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+The Project Gutenberg EBook of The Christian Foundation, April, 1880
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: The Christian Foundation, April, 1880
+
+
+
+Release Date: February 19, 2009 [Ebook #28126]
+
+Language: English
+
+Character set encoding: UTF-8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION, APRIL, 1880***
+
+
+
+
+
+                        The Christian Foundation,
+
+                                   Or,
+
+                     Scientific and Religious Journal
+
+                              Vol. 1. No 4.
+
+                               April, 1880.
+
+
+
+
+
+CONTENTS
+
+
+Is There A Counterfeit Without A Genuine?
+Design In Nature.
+An Atheist Is A Fool.
+Blunder On And Blunder On—It Is Human To Blunder.
+Draper’s Conflict Between Religion And Science.
+Facts Speak Louder Than Words, Or What Christianity Has Done For
+Cannibals.
+Are We Simply Animals?
+Our Relations To The Ancient Law And Prophets—What Are They?
+The Funeral Services Of The National Liberal League.
+Huxley’s Paradox.
+The Triumphing Reign Of Light.
+
+
+
+
+
+
+IS THERE A COUNTERFEIT WITHOUT A GENUINE?
+
+
+My object in this lesson is to present the myths, the ancient, fictitious
+and fanciful narratives concerning the gods, in such a manner as to enable
+you to see the utter absurdity of the idea that the religion of the Bible
+is of mythical origin. _Myths_ are fictitious narratives, having an
+analogy more or less remote to something real. From this definition you
+discover that a myth is _always_ a counterfeit, and as such always appears
+in evidence in favor of something more or less remote, that is true. Now,
+if the Bible had a mythical origin, it sustains some analogy to something
+found in the mythical or fictitious and fanciful narratives concerning the
+gods, and is therefore the myth of a myth; the counterfeit of a
+counterfeit. If such be the truth in the case, where do we find the origin
+of the myths from which “Bible myths” have descended? Is it found in the
+true God presiding over the elements of nature and the destinies of men,
+as well as the events of creation and providence? Or, can it be possible
+that we have many counterfeits _without a genuine_? Many myths sustaining
+no analogy, either near or remote, to anything real? It is an absurdity,
+destructive of the term employed, because _myths_ cease to be _myths_
+without some near or remote relation to realities. They _must_ sustain
+some analogy to something real. And _counterfeits_ also cease to be
+_counterfeits_ when it is shown that they sustain no relation, through
+analogy or likeness, to anything that is genuine. In the mythical systems
+of olden times we have, in the midst of a vast deal of false and fanciful
+narrative concerning subordinate and secondary gods, evidence of a supreme
+God presiding over all things; and the secondary gods performing many
+things which belonged to the province of the “Almighty One,” with many
+degrading, vile and corrupting habits.
+
+A letter written by Maximus, a Numidian, to Augustin, reads thus: “Now,
+that there is a sovereign God, who is without beginning, and who, without
+having begotten anything like unto Himself, is, nevertheless, the Father
+and the former of all things, what man can be gross and stupid enough to
+doubt? He it is of whom, under different names, we adore the eternal power
+extending through every part of the world, thus honoring separately by
+different sorts of worship what may be called His several members, we
+adore Him entirely. May those subordinate gods preserve you under whose
+names, and by whom all we mortals upon earth adore the common Father of
+gods and men.” In this letter we have a clear presentation of the mythical
+system concerning the ancient gods, and also the “analagous relation” to
+the “Master God.” Each god having his particular dominion over place or
+passion, appears before us as a representative of the supreme, or “Master
+God;” and by worshiping each member or God they claimed to adore entirely
+the “common Father of gods and men.” Augustin answers, In your public
+square there are _two statues_ of Mars, one naked, the other armed; and
+close by the figure of a man who, with three fingers advanced towards
+Mars, holds in check that divinity so dangerous to the whole town. With
+regard to what you say of such gods being portions of the only “true God,”
+I take the liberty you gave me to warn you not to fall into such a
+sacrilege; for that only God, of whom you speak, is doubtless He who is
+acknowledged by the whole world, and concerning whom, as some of the
+ancients have said, the ignorant agree with the learned. Now, will you say
+that Mars, whose strength is represented by an inanimate man, is a portion
+of that God? That is to say, the dead statue controls Mars, and Mars is a
+subordinate god representing the infinite God, and is, therefore, a part
+of that God. Augustin adds, Not the Pantheon and all the temples
+consecrated to the inferior gods, nor even the temples consecrated to the
+twelve greater gods prevented “Deus Optimus Maximus,” God most good, most
+great, from being acknowledged throughout the empire. Voltaire says, “In
+spite of all the follies of the people who venerated secondary and
+ridiculous gods, and in spite of the Epicurians, who in reality
+acknowledged none, it is verified that in all times the magistrates and
+wise adored one sovereign God.” Secondary gods were _myths_, counterfeits,
+sustaining the _relation_ of counterfeits. The ancients attributed their
+own passions to the “Master God,” and had subordinate gods representing
+passions. They also had a god for each part of His dominion; and these
+gods they called members of the true God, and claimed to worship Him, by
+worshiping all the members or gods. Mars was the god of war; Bacchus was
+the god of drunkenness. They had a god for this and a god for that. The
+ancient pagans seemed to think that infinite divisibility belonged to the
+“true God,” for they distinguished between passions, and divided up the
+universe among the gods until they had it crammed full of subordinate and
+ridiculous gods, each one a member of Jehovah, and each member a part of
+the great mythical system.
+
+Now, in order to establish the proposition that our religion is of
+mythical origin, it is necessary to show, first, that the Bible was
+written this side of or during the age of myths, and, having done this, it
+is necessary to show that the Hebrew people were a mythical people;
+neither of which can be accomplished. It will not be amiss to present in
+this connection a statement given by Justin to the Greeks. He says: “Of
+all your teachers, whether sages, poets, historians, philosophers, or
+law-givers, by far the oldest, as the Greek historians show us, was
+Moses.... For in the times of Ogyges and Inachus, whom some of your poets
+have supposed to have been earth-born—that is, to have sprung from the
+soil, and hence one of the oldest inhabitants—_the aborigines_, Moses is
+mentioned as the leader and ruler of the Jewish nation.” He is mentioned
+as a very ancient and time-honored prince in the Athenian, Attic and
+Grecian histories. Polemon, in his first book of Hellenics, mentions Moses
+as the leader and ruler of the Jewish nation. Ptolemæus, in his history of
+Egypt, bears the same testimony. Apion, an Egyptian writer, in his book
+against the Jews, says “Moses led them.” Dr. Shaw, a modern traveler, says
+the inhabitants of Corondel, on the eastern side of the Red Sea, to this
+day preserve the remembrance of the deliverance of the children of Israel
+from their bondage in Egypt. Diodorus, the most renowned Greek historian,
+who employed thirty years epitomizing the libraries, and traveled over
+Asia and Europe for the sake of great accuracy, who wrote forty volumes of
+history, says he learned from the Egyptian priests that Moses was an
+ancient law-giver.
+
+It seems to us that, no sane man, who is acquainted with the ancient
+mythicals, can regard the religion of the Bible as a child of mythical
+descent. It is as deadly in its influence upon those myths, and all
+mythical worship, as it could be made by an infinite mind.
+
+Voltaire says “the character of the mythical gods is ridiculous;” we will
+add, it is ridiculous in the extreme. Listen—Hesiod, in his theogony,
+says: “Chronos, the son of Ouranos, or Saturn, son of Heaven, in the
+beginning slew his father, and possessed himself of his rule, and, being
+seized with a panic lest he should suffer in the same way, he preferred
+devouring his children, but Curetes, a subordinate god, by craft, conveyed
+Jupiter away in secret and afterwards bound his brother with chains, and
+divided the empire, Jupiter receiving the air, and Neptune the deep, and
+Pluto Hades.”
+
+Pros-er-pi-ne, Mella-nip-pe, Neptune, Pluto and Jupiter are all set forth
+in the mythical writings as adulterers. Jupiter was regarded as more
+frequently involved in that crime, being set down as guilty in many
+instances. For the love of Sem-e-le, it is said that he assumed wings and
+proved his own unchastity and her jealousy. These are some of the exploits
+of the sons of Saturn. Hercules was celebrated by his three nights, sung
+by the poets for his successful labors.
+
+The son of Jupiter slew the Lion, and destroyed the many-headed Hydra; was
+able to kill the fleet man-eating birds, and brought up from hades the
+three-headed dog, Cerberus; effectually cleansed the Augean stable from
+its refuse; killed the bulls and stag whose nostrils breathed fire; slew
+the poisonous serpent and killed Ach-e-lò-us. The guest-slaying Bu-sí-ris
+was delighted with being stunned by the cymbals of the Sat-yrs, and to be
+conquered with the love of women; and at last, being unable to take the
+cloak off of Nessus, he kindled his own funeral pile and died. Such are
+specimens of the ancient myths. Their character is such as to leave an
+impassible gulf between them and the character of the God revealed in our
+religion. No development theory, seeking the origin of our religion in the
+old mythical system, can bridge across this chasm. It is as deep and broad
+as the distance between the antipodes. There is no analogy between these
+counterfeits or myths and the “true God,” save that remote power of God
+which is divided up and parceled out among them. Their morals were the
+worst. The whole mythical system is simply one grand demonstration of
+human apostacy from the “true God.” Homer introduces Zeus in love, and
+bitterly complaining and bewailing himself, and plotted against by the
+other gods. He represents the gods as suffering at the hands of men. Mars
+and Venus were wounded by Di-o-me-de. He says, “Great Pluto’s self the
+stinging arrow felt when that same son of Jupiter assailed him in the very
+gates of hell, and wrought him keenest anguish. Pierced with pain, to the
+high Olympus, to the courts of Jupiter groaning he came. The bitter shaft
+remained deep in his shoulder fixed, and grieved his soul.” In the
+mythical system the gods are not presented as creators or first causes.
+Homer says, They were in the beginning generated from the waters of the
+ocean, and thousands were added by deifying departed heroes and
+philosophers. The thought of one supreme Intelligence, the “God of Gods,”,
+runs through all the system of myths. It is found anterior to the myths,
+and, therefore, could not have had its origin with them. The character
+ascribed to our God, in our scriptures, has no place among the ancient
+myths. They hold the “Master God” before us only in connection with power,
+being altogether ignorant of His true character. They even went so far as
+to attribute much to Him that was ridiculous. One of the ancients said,
+“The utmost that a man can do is to attribute to the being he worships his
+imperfections and impurities, magnified to infinity, it may be, and then
+become worse by their reflex action upon his own nature.” This was
+verified in the ancient mythical religion, without exception, and without
+doubt.
+
+“The character of all the gods was simply human character extended in all
+its powers, appetites, lusts and passions. Scholars say there is no
+language containing words that express the Scriptural ideas of holiness
+and abhorrence of sin, except those in which the Scriptures were given, or
+into which they have been translated. These attributes must be known in
+order to salvation from sin, so God revealed Himself and gave the world a
+pure religion, as a standard of right and wrong, and guide in duty, and
+rule of life.”
+
+The history of the ancient nations of the earth gives a united testimony
+that their original progenitors possessed a knowledge of the one true and
+living God, who was worshiped by them, and believed to be an infinite,
+self-existent and invisible spirit. This notion was never entirely
+extinguished even among the idolatrous worshipers. Greek and Latin poets
+were great corrupters of theology, yet in the midst of all their Gods
+there is still to be found, in their writings, the notion of one supreme
+in power and rule, whom they confound with Jupiter.
+
+The age of myths began with the tenth generation after the flood. The
+evidence of this is given by Plato from one of the ancient poets in these
+words: “It was the generation _then the tenth_, of men endowed with
+speech, since forth the flood had burst upon the men of former times, and
+Kronos, Japetus and Titan reigned, whom men of Ouranos proclaimed the
+noblest sons, and named them so, because of men _endowed with gift of
+speech_, they were the first,” that is to say, they were orators, “and
+others for their strength, as Heracles and Perseus, and others for their
+art. Those to whom either the subjects gave honor, or the rulers
+themselves _assuming it_, obtained the name, some from fear, others from
+reverence. Thus Antinous, through the benevolence of your ancestors toward
+their subjects, came to be regarded as a god. But those who came after
+adopted the worship without examination.” So testifies one who was
+schooled in philosophy. Do you say there are points of similitude between
+the Bible religion and the mythical? It would be strange if there were
+none, seeing that the mythical is truly what the term signifies, a
+counterfeit upon the genuine, or Biblical.
+
+The points of disagreement, however, are such as to demonstrate the fact
+that the ancient mythical people knew not the character of the Being, whom
+they conceived to be the “God of Gods and the Father of Gods and men.”
+Those who confound the Bible with the ancient myths upon the score of the
+analogy that exists between it and the myths, remind me of a very learned
+gentleman with whom I was once walking around an oat field, when he
+remarked, “_there_ is a very fine piece of wheat.” The man had been
+brought up in an eastern city, and was unable to distinguish between oats
+and wheat. I knew a gentleman who asked a man, standing by the side of an
+old-fashioned flax-break, what he thought it was used for? The man took
+hold of the handle, lifted it up and let it down a few times, and said:
+“It looks like it might be used to chop up sausage meat.” It is very
+natural for us to draw comparisons, and when we do not make ourselves
+familiar with things and their uses, we are very liable to be led into
+error by a few points of similitude. All the infidels with whom I have
+become acquainted look upon the Bible like the man looked upon the
+flax-break, and like the man looked upon the oat field. If one had looked
+upon the flax-break who was familiar with it, he never could have dreamed
+of chopping sausage meat; and if the other had been familiar with wheat
+and oats, as they present themselves to the eye in the field in the month
+of June, he never would have called the oats wheat. And if any sane man
+will make himself familiar with both the Bible and the old system of myths
+and mythical worship, he will never confound the two. There are a thousand
+things, very different in character and origin, which have points of
+similitude. But similitude never proves identity short of completeness.
+While the analogy between the ancient mythical system of gods and their
+worship and the true God and His worship is restricted to power and
+intelligence, there exists a contrast between them deep as heaven is high
+and broad as the earth in point of moral character, virtue, and every
+ennobling and lovable attribute.
+
+There is an old myth in the Vedas—a god called “Chrishna.” The Vedas claim
+that he is in the form of a man; that he is black; that he is dressed in
+flowers and ribbons; that he is the father of a great many gods. It is
+surprising to see the eagerness with which some men bring up “Chrishna” in
+comparison with the Greek term “Christos”—Christ, and confound the two.
+The words are entirely different, save in a jingle of sound. They are no
+more alike than the terms _catechist_—one who instructs by questions and
+answers, and the term catechu—a dry, brown astringent extract. We could
+give many such examples in the history of unbelievers and their war upon
+the Bible, but this must suffice for the present. The truth is this: such
+men, as a general rule, neither understand the Bible in its teachings and
+character, nor the ancient mythical system. In it Jupiter, among the
+Romans, and throughout every language, appears before us as the “Father of
+Gods and men”—“the God of gods,” the “Master of the gods.” Voltaire says:
+It is false that Cicero, or any other Roman, ever said that it did not
+become the majesty of the empire to acknowledge a Supreme God. Their
+Jupiter, the Zeus of the Greeks and the Jehovah of the Phonecians, was
+always considered as the master of the secondary gods. He adds: But is not
+Jupiter, the master of all the gods, a word belonging to every nation,
+from the Euphrates to the Tiber? Among the first Romans it was _Jov_,
+_Jovis_; among the Greeks, _Zeus_; among the Phonecians and Syrians and
+Egyptians, _Jehovah_. The last term is the Hebrew scriptural name of
+God—denoting _permanent being_—in perfect keeping with the Bible title or
+descriptive appellation, “I AM THAT I AM.”
+
+The ancient worshipers of the gods had lost all but the name, _power_ and
+relation, which they ever knew of Jehovah. And they could do no more than
+clothe Jupiter with their own imperfections and impurities—and then place
+him above all the gods; it was necessary for them to view him as excelling
+in all the characteristics of the secondary gods. And having attributed to
+the gods all they knew of human passions and corruptions, they clothed
+Jupiter himself with more villainy and corruption than belonged to any
+other god. In this was the great blasphemous sacrilege of ancient
+idolatry. They thus demonstrated their own apostacy; and the fact that
+their system of gods was a counterfeit, a mythical system. They were
+destitute of any standard of right and wrong, having no conceptions of the
+divine character which were not drawn from their own imperfect and corrupt
+lives. The divine character, as revealed in the revelation of Christ, and
+presented to us as God manifest in the flesh, is at once the very opposite
+of the characters given in the myths. The distance between the two is the
+distance between the lowest degradation of God-like power exercised in the
+lowest passions, and the sublimity of Heaven’s own spotless life. I love
+the religion of the Scriptures, because it restores to the race the lost
+knowledge of God and the additional life of Jesus—the only perfect model
+known in the history of the race. It is the life of God manifested in the
+flesh; make it _your own_, and it will save you. Mr. English, an American
+infidel, said: “Far be it from me to reproach the meek and compassionate,
+the amiable Jesus, or to attribute to him the mischiefs occasioned by his
+followers.”
+
+It is now conceded that Jesus Christ was _no myth_ by all the great minds
+in unbelief. He lived. We love his life, because all who would rob Him of
+His authority are compelled to speak well of it. Rousseau, another
+infidel, says: “It is impossible that he whose history the gospel records
+can be but a man,” adding, “Does he speak in the tone of an enthusiast, or
+of an ambitious sectary? What mildness! What purity in his manners! What
+touching favor in his instructions! What elevation in his maxims! What
+presence of mind! What ingenuity, and what justice in his answers! What
+government of his passions! What prejudice, blindness or ill faith must
+that be which dares to compare Socrates with the Son of Mary!
+
+“What a difference between the two! Socrates, dying without a pain,
+without disgrace, easily sustains his part to the last. The death of
+Socrates, philosophizing with his friends, is the mildest that could be
+desired. That of Jesus, expiring in torments, injured, mocked, cursed by
+all the people, is the most horrible that can be feared. Socrates, taking
+the impoisoned cup, blesses him who presents it to him with tears. Jesus,
+in the midst of a frightful punishment, prays for his enraged
+executioners. Yes, if the life and death of Socrates are those of a wise
+man, the life and death of Jesus are those of a God.” If such be the
+model, the pattern, the example which I am to follow, let me live and die
+a Christian. I love the religion of Christ, because its character compels
+its enemies to speak thus of it. I love it because of its practical
+influence in elevating all into the moral image of Christ. I love it
+because it saves men through its influence from abominable sins and
+consequent sorrows that would tear up the hearts of thousands. I love it
+because it is the power of God to save the soul. I love it because it
+leads men into communion and fellowship with all the good. I love it
+because it leads to heaven and to God.
+
+
+
+
+
+Civilization, it is true, is an arbitrary term. Anthropologists have not
+yet settled the boundary line between a savage and a civilized
+people.—_Prof. Owen, F. R. S._
+
+
+
+
+
+DESIGN IN NATURE.
+
+
+It is scarcely necessary to designate instances in the works of nature, in
+which there is an appearance of purpose, for everything has this
+appearance. I will, however, mention several cases as samples.
