand to curb and restrain it. Reason, or a knowledge of nature, is the only specific for it, and he who can throw the greatest quantity into the social system will prove the best physician. Several quacks have made pretensions to give society relief from this madness but they have only tortured the patient without checking the disease. Thomas Paine, and a few American and French physicians, have been the only ones to treat it in an effectual manner, and by the use of their recipes, and the assistance of Men of Science, I hope at least effectually to destroy the contagious part of the disease.
Mathematics, magic, and witchcraft, were formerly denounced by superstition as synonymous terms, and the mathematical student has been often punished as a conjuror! Astronomy and Astrology were also considered one and the same thing. Such were the fantasies and delusions which superstition could raise in the minds of men, and such has been the wickedness of priests, who could always perceive and even acknowledge that human reason was inimical to their views, and whoever possessed or practised it ought to be destroyed as the enemy not only of themselves but of their God too! As Philosophy has left us no doubt that their interest was and still is their God, they have so far acted consistently, but it is now high time that Philosophy should triumph over Priestcraft. It is now evident that Philosophy has sufficient strength on her side for that purpose, as her supporters are now more numerous than the supporters of Priestcraft. Let Men of Science stand forward and shew the remaining dupes of Priestcraft, that the Mathematics are nothing more than a simple but important science, and that Astronomy has no affinity to that bugbear called Astrology.
The Priests and Judges of the present day are men of the same disposition as the Priests and Judges of the seventeenth century, who imprisoned Galileo for asserting the sphericity of the earth, and its revolution round the sun, contrary to the tenets of the Holy Bible, and who burnt old women as witches because they might have had the misfortune to be old, ugly, or deformed. Such is the power and progress of truth, that those very men are brought to confess that Galileo asserted nothing more than an important philosophical fact. On this point I will briefly notice the misgivings of one of our living judges. Mr. Justice Best in his judicial circuit through the northern district, at the late Lent assizes for Cumberland, on a trial for libel, made the following assertion, after attempting to contrast the state of freedom in this country at this time, with what existed at Rome when Galileo was imprisoned in the Inquisition, for stating "a great philosophical truth," his Judgeship observed: "now in this country any philosophical truth, or opinion, might be stated and supported without its being considered libellous."
This is a most glaring and a most abominable falsehood, when the quarter from which it came is considered.
Mr. Justice Best in the month of November 1819, sat as a judge in the Court of King's Bench, and advised the sending me to the gaol of Dorchester for three years and the imposing a fine upon me of fifteen hundred pounds for stating and supporting a great philosophical truth. Not content with the imposition of this enormous fine and tremendous imprisonment, he also immediately sanctioned the issuing of a writ of levari facias, on the very same day, by which my business and my property was destroyed, and by which: cause I am at present deprived of all visible means of making up that fine. Yet, Mr. Justice Best, had the effrontery to say from the bench, which should ever be sacred to truth and justice, that no philosophical truth stated and supported in this country, would be considered libelous! I do aver, and I challenge any Man of Science to contradict me publicly, if he dares, that the two volumes, for the publication of which I am now suffering imprisonment, and for which I have been so excessively fined and robbed, contain nothing more than philosophical truths, as plain, as, simple and as important, as those for which Galileo was imprisoned by the Christian Inquisition, about two hundred years since. I appeal to Mr. Justice Best himself—he knows the truth of what I now write—yet he has had the effrontery, in contempt of the good sense and discernment of the whole country, to put forth this vile falsehood—still more vile, because he himself partook in the order for my punishment, Galileo was told in the seventeenth century by the Magnificent Inquisitor General that, his astronomical ideas were not in unison with the Holy Scriptures, and that he must not promulgate them. Mr Justice Best told me in November 1819, that he would not sit on the bench as a judge and hear a particle of the Bible called in question. Then where is the difference in the conduct of those two Magnificent Inquisitors General, and between my case and that of Galileo? The Judges who condemned Galileo were quite mild and humane when compared with mine, they did not rob him of all his property and fix a fine with a hope that he would never be able to pay it: they merely, in addition to his imprisonment, ordered him to repeat, aloud the seven penitential psalms once a week! Canst thou Mr. Justice Best read this statement and these observations, and again take thy seat as a judge in a Court of law or what ought to be a Court of Justice? Blush! Best! blush! Every Man of Science—every lover of great philosophical truths, will proclaim thee a liar for thy assertion on the bench at Carlisle in Cumberland. The very name of the place might have reminded thee of the grossness of that assertion!
Neither will it become me here to lay down the elements of Astronomy, my appeal is to the Astronomer, and I have merely to remind him, that, if he supports the dogmas of the Priest, or the astronomical blunders of any holy book, he is a corrupt and wicked hypocrite, and a disgrace to the science which he studies, practises, or teaches. Science and truth ought to be synonymous terms, and neither the one or the other ought, upon any consideration whatever, to pay the least respect or deference to established error. To those same persons whom I have given a reference for the elements of Chemistry, I would also refer to other works for the elements of Astronomy. They are now published in a variety of shapes and forms, and I am much pleased to see that a number of gentlemen are giving lectures on Astronomy in all our towns and cities of any note. Such men are worthy of support in preference to the Priest, and although they may jointly, from fear, or other motives, attempt to mix up religious dogmas with their scientific lectures, I know that it must tend to a due enlightenment of the public mind. An Eidouranion or Orrery to have been displayed a few centuries ago would have gathered a pile of faggots for the lecturer, and he would have been burnt as a daring blasphemer, and his machine with him, as the devil's workmanship. Such is the rapid progress of natural knowledge, that I almost doubt whether the person, that shall now stand forward and publish Thomas Paine's Age of Reason, and Elihu Palmer's Principles of Nature, in the same open and determined manner as I published them, would find even imprisonment for it, let him do it openly and I will commend him, and be almost answerable for him in point of loss or suffering.
It is not a sufficient excuse for Men of Science to plead established institutions, or to say that Priestcraft is powerful because six millions of money is wrung from the people in the shape of direct taxes to support it, and about as much more levied in the shape of voluntary contributions upon that class of people called Dissenters. Shew the people that they are imposed upon, and they will no longer be robbed and laughed at, they will soon perceive that the money which this Priestcraft takes from their pockets would be sufficient for a splendid execution and administration of the laws and government of the country. Abolish Priestcraft, and the expense which now attends it will cover all the other necessary expences of the state. This twelve millions of money is spent for the very worst of purposes, for it does not civilize society, but rather brutalizes it, by setting its members one against the other, upon different points of belief, all of which are proved to be erroneous and to have no foundation in Nature.
The Man of Science ought not to look at, or respect, any thing but the discovery and propagation of truth. Instead of respecting mischievous and erroneous establishments, he, of all men, is bound, by every honourable tie, to make an exposure of them, and to teach the people right from wrong. His knowledge and discoveries should be like the benefits of Nature dispensed alike to all without price or reward. He ought to be the patron of truth, and the enemy of error, in whatever shape it might appear, or whatever effect it might produce. Like Nature herself, he should be no respecter of persons or of things individually but collectively.