+
+1. The adaptation of the covering of animals to the climates in which they
+live. Northern animals have thicker and warmer coats of fur or hair than
+Southern ones. And here it should be remarked that man, the only creature
+capable of clothing himself, is the only one that is not clothed by
+nature. Singular discrimination and care indeed for non-intelligence!
+
+2. The adaptation of animals to the elements in which they live, the fish
+to the water, other animals to the air. Would not an unintelligent energy
+or power be as likely to form the organs of a fish for air as for water?
+
+3. The necessity which man has for sustenance, and the supply of that
+necessity by nature.
+
+Here let it be noted how many things must act in unison to produce the
+necessary result. The earth must nourish the seed, the sun must warm it,
+the rain must moisten it, and man must have the strength to cultivate it,
+and the organs to eat it, and the stomach to digest it, and the
+blood-vessels to circulate it, and so on. Is it credible that all these
+things should _happen_ without design?
+
+4. The pre-adaptation of the infant to the state of things into which it
+enters at birth. The eye is exactly suited to the light, the ear to sound,
+the nose to smell, the palate to taste, the lungs to the air. How is it
+possible to see no design in this pre-adaptation, so curious, so
+complicated in so many particulars?
+
+5. The milk of animals suitable for the nourishment of their young,
+provided just in season, provided without contrivance on the part of the
+parent, and sought for without instruction or experience on the part of
+its offspring! _and all by chance!!_
+
+6. The different sexes. In this case, as in the rest, there is perfect
+adaptation, which displays evident design. And there is more. What, I ask,
+is there _in nature_ to cause a difference in sexes? Why are not all
+either males or females? or, rather, a compound? This case, then, I
+consider not only an evidence of design, but likewise an evidence of the
+special and continued _volition_ of the Creator.
+
+7. The destitution of horns on the calf and of teeth in the suckling. All
+other parts are perfect at the very first; but were calves and sucklings
+to have teeth and horns, what sore annoyances would these appendages prove
+to their dams and dames. How is it that all the necessary parts of the
+young are thus perfect at the first, and their annoying parts unformed
+till circumstances render them no annoyance—unformed at the time they are
+not needed, and produced when they are, for defense and mastication? Who
+can fail to see intelligence here?
+
+8. The teats of animals. These bear a general proportion to the number of
+young which they are wont to have at a time. Those that are wont to have
+few young have few teats; those that have many young have many teats. Were
+these animals to make preparations themselves in this respect, how could
+things be more appropriate?
+
+9. The pea and the bean. The pea-vine, unable to stand erect of itself,
+has tendrils with which to cling to a supporter; but the bean-stalk,
+self-sustained, has nothing of the kind.
+
+10. The pumpkin. This does not grow on the oak; to fall on the tender head
+of the wiseacre reposing in its shade, _reasoning_ that it should grow
+there rather than where it does, because, forsooth, the oak would be able
+to sustain it. And were he to undertake to set the other works of
+Providence to rights which he now considers wrong, ’tis a chance if he
+would not get many a thump upon his pate ere he should get the universe
+arranged to his mind. And if, before completing his undertaking, he should
+not find it the easier of the two to arrange his mind to the universe, it
+would be because _what __ little_ brains he _has_ would get thumped out of
+his cranium altogether!
+
+11. The great energies of nature. To suppose the existence of _powers_ as
+the cause of the operations of nature—powers destitute of life, and, at
+the same time, self-moving, and acting upon matter without the
+intervention of extrinsic agency, is just as irrational as to suppose such
+a power in a machine, and is a gross absurdity and a self-contradiction.
+But to suppose that these lifeless energies, even if possessed of such
+qualities, could, void of intelligence, produce _such_ effects as _are_
+produced in the universe, requires credulity capable of believing
+anything.
+
+12. The whole universe, whether considered in its elementary or its
+organized state. From the simple grass to the tender plant, and onward to
+the sturdy oak; from the least insect up to man, there is skill the most
+consummate, design the most clear. What substance, useless as it may be
+when uncompounded with other substances, does not manifest design in its
+affinity to those substances, by a union with which it is rendered useful?
+What plant, what shrub, what tree has not organization and arrangement the
+most perfect imaginable? What insect so minute that contains not, within
+its almost invisible exterior, adjustment of part to part in the most
+exact order throughout all its complicated system, infinitely transcending
+the most ingenious productions of art, and the most appropriate adaptation
+of all those parts to its peculiar mode of existence? Rising in the scale
+of sensitive being, let us consider the beast of the forest, in whose
+case, without microscopic aid, we have the subject more accessible. Is he
+a beast of prey? Has the God of nature given him an instinctive thirst for
+blood? Behold, then, his sharp-sighted organs of vision for descrying his
+victim afar, his agile limbs for pursuit, his curved and pointed claws for
+seizing and tearing his prey, his sharp-edged teeth for cutting through
+its flesh, his firm jaws for gripping, crushing, and devouring it, and his
+intestines for digesting raw flesh. But is he a graminivorous animal? Does
+he subsist on grass and herb? Behold, then, his clumsy limbs and his
+clawless hoofs, his blunt teeth and his herb-digesting stomach. So perfect
+is the correspondence between one part and another; so exactly adapted are
+all the parts to the same general objects; so wonderful is the harmony and
+so definite and invariable the purpose obtaining throughout the whole,
+that it is necessary to see but a footstep, or even a bone, to be able to
+decide the nature and construction of the animal that imprinted that
+footstep or that possessed that bone. Ascending still higher in the scale,
+we come at last to man—man, the highest, noblest workmanship of God on
+earth—the lord of this sphere terrene—for whose behoof all earthly things
+exist. In common with all animals, he has that perfect adaptation of part
+to part, and of all the parts to general objects, which demonstrate
+consummate wisdom in the Cause which thus adapted them. His eyes are so
+placed as to look the same way in which his feet are placed to walk, and
+his hands to toil. His feet correspond with each other, being both placed
+to walk in the direction, and with their corresponding sides towards one
+another, without which he would hobble, even if he could walk at all. His
+mouth is placed in the forepart of the head, by which it can receive food
+and drink from the hands.
+
+But the hands themselves—who can but admire their wonderful utility? To
+what purpose are they not adapted? Man, who has many ends to accomplish,
+in common with the beast of the field; who has hunger to alleviate, thirst
+to slake, and has likewise other and higher ends, for the attainment of
+which he is peculiarly qualified by means of _hands_. Adapted by his
+constitution to inhabit all climes, he has hands to adapt his clothing to
+the same, whether torrid, temperate or frigid. Possessed of the knowledge
+of the utility of the soil, he has hands to cultivate it. Located far
+distant oftentimes from the running stream, these hands enable him to
+disembowel the earth and there find an abundant supply of the
+all-necessary fluid. Endowed with rational ideas, pen in _hand_ he can
+transmit them to his fellows far away, or to generations unborn. Heir and
+lord of earth and ocean, his hands enable him to possess and control the
+same, without which, notwithstanding all his reason, he could do neither,
+but would have to crouch beneath the superior strength of the brute, and
+fly for shelter to crags inaccessible to his beastly sovereign.
+
+The only creature that has the reason to manage the world, has the
+physical organization to do it. No _beast_ with man’s reason could do
+this, and no _man_ with the mere instinct of a brute could do it. How
+marvellous, then this adaptation! How wondrous the adaptation of
+everything, and how astonishing that any man, with all these things in
+view, can for one moment forbear to admit a God. Let him try _a chance
+experiment_. Let him take the letters of the alphabet and throw them about
+promiscuously and then see how long ere they would move of their own
+accord and arrange themselves into words and sentences. He may avail
+himself of the whole benefit of his scheme; he may have the advantage of
+an energy or power as a momentum to set them in motion; he may put these
+letters into a box sufficiently large for the purpose, and then shake them
+as long as may seem him good, and when, in this way, they shall have
+become intelligible language, I will admit that he will have some reasons
+for doubting a God. If this should seem too much like _artificial_ mind,
+he may take some little animal, all constructed at his hands, and
+dismember its limbs and dissect its body, and then within some vessel let
+him throw its various parts at random, and seizing that vessel shake it
+most lustily till bone shall come to bone, joint to joint, and the little
+creature be restored to its original form. But if this could not be
+accomplished by mere power, without wisdom to direct, how could the
+original adjustment occur by chance? How could those very parts themselves
+be _formed for_ adjustment one to another?
+
+Mathematicians tell us wondrous things in relation to these hap-hazard
+concerns. And they demonstrate their statements by what will not
+lie—figures. Their rule is this: that, as one thing admits of but one
+position, as, for example, _a_, so two things, _a_ and _b_, are capable of
+two positions, as _ab_, _ba_. But if a third be added, instead of their
+being susceptible of only one additional position, or three in all, they
+are capable of six. For example, _abc_, _acb_, _bac_, _bca_, _cab_, _cba_.
+Add another letter, _d_, and the four are capable of twenty-four positions
+or variations. Thus we might go on. Merely adding another letter, _e_, and
+so making _five_ instead of four, would increase the the number of
+variations _five_-fold. They would then amount to one hundred and twenty.
+A single additional letter, _f_, making _six_ in all, would increase this
+last sum of one hundred and twenty _six_-fold, making seven hundred and
+twenty. Add a _seventh_ letter, _g_, and the last-named sum would be
+increased _seven_-fold, making the sum of five thousand and forty. If we
+go on thus to the end of the alphabet, we have the astonishing sum of six
+hundred and twenty thousand four hundred and forty-eight trillions, four
+hundred and one thousand seven hundred and thirty-three billions, two
+hundred and thirty-nine thousand four hundred and thirty-nine millions and
+three hundred and sixty thousand!!! Hence it follows that, were the
+letters of the alphabet to be thrown promiscuously into a vessel, to be
+afterwards shaken into order by mere hap, their chance of being arranged,
+not to say into words and sentences, but into their alphabetical order,
+would be only as _one_ to the above number. All this, too, in the case of
+only twenty-six letters! Take now the human frame, with its bones,
+tendons, nerves, muscles, veins, arteries, ducts, glands, cartilages,
+etc.; and having dissected the same, throw those parts into one
+promiscuous mass; and how long, I ask, would it be ere Chance would put
+them all into their appropriate places and form a perfect man? In this
+calculation we are likewise to take into the account the chances of their
+being placed bottom upwards, or side-ways, or wrong side out,
+notwithstanding they might merely find their appropriate places. This
+would increase the chances against a well-formed system to an amount
+beyond all calculation or conception. In the case of the alphabet, the
+chances for the letters to fall bottom up or aslant are not included. And
+when we reflect that the blind goddess, or “unintelligent forces,” would
+have to contend against such fearful odds in the case of a single
+individual, how long are we to suppose it would be, ere from old Chaos she
+could shake this mighty universe, with all its myriads upon myriads of
+existences, into the glorious order and beauty in which it now exists.
+
+
+
+
+
+AN ATHEIST IS A FOOL.
+
+
+He can’t believe that two letters can be adjusted to each other without
+design, and yet he can believe all the foregoing incredibilities.
+
+I might swell the list to a vast extent. I might bring into view the
+verdure of the earth as being the most agreeable of all colors to the eye;
+the general diffusion of the indispensibles and necessaries of life, such
+as air, light, water, food, clothing, fuel, while less necessary things,
+such as spices, gold, silver, tin, lead, zinc, are less diffused; also,
+the infinite variety in things—in men, for instance—by which we can
+distinguish one from another. But I forbear. Is it reasonable to conclude
+that, where there are possible appearances of design, still no design is
+there? or even that it is probable there is none?
+
+I have said that there is as much evidence of purpose in the works of
+nature as in those of art. I now say that there is more, _infinitely_
+more. Should the wheels of nature stop their revolutions, and her energies
+be palsied, and life and motion cease, even then would she exhibit
+incomparably greater evidence of design, in her mere construction and
+adaptation, than do the works of art. Shall we then be told that when she
+is in full operation, and daily producing millions upon millions of
+useful, of intelligent, of marvelous effects, she still manifests no marks
+of intelligence! In nature we not only see all the works of art infinitely
+exceeded, but we see, as it were, those works self-moved and performing
+their operations without external agency. To use a faint comparison, we
+see a factory in motion without water, wind or steam, its cotton placing
+itself within the reach of the picker, the cards, the spinning-frame and
+the loom, and turning out in rolls or cloth. Such virtually, nay, far more
+wonderful, is the universe. Not a thousandth part so unreasonable would it
+be to believe a real factory of this description, were one to exist, to be
+a chance existence, as to believe this universe so. Sooner could I suppose
+nature herself possessed of intelligence than admit the idea that there is
+_no_ intelligence concerned in her organization and operations. There must
+be a mind within or without her, or else we have no data by which to
+distinguish mind. There must be a mind, or all the results of mind are
+produced without any. There must be a mind, or chaos produces order, blind
+power perfects effects, and non-intelligence the most admirable
+correspondence and harmony imaginable. Skeptics pride themselves much on
+their reason. They can’t believe, they say, because it is unreasonable.
+_What_ is unreasonable? To believe in a mind where there is every
+appearance thereof that can be? Is it more reasonable to believe, then,
+that every appearance of mind is produced without any mind at all?
+Skeptics are the last men in all this wide world to pretend reason. They
+doubt against infinite odds; they believe without evidence against
+evidence, against demonstration, and then talk of reason!—_Origin
+Bachelor’s Correspondence with R. D. Owen._
+
+
+
+
+
+BLUNDER ON AND BLUNDER ON—IT IS HUMAN TO BLUNDER.
+
+
+Are all the mammoths one or two hundred thousand years old, as Sir Charles
+Lyell conjectured? It was stated, in the bygone, that the “diluvium” was
+very old, on account of the absence of human remains, but since man’s
+remains have been found there, it is inferred that man is very ancient;
+whereas, the truth is, the mammoth is _very recent_. In many instances
+their bones are so fresh that they contain twenty-seven per cent. of
+animal substance; in some instances the flesh is still upon their bones,
+with their last meal in their stomachs.
+
+Mr. Boyd Dawkins has furnished us with a thrilling narrative of the
+discovery of a mammoth in 1846, by Mr. Benkendorf, close to the mouth of
+the Indigirka. This mammoth was disentombed during the great thaw of the
+summer. The description is given in the following language: “In 1846 there
+was unusually warm weather in the north of Siberia. Already in May unusual
+rains poured over the moors and bogs; storms shook the earth, and the
+streams carried not only ice to the sea, but also large tracts of land. We
+steamed on the first day up the Indigirka, but there were no thoughts of
+land; we saw around us only a sea of dirty brown water, and knew the river
+only by the rushing and roaring of the stream. The river rolled against us
+trees, moss, and large masses of peat, so that it was only with great
+trouble and danger that we could proceed. At the end of the second day we
+were only a short distance up the stream; some one had to stand with the
+sounding-rod in hand continually, and the boat received so many shocks
+that it shuddered to the keel. A wooden vessel would have been smashed.
+Around us we saw nothing but the flooded land.... The Indigirka, here, had
+torn up the land and worn itself a fresh channel, and when the waters sank
+we saw, to our astonishment, that the old river-bed had become merely that
+of an insignificant stream.... The stream rolled over and tore up the
+soft, wet ground like chaff, so that it was dangerous to go near the
+brink. While we were all quiet, we heard under our feet a sudden gurgling
+and stirring, which betrayed the working of the disturbed water. Suddenly
+our jagger, ever on the look-out, called loudly, and pointed to a singular
+and unshapely object, which rose and sank.... Now we all hastened to the
+spot on shore, had the boat drawn near, and waited until the mysterious
+thing should again show itself. Our patience was tried, but at last a
+black, horrible giant-like mass was thrust out of the water, and we beheld
+a colossal elephant’s head, armed with mighty tusks, with its long trunk
+moving in the water in an unearthly manner, as though seeking for
+something lost therein.... I beheld the monster hardly twelve feet from
+me, with his half-open eyes yet showing the whites. It was still in good
+preservation....
+
+“Picture to yourself an elephant with a body covered with thick fur, about
+thirteen feet in height and fifteen in length, with tusks eight feet long,
+thick, and curving outward at their ends, a stout trunk of six feet in
+length, colossal limbs of one and a half feet in thickness, and a tail
+naked up to the end, which was covered with thick tufty hair. The animal
+was fat and well grown; death had overtaken him in the fulness of his
+powers. His parchment-like, large, naked ears lay turned up over the head;
+about the shoulders and on the back he had stiff hair, about a foot in
+length, like a mane. The long outer hair was deep brown and coarsely
+rooted. The top of the head looked so wild and so penetrated with pitch
+that it resembled the rind of an old oak tree. On the sides it was
+cleaner, and under the outer hair there appeared everywhere a wool, very
+soft, warm and thick, and of a fallow-brown color. The giant was well
+protected against the cold. The whole appearance of the animal was
+fearfully strange and wild. It had not the shape of our present elephants.
+As compared with our Indian elephants, its head was rough, the brain-case
+low and narrow, but the trunk and mouth were much larger. The teeth were
+very powerful. Our elephant is an awkward animal, but compared with this
+mammoth, it is an Arabian steed to a coarse, ugly dray horse. I had the
+stomach separated and brought on one side. It was well filled, and the
+contents instructive and well preserved. The principal were young shoots
+of the fir and pine; a quantity of young fir cones, also in a chewed
+state, were mixed with the moss.”
+
+Mammoth bones are found in great abundance in the islands off the northern
+coast of Siberia. The remains of the rhinoceros are also found. Pallas, in
+1772, obtained from Wiljuiskoi, in latitude 64°, a rhinoceros taken from
+the sand in which it had been frozen. This carcass emitted an odor like
+putrid flesh, part of the skin being covered with short, crisp wool and
+with black and gray hairs. Professor Brandt, in 1846, extracted from the
+cavities in the molar teeth of this skeleton a small quantity of
+half-chewed pine leaves and coniferous wood. And the blood-vessels in the
+interior of the head appeared filled, even to the capillary vessels, with
+coagulated blood, which in many places still retained its original red
+color.
+
+We find that Mr. Boyd Dawkins and Mr. Sanford assert that the cave-lion is
+only a large variety of the existing lion—identical in species. Herodotus
+says: “The camels in the army of Xerxes, near the mountains of Thessaly,
+_were attacked by lions_.”
+
+Sir John Lubbock, in his Prehistoric Times, page 293, says the cave-hyena
+“is now regarded as scarcely distinguishable specifically from the _Hyæna
+crocuta_, or spotted hyena of Southern Africa,” while Mr. Busk and M.
+Gervais identify the _cave-bear_ with the _Ursus ferox_, or grizzly bear
+of North America. What is the bearing of these facts on the question of
+the antiquity of the remains found in the bone caverns?
+
+Do these facts justify men in carrying human remains, found along with the
+remains of these animals in the caves, back to the remote period of one or
+two hundred thousand years?—a long time, this, for flesh upon the bones
+and food in the stomach to remain in a state of preservation.
+
+“So fresh is the ivory throughout Northern Russia,” says Lyell,
+_Principles, vol. 1, p. 183_, “that, according to Tilesius, thousands of
+fossil tusks have been collected and used in turning.”
+
+Mr. Dawkins says: “We are compelled to hold that the cave-lion which
+preyed upon the mammoth, the woolly rhinoceros and musk-sheep in Great
+Britain, is a mere geographical variety of the great carnivore that is
+found alike in the tropical parts of Asia and throughout the whole of
+Africa.” Popular Science Review for 1869, p. 153. It has been customary to
+speak of all these animals as “_the great extinct_ mammalia,” and to
+regard them all as much larger than existing animals of the same kind, but
+three of the most important still exist, and the cave-lions, at least some
+of the specimens, were smaller than the lion of the present. According to
+Sir John Lubbock the “Irish elk, the elephants and the three species of
+rhinoceros are, perhaps, the only ones which are absolutely extinct.”
+Prehistoric Times, p. 290. “Out of seventeen principal ‘palæolithic’
+mammalia, ten, until recently, were regarded ‘extinct;’ but it is now
+believed that the above-mentioned elk, elephants and rhinoceros are the
+only extinct mammalia. Dr. Wilson affirms that skeletons of the Irish elk
+have been found at Curragh, Ireland, in marshes, some of the bones of
+which were in such fresh condition that the marrow is described as having
+the appearance of fresh suet, and burning with a clear flame.”
+
+Professor Agassiz admits the continuance of the Irish elk to the
+fourteenth century to be “probable.” It is certain that this elk continued
+in Ireland down to what is claimed as the age of iron, and possibly in
+Germany down to the twelfth century. It is also certain that it was a
+companion of the mammoth and of the woolly rhinoceros. The aurochs, or
+European bison, whose remains are found in the river gravel and the older
+bone caves, is mentioned by Pliny and Seneca. They speak of it as existing
+in their time; it is also named in the Niebelungen Lied. It existed in
+Prussia as late as 1775, and is still found wild in the Caucasus. The
+present Emperor of Russia has twelve herds, which are protected in the
+forests of Lithuania. During the session of the International
+Archæological Congress at Stockholm, in 1874, the members of the body made
+an excursion to the isle of Bjorko, in Lake Malar, near Stockholm, where
+there is an ancient cemetery of two thousand tumuli. Within a few hundred
+yards from this is the site of the ancient town. Several trenches were run
+through this locality, and many relics obtained by the members of the
+congress. On the occasion Dr. Stolpe, who was familiar with the previous
+discoveries at this point, delivered a lecture on the island and its
+remains. They all, he stated, belong to the second age of iron in Sweden,
+and consisted of implements of iron, ornaments of bronze, and animal
+bones; Kufic coins have been found, along with cowrie-shells, and silver
+bracelets. The number of animal bones met with is immense, more than fifty
+species being represented, and what is especially noteworthy, _the marrow
+bones were all crushed or split_, just as in the palæeolithic times. The
+principal wild beasts were the lynx, the wolf, the fox, the beaver, the
+elk, the _reindeer_, etc. Dr. Stolpe refers the formation of this
+“pre-historic” city to “about the middle of the eighth century after
+Christ,” and says it was probably destroyed “about the middle of the
+eleventh century.”
+
+“During this period the reindeer existed in this part of Sweden.”
+
+Recent scientific discovery demands that we should almost modernize the
+animals we used to regard as belonging to a period of a hundred thousand
+years ago.
+
+“Scientists have been addicted to unwise and inconsiderate haste in the
+announcement of new theories touching alleged facts; they have blundered
+repeatedly in their efforts to confound the Christian and set aside Moses.
+No less than eighty theories touching that many facts and discoveries have
+been developed during the period of fifty years, that were brought before
+the Institute of France in 1806, and not one of them survives to-day.”
+Truly the history of scientific investigation reveals the same fallibility
+of human nature that is known in the many errors found in the line of
+theological investigation. Truth, in science and religion, stands true to
+her God—_man alone deviates_.
+
+
+
+
+
+DRAPER’S CONFLICT BETWEEN RELIGION AND SCIENCE.
+
+
+No one idea has produced a greater sensation among skeptics and
+unbelievers than the idea of a conflict between science and Christianity.
+The history of the affair reminds us of the ghost stories that frighten
+people in their boyish days. There was, in truth, no foundation for the
+sensation. Mr. Draper never intended that his work entitled “Conflict
+between Religion and Science,” should be construed to mean Conflict
+between the Bible and Science, or between Christianity, as set forth by
+the primitive Christians and science, but conflict between apostate
+religion and science; or, rather, between corruptors of the ancient
+religion and science.
+
+He says, “I have had little to say respecting the two great Christian
+confessions, the protestant and the Greek churches. As to the latter, it
+has never, since the restoration of science, arrayed itself in opposition
+to the advancement of knowledge. On the contrary, it has always met it
+with welcome. It has observed a reverential attitude to truth, from
+whatever quarter it might come. Recognizing the apparent discrepancies
+between its interpretations of revealed truth and the discoveries of
+science, it has always expected that satisfactory explanations and
+reconciliations would ensue, _and in this it has not been disappointed_.”
+Will all who read these lines take notice that Mr. Draper takes the
+Christian’s side in the above statement. “_In this it has not been
+disappointed._” In what? Answer—Its expectation that satisfactory
+explanations and reconciliations would follow the discoveries of science,
+by means of which apparent discrepancies between the church’s
+interpretations of revealed truth and the discoveries of science would
+disappear. Mr. Draper adds, “It would have been well for modern
+civilization if the Roman church had done the same.” He guards his readers
+by the following: “In speaking of Christianity, reference is generally
+made to the Roman church, partly because its adherents compose the
+majority of Christendom, partly because its demands are the most
+pretentious, and partly because it has commonly sought to enforce those
+demands by the civil power. None of the protestant churches have ever
+occupied a position so imperious, none have ever had such widespread
+political influence. For the most part they have been averse to
+constraint, and except in very few instances their opposition has not
+passed beyond the exciting of theological odium.” Preface, pp. 10, 11.
+
+On pages 215 and 216, speaking upon the great question of the proper
+relations of Christianity and science, Mr. Draper says: “In the annals of
+Christianity the most ill-omened day is that in which she separated
+herself from science. She compelled Origen, at that time (A. D. 231) its
+chief representative and supporter in the church, to abandon his charge in
+Alexandria and retire to Cæsarea. In vain through many subsequent
+centuries did her leading men spend themselves in, as the phrase then
+went, ‘drawing forth the internal juice and marrow of the scriptures for
+the explaining of things.’ Universal history from the _third_ to the
+_sixteenth_ century shows with what result. The dark ages owe their
+darkness to this fatal policy.”
+
+The pure Christianity, as well as Christians of 231 years, are exonerated
+by Mr. Draper. Unbeliever, will you remember this? Many unbelievers, like
+drowning men catching at straws, have endeavored to make it appear that
+Mr. Draper’s book, entitled “Conflict Between Religion and Science,” makes
+a square fight between the Bible and science. So far is this from the
+truth that, on the contrary, it does not even set up a square issue
+between Protestantism and science; its issue lies between Roman Catholic
+religion and science. Hear him: “Then has it, _in truth_, come to this,
+that Roman Christianity and science are recognized by their respective
+adherents as being absolutely incompatible; they can not exist together;
+one must yield to the other; mankind must make its choice—it can not have
+both. While such is, perhaps, the issue as regards Catholicism, a
+reconciliation of the reformation with science is not only possible, but
+would easily take place if the protestant churches would only live up to
+their maxim taught by Luther and established by so many years of war. That
+maxim is the right of private interpretation of the scriptures. It was the
+foundation of intellectual liberty.” (Did Luther say the foundation of
+intellectual liberty?) But if a personal interpretation of the book of
+Revelation is permissible, how can it be denied in the case of the book of
+nature? In the misunderstandings that have taken place, we must ever bear
+in mind the infirmities of men. The generations that immediately followed
+the reformation may perhaps be excused for not comprehending the full
+significance of cardinal principle, and for not on all occasions carrying
+it into effect. When Calvin caused Servetus to be burnt he was animated,
+not by the principles of the reformation, but by those of Catholicism,
+from which he had not been able to emancipate himself completely. And when
+the clergy of influential protestant confessions have stigmatized the
+investigators of nature as infidels and atheists, the same may be said.
+(No man should be called by a name that does not truthfully represent
+him.) Now listen to Mr. Draper: “For Catholicism to reconcile itself to
+science, there are formidable, perhaps insuperable obstacles in the way.
+For protestantism to achieve that great result there are not.”—_Conflict
+Between Religion and Science_, pp. 363, 364. Thus Draper speaks for
+himself.
+
+
+
+
+
+FACTS SPEAK LOUDER THAN WORDS, OR WHAT CHRISTIANITY HAS DONE FOR
+CANNIBALS.
+
+
+The Fijians, a quarter of a century ago, were noted for cannibalism. The
+following scrap of history may be of importance as a shadow to contrast
+with the sunshine. It is taken from Wood’s History of the Uncivilized
+Races:
+
+The Fijians are more devoted to cannibalism than the New Zealanders, and
+their records are still more appalling. A New Zealander has sometimes the
+grace to feel ashamed of mentioning the subject in the hearing of an
+European, whereas it is impossible to make a Fijian really feel that in
+eating human flesh he has committed an unworthy act. He sees, indeed, that
+the white man exhibits great disgust at cannibalism, but in his heart he
+despises him for wasting such luxurious food as human flesh.... The
+natives are clever enough at concealing the existence of cannibalism when
+they find that it shocks the white men. An European cotton grower, who had
+tried unsuccessfully to introduce the culture of cotton into Fiji, found,
+after a tolerable long residence, that four or five human beings were
+killed and eaten weekly. There was plenty of food in the place, pigs were
+numerous, and fish, fruit and vegetables abundant. But the people ate
+human bodies as often as they could get them, not from any superstitious
+motive, but simply because they preferred human flesh to pork.... Many of
+the people actually take a pride in the number of human bodies which they
+have eaten. One chief was looked upon with great respect on account of his
+feats of cannibalism, and the people gave him a title of honor. They
+called him the Turtle-pond, comparing his insatiable stomach to the pond
+in which turtles are kept; and so proud were they of his deeds, that they
+even gave a name of honor to the bodies brought for his consumption,
+calling them the “Contents of the Turtle-pond.” ... One man gained a great
+name among his people by an act of peculiar atrocity. He told his wife to
+build an oven, to fetch firewood for heating it, and to prepare a bamboo
+knife. As soon as she had concluded her labors her husband killed her, and
+baked her in the oven which her own hands had prepared, and afterward ate
+her. Sometimes a man has been known to take a victim, bind him hand and
+foot, cut slices from his arms and legs, and eat them before his eyes.
+Indeed, the Fijians are so inordinately vain that they will do anything,
+no matter how horrible, in order to gain a name among their people; and
+Dr. Pritchard, who knows them thoroughly, expresses his wonder that some
+chief did not eat slices from his own limbs.
+
+“Cannibalism is ingrained in the very nature of the Fijian, and extends
+through all classes of society. It is true that there are some persons who
+have never eaten human flesh, but there is always a reason for it. Women,
+for example, are seldom known to eat ‘bakolo,’ as human flesh is termed,
+and there are a few men who have refrained from cannibalism through
+superstition. Every Fijian has his special god, who is supposed to have
+his residence in some animal. One god, for example, lives in a rat,
+another in a shark, and so on. The worshiper of that god never eats the
+animal in which his divinity resides, and as some gods are supposed to
+reside in human beings, their worshipers never eat the flesh of man.”
+
+Recent History Of The Same People In Brief.
+
+“In the Fiji islands, where half a century ago the favorite dish of food
+was human flesh, there are at present eight hundred and forty-one chapels,
+and two hundred and ninety-one other places where preaching is held, with
+fifty-eight missionaries busily engaged in preparing the way for others.
+The membership numbers twenty-three thousand two hundred and seventy-four
+persons.” _The Evangelist of January 29, 1880._ It is possible that some
+infidel might have been literally eaten up had it not been for the
+influence of the Bible. “According to the accounts of some of the older
+chiefs, whom we may believe or not as we like, there was once a time when
+cannibalism did not exist. Many years ago some strangers from a distant
+land were blown upon the shores of Fiji, and received hospitably by the
+islanders, who incorporated them into their own tribes, and made much of
+them. But, in process of time, these people became too powerful, killed
+the Fijian chiefs, took their wives and property, and usurped their
+office.”
+
+In the emergency the people consulted the priests, who said that the
+Fijians had brought their misfortunes upon themselves. They had allowed
+strangers to live, whereas “Fiji for the Fijians” was the golden rule, and
+from that time every male stranger was to be killed and eaten, and every
+woman taken as a wife. The only people free from this law were the
+Tongans.
+
+The state of the Fijians is wonderfully changed—even an American infidel
+may now visit those people without being flayed and roasted and devoured.
+
+“The Samoan islands have been entirely christianized. Out of a population
+of forty thousand, thirty-five thousand are connected with Christian
+churches.
+
+“In 1830 the native Christians in India, Burmah, and North and South
+Ceylon numbered 57,000. Last October there were 460,000. Facts similar in
+character might be given of Madagascar, South Africa and Japan.”
+_Evangelist._ What a curse (?) the Bible is to the poor heathen. It robs
+them of their “long-pig,” human flesh, as well as their cruel, murderous
+habits, and curses them (?) with virtue and the hope of “HEAVEN.”
+
+
+
+
+
+ARE WE SIMPLY ANIMALS?
+
+
+What is man? The materialist says, “He is the highest order of the animal
+kingdom, or an animal gifted with intelligence.” If such be true, it may
+be said with equal propriety, that animals are men without reason. Are
+they? Does manhood consist in mere physical form? Can you find it in
+simple physical nature? Man holds many things in his physical nature in
+common with the animal; but is he, on this account, to be considered as a
+mere animal? There are plants that seem to form a bridge over the chasm
+lying between the vegetable and animal kingdoms. Are those plants animals
+without sensation? Why not? What is the logical and scientific difference
+between saying plants, which make the nearest approach to the animal are
+animals without sensation, and saying animals are men without
+intelligence? Let it be understood at all times, that if man is simply an
+animal endowed with the gift of reason, an animal may be simply a
+vegetable endowed with the gift of sensation. “The bodies of mere animals
+are clothed with scales, feathers, fur, wool or bristles, which interpose
+between the skin and the elements that surround and affect the living
+animal.” All these insensible protectors “ally animals more closely to the
+nature of vegetables.”
+
+“The body of a human being has a beautiful, thin, highly sensitive skin,
+which is not covered with an insensitive, lifeless veil.” Man’s body is in
+noble contrast with all mere animals. It is so formed that its natural
+position is erect. “The eyes are in front; the ligaments of the neck are
+not capable of supporting, for any considerable length of time, the head
+when hanging down; the horizontal position would force the blood to the
+head so violently that stupor would be the result. The mouth serves the
+mind as well as the body itself. According to the most critical
+calculation, the muscles of the mouth are so movable that it may pronounce
+fifteen hundred letters.” What a wonderful musical instrument.
+
+The mouth of the mere animal serves only physical purposes.
+
+Man turns his head from right to left, from earth to sky, from the slimy
+trail of the crustacean in the ocean’s bottom to the contemplation of the
+innumerable stars in the heavens. The human body was created for the mind;
+its structure is correlated with mind. The animal has a sentient life; man
+an intelligent, reasoning nature.
+
+When animals are infuriated and trample beneath their feet everything that
+lies in their way, we do not say they are _insane_, but _mad_. “Man is an
+intelligent spirit,” or mind, “served by an organism.” We know that mind
+exists by our consciousness of that which passes within us. The propriety
+of the sayings of Descartes, “_I think, therefore I am_,” rests upon the
+consciousness that we are thinking beings. This intelligence is not
+obtained by the exercise of any of the senses. It does not depend upon
+external surroundings. Its existence is a fact of consciousness, of
+certain knowledge, and hence a fact in mental science.
+
+We are continually conscious of the existence of the mind, which makes its
+own operations the object of its own thought; that it should have no
+existence is a contradiction in language.
+
+Experience teaches us that the materialistic theory of the existence of
+the mind is utterly false. In an act of perception I distinguish the pen
+in my hand, and the hand itself, from my mind which perceives them. This
+distinction is a fact of the faculty of perception—a particular fact of a
+particular faculty. But the general fact of a general distinction of which
+this is only a special case, is the distinction of the _I_ and _not I_,
+which belongs to the consciousness as the general faculty. He who denies
+the contrast between mind-knowing and matter-known is dishonest, for it is
+a fact of consciousness, and such can not be honestly denied. The facts
+given in consciousness itself can not be honestly doubted, much less
+denied.
+
+Materialists have claimed that mind is simply the result of the molecular
+action of the brain. This theory is as unreal as Banquo’s ghost—it will
+not bear a moment’s investigation. It is simply confounding the action of
+the mind upon the brain with the mind itself. Every effect must have a
+cause. When I make a special mental effort what is the cause lying behind
+the effort? Is it the molecular action of the brain? I _will to_ make the
+effort, and do it. Then will power lies behind brain action. But power is
+a manifest energy; there is something lying behind it to which it belongs
+as an attribute; what is it? Answer, _will_. But, where there is a _will_
+there must of a necessity be that which _wills_. What is it that _wills_
+to make a special mental effort—that lies away back “behind the throne”
+and controls the helm? It is evidently the I, _myself_, the “inner man,”
+_the spirit_. On one occasion, when some of the disciples of the Nazarene
+were sleepy, Jesus said to them, “The spirit indeed is willing, but the
+flesh is weak.” It is the spirit that _wills_ to make a special mental
+effort. Here is the “_font_” of all our ideas. “What man knoweth the
+things of a man, save the spirit of man which is in him?” 1 Cor., ii, 11.
+_Will_, as an effect, belongs to the spirit of man, as _the cause_ lying
+behind. Beyond this no man can trace this subject, short of crossing over
+from the spirit of man to the invisible Father of spirits. The spirit of
+man is a _wonderful intelligence_! “The body without the spirit is dead,
+being alone.” When we analyze the physical structure back to the germ and
+sperm-cells we are brought face to face with the invisible builder. Call
+it what you may, it still remains the same invisible architect, which,
+being matter’s master, built the organism. We live, and breathe; we die,
+and cease breathing. Dead bodies do not breathe. Therefore, life lies
+behind breath, and spirit behind life. So life and breath are both
+effects, which find their ultimate or cause in _spirit_. This at once sets
+aside all that materialists have said in order to show that spirit and
+breath are one and the same. The original term, translated by the term
+spirit has, in its history, away back in the past, a _physical_ currency.
+The old-fashioned materialist or “soul-sleeper” finds his fort in this
+fact. His entire aim is to get the people back to an old and obsolete
+currency of the term “_pneuma_.” If we lay aside words which were used in
+a physical sense, in times gone by, we will not have many words to express
+the ideas embraced in mental science. In ancient times “_pneuma_”
+signified both mind and wind, or air. In later times it lost its physical
+currency, and no longer signifies, in its general currency, breath or air.
+The adjective, “_pneumatikos_,” is _never used_ in a physical sense. It
+came into use too late.
+
+We have many examples of old meanings passing away from words.
+“_Sapientia_,” in Latin originally meant only the power of tasting. At
+present it means _wisdom_, _prudence_, _discretion_, _discernment_, _good
+sense_, _knowledge_, _practical wisdom_, _philosophy_, _calmness_,
+_patience_. The word “_sagacitas_,” originally meant only the faculty of
+_scenting_, now it means the power of seeing or perceiving anything
+easily. In old literature we may read of the sagacity of dogs; keenness of
+scent. But it is now sharpness of wit; keenness of perception, subtilty,
+shrewdness, acuteness, penetration, ingenuity. The terms, “attentio,”
+“intentio,” “comprehensio,” “apprehensio,” “penetratio,” and understanding
+are all just so many bodily actions transferred to the expression of
+_mental energies_. There is just the same reason for giving to all these
+terms their old, obsolete, physical currency that there is for giving to
+pneuma, or spirit, the old obsolete currency of wind or air. You must ever
+remember that it is the business of lexicographers in giving the history
+of words, to set before you the first as well as the latest use of terms.
+In strict harmony with all this Greenfield gives “_pneuma_” _thus_:
+
+1. Wind, air in motion, breathing, breath, expiration, respiration,
+spirit, i. e. the human soul, that is, the vital principle in man, life.
+Matthew xxvii, 50; Rev. xiii, 15.
+
+2. Of the rational soul, mind, that principle in man which thinks, feels,
+desires, and wills. Matthew v, 3, 26, 41.
+
+3. Of the human soul after its departure from the body, a spirit, soul.
+Acts xxiii, 8, 9; Hebrews xii, 23.
+
+4. Spc. Spirit, that is, temper, disposition, affections, feelings,
+inclination, qualities of mind.
+
+5. Construed with “_mou_” and “_sou_” (_I_ and _thou_), it forms a
+periphrasis for the corresponding personal pronoun. Mark ii, 8; Luke i,
+47. A spirit, that is, A SIMPLE, SPIRITUAL, INCORPOREAL, INTELLIGENT
+BEING. Spoken of God. John iv, 24. Of angels. Hebrews i, 14. Of evil
+spirits, Matthew viii, 16; Mark ix, 20. A divine spirit, spoken of the
+spiritual nature of Christ. 1 Corinthians xv, 45; 1 Peter iii, 18. Of the
+Holy Spirit. Matthew iii, 16-28; John xv, 26; Acts i, 8; Romans ix, 1.
+
+Robinson, in his Lexicon, sums up the history of its use thus:
+
+1. Pneuma, from pneo, to breathe. A breathing, breath.
+
+1. Of the mouth or nostrils, a breathing, blast. The destroying power of
+God. Isaiah xi, 4; Psalm xxxiii, 6. The breath. Revelations xi, 11.
+“Breath of life.” Genesis vi, 17; vii, 15-22.
+
+2. Breath of air. Air in motion, a breeze, blast, the wind.
+
+3. The spirit of man, that is, the vital spirit, life, soul.
+
+4. The rational spirit, mind, soul (Latin _animus_), generally opposed to
+the body or animal (disposition) spirit. 1 Thessalonians v, 23; 1
+Corinthians xiv, 14.
+
+5. It implies will, council, purpose. Matthew xxvi, 41; Mark xiv, 38; Acts
+xviii, 5; xix, 21; 1 Chronicles v, 26; Ezra i, 1.
+
+6. It includes the understanding, intellect. Mark ii, 8; Luke i, 80, and
+ii, 40; 1 Corinthians ii, 11, 12; Exodus xxviii, 3; Job xx, 3; Isaiah
+xxix, 24.
+
+7. A spirit, that is, a simple, incorporeal, immaterial being, possessing
+higher capacities than man in his present state. Of created spirits, the
+human spirit, soul, after its departure from the body and as existing in a
+separate state. Hebrews xii, 23; that is, to the spirits of just men made
+perfect. Robinson renders it thus: “To the spirits of the just advanced to
+perfect happiness and glory.”
+
+It is spoken of God in reference to his immateriality. John, iv, 24. Of
+Christ in his exalted spiritual nature in distinction from his human
+nature. In Hebrews, ix, 14, in contrast with perishable nature. “The
+_eternal spirit_,” Holy spirit, spirit of God.—_Robinson’s Lexicon._
+
+From all this it will be seen that it is impossible to limit the term
+spirit to its ancient _physical_ currency. Our term _mind_ is, for two
+reasons, a better word for its place in modern literature. First, it never
+had a physical application. Second, the terms are used indifferently in
+the New Testament when they relate to man. See Romans, i, 9 and vii, 25.
+All spirits are _one_ in kind; in _character_ the difference lies; that
+is, spirits are all _imperishable_. It is not in the nature of a spirit to
+cease to be. If it is, then there is no imperishable nature that is
+revealed to man. I submit for consideration the thought that there is no
+difference in the final results between the man who denies the existence
+of spirits altogether and the man who allows that spirits may cease to
+exist.
+
+“We are cognizant of the existence of spirit by our direct consciousness
+of feelings, desires and ideas, which are to us the most certain of all
+realities.”—_Carpenter._
+
+“The body continually requires new materials and a continued action of
+external agencies. But the mind, when it has been once called into
+activity and has become stored with ideas, may remain active and may
+develop new relations and combinations among these, after the complete
+closure of the sensorial inlets by which new ideas can be excited ‘ab
+externo.’ Such, in fact, is what is continually going on in the state of
+dreaming.... The mind thus feeds upon the store of ideas which it has laid
+up during the activity of the sensory organs, and those impressions which
+it retains in its consciousness are working up into a never ending variety
+of combinations and successions of ideas, thus affording new sources of
+mental activity even to the very end of life.”—_Carpenter._
+
+In death the spirit returns to God, who gave it, retaining, doubtless, all
+its store of ideas and all its own inherent activities, which will
+continue while eternity endures.
+
+
+
+
+
+OUR RELATIONS TO THE ANCIENT LAW AND PROPHETS—WHAT ARE THEY?
+
+
+The above questions can not be answered intelligently without a knowledge
+of the character of the law, and of its relations to humanity, as well as
+a knowledge of the relations of the ancient prophets. The law given at
+Sinai as a “covenant,” with all the laws contained in the “Book of the
+Law,” was political in character; that is to say, it pertained to a
+community or nation. Such law is _always_ political in its character. The
+ancient law pertained to the nation of the Jews. It was given to them as a
+community, and to no other people. Moses said, “And the Lord spake unto
+you out of the midst of fire: Ye heard the voice of the words, but saw no
+similitude; only ye heard a voice. And he declared unto you his covenant,
+which he commanded you to perform, even ten commandments; and he wrote
+them upon two tables of stone.” Deut. iv, 12, 13. “And the Lord said unto
+Moses, Write thou these words; for after the _tenor_ of these words I have
+made a covenant _with thee_ and _with Israel_.... And he wrote upon the
+tables _the words of the covenant_, the ten commandments.” Exodus xxxiv,
+27, 28. “The Lord our God made a covenant with us in Horeb. The Lord _made
+not_ this covenant with our fathers, but with us, who _are_ all of us here
+alive this day.” Deut. v, 2, 3. “Behold, I have taught you statutes and
+judgments, even as the Lord my God commanded me, that ye should do so in
+the land whither ye go to possess it. Keep, therefore, and do them; for
+this is your wisdom and your understanding in the sight of the nations,
+which shall hear all these statutes, and say, Surely this great nation is
+a wise and understanding people. For what nation is there so great who
+hath God so nigh unto them, as the Lord our God is in all things that we
+call upon him for? And what nation is there so great that hath statutes
+and judgments so righteous as all this law which I set before you this
+day.” Deut. iv, 5, 8.
+
+The law or covenant, as written upon the two tables of stone, is given in
+full in one place, and only one, in all the book of the law, and I will
+now transcribe it from the fifth chapter of Deut. Here it is: “I am the
+Lord, thy God, which brought thee out of the land of Egypt, from the house
+of bondage; thou shalt have none other gods before me; thou shalt not make
+thee any graven image, or any likeness of anything that is in heaven
+above, or that is in the earth beneath, or that is in the waters beneath
+the earth; thou shalt not bow down thyself unto them or serve them, for I,
+the Lord, thy God, am a jealous God, visiting the iniquity of the fathers
+upon the children unto the third and fourth _generation_ of them that hate
+me, and showing mercy unto thousands of them that love me and keep my
+commandments.
+
+“Thou shalt not take the name of the Lord, thy God, in vain; for the Lord
+will not hold him guiltless that taketh his name in vain.
+
+“Keep the Sabbath day to sanctify it, as the Lord, thy God, hath commanded
+thee. Six days shalt thou labor and do all thy work, but the seventh is
+the Sabbath of the Lord, thy God; in it thou shalt not do any work; thou,
+nor thy son, nor thy daughter, nor thy maid-servant, nor thine ox, nor
+thine ass, nor any of thy cattle, nor thy stranger that is within thy
+gates, that thy man-servant and maid-servant may rest as well as thou; and
+remember that thou wast a servant in the land of Egypt, and that the Lord,
+thy God, brought thee out thence through a mighty hand and by a stretched
+out arm; THEREFORE, THE LORD, THY GOD, COMMANDED THEE TO KEEP THE SABBATH
+DAY.
+
+“Honor thy father and thy mother, as the Lord thy God hath commanded thee;
+that thy days may be prolonged, and that it may go well with thee in the
+land which the Lord thy God giveth thee.
+
+“Thou shalt not kill.
+
+“Neither shalt thou commit adultery.
+
+“Neither shalt thou steal.
+
+“Neither shalt thou bear false witness against thy neighbor.
+
+“Neither shalt thou desire thy neighbor’s wife, neither shalt thou covet
+thy neighbor’s house, his field, or his man-servant, or his maid-servant,
+his ox, or his ass, or any thing that is thy neighbor’s.
+
+“These words the Lord spake unto _all your assembly_ in the mount, out of
+the midst of the fire, of the cloud and of the thick darkness, with a
+great voice; and he _added no more_. And _he wrote them in two tables of
+stone_, and delivered them unto me.”
+
+This is the covenant as it was written upon the tables of stone. It is, by
+its facts, limited to the Jews, for they are the only people who were ever
+delivered from bondage in Egypt. The abrogation of this covenant is
+clearly presented in the following language, found in Zechariah, the
+eleventh chapter and tenth verse: “And I took my staff, even Beauty, and
+cut it asunder, that I might break my covenant which I had made with _all
+the people_. And it was broken in that day; and so the poor of the flock
+that waited upon me knew that it was the word of the Lord. And I said unto
+them, If ye think good, give me my price; and if not, forbear. So they
+weighed for my price thirty pieces of silver.” This language had its
+fulfillment in the sale which Judas Iscariot made of his Lord and the
+abrogation of the ancient covenant or law.
+
+The prophets were not confined to the kingdom of Israel, or to any one
+kingdom, nor yet to any one dispensation.
+
+They bore the word of the Lord to all the nations, as we learn from such
+language as this: “The burden of the word of the Lord to Ninevah, to
+Sidon, to Tyre, to Idumea, to Babylon, to Samaria, to Egypt,” and to many
+others. It is very remarkable that no such latitude or longitude of
+relationships belongs to the ancient law. It was confined to the
+Israelites.
+
+The Heavenly Father spake not to the ancients by his Son, but by the
+prophets. And much of that which they spake pertained to our own
+dispensation and to our own religion.
+
+Much, very much, of that which they gave lies in the very foundation of
+our religion. We should always distinguish, _carefully_, between the Law
+and the prophets, and between these two and the psalms, remembering,
+however, that prophesy belongs also to many of the psalms. The abrogated
+covenant, or law, that was done away, was written upon stones. It, with
+all the laws which were after its _tenor_, was supplanted by the law of
+Christ. It was added because of transgression _till Christ, _“the seed,”
+should come. When he came it expired by limitation, and through his
+authority the neighborly restrictions or limitations were taken off from
+moral precepts, which were re-enacted by him.
+
+
+
+
+
+THE FUNERAL SERVICES OF THE NATIONAL LIBERAL LEAGUE.
+
+
+The decent members of the Liberal League, who formed it to express their
+convictions, and who withdrew and formed a rival League when they found
+that the old organization had gone over to the defense of indecency, who
+gave to the League all the character it had, and who had great hopes at
+one time of destroying the influence of the preachers of the Gospel of
+Christ, and thereby ridding our country of that terrible pest called the
+Bible, have given up their name. Their “priests” have adopted the
+following arraignment of their old organization, a legitimate child of
+their own:
+
+“Voted that, in the judgment of this Board, the name ‘National Liberal
+League’ has become so widely and injuriously associated in the public mind
+with attempts to repeal the postal laws prohibiting the circulation of
+obscene literature by mail, with the active propagandism of demoralizing
+and licentious social theories, and with the support of officials and
+other public representatives who are on good grounds believed to have been
+guilty of gross immoralities, that it has been thereby unfitted for use by
+any organization which desires the support of the friends of ‘natural
+morality.’ ”
+
+Thus the child went into a far country and fed among swine, and, failing
+to come to itself and return to its father’s house, the old gentleman
+disinherited it, _once_ and forever. A younger son, however, is christened
+“Liberal Union,” and whether it will remain at home to take care of the
+old man in his dotage remains to be seen.
+
+
+
+
+
+HUXLEY’S PARADOX.
+
+
+“The whole analogy of natural operations furnish so complete and crushing
+an argument against the intervention of any but what are called secondary
+causes, in the production of all the phenomena of the universe, that, in
+view of the intimate relations of man and the rest of the living world,
+and between the forces exerted by the latter and all other forces, I can
+see no reason for doubting that all are co-ordinate terms of nature’s
+great progression, from formless to formed, from the inorganic to the
+organic, from blind force to conscious intellect and will.” _Huxley’s
+Evidence of Man’s Place in Nature_, London, 1864, p. 107.
+
+A writer in the _Spectator_ charged Professor Huxley with Atheism. The
+professor replies, in the number of that paper for February 10, 1866,
+thus: “I do not know that I care very much about popular odium, so there
+is no great merit in saying that if I really saw fit to deny the existence
+of a God I should certainly do so for the sake of my own intellectual
+freedom, and be the honest Atheist you are pleased to say I am. As it
+happens, however, I can not take this position with honesty, inasmuch as
+it is, and always has been, a favorite tenet that Atheism is as absurd,
+logically speaking, as Polytheism.” In the same sheet, he says: “The
+denying the possibility of miracles seems to me quite as unjustifiable as
+Atheism.” Is Huxley in conflict with Huxley?
+
+
+
+
+
+THE TRIUMPHING REIGN OF LIGHT.
+
+
+The next psychic cycle, it seems to me, will witness a synthesis of
+thought and faith, a recognition of the fact that it is impossible for
+reason to find solid ground that is not consecrated ground; that all
+philosophy and all science belong to religion; that all truth is a
+revelation of God; that the truths of written revelation, if not
+intelligible to reason, are nevertheless consonant with reason; and that
+divine agency, instead of standing removed from man by infinite intervals
+of time and space, is, indeed, the true name of those energies which work
+their myriad phenomena in the natural world around us. This
+consummation—at once the inspiration of a fervent religion and the
+prophecy of the loftiest science—is to be the noontide reign of wedded
+intellect and faith, whose morning rays already stream far above our
+horizon.—_Winchell._ Re. and Sci. p. 84.
+
+                  -------------------------------------
+
+“Experience proves to us that the matter which we regard as inert and
+dead, assumes action, intelligence, and life, when it is combined in a
+certain way.”—_Atheist._
+
+“But how does a germ come to live?”—_Deist._
+
+“Life is organization with feeling.”—_Atheist._
+
+“But that you have these two properties from the motion of” dead atoms, or
+matter alone, it is impossible to give any proof; and if it can not be
+proved, why affirm it? Why say aloud, “I know,” while you say to yourself,
+“I know not?”—_Voltaire._
+
+                  -------------------------------------
+
+When you venture to affirm that matter acts of itself by an eternal
+necessity, it must be demonstrated like a proposition in Euclid, otherwise
+you rest your system only on a perhaps. What a foundation for that which
+is most interesting to the human race!—_Voltaire._
+
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION, APRIL, 1880***
+
+
+
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+February 19, 2009
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+***FINIS***
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+\ No newline at end of file
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+The Project Gutenberg EBook of The Christian Foundation, April, 1880
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: The Christian Foundation, April, 1880
+
+
+
+Release Date: February 19, 2009 [Ebook #28126]
+
+Language: English
+
+Character set encoding: ISO 8859-1
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION, APRIL, 1880***
+
+
+
+
+
+                        The Christian Foundation,
+
+                                   Or,
+
+                     Scientific and Religious Journal
+
+                              Vol. 1. No 4.
+
+                               April, 1880.
+
+
+
+
+
+CONTENTS
+
+
+Is There A Counterfeit Without A Genuine?
+Design In Nature.
+An Atheist Is A Fool.
+Blunder On And Blunder On--It Is Human To Blunder.
+Draper's Conflict Between Religion And Science.
+Facts Speak Louder Than Words, Or What Christianity Has Done For
+Cannibals.
+Are We Simply Animals?
+Our Relations To The Ancient Law And Prophets--What Are They?
+The Funeral Services Of The National Liberal League.
+Huxley's Paradox.
+The Triumphing Reign Of Light.
+
+
+
+
+
+
+IS THERE A COUNTERFEIT WITHOUT A GENUINE?
+
+
+My object in this lesson is to present the myths, the ancient, fictitious
+and fanciful narratives concerning the gods, in such a manner as to enable
+you to see the utter absurdity of the idea that the religion of the Bible
+is of mythical origin. _Myths_ are fictitious narratives, having an
+analogy more or less remote to something real. From this definition you
+discover that a myth is _always_ a counterfeit, and as such always appears
+in evidence in favor of something more or less remote, that is true. Now,
+if the Bible had a mythical origin, it sustains some analogy to something
+found in the mythical or fictitious and fanciful narratives concerning the
+gods, and is therefore the myth of a myth; the counterfeit of a
+counterfeit. If such be the truth in the case, where do we find the origin
+of the myths from which "Bible myths" have descended? Is it found in the
+true God presiding over the elements of nature and the destinies of men,
+as well as the events of creation and providence? Or, can it be possible
+that we have many counterfeits _without a genuine_? Many myths sustaining
+no analogy, either near or remote, to anything real? It is an absurdity,
+destructive of the term employed, because _myths_ cease to be _myths_
+without some near or remote relation to realities. They _must_ sustain
+some analogy to something real. And _counterfeits_ also cease to be
+_counterfeits_ when it is shown that they sustain no relation, through
+analogy or likeness, to anything that is genuine. In the mythical systems
+of olden times we have, in the midst of a vast deal of false and fanciful
+narrative concerning subordinate and secondary gods, evidence of a supreme
+God presiding over all things; and the secondary gods performing many
+things which belonged to the province of the "Almighty One," with many
+degrading, vile and corrupting habits.
+
+A letter written by Maximus, a Numidian, to Augustin, reads thus: "Now,
+that there is a sovereign God, who is without beginning, and who, without
+having begotten anything like unto Himself, is, nevertheless, the Father
+and the former of all things, what man can be gross and stupid enough to
+doubt? He it is of whom, under different names, we adore the eternal power
+extending through every part of the world, thus honoring separately by
+different sorts of worship what may be called His several members, we
+adore Him entirely. May those subordinate gods preserve you under whose
+names, and by whom all we mortals upon earth adore the common Father of
+gods and men." In this letter we have a clear presentation of the mythical
+system concerning the ancient gods, and also the "analagous relation" to
+the "Master God." Each god having his particular dominion over place or
+passion, appears before us as a representative of the supreme, or "Master
+God;" and by worshiping each member or God they claimed to adore entirely
+the "common Father of gods and men." Augustin answers, In your public
+square there are _two statues_ of Mars, one naked, the other armed; and
+close by the figure of a man who, with three fingers advanced towards
+Mars, holds in check that divinity so dangerous to the whole town. With
+regard to what you say of such gods being portions of the only "true God,"
+I take the liberty you gave me to warn you not to fall into such a
+sacrilege; for that only God, of whom you speak, is doubtless He who is
+acknowledged by the whole world, and concerning whom, as some of the
+ancients have said, the ignorant agree with the learned. Now, will you say
+that Mars, whose strength is represented by an inanimate man, is a portion
+of that God? That is to say, the dead statue controls Mars, and Mars is a
+subordinate god representing the infinite God, and is, therefore, a part
+of that God. Augustin adds, Not the Pantheon and all the temples
+consecrated to the inferior gods, nor even the temples consecrated to the
+twelve greater gods prevented "Deus Optimus Maximus," God most good, most
+great, from being acknowledged throughout the empire. Voltaire says, "In
+spite of all the follies of the people who venerated secondary and
+ridiculous gods, and in spite of the Epicurians, who in reality
+acknowledged none, it is verified that in all times the magistrates and
+wise adored one sovereign God." Secondary gods were _myths_, counterfeits,
+sustaining the _relation_ of counterfeits. The ancients attributed their
+own passions to the "Master God," and had subordinate gods representing
+passions. They also had a god for each part of His dominion; and these
+gods they called members of the true God, and claimed to worship Him, by
+worshiping all the members or gods. Mars was the god of war; Bacchus was
+the god of drunkenness. They had a god for this and a god for that. The
+ancient pagans seemed to think that infinite divisibility belonged to the
+"true God," for they distinguished between passions, and divided up the
+universe among the gods until they had it crammed full of subordinate and
+ridiculous gods, each one a member of Jehovah, and each member a part of
+the great mythical system.
+
+Now, in order to establish the proposition that our religion is of
+mythical origin, it is necessary to show, first, that the Bible was
+written this side of or during the age of myths, and, having done this, it
+is necessary to show that the Hebrew people were a mythical people;
+neither of which can be accomplished. It will not be amiss to present in
+this connection a statement given by Justin to the Greeks. He says: "Of
+all your teachers, whether sages, poets, historians, philosophers, or
+law-givers, by far the oldest, as the Greek historians show us, was
+Moses.... For in the times of Ogyges and Inachus, whom some of your poets
+have supposed to have been earth-born--that is, to have sprung from the
+soil, and hence one of the oldest inhabitants--_the aborigines_, Moses is
+mentioned as the leader and ruler of the Jewish nation." He is mentioned
+as a very ancient and time-honored prince in the Athenian, Attic and
+Grecian histories. Polemon, in his first book of Hellenics, mentions Moses
+as the leader and ruler of the Jewish nation. Ptolem�us, in his history of
+Egypt, bears the same testimony. Apion, an Egyptian writer, in his book
+against the Jews, says "Moses led them." Dr. Shaw, a modern traveler, says
+the inhabitants of Corondel, on the eastern side of the Red Sea, to this
+day preserve the remembrance of the deliverance of the children of Israel
+from their bondage in Egypt. Diodorus, the most renowned Greek historian,
+who employed thirty years epitomizing the libraries, and traveled over
+Asia and Europe for the sake of great accuracy, who wrote forty volumes of
+history, says he learned from the Egyptian priests that Moses was an
+ancient law-giver.
+
+It seems to us that, no sane man, who is acquainted with the ancient
+mythicals, can regard the religion of the Bible as a child of mythical
+descent. It is as deadly in its influence upon those myths, and all
+mythical worship, as it could be made by an infinite mind.
+
+Voltaire says "the character of the mythical gods is ridiculous;" we will
+add, it is ridiculous in the extreme. Listen--Hesiod, in his theogony,
+says: "Chronos, the son of Ouranos, or Saturn, son of Heaven, in the
+beginning slew his father, and possessed himself of his rule, and, being
+seized with a panic lest he should suffer in the same way, he preferred
+devouring his children, but Curetes, a subordinate god, by craft, conveyed
+Jupiter away in secret and afterwards bound his brother with chains, and
+divided the empire, Jupiter receiving the air, and Neptune the deep, and
+Pluto Hades."
+
+Pros-er-pi-ne, Mella-nip-pe, Neptune, Pluto and Jupiter are all set forth
+in the mythical writings as adulterers. Jupiter was regarded as more
+frequently involved in that crime, being set down as guilty in many
+instances. For the love of Sem-e-le, it is said that he assumed wings and
+proved his own unchastity and her jealousy. These are some of the exploits
+of the sons of Saturn. Hercules was celebrated by his three nights, sung
+by the poets for his successful labors.
+
+The son of Jupiter slew the Lion, and destroyed the many-headed Hydra; was
+able to kill the fleet man-eating birds, and brought up from hades the
+three-headed dog, Cerberus; effectually cleansed the Augean stable from
+its refuse; killed the bulls and stag whose nostrils breathed fire; slew
+the poisonous serpent and killed Ach-e-l�-us. The guest-slaying Bu-s�-ris
+was delighted with being stunned by the cymbals of the Sat-yrs, and to be
+conquered with the love of women; and at last, being unable to take the
+cloak off of Nessus, he kindled his own funeral pile and died. Such are
+specimens of the ancient myths. Their character is such as to leave an
+impassible gulf between them and the character of the God revealed in our
+religion. No development theory, seeking the origin of our religion in the
+old mythical system, can bridge across this chasm. It is as deep and broad
+as the distance between the antipodes. There is no analogy between these
+counterfeits or myths and the "true God," save that remote power of God
+which is divided up and parceled out among them. Their morals were the
+worst. The whole mythical system is simply one grand demonstration of
+human apostacy from the "true God." Homer introduces Zeus in love, and
+bitterly complaining and bewailing himself, and plotted against by the
+other gods. He represents the gods as suffering at the hands of men. Mars
+and Venus were wounded by Di-o-me-de. He says, "Great Pluto's self the
+stinging arrow felt when that same son of Jupiter assailed him in the very
+gates of hell, and wrought him keenest anguish. Pierced with pain, to the
+high Olympus, to the courts of Jupiter groaning he came. The bitter shaft
+remained deep in his shoulder fixed, and grieved his soul." In the
+mythical system the gods are not presented as creators or first causes.
+Homer says, They were in the beginning generated from the waters of the
+ocean, and thousands were added by deifying departed heroes and
+philosophers. The thought of one supreme Intelligence, the "God of Gods,",
+runs through all the system of myths. It is found anterior to the myths,
+and, therefore, could not have had its origin with them. The character
+ascribed to our God, in our scriptures, has no place among the ancient
+myths. They hold the "Master God" before us only in connection with power,
+being altogether ignorant of His true character. They even went so far as
+to attribute much to Him that was ridiculous. One of the ancients said,
+"The utmost that a man can do is to attribute to the being he worships his
+imperfections and impurities, magnified to infinity, it may be, and then
+become worse by their reflex action upon his own nature." This was
+verified in the ancient mythical religion, without exception, and without
+doubt.
+
+"The character of all the gods was simply human character extended in all
+its powers, appetites, lusts and passions. Scholars say there is no
+language containing words that express the Scriptural ideas of holiness
+and abhorrence of sin, except those in which the Scriptures were given, or
+into which they have been translated. These attributes must be known in
+order to salvation from sin, so God revealed Himself and gave the world a
+pure religion, as a standard of right and wrong, and guide in duty, and
+rule of life."
+
+The history of the ancient nations of the earth gives a united testimony
+that their original progenitors possessed a knowledge of the one true and
+living God, who was worshiped by them, and believed to be an infinite,
+self-existent and invisible spirit. This notion was never entirely
+extinguished even among the idolatrous worshipers. Greek and Latin poets
+were great corrupters of theology, yet in the midst of all their Gods
+there is still to be found, in their writings, the notion of one supreme
+in power and rule, whom they confound with Jupiter.
+
+The age of myths began with the tenth generation after the flood. The
+evidence of this is given by Plato from one of the ancient poets in these
+words: "It was the generation _then the tenth_, of men endowed with
+speech, since forth the flood had burst upon the men of former times, and
+Kronos, Japetus and Titan reigned, whom men of Ouranos proclaimed the
+noblest sons, and named them so, because of men _endowed with gift of
+speech_, they were the first," that is to say, they were orators, "and
+others for their strength, as Heracles and Perseus, and others for their
+art. Those to whom either the subjects gave honor, or the rulers
+themselves _assuming it_, obtained the name, some from fear, others from
+reverence. Thus Antinous, through the benevolence of your ancestors toward
+their subjects, came to be regarded as a god. But those who came after
+adopted the worship without examination." So testifies one who was
+schooled in philosophy. Do you say there are points of similitude between
+the Bible religion and the mythical? It would be strange if there were
+none, seeing that the mythical is truly what the term signifies, a
+counterfeit upon the genuine, or Biblical.
+
+The points of disagreement, however, are such as to demonstrate the fact
+that the ancient mythical people knew not the character of the Being, whom
+they conceived to be the "God of Gods and the Father of Gods and men."
+Those who confound the Bible with the ancient myths upon the score of the
+analogy that exists between it and the myths, remind me of a very learned
+gentleman with whom I was once walking around an oat field, when he
+remarked, "_there_ is a very fine piece of wheat." The man had been
+brought up in an eastern city, and was unable to distinguish between oats
+and wheat. I knew a gentleman who asked a man, standing by the side of an
+old-fashioned flax-break, what he thought it was used for? The man took
+hold of the handle, lifted it up and let it down a few times, and said:
+"It looks like it might be used to chop up sausage meat." It is very
+natural for us to draw comparisons, and when we do not make ourselves
+familiar with things and their uses, we are very liable to be led into
+error by a few points of similitude. All the infidels with whom I have
+become acquainted look upon the Bible like the man looked upon the
+flax-break, and like the man looked upon the oat field. If one had looked
+upon the flax-break who was familiar with it, he never could have dreamed
+of chopping sausage meat; and if the other had been familiar with wheat
+and oats, as they present themselves to the eye in the field in the month
+of June, he never would have called the oats wheat. And if any sane man
+will make himself familiar with both the Bible and the old system of myths
+and mythical worship, he will never confound the two. There are a thousand
+things, very different in character and origin, which have points of
+similitude. But similitude never proves identity short of completeness.
+While the analogy between the ancient mythical system of gods and their
+worship and the true God and His worship is restricted to power and
+intelligence, there exists a contrast between them deep as heaven is high
+and broad as the earth in point of moral character, virtue, and every
+ennobling and lovable attribute.
+
+There is an old myth in the Vedas--a god called "Chrishna." The Vedas claim
+that he is in the form of a man; that he is black; that he is dressed in
+flowers and ribbons; that he is the father of a great many gods. It is
+surprising to see the eagerness with which some men bring up "Chrishna" in
+comparison with the Greek term "Christos"--Christ, and confound the two.
+The words are entirely different, save in a jingle of sound. They are no
+more alike than the terms _catechist_--one who instructs by questions and
+answers, and the term catechu--a dry, brown astringent extract. We could
+give many such examples in the history of unbelievers and their war upon
+the Bible, but this must suffice for the present. The truth is this: such
+men, as a general rule, neither understand the Bible in its teachings and
+character, nor the ancient mythical system. In it Jupiter, among the
+Romans, and throughout every language, appears before us as the "Father of
+Gods and men"--"the God of gods," the "Master of the gods." Voltaire says:
+It is false that Cicero, or any other Roman, ever said that it did not
+become the majesty of the empire to acknowledge a Supreme God. Their
+Jupiter, the Zeus of the Greeks and the Jehovah of the Phonecians, was
+always considered as the master of the secondary gods. He adds: But is not
+Jupiter, the master of all the gods, a word belonging to every nation,
+from the Euphrates to the Tiber? Among the first Romans it was _Jov_,
+_Jovis_; among the Greeks, _Zeus_; among the Phonecians and Syrians and
+Egyptians, _Jehovah_. The last term is the Hebrew scriptural name of
+God--denoting _permanent being_--in perfect keeping with the Bible title or
+descriptive appellation, "I AM THAT I AM."
+
+The ancient worshipers of the gods had lost all but the name, _power_ and
+relation, which they ever knew of Jehovah. And they could do no more than
+clothe Jupiter with their own imperfections and impurities--and then place
+him above all the gods; it was necessary for them to view him as excelling
+in all the characteristics of the secondary gods. And having attributed to
+the gods all they knew of human passions and corruptions, they clothed
+Jupiter himself with more villainy and corruption than belonged to any
+other god. In this was the great blasphemous sacrilege of ancient
+idolatry. They thus demonstrated their own apostacy; and the fact that
+their system of gods was a counterfeit, a mythical system. They were
+destitute of any standard of right and wrong, having no conceptions of the
+divine character which were not drawn from their own imperfect and corrupt
+lives. The divine character, as revealed in the revelation of Christ, and
+presented to us as God manifest in the flesh, is at once the very opposite
+of the characters given in the myths. The distance between the two is the
+distance between the lowest degradation of God-like power exercised in the
+lowest passions, and the sublimity of Heaven's own spotless life. I love
+the religion of the Scriptures, because it restores to the race the lost
+knowledge of God and the additional life of Jesus--the only perfect model
+known in the history of the race. It is the life of God manifested in the
+flesh; make it _your own_, and it will save you. Mr. English, an American
+infidel, said: "Far be it from me to reproach the meek and compassionate,
+the amiable Jesus, or to attribute to him the mischiefs occasioned by his
+followers."
+
+It is now conceded that Jesus Christ was _no myth_ by all the great minds
+in unbelief. He lived. We love his life, because all who would rob Him of
+His authority are compelled to speak well of it. Rousseau, another
+infidel, says: "It is impossible that he whose history the gospel records
+can be but a man," adding, "Does he speak in the tone of an enthusiast, or
+of an ambitious sectary? What mildness! What purity in his manners! What
+touching favor in his instructions! What elevation in his maxims! What
+presence of mind! What ingenuity, and what justice in his answers! What
+government of his passions! What prejudice, blindness or ill faith must
+that be which dares to compare Socrates with the Son of Mary!
+
+"What a difference between the two! Socrates, dying without a pain,
+without disgrace, easily sustains his part to the last. The death of
+Socrates, philosophizing with his friends, is the mildest that could be
+desired. That of Jesus, expiring in torments, injured, mocked, cursed by
+all the people, is the most horrible that can be feared. Socrates, taking
+the impoisoned cup, blesses him who presents it to him with tears. Jesus,
+in the midst of a frightful punishment, prays for his enraged
+executioners. Yes, if the life and death of Socrates are those of a wise
+man, the life and death of Jesus are those of a God." If such be the
+model, the pattern, the example which I am to follow, let me live and die
+a Christian. I love the religion of Christ, because its character compels
+its enemies to speak thus of it. I love it because of its practical
+influence in elevating all into the moral image of Christ. I love it
+because it saves men through its influence from abominable sins and
+consequent sorrows that would tear up the hearts of thousands. I love it
+because it is the power of God to save the soul. I love it because it
+leads men into communion and fellowship with all the good. I love it
+because it leads to heaven and to God.
+
+
+
+
+
+Civilization, it is true, is an arbitrary term. Anthropologists have not
+yet settled the boundary line between a savage and a civilized
+people.--_Prof. Owen, F. R. S._
+
+
+
+
+
+DESIGN IN NATURE.
+
+
+It is scarcely necessary to designate instances in the works of nature, in
+which there is an appearance of purpose, for everything has this
+appearance. I will, however, mention several cases as samples.
+
+1. The adaptation of the covering of animals to the climates in which they
+live. Northern animals have thicker and warmer coats of fur or hair than
+Southern ones. And here it should be remarked that man, the only creature
+capable of clothing himself, is the only one that is not clothed by
+nature. Singular discrimination and care indeed for non-intelligence!
+
+2. The adaptation of animals to the elements in which they live, the fish
+to the water, other animals to the air. Would not an unintelligent energy
+or power be as likely to form the organs of a fish for air as for water?
+
+3. The necessity which man has for sustenance, and the supply of that
+necessity by nature.
+
+Here let it be noted how many things must act in unison to produce the
+necessary result. The earth must nourish the seed, the sun must warm it,
+the rain must moisten it, and man must have the strength to cultivate it,
+and the organs to eat it, and the stomach to digest it, and the
+blood-vessels to circulate it, and so on. Is it credible that all these
+things should _happen_ without design?
+
+4. The pre-adaptation of the infant to the state of things into which it
+enters at birth. The eye is exactly suited to the light, the ear to sound,
+the nose to smell, the palate to taste, the lungs to the air. How is it
+possible to see no design in this pre-adaptation, so curious, so
+complicated in so many particulars?
+
+5. The milk of animals suitable for the nourishment of their young,
+provided just in season, provided without contrivance on the part of the
+parent, and sought for without instruction or experience on the part of
+its offspring! _and all by chance!!_
+
+6. The different sexes. In this case, as in the rest, there is perfect
+adaptation, which displays evident design. And there is more. What, I ask,
+is there _in nature_ to cause a difference in sexes? Why are not all
+either males or females? or, rather, a compound? This case, then, I
+consider not only an evidence of design, but likewise an evidence of the
+special and continued _volition_ of the Creator.
+
+7. The destitution of horns on the calf and of teeth in the suckling. All
+other parts are perfect at the very first; but were calves and sucklings
+to have teeth and horns, what sore annoyances would these appendages prove
+to their dams and dames. How is it that all the necessary parts of the
+young are thus perfect at the first, and their annoying parts unformed
+till circumstances render them no annoyance--unformed at the time they are
+not needed, and produced when they are, for defense and mastication? Who
+can fail to see intelligence here?
+
+8. The teats of animals. These bear a general proportion to the number of
+young which they are wont to have at a time. Those that are wont to have
+few young have few teats; those that have many young have many teats. Were
+these animals to make preparations themselves in this respect, how could
+things be more appropriate?
+
+9. The pea and the bean. The pea-vine, unable to stand erect of itself,
+has tendrils with which to cling to a supporter; but the bean-stalk,
+self-sustained, has nothing of the kind.
+
+10. The pumpkin. This does not grow on the oak; to fall on the tender head
+of the wiseacre reposing in its shade, _reasoning_ that it should grow
+there rather than where it does, because, forsooth, the oak would be able
+to sustain it. And were he to undertake to set the other works of
+Providence to rights which he now considers wrong, 'tis a chance if he
+would not get many a thump upon his pate ere he should get the universe
+arranged to his mind. And if, before completing his undertaking, he should
+not find it the easier of the two to arrange his mind to the universe, it
+would be because _what __ little_ brains he _has_ would get thumped out of
+his cranium altogether!
+
+11. The great energies of nature. To suppose the existence of _powers_ as
+the cause of the operations of nature--powers destitute of life, and, at
+the same time, self-moving, and acting upon matter without the
+intervention of extrinsic agency, is just as irrational as to suppose such
+a power in a machine, and is a gross absurdity and a self-contradiction.
+But to suppose that these lifeless energies, even if possessed of such
+qualities, could, void of intelligence, produce _such_ effects as _are_
+produced in the universe, requires credulity capable of believing
+anything.
+
+12. The whole universe, whether considered in its elementary or its
+organized state. From the simple grass to the tender plant, and onward to
+the sturdy oak; from the least insect up to man, there is skill the most
+consummate, design the most clear. What substance, useless as it may be
+when uncompounded with other substances, does not manifest design in its
+affinity to those substances, by a union with which it is rendered useful?
+What plant, what shrub, what tree has not organization and arrangement the
+most perfect imaginable? What insect so minute that contains not, within
+its almost invisible exterior, adjustment of part to part in the most
+exact order throughout all its complicated system, infinitely transcending
+the most ingenious productions of art, and the most appropriate adaptation
+of all those parts to its peculiar mode of existence? Rising in the scale
+of sensitive being, let us consider the beast of the forest, in whose
+case, without microscopic aid, we have the subject more accessible. Is he
+a beast of prey? Has the God of nature given him an instinctive thirst for
+blood? Behold, then, his sharp-sighted organs of vision for descrying his
+victim afar, his agile limbs for pursuit, his curved and pointed claws for
+seizing and tearing his prey, his sharp-edged teeth for cutting through
+its flesh, his firm jaws for gripping, crushing, and devouring it, and his
+intestines for digesting raw flesh. But is he a graminivorous animal? Does
+he subsist on grass and herb? Behold, then, his clumsy limbs and his
+clawless hoofs, his blunt teeth and his herb-digesting stomach. So perfect
+is the correspondence between one part and another; so exactly adapted are
+all the parts to the same general objects; so wonderful is the harmony and
+so definite and invariable the purpose obtaining throughout the whole,
+that it is necessary to see but a footstep, or even a bone, to be able to
+decide the nature and construction of the animal that imprinted that
+footstep or that possessed that bone. Ascending still higher in the scale,
+we come at last to man--man, the highest, noblest workmanship of God on
+earth--the lord of this sphere terrene--for whose behoof all earthly things
+exist. In common with all animals, he has that perfect adaptation of part
+to part, and of all the parts to general objects, which demonstrate
+consummate wisdom in the Cause which thus adapted them. His eyes are so
+placed as to look the same way in which his feet are placed to walk, and
+his hands to toil. His feet correspond with each other, being both placed
+to walk in the direction, and with their corresponding sides towards one
+another, without which he would hobble, even if he could walk at all. His
+mouth is placed in the forepart of the head, by which it can receive food
+and drink from the hands.
+
+But the hands themselves--who can but admire their wonderful utility? To
+what purpose are they not adapted? Man, who has many ends to accomplish,
+in common with the beast of the field; who has hunger to alleviate, thirst
+to slake, and has likewise other and higher ends, for the attainment of
+which he is peculiarly qualified by means of _hands_. Adapted by his
+constitution to inhabit all climes, he has hands to adapt his clothing to
+the same, whether torrid, temperate or frigid. Possessed of the knowledge
+of the utility of the soil, he has hands to cultivate it. Located far
+distant oftentimes from the running stream, these hands enable him to
+disembowel the earth and there find an abundant supply of the
+all-necessary fluid. Endowed with rational ideas, pen in _hand_ he can
+transmit them to his fellows far away, or to generations unborn. Heir and
+lord of earth and ocean, his hands enable him to possess and control the
+same, without which, notwithstanding all his reason, he could do neither,
+but would have to crouch beneath the superior strength of the brute, and
+fly for shelter to crags inaccessible to his beastly sovereign.
+
+The only creature that has the reason to manage the world, has the
+physical organization to do it. No _beast_ with man's reason could do
+this, and no _man_ with the mere instinct of a brute could do it. How
+marvellous, then this adaptation! How wondrous the adaptation of
+everything, and how astonishing that any man, with all these things in
+view, can for one moment forbear to admit a God. Let him try _a chance
+experiment_. Let him take the letters of the alphabet and throw them about
+promiscuously and then see how long ere they would move of their own
+accord and arrange themselves into words and sentences. He may avail
+himself of the whole benefit of his scheme; he may have the advantage of
+an energy or power as a momentum to set them in motion; he may put these
+letters into a box sufficiently large for the purpose, and then shake them
+as long as may seem him good, and when, in this way, they shall have
+become intelligible language, I will admit that he will have some reasons
+for doubting a God. If this should seem too much like _artificial_ mind,
+he may take some little animal, all constructed at his hands, and
+dismember its limbs and dissect its body, and then within some vessel let
+him throw its various parts at random, and seizing that vessel shake it
+most lustily till bone shall come to bone, joint to joint, and the little
+creature be restored to its original form. But if this could not be
+accomplished by mere power, without wisdom to direct, how could the
+original adjustment occur by chance? How could those very parts themselves
+be _formed for_ adjustment one to another?
+
+Mathematicians tell us wondrous things in relation to these hap-hazard
+concerns. And they demonstrate their statements by what will not
+lie--figures. Their rule is this: that, as one thing admits of but one
+position, as, for example, _a_, so two things, _a_ and _b_, are capable of
+two positions, as _ab_, _ba_. But if a third be added, instead of their
+being susceptible of only one additional position, or three in all, they
+are capable of six. For example, _abc_, _acb_, _bac_, _bca_, _cab_, _cba_.
+Add another letter, _d_, and the four are capable of twenty-four positions
+or variations. Thus we might go on. Merely adding another letter, _e_, and
+so making _five_ instead of four, would increase the the number of
+variations _five_-fold. They would then amount to one hundred and twenty.
+A single additional letter, _f_, making _six_ in all, would increase this
+last sum of one hundred and twenty _six_-fold, making seven hundred and
+twenty. Add a _seventh_ letter, _g_, and the last-named sum would be
+increased _seven_-fold, making the sum of five thousand and forty. If we
+go on thus to the end of the alphabet, we have the astonishing sum of six
+hundred and twenty thousand four hundred and forty-eight trillions, four
+hundred and one thousand seven hundred and thirty-three billions, two
+hundred and thirty-nine thousand four hundred and thirty-nine millions and
+three hundred and sixty thousand!!! Hence it follows that, were the
+letters of the alphabet to be thrown promiscuously into a vessel, to be
+afterwards shaken into order by mere hap, their chance of being arranged,
+not to say into words and sentences, but into their alphabetical order,
+would be only as _one_ to the above number. All this, too, in the case of
+only twenty-six letters! Take now the human frame, with its bones,
+tendons, nerves, muscles, veins, arteries, ducts, glands, cartilages,
+etc.; and having dissected the same, throw those parts into one
+promiscuous mass; and how long, I ask, would it be ere Chance would put
+them all into their appropriate places and form a perfect man? In this
+calculation we are likewise to take into the account the chances of their
+being placed bottom upwards, or side-ways, or wrong side out,
+notwithstanding they might merely find their appropriate places. This
+would increase the chances against a well-formed system to an amount
+beyond all calculation or conception. In the case of the alphabet, the
+chances for the letters to fall bottom up or aslant are not included. And
+when we reflect that the blind goddess, or "unintelligent forces," would
+have to contend against such fearful odds in the case of a single
+individual, how long are we to suppose it would be, ere from old Chaos she
+could shake this mighty universe, with all its myriads upon myriads of
+existences, into the glorious order and beauty in which it now exists.
+
+
+
+
+
+AN ATHEIST IS A FOOL.
+
+
+He can't believe that two letters can be adjusted to each other without
+design, and yet he can believe all the foregoing incredibilities.
+
+I might swell the list to a vast extent. I might bring into view the
+verdure of the earth as being the most agreeable of all colors to the eye;
+the general diffusion of the indispensibles and necessaries of life, such
+as air, light, water, food, clothing, fuel, while less necessary things,
+such as spices, gold, silver, tin, lead, zinc, are less diffused; also,
+the infinite variety in things--in men, for instance--by which we can
+distinguish one from another. But I forbear. Is it reasonable to conclude
+that, where there are possible appearances of design, still no design is
+there? or even that it is probable there is none?
+
+I have said that there is as much evidence of purpose in the works of
+nature as in those of art. I now say that there is more, _infinitely_
+more. Should the wheels of nature stop their revolutions, and her energies
+be palsied, and life and motion cease, even then would she exhibit
+incomparably greater evidence of design, in her mere construction and
+adaptation, than do the works of art. Shall we then be told that when she
+is in full operation, and daily producing millions upon millions of
+useful, of intelligent, of marvelous effects, she still manifests no marks
+of intelligence! In nature we not only see all the works of art infinitely
+exceeded, but we see, as it were, those works self-moved and performing
+their operations without external agency. To use a faint comparison, we
+see a factory in motion without water, wind or steam, its cotton placing
+itself within the reach of the picker, the cards, the spinning-frame and
+the loom, and turning out in rolls or cloth. Such virtually, nay, far more
+wonderful, is the universe. Not a thousandth part so unreasonable would it
+be to believe a real factory of this description, were one to exist, to be
+a chance existence, as to believe this universe so. Sooner could I suppose
+nature herself possessed of intelligence than admit the idea that there is
+_no_ intelligence concerned in her organization and operations. There must
+be a mind within or without her, or else we have no data by which to
+distinguish mind. There must be a mind, or all the results of mind are
+produced without any. There must be a mind, or chaos produces order, blind
+power perfects effects, and non-intelligence the most admirable
+correspondence and harmony imaginable. Skeptics pride themselves much on
+their reason. They can't believe, they say, because it is unreasonable.
+_What_ is unreasonable? To believe in a mind where there is every
+appearance thereof that can be? Is it more reasonable to believe, then,
+that every appearance of mind is produced without any mind at all?
+Skeptics are the last men in all this wide world to pretend reason. They
+doubt against infinite odds; they believe without evidence against
+evidence, against demonstration, and then talk of reason!--_Origin
+Bachelor's Correspondence with R. D. Owen._
+
+
+
+
+
+BLUNDER ON AND BLUNDER ON--IT IS HUMAN TO BLUNDER.
+
+
+Are all the mammoths one or two hundred thousand years old, as Sir Charles
+Lyell conjectured? It was stated, in the bygone, that the "diluvium" was
+very old, on account of the absence of human remains, but since man's
+remains have been found there, it is inferred that man is very ancient;
+whereas, the truth is, the mammoth is _very recent_. In many instances
+their bones are so fresh that they contain twenty-seven per cent. of
+animal substance; in some instances the flesh is still upon their bones,
+with their last meal in their stomachs.
+
+Mr. Boyd Dawkins has furnished us with a thrilling narrative of the
+discovery of a mammoth in 1846, by Mr. Benkendorf, close to the mouth of
+the Indigirka. This mammoth was disentombed during the great thaw of the
+summer. The description is given in the following language: "In 1846 there
+was unusually warm weather in the north of Siberia. Already in May unusual
+rains poured over the moors and bogs; storms shook the earth, and the
+streams carried not only ice to the sea, but also large tracts of land. We
+steamed on the first day up the Indigirka, but there were no thoughts of
+land; we saw around us only a sea of dirty brown water, and knew the river
+only by the rushing and roaring of the stream. The river rolled against us
+trees, moss, and large masses of peat, so that it was only with great
+trouble and danger that we could proceed. At the end of the second day we
+were only a short distance up the stream; some one had to stand with the
+sounding-rod in hand continually, and the boat received so many shocks
+that it shuddered to the keel. A wooden vessel would have been smashed.
+Around us we saw nothing but the flooded land.... The Indigirka, here, had
+torn up the land and worn itself a fresh channel, and when the waters sank
+we saw, to our astonishment, that the old river-bed had become merely that
+of an insignificant stream.... The stream rolled over and tore up the
+soft, wet ground like chaff, so that it was dangerous to go near the
+brink. While we were all quiet, we heard under our feet a sudden gurgling
+and stirring, which betrayed the working of the disturbed water. Suddenly
+our jagger, ever on the look-out, called loudly, and pointed to a singular
+and unshapely object, which rose and sank.... Now we all hastened to the
+spot on shore, had the boat drawn near, and waited until the mysterious
+thing should again show itself. Our patience was tried, but at last a
+black, horrible giant-like mass was thrust out of the water, and we beheld
+a colossal elephant's head, armed with mighty tusks, with its long trunk
+moving in the water in an unearthly manner, as though seeking for
+something lost therein.... I beheld the monster hardly twelve feet from
+me, with his half-open eyes yet showing the whites. It was still in good
+preservation....
+
+"Picture to yourself an elephant with a body covered with thick fur, about
+thirteen feet in height and fifteen in length, with tusks eight feet long,
+thick, and curving outward at their ends, a stout trunk of six feet in
+length, colossal limbs of one and a half feet in thickness, and a tail
+naked up to the end, which was covered with thick tufty hair. The animal
+was fat and well grown; death had overtaken him in the fulness of his
+powers. His parchment-like, large, naked ears lay turned up over the head;
+about the shoulders and on the back he had stiff hair, about a foot in
+length, like a mane. The long outer hair was deep brown and coarsely
+rooted. The top of the head looked so wild and so penetrated with pitch
+that it resembled the rind of an old oak tree. On the sides it was
+cleaner, and under the outer hair there appeared everywhere a wool, very
+soft, warm and thick, and of a fallow-brown color. The giant was well
+protected against the cold. The whole appearance of the animal was
+fearfully strange and wild. It had not the shape of our present elephants.
+As compared with our Indian elephants, its head was rough, the brain-case
+low and narrow, but the trunk and mouth were much larger. The teeth were
+very powerful. Our elephant is an awkward animal, but compared with this
+mammoth, it is an Arabian steed to a coarse, ugly dray horse. I had the
+stomach separated and brought on one side. It was well filled, and the
+contents instructive and well preserved. The principal were young shoots
+of the fir and pine; a quantity of young fir cones, also in a chewed
+state, were mixed with the moss."
+
+Mammoth bones are found in great abundance in the islands off the northern
+coast of Siberia. The remains of the rhinoceros are also found. Pallas, in
+1772, obtained from Wiljuiskoi, in latitude 64�, a rhinoceros taken from
+the sand in which it had been frozen. This carcass emitted an odor like
+putrid flesh, part of the skin being covered with short, crisp wool and
+with black and gray hairs. Professor Brandt, in 1846, extracted from the
+cavities in the molar teeth of this skeleton a small quantity of
+half-chewed pine leaves and coniferous wood. And the blood-vessels in the
+interior of the head appeared filled, even to the capillary vessels, with
+coagulated blood, which in many places still retained its original red
+color.
+
+We find that Mr. Boyd Dawkins and Mr. Sanford assert that the cave-lion is
+only a large variety of the existing lion--identical in species. Herodotus
+says: "The camels in the army of Xerxes, near the mountains of Thessaly,
+_were attacked by lions_."
+
+Sir John Lubbock, in his Prehistoric Times, page 293, says the cave-hyena
+"is now regarded as scarcely distinguishable specifically from the _Hy�na
+crocuta_, or spotted hyena of Southern Africa," while Mr. Busk and M.
+Gervais identify the _cave-bear_ with the _Ursus ferox_, or grizzly bear
+of North America. What is the bearing of these facts on the question of
+the antiquity of the remains found in the bone caverns?
+
+Do these facts justify men in carrying human remains, found along with the
+remains of these animals in the caves, back to the remote period of one or
+two hundred thousand years?--a long time, this, for flesh upon the bones
+and food in the stomach to remain in a state of preservation.
+
+"So fresh is the ivory throughout Northern Russia," says Lyell,
+_Principles, vol. 1, p. 183_, "that, according to Tilesius, thousands of
+fossil tusks have been collected and used in turning."
+
+Mr. Dawkins says: "We are compelled to hold that the cave-lion which
+preyed upon the mammoth, the woolly rhinoceros and musk-sheep in Great
+Britain, is a mere geographical variety of the great carnivore that is
+found alike in the tropical parts of Asia and throughout the whole of
+Africa." Popular Science Review for 1869, p. 153. It has been customary to
+speak of all these animals as "_the great extinct_ mammalia," and to
+regard them all as much larger than existing animals of the same kind, but
+three of the most important still exist, and the cave-lions, at least some
+of the specimens, were smaller than the lion of the present. According to
+Sir John Lubbock the "Irish elk, the elephants and the three species of
+rhinoceros are, perhaps, the only ones which are absolutely extinct."
+Prehistoric Times, p. 290. "Out of seventeen principal 'pal�olithic'
+mammalia, ten, until recently, were regarded 'extinct;' but it is now
+believed that the above-mentioned elk, elephants and rhinoceros are the
+only extinct mammalia. Dr. Wilson affirms that skeletons of the Irish elk
+have been found at Curragh, Ireland, in marshes, some of the bones of
+which were in such fresh condition that the marrow is described as having
+the appearance of fresh suet, and burning with a clear flame."
+
+Professor Agassiz admits the continuance of the Irish elk to the
+fourteenth century to be "probable." It is certain that this elk continued
+in Ireland down to what is claimed as the age of iron, and possibly in
+Germany down to the twelfth century. It is also certain that it was a
+companion of the mammoth and of the woolly rhinoceros. The aurochs, or
+European bison, whose remains are found in the river gravel and the older
+bone caves, is mentioned by Pliny and Seneca. They speak of it as existing
+in their time; it is also named in the Niebelungen Lied. It existed in
+Prussia as late as 1775, and is still found wild in the Caucasus. The
+present Emperor of Russia has twelve herds, which are protected in the
+forests of Lithuania. During the session of the International
+Arch�ological Congress at Stockholm, in 1874, the members of the body made
+an excursion to the isle of Bjorko, in Lake Malar, near Stockholm, where
+there is an ancient cemetery of two thousand tumuli. Within a few hundred
+yards from this is the site of the ancient town. Several trenches were run
+through this locality, and many relics obtained by the members of the
+congress. On the occasion Dr. Stolpe, who was familiar with the previous
+discoveries at this point, delivered a lecture on the island and its
+remains. They all, he stated, belong to the second age of iron in Sweden,
+and consisted of implements of iron, ornaments of bronze, and animal
+bones; Kufic coins have been found, along with cowrie-shells, and silver
+bracelets. The number of animal bones met with is immense, more than fifty
+species being represented, and what is especially noteworthy, _the marrow
+bones were all crushed or split_, just as in the pal�eolithic times. The
+principal wild beasts were the lynx, the wolf, the fox, the beaver, the
+elk, the _reindeer_, etc. Dr. Stolpe refers the formation of this
+"pre-historic" city to "about the middle of the eighth century after
+Christ," and says it was probably destroyed "about the middle of the
+eleventh century."
+
+"During this period the reindeer existed in this part of Sweden."
+
+Recent scientific discovery demands that we should almost modernize the
+animals we used to regard as belonging to a period of a hundred thousand
+years ago.
+
+"Scientists have been addicted to unwise and inconsiderate haste in the
+announcement of new theories touching alleged facts; they have blundered
+repeatedly in their efforts to confound the Christian and set aside Moses.
+No less than eighty theories touching that many facts and discoveries have
+been developed during the period of fifty years, that were brought before
+the Institute of France in 1806, and not one of them survives to-day."
+Truly the history of scientific investigation reveals the same fallibility
+of human nature that is known in the many errors found in the line of
+theological investigation. Truth, in science and religion, stands true to
+her God--_man alone deviates_.
+
+
+
+
+
+DRAPER'S CONFLICT BETWEEN RELIGION AND SCIENCE.
+
+
+No one idea has produced a greater sensation among skeptics and
+unbelievers than the idea of a conflict between science and Christianity.
+The history of the affair reminds us of the ghost stories that frighten
+people in their boyish days. There was, in truth, no foundation for the
+sensation. Mr. Draper never intended that his work entitled "Conflict
+between Religion and Science," should be construed to mean Conflict
+between the Bible and Science, or between Christianity, as set forth by
+the primitive Christians and science, but conflict between apostate
+religion and science; or, rather, between corruptors of the ancient
+religion and science.
+
+He says, "I have had little to say respecting the two great Christian
+confessions, the protestant and the Greek churches. As to the latter, it
+has never, since the restoration of science, arrayed itself in opposition
+to the advancement of knowledge. On the contrary, it has always met it
+with welcome. It has observed a reverential attitude to truth, from
+whatever quarter it might come. Recognizing the apparent discrepancies
+between its interpretations of revealed truth and the discoveries of
+science, it has always expected that satisfactory explanations and
+reconciliations would ensue, _and in this it has not been disappointed_."
+Will all who read these lines take notice that Mr. Draper takes the
+Christian's side in the above statement. "_In this it has not been
+disappointed._" In what? Answer--Its expectation that satisfactory
+explanations and reconciliations would follow the discoveries of science,
+by means of which apparent discrepancies between the church's
+interpretations of revealed truth and the discoveries of science would
+disappear. Mr. Draper adds, "It would have been well for modern
+civilization if the Roman church had done the same." He guards his readers
+by the following: "In speaking of Christianity, reference is generally
+made to the Roman church, partly because its adherents compose the
+majority of Christendom, partly because its demands are the most
+pretentious, and partly because it has commonly sought to enforce those
+demands by the civil power. None of the protestant churches have ever
+occupied a position so imperious, none have ever had such widespread
+political influence. For the most part they have been averse to
+constraint, and except in very few instances their opposition has not
+passed beyond the exciting of theological odium." Preface, pp. 10, 11.
+
+On pages 215 and 216, speaking upon the great question of the proper
+relations of Christianity and science, Mr. Draper says: "In the annals of
+Christianity the most ill-omened day is that in which she separated
+herself from science. She compelled Origen, at that time (A. D. 231) its
+chief representative and supporter in the church, to abandon his charge in
+Alexandria and retire to C�sarea. In vain through many subsequent
+centuries did her leading men spend themselves in, as the phrase then
+went, 'drawing forth the internal juice and marrow of the scriptures for
+the explaining of things.' Universal history from the _third_ to the
+_sixteenth_ century shows with what result. The dark ages owe their
+darkness to this fatal policy."
+
+The pure Christianity, as well as Christians of 231 years, are exonerated
+by Mr. Draper. Unbeliever, will you remember this? Many unbelievers, like
+drowning men catching at straws, have endeavored to make it appear that
+Mr. Draper's book, entitled "Conflict Between Religion and Science," makes
+a square fight between the Bible and science. So far is this from the
+truth that, on the contrary, it does not even set up a square issue
+between Protestantism and science; its issue lies between Roman Catholic
+religion and science. Hear him: "Then has it, _in truth_, come to this,
+that Roman Christianity and science are recognized by their respective
+adherents as being absolutely incompatible; they can not exist together;
+one must yield to the other; mankind must make its choice--it can not have
+both. While such is, perhaps, the issue as regards Catholicism, a
+reconciliation of the reformation with science is not only possible, but
+would easily take place if the protestant churches would only live up to
+their maxim taught by Luther and established by so many years of war. That
+maxim is the right of private interpretation of the scriptures. It was the
+foundation of intellectual liberty." (Did Luther say the foundation of
+intellectual liberty?) But if a personal interpretation of the book of
+Revelation is permissible, how can it be denied in the case of the book of
+nature? In the misunderstandings that have taken place, we must ever bear
+in mind the infirmities of men. The generations that immediately followed
+the reformation may perhaps be excused for not comprehending the full
+significance of cardinal principle, and for not on all occasions carrying
+it into effect. When Calvin caused Servetus to be burnt he was animated,
+not by the principles of the reformation, but by those of Catholicism,
+from which he had not been able to emancipate himself completely. And when
+the clergy of influential protestant confessions have stigmatized the
+investigators of nature as infidels and atheists, the same may be said.
+(No man should be called by a name that does not truthfully represent
+him.) Now listen to Mr. Draper: "For Catholicism to reconcile itself to
+science, there are formidable, perhaps insuperable obstacles in the way.
+For protestantism to achieve that great result there are not."--_Conflict
+Between Religion and Science_, pp. 363, 364. Thus Draper speaks for
+himself.
+
+
+
+
+
+FACTS SPEAK LOUDER THAN WORDS, OR WHAT CHRISTIANITY HAS DONE FOR
+CANNIBALS.
+
+
+The Fijians, a quarter of a century ago, were noted for cannibalism. The
+following scrap of history may be of importance as a shadow to contrast
+with the sunshine. It is taken from Wood's History of the Uncivilized
+Races:
+
+The Fijians are more devoted to cannibalism than the New Zealanders, and
+their records are still more appalling. A New Zealander has sometimes the
+grace to feel ashamed of mentioning the subject in the hearing of an
+European, whereas it is impossible to make a Fijian really feel that in
+eating human flesh he has committed an unworthy act. He sees, indeed, that
+the white man exhibits great disgust at cannibalism, but in his heart he
+despises him for wasting such luxurious food as human flesh.... The
+natives are clever enough at concealing the existence of cannibalism when
+they find that it shocks the white men. An European cotton grower, who had
+tried unsuccessfully to introduce the culture of cotton into Fiji, found,
+after a tolerable long residence, that four or five human beings were
+killed and eaten weekly. There was plenty of food in the place, pigs were
+numerous, and fish, fruit and vegetables abundant. But the people ate
+human bodies as often as they could get them, not from any superstitious
+motive, but simply because they preferred human flesh to pork.... Many of
+the people actually take a pride in the number of human bodies which they
+have eaten. One chief was looked upon with great respect on account of his
+feats of cannibalism, and the people gave him a title of honor. They
+called him the Turtle-pond, comparing his insatiable stomach to the pond
+in which turtles are kept; and so proud were they of his deeds, that they
+even gave a name of honor to the bodies brought for his consumption,
+calling them the "Contents of the Turtle-pond." ... One man gained a great
+name among his people by an act of peculiar atrocity. He told his wife to
+build an oven, to fetch firewood for heating it, and to prepare a bamboo
+knife. As soon as she had concluded her labors her husband killed her, and
+baked her in the oven which her own hands had prepared, and afterward ate
+her. Sometimes a man has been known to take a victim, bind him hand and
+foot, cut slices from his arms and legs, and eat them before his eyes.
+Indeed, the Fijians are so inordinately vain that they will do anything,
+no matter how horrible, in order to gain a name among their people; and
+Dr. Pritchard, who knows them thoroughly, expresses his wonder that some
+chief did not eat slices from his own limbs.
+
+"Cannibalism is ingrained in the very nature of the Fijian, and extends
+through all classes of society. It is true that there are some persons who
+have never eaten human flesh, but there is always a reason for it. Women,
+for example, are seldom known to eat 'bakolo,' as human flesh is termed,
+and there are a few men who have refrained from cannibalism through
+superstition. Every Fijian has his special god, who is supposed to have
+his residence in some animal. One god, for example, lives in a rat,
+another in a shark, and so on. The worshiper of that god never eats the
+animal in which his divinity resides, and as some gods are supposed to
+reside in human beings, their worshipers never eat the flesh of man."
+
+Recent History Of The Same People In Brief.
+
+"In the Fiji islands, where half a century ago the favorite dish of food
+was human flesh, there are at present eight hundred and forty-one chapels,
+and two hundred and ninety-one other places where preaching is held, with
+fifty-eight missionaries busily engaged in preparing the way for others.
+The membership numbers twenty-three thousand two hundred and seventy-four
+persons." _The Evangelist of January 29, 1880._ It is possible that some
+infidel might have been literally eaten up had it not been for the
+influence of the Bible. "According to the accounts of some of the older
+chiefs, whom we may believe or not as we like, there was once a time when
+cannibalism did not exist. Many years ago some strangers from a distant
+land were blown upon the shores of Fiji, and received hospitably by the
+islanders, who incorporated them into their own tribes, and made much of
+them. But, in process of time, these people became too powerful, killed
+the Fijian chiefs, took their wives and property, and usurped their
+office."
+
+In the emergency the people consulted the priests, who said that the
+Fijians had brought their misfortunes upon themselves. They had allowed
+strangers to live, whereas "Fiji for the Fijians" was the golden rule, and
+from that time every male stranger was to be killed and eaten, and every
+woman taken as a wife. The only people free from this law were the
+Tongans.
+
+The state of the Fijians is wonderfully changed--even an American infidel
+may now visit those people without being flayed and roasted and devoured.
+
+"The Samoan islands have been entirely christianized. Out of a population
+of forty thousand, thirty-five thousand are connected with Christian
+churches.
+
+"In 1830 the native Christians in India, Burmah, and North and South
+Ceylon numbered 57,000. Last October there were 460,000. Facts similar in
+character might be given of Madagascar, South Africa and Japan."
+_Evangelist._ What a curse (?) the Bible is to the poor heathen. It robs
+them of their "long-pig," human flesh, as well as their cruel, murderous
+habits, and curses them (?) with virtue and the hope of "HEAVEN."
+
+
+
+
+
+ARE WE SIMPLY ANIMALS?
+
+
+What is man? The materialist says, "He is the highest order of the animal
+kingdom, or an animal gifted with intelligence." If such be true, it may
+be said with equal propriety, that animals are men without reason. Are
+they? Does manhood consist in mere physical form? Can you find it in
+simple physical nature? Man holds many things in his physical nature in
+common with the animal; but is he, on this account, to be considered as a
+mere animal? There are plants that seem to form a bridge over the chasm
+lying between the vegetable and animal kingdoms. Are those plants animals
+without sensation? Why not? What is the logical and scientific difference
+between saying plants, which make the nearest approach to the animal are
+animals without sensation, and saying animals are men without
+intelligence? Let it be understood at all times, that if man is simply an
+animal endowed with the gift of reason, an animal may be simply a
+vegetable endowed with the gift of sensation. "The bodies of mere animals
+are clothed with scales, feathers, fur, wool or bristles, which interpose
+between the skin and the elements that surround and affect the living
+animal." All these insensible protectors "ally animals more closely to the
+nature of vegetables."
+
+"The body of a human being has a beautiful, thin, highly sensitive skin,
+which is not covered with an insensitive, lifeless veil." Man's body is in
+noble contrast with all mere animals. It is so formed that its natural
+position is erect. "The eyes are in front; the ligaments of the neck are
+not capable of supporting, for any considerable length of time, the head
+when hanging down; the horizontal position would force the blood to the
+head so violently that stupor would be the result. The mouth serves the
+mind as well as the body itself. According to the most critical
+calculation, the muscles of the mouth are so movable that it may pronounce
+fifteen hundred letters." What a wonderful musical instrument.
+
+The mouth of the mere animal serves only physical purposes.
+
+Man turns his head from right to left, from earth to sky, from the slimy
+trail of the crustacean in the ocean's bottom to the contemplation of the
+innumerable stars in the heavens. The human body was created for the mind;
+its structure is correlated with mind. The animal has a sentient life; man
+an intelligent, reasoning nature.
+
+When animals are infuriated and trample beneath their feet everything that
+lies in their way, we do not say they are _insane_, but _mad_. "Man is an
+intelligent spirit," or mind, "served by an organism." We know that mind
+exists by our consciousness of that which passes within us. The propriety
+of the sayings of Descartes, "_I think, therefore I am_," rests upon the
+consciousness that we are thinking beings. This intelligence is not
+obtained by the exercise of any of the senses. It does not depend upon
+external surroundings. Its existence is a fact of consciousness, of
+certain knowledge, and hence a fact in mental science.
+
+We are continually conscious of the existence of the mind, which makes its
+own operations the object of its own thought; that it should have no
+existence is a contradiction in language.
+
+Experience teaches us that the materialistic theory of the existence of
+the mind is utterly false. In an act of perception I distinguish the pen
+in my hand, and the hand itself, from my mind which perceives them. This
+distinction is a fact of the faculty of perception--a particular fact of a
+particular faculty. But the general fact of a general distinction of which
+this is only a special case, is the distinction of the _I_ and _not I_,
+which belongs to the consciousness as the general faculty. He who denies
+the contrast between mind-knowing and matter-known is dishonest, for it is
+a fact of consciousness, and such can not be honestly denied. The facts
+given in consciousness itself can not be honestly doubted, much less
+denied.
+
+Materialists have claimed that mind is simply the result of the molecular
+action of the brain. This theory is as unreal as Banquo's ghost--it will
+not bear a moment's investigation. It is simply confounding the action of
+the mind upon the brain with the mind itself. Every effect must have a
+cause. When I make a special mental effort what is the cause lying behind
+the effort? Is it the molecular action of the brain? I _will to_ make the
+effort, and do it. Then will power lies behind brain action. But power is
+a manifest energy; there is something lying behind it to which it belongs
+as an attribute; what is it? Answer, _will_. But, where there is a _will_
+there must of a necessity be that which _wills_. What is it that _wills_
+to make a special mental effort--that lies away back "behind the throne"
+and controls the helm? It is evidently the I, _myself_, the "inner man,"
+_the spirit_. On one occasion, when some of the disciples of the Nazarene
+were sleepy, Jesus said to them, "The spirit indeed is willing, but the
+flesh is weak." It is the spirit that _wills_ to make a special mental
+effort. Here is the "_font_" of all our ideas. "What man knoweth the
+things of a man, save the spirit of man which is in him?" 1 Cor., ii, 11.
+_Will_, as an effect, belongs to the spirit of man, as _the cause_ lying
+behind. Beyond this no man can trace this subject, short of crossing over
+from the spirit of man to the invisible Father of spirits. The spirit of
+man is a _wonderful intelligence_! "The body without the spirit is dead,
+being alone." When we analyze the physical structure back to the germ and
+sperm-cells we are brought face to face with the invisible builder. Call
+it what you may, it still remains the same invisible architect, which,
+being matter's master, built the organism. We live, and breathe; we die,
+and cease breathing. Dead bodies do not breathe. Therefore, life lies
+behind breath, and spirit behind life. So life and breath are both
+effects, which find their ultimate or cause in _spirit_. This at once sets
+aside all that materialists have said in order to show that spirit and
+breath are one and the same. The original term, translated by the term
+spirit has, in its history, away back in the past, a _physical_ currency.
+The old-fashioned materialist or "soul-sleeper" finds his fort in this
+fact. His entire aim is to get the people back to an old and obsolete
+currency of the term "_pneuma_." If we lay aside words which were used in
+a physical sense, in times gone by, we will not have many words to express
+the ideas embraced in mental science. In ancient times "_pneuma_"
+signified both mind and wind, or air. In later times it lost its physical
+currency, and no longer signifies, in its general currency, breath or air.
+The adjective, "_pneumatikos_," is _never used_ in a physical sense. It
+came into use too late.
+
+We have many examples of old meanings passing away from words.
+"_Sapientia_," in Latin originally meant only the power of tasting. At
+present it means _wisdom_, _prudence_, _discretion_, _discernment_, _good
+sense_, _knowledge_, _practical wisdom_, _philosophy_, _calmness_,
+_patience_. The word "_sagacitas_," originally meant only the faculty of
+_scenting_, now it means the power of seeing or perceiving anything
+easily. In old literature we may read of the sagacity of dogs; keenness of
+scent. But it is now sharpness of wit; keenness of perception, subtilty,
+shrewdness, acuteness, penetration, ingenuity. The terms, "attentio,"
+"intentio," "comprehensio," "apprehensio," "penetratio," and understanding
+are all just so many bodily actions transferred to the expression of
+_mental energies_. There is just the same reason for giving to all these
+terms their old, obsolete, physical currency that there is for giving to
+pneuma, or spirit, the old obsolete currency of wind or air. You must ever
+remember that it is the business of lexicographers in giving the history
+of words, to set before you the first as well as the latest use of terms.
+In strict harmony with all this Greenfield gives "_pneuma_" _thus_:
+
+1. Wind, air in motion, breathing, breath, expiration, respiration,
+spirit, i. e. the human soul, that is, the vital principle in man, life.
+Matthew xxvii, 50; Rev. xiii, 15.
+
+2. Of the rational soul, mind, that principle in man which thinks, feels,
+desires, and wills. Matthew v, 3, 26, 41.
+
+3. Of the human soul after its departure from the body, a spirit, soul.
+Acts xxiii, 8, 9; Hebrews xii, 23.
+
+4. Spc. Spirit, that is, temper, disposition, affections, feelings,
+inclination, qualities of mind.
+
+5. Construed with "_mou_" and "_sou_" (_I_ and _thou_), it forms a
+periphrasis for the corresponding personal pronoun. Mark ii, 8; Luke i,
+47. A spirit, that is, A SIMPLE, SPIRITUAL, INCORPOREAL, INTELLIGENT
+BEING. Spoken of God. John iv, 24. Of angels. Hebrews i, 14. Of evil
+spirits, Matthew viii, 16; Mark ix, 20. A divine spirit, spoken of the
+spiritual nature of Christ. 1 Corinthians xv, 45; 1 Peter iii, 18. Of the
+Holy Spirit. Matthew iii, 16-28; John xv, 26; Acts i, 8; Romans ix, 1.
+
+Robinson, in his Lexicon, sums up the history of its use thus:
+
+1. Pneuma, from pneo, to breathe. A breathing, breath.
+
+1. Of the mouth or nostrils, a breathing, blast. The destroying power of
+God. Isaiah xi, 4; Psalm xxxiii, 6. The breath. Revelations xi, 11.
+"Breath of life." Genesis vi, 17; vii, 15-22.
+
+2. Breath of air. Air in motion, a breeze, blast, the wind.
+
+3. The spirit of man, that is, the vital spirit, life, soul.
+
+4. The rational spirit, mind, soul (Latin _animus_), generally opposed to
+the body or animal (disposition) spirit. 1 Thessalonians v, 23; 1
+Corinthians xiv, 14.
+
+5. It implies will, council, purpose. Matthew xxvi, 41; Mark xiv, 38; Acts
+xviii, 5; xix, 21; 1 Chronicles v, 26; Ezra i, 1.
+
+6. It includes the understanding, intellect. Mark ii, 8; Luke i, 80, and
+ii, 40; 1 Corinthians ii, 11, 12; Exodus xxviii, 3; Job xx, 3; Isaiah
+xxix, 24.
+
+7. A spirit, that is, a simple, incorporeal, immaterial being, possessing
+higher capacities than man in his present state. Of created spirits, the
+human spirit, soul, after its departure from the body and as existing in a
+separate state. Hebrews xii, 23; that is, to the spirits of just men made
+perfect. Robinson renders it thus: "To the spirits of the just advanced to
+perfect happiness and glory."
+
+It is spoken of God in reference to his immateriality. John, iv, 24. Of
+Christ in his exalted spiritual nature in distinction from his human
+nature. In Hebrews, ix, 14, in contrast with perishable nature. "The
+_eternal spirit_," Holy spirit, spirit of God.--_Robinson's Lexicon._
+
+From all this it will be seen that it is impossible to limit the term
+spirit to its ancient _physical_ currency. Our term _mind_ is, for two
+reasons, a better word for its place in modern literature. First, it never
+had a physical application. Second, the terms are used indifferently in
+the New Testament when they relate to man. See Romans, i, 9 and vii, 25.
+All spirits are _one_ in kind; in _character_ the difference lies; that
+is, spirits are all _imperishable_. It is not in the nature of a spirit to
+cease to be. If it is, then there is no imperishable nature that is
+revealed to man. I submit for consideration the thought that there is no
+difference in the final results between the man who denies the existence
+of spirits altogether and the man who allows that spirits may cease to
+exist.
+
+"We are cognizant of the existence of spirit by our direct consciousness
+of feelings, desires and ideas, which are to us the most certain of all
+realities."--_Carpenter._
+
+"The body continually requires new materials and a continued action of
+external agencies. But the mind, when it has been once called into
+activity and has become stored with ideas, may remain active and may
+develop new relations and combinations among these, after the complete
+closure of the sensorial inlets by which new ideas can be excited 'ab
+externo.' Such, in fact, is what is continually going on in the state of
+dreaming.... The mind thus feeds upon the store of ideas which it has laid
+up during the activity of the sensory organs, and those impressions which
+it retains in its consciousness are working up into a never ending variety
+of combinations and successions of ideas, thus affording new sources of
+mental activity even to the very end of life."--_Carpenter._
+
+In death the spirit returns to God, who gave it, retaining, doubtless, all
+its store of ideas and all its own inherent activities, which will
+continue while eternity endures.
+
+
+
+
+
+OUR RELATIONS TO THE ANCIENT LAW AND PROPHETS--WHAT ARE THEY?
+
+
+The above questions can not be answered intelligently without a knowledge
+of the character of the law, and of its relations to humanity, as well as
+a knowledge of the relations of the ancient prophets. The law given at
+Sinai as a "covenant," with all the laws contained in the "Book of the
+Law," was political in character; that is to say, it pertained to a
+community or nation. Such law is _always_ political in its character. The
+ancient law pertained to the nation of the Jews. It was given to them as a
+community, and to no other people. Moses said, "And the Lord spake unto
+you out of the midst of fire: Ye heard the voice of the words, but saw no
+similitude; only ye heard a voice. And he declared unto you his covenant,
+which he commanded you to perform, even ten commandments; and he wrote
+them upon two tables of stone." Deut. iv, 12, 13. "And the Lord said unto
+Moses, Write thou these words; for after the _tenor_ of these words I have
+made a covenant _with thee_ and _with Israel_.... And he wrote upon the
+tables _the words of the covenant_, the ten commandments." Exodus xxxiv,
+27, 28. "The Lord our God made a covenant with us in Horeb. The Lord _made
+not_ this covenant with our fathers, but with us, who _are_ all of us here
+alive this day." Deut. v, 2, 3. "Behold, I have taught you statutes and
+judgments, even as the Lord my God commanded me, that ye should do so in
+the land whither ye go to possess it. Keep, therefore, and do them; for
+this is your wisdom and your understanding in the sight of the nations,
+which shall hear all these statutes, and say, Surely this great nation is
+a wise and understanding people. For what nation is there so great who
+hath God so nigh unto them, as the Lord our God is in all things that we
+call upon him for? And what nation is there so great that hath statutes
+and judgments so righteous as all this law which I set before you this
+day." Deut. iv, 5, 8.
+
+The law or covenant, as written upon the two tables of stone, is given in
+full in one place, and only one, in all the book of the law, and I will
+now transcribe it from the fifth chapter of Deut. Here it is: "I am the
+Lord, thy God, which brought thee out of the land of Egypt, from the house
+of bondage; thou shalt have none other gods before me; thou shalt not make
+thee any graven image, or any likeness of anything that is in heaven
+above, or that is in the earth beneath, or that is in the waters beneath
+the earth; thou shalt not bow down thyself unto them or serve them, for I,
+the Lord, thy God, am a jealous God, visiting the iniquity of the fathers
+upon the children unto the third and fourth _generation_ of them that hate
+me, and showing mercy unto thousands of them that love me and keep my
+commandments.
+
+"Thou shalt not take the name of the Lord, thy God, in vain; for the Lord
+will not hold him guiltless that taketh his name in vain.
+
+"Keep the Sabbath day to sanctify it, as the Lord, thy God, hath commanded
+thee. Six days shalt thou labor and do all thy work, but the seventh is
+the Sabbath of the Lord, thy God; in it thou shalt not do any work; thou,
+nor thy son, nor thy daughter, nor thy maid-servant, nor thine ox, nor
+thine ass, nor any of thy cattle, nor thy stranger that is within thy
+gates, that thy man-servant and maid-servant may rest as well as thou; and
+remember that thou wast a servant in the land of Egypt, and that the Lord,
+thy God, brought thee out thence through a mighty hand and by a stretched
+out arm; THEREFORE, THE LORD, THY GOD, COMMANDED THEE TO KEEP THE SABBATH
+DAY.
+
+"Honor thy father and thy mother, as the Lord thy God hath commanded thee;
+that thy days may be prolonged, and that it may go well with thee in the
+land which the Lord thy God giveth thee.
+
+"Thou shalt not kill.
+
+"Neither shalt thou commit adultery.
+
+"Neither shalt thou steal.
+
+"Neither shalt thou bear false witness against thy neighbor.
+
+"Neither shalt thou desire thy neighbor's wife, neither shalt thou covet
+thy neighbor's house, his field, or his man-servant, or his maid-servant,
+his ox, or his ass, or any thing that is thy neighbor's.
+
+"These words the Lord spake unto _all your assembly_ in the mount, out of
+the midst of the fire, of the cloud and of the thick darkness, with a
+great voice; and he _added no more_. And _he wrote them in two tables of
+stone_, and delivered them unto me."
+
+This is the covenant as it was written upon the tables of stone. It is, by
+its facts, limited to the Jews, for they are the only people who were ever
+delivered from bondage in Egypt. The abrogation of this covenant is
+clearly presented in the following language, found in Zechariah, the
+eleventh chapter and tenth verse: "And I took my staff, even Beauty, and
+cut it asunder, that I might break my covenant which I had made with _all
+the people_. And it was broken in that day; and so the poor of the flock
+that waited upon me knew that it was the word of the Lord. And I said unto
+them, If ye think good, give me my price; and if not, forbear. So they
+weighed for my price thirty pieces of silver." This language had its
+fulfillment in the sale which Judas Iscariot made of his Lord and the
+abrogation of the ancient covenant or law.
+
+The prophets were not confined to the kingdom of Israel, or to any one
+kingdom, nor yet to any one dispensation.
+
+They bore the word of the Lord to all the nations, as we learn from such
+language as this: "The burden of the word of the Lord to Ninevah, to
+Sidon, to Tyre, to Idumea, to Babylon, to Samaria, to Egypt," and to many
+others. It is very remarkable that no such latitude or longitude of
+relationships belongs to the ancient law. It was confined to the
+Israelites.
+
+The Heavenly Father spake not to the ancients by his Son, but by the
+prophets. And much of that which they spake pertained to our own
+dispensation and to our own religion.
+
+Much, very much, of that which they gave lies in the very foundation of
+our religion. We should always distinguish, _carefully_, between the Law
+and the prophets, and between these two and the psalms, remembering,
+however, that prophesy belongs also to many of the psalms. The abrogated
+covenant, or law, that was done away, was written upon stones. It, with
+all the laws which were after its _tenor_, was supplanted by the law of
+Christ. It was added because of transgression _till Christ, _"the seed,"
+should come. When he came it expired by limitation, and through his
+authority the neighborly restrictions or limitations were taken off from
+moral precepts, which were re-enacted by him.
+
+
+
+
+
+THE FUNERAL SERVICES OF THE NATIONAL LIBERAL LEAGUE.
+
+
+The decent members of the Liberal League, who formed it to express their
+convictions, and who withdrew and formed a rival League when they found
+that the old organization had gone over to the defense of indecency, who
+gave to the League all the character it had, and who had great hopes at
+one time of destroying the influence of the preachers of the Gospel of
+Christ, and thereby ridding our country of that terrible pest called the
+Bible, have given up their name. Their "priests" have adopted the
+following arraignment of their old organization, a legitimate child of
+their own:
+
+"Voted that, in the judgment of this Board, the name 'National Liberal
+League' has become so widely and injuriously associated in the public mind
+with attempts to repeal the postal laws prohibiting the circulation of
+obscene literature by mail, with the active propagandism of demoralizing
+and licentious social theories, and with the support of officials and
+other public representatives who are on good grounds believed to have been
+guilty of gross immoralities, that it has been thereby unfitted for use by
+any organization which desires the support of the friends of 'natural
+morality.' "
+
+Thus the child went into a far country and fed among swine, and, failing
+to come to itself and return to its father's house, the old gentleman
+disinherited it, _once_ and forever. A younger son, however, is christened
+"Liberal Union," and whether it will remain at home to take care of the
+old man in his dotage remains to be seen.
+
+
+
+
+
+HUXLEY'S PARADOX.
+
+
+"The whole analogy of natural operations furnish so complete and crushing
+an argument against the intervention of any but what are called secondary
+causes, in the production of all the phenomena of the universe, that, in
+view of the intimate relations of man and the rest of the living world,
+and between the forces exerted by the latter and all other forces, I can
+see no reason for doubting that all are co-ordinate terms of nature's
+great progression, from formless to formed, from the inorganic to the
+organic, from blind force to conscious intellect and will." _Huxley's
+Evidence of Man's Place in Nature_, London, 1864, p. 107.
+
+A writer in the _Spectator_ charged Professor Huxley with Atheism. The
+professor replies, in the number of that paper for February 10, 1866,
+thus: "I do not know that I care very much about popular odium, so there
+is no great merit in saying that if I really saw fit to deny the existence
+of a God I should certainly do so for the sake of my own intellectual
+freedom, and be the honest Atheist you are pleased to say I am. As it
+happens, however, I can not take this position with honesty, inasmuch as
+it is, and always has been, a favorite tenet that Atheism is as absurd,
+logically speaking, as Polytheism." In the same sheet, he says: "The
+denying the possibility of miracles seems to me quite as unjustifiable as
+Atheism." Is Huxley in conflict with Huxley?
+
+
+
+
+
+THE TRIUMPHING REIGN OF LIGHT.
+
+
+The next psychic cycle, it seems to me, will witness a synthesis of
+thought and faith, a recognition of the fact that it is impossible for
+reason to find solid ground that is not consecrated ground; that all
+philosophy and all science belong to religion; that all truth is a
+revelation of God; that the truths of written revelation, if not
+intelligible to reason, are nevertheless consonant with reason; and that
+divine agency, instead of standing removed from man by infinite intervals
+of time and space, is, indeed, the true name of those energies which work
+their myriad phenomena in the natural world around us. This
+consummation--at once the inspiration of a fervent religion and the
+prophecy of the loftiest science--is to be the noontide reign of wedded
+intellect and faith, whose morning rays already stream far above our
+horizon.--_Winchell._ Re. and Sci. p. 84.
+
+                  -------------------------------------
+
+"Experience proves to us that the matter which we regard as inert and
+dead, assumes action, intelligence, and life, when it is combined in a
+certain way."--_Atheist._
+
+"But how does a germ come to live?"--_Deist._
+
+"Life is organization with feeling."--_Atheist._
+
+"But that you have these two properties from the motion of" dead atoms, or
+matter alone, it is impossible to give any proof; and if it can not be
+proved, why affirm it? Why say aloud, "I know," while you say to yourself,
+"I know not?"--_Voltaire._
+
+                  -------------------------------------
+
+When you venture to affirm that matter acts of itself by an eternal
+necessity, it must be demonstrated like a proposition in Euclid, otherwise
+you rest your system only on a perhaps. What a foundation for that which
+is most interesting to the human race!--_Voltaire._
+
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION, APRIL, 1880***
+
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+<div lang="en" class="tei tei-text" style="margin-bottom: 2.00em; margin-top: 2.00em" xml:lang="en">
+  <div class="tei tei-front" style="margin-bottom: 6.00em; margin-top: 2.00em">
+    <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <div id="pgheader" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 2.00em">The Project Gutenberg EBook of The Christian Foundation, April, 1880</p></div><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 1.00em">This eBook is for the use of anyone anywhere at no cost
+          and with almost no restrictions whatsoever. You may copy it,
+          give it away or re-use it under the terms of the Project
+          Gutenberg License <a href="#pglicense" class="tei tei-ref">included with this
+          eBook</a> or online at <a href="http://www.gutenberg.org/license" class="tei tei-xref">http://www.gutenberg.org/license</a></p></div><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">Title: The Christian Foundation, April, 1880
+
+
+
+Release Date: February 19, 2009 [Ebook #28126]
+
+Language: English
+
+Character set encoding: UTF-8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION, APRIL, 1880***
+</pre></div>
+    </div>
+    <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      
+    </div>
+
+    <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">The Christian Foundation,</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">Or,</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">Scientific and Religious Journal</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">Vol. 1. No 4.</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">April, 1880.</span></p>
+    </div>
+    <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Contents</span></h1>
+      <ul class="tei tei-index tei-index-toc"><li><a href="#toc1">Is There A Counterfeit Without A Genuine?</a></li><li><a href="#toc3">Design In Nature.</a></li><li><a href="#toc5">An Atheist Is A Fool.</a></li><li><a href="#toc7">Blunder On And Blunder On—It Is Human
+To Blunder.</a></li><li><a href="#toc9">Draper's Conflict Between Religion And Science.</a></li><li><a href="#toc11">Facts Speak Louder Than Words, Or What Christianity
+Has Done For Cannibals.</a></li><li><a href="#toc13">Are We Simply Animals?</a></li><li><a href="#toc15">Our Relations To The Ancient Law And Prophets—What Are They?</a></li><li><a href="#toc17">The Funeral Services Of The National Liberal League.</a></li><li><a href="#toc19">Huxley's Paradox.</a></li><li><a href="#toc21">The Triumphing Reign Of Light.</a></li></ul>
+    </div>
+
+  </div>
+<div class="tei tei-body" style="margin-bottom: 6.00em; margin-top: 6.00em">
+
+<span class="tei tei-pb" id="page121">[pg 121]</span><a name="Pg121" id="Pg121" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc1" id="toc1"></a>
+<a name="pdf2" id="pdf2"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Is There A Counterfeit Without A Genuine?</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+My object in this lesson is to present the myths, the ancient,
+fictitious and fanciful narratives concerning the gods, in such
+a manner as to enable you to see the utter absurdity of the
+idea that the religion of the Bible is of mythical origin.
+<em class="tei tei-emph"><span style="font-style: italic">Myths</span></em> are fictitious narratives, having an analogy more or less
+remote to something real. From this definition you discover
+that a myth is <em class="tei tei-emph"><span style="font-style: italic">always</span></em> a counterfeit, and as such always appears
+in evidence in favor of something more or less remote,
+that is true. Now, if the Bible had a mythical origin, it sustains
+some analogy to something found in the mythical or fictitious
+and fanciful narratives concerning the gods, and is
+therefore the myth of a myth; the counterfeit of a counterfeit.
+If such be the truth in the case, where do we find the
+origin of the myths from which <span class="tei tei-q">“Bible myths”</span> have descended?
+Is it found in the true God presiding over the elements
+of nature and the destinies of men, as well as the events
+of creation and providence? Or, can it be possible that we
+have many counterfeits <em class="tei tei-emph"><span style="font-style: italic">without a genuine</span></em>? Many myths sustaining
+no analogy, either near or remote, to anything real?
+It is an absurdity, destructive of the term employed, because
+<em class="tei tei-emph"><span style="font-style: italic">myths</span></em> cease to be <em class="tei tei-emph"><span style="font-style: italic">myths</span></em> without some near or remote relation to
+realities. They <em class="tei tei-emph"><span style="font-style: italic">must</span></em> sustain some analogy to something real.
+And <em class="tei tei-emph"><span style="font-style: italic">counterfeits</span></em> also cease to be <em class="tei tei-emph"><span style="font-style: italic">counterfeits</span></em> when it is shown
+<span class="tei tei-pb" id="page122">[pg 122]</span><a name="Pg122" id="Pg122" class="tei tei-anchor"></a>
+that they sustain no relation, through analogy or likeness, to
+anything that is genuine. In the mythical systems of olden
+times we have, in the midst of a vast deal of false and fanciful
+narrative concerning subordinate and secondary gods, evidence
+of a supreme God presiding over all things; and the
+secondary gods performing many things which belonged to
+the province of the <span class="tei tei-q">“Almighty One,”</span> with many degrading,
+vile and corrupting habits.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A letter written by Maximus, a Numidian, to Augustin,
+reads thus: <span class="tei tei-q">“Now, that there is a sovereign God, who is
+without beginning, and who, without having begotten anything
+like unto Himself, is, nevertheless, the Father and the
+former of all things, what man can be gross and stupid
+enough to doubt? He it is of whom, under different names,
+we adore the eternal power extending through every part of
+the world, thus honoring separately by different sorts of worship
+what may be called His several members, we adore Him
+entirely. May those subordinate gods preserve you under
+whose names, and by whom all we mortals upon earth adore
+the common Father of gods and men.”</span> In this letter we
+have a clear presentation of the mythical system concerning
+the ancient gods, and also the <span class="tei tei-q">“analagous relation”</span> to the
+<span class="tei tei-q">“Master God.”</span> Each god having his particular dominion
+over place or passion, appears before us as a representative
+of the supreme, or <span class="tei tei-q">“Master God;”</span> and by worshiping each
+member or God they claimed to adore entirely the <span class="tei tei-q">“common
+Father of gods and men.”</span> Augustin answers, In your public
+square there are <em class="tei tei-emph"><span style="font-style: italic">two statues</span></em> of Mars, one naked, the other
+armed; and close by the figure of a man who, with three
+fingers advanced towards Mars, holds in check that divinity
+so dangerous to the whole town. With regard to what you
+say of such gods being portions of the only <span class="tei tei-q">“true God,”</span> I
+take the liberty you gave me to warn you not to fall into such
+a sacrilege; for that only God, of whom you speak, is doubtless
+He who is acknowledged by the whole world, and concerning
+whom, as some of the ancients have said, the ignorant
+agree with the learned. Now, will you say that Mars, whose
+<span class="tei tei-pb" id="page123">[pg 123]</span><a name="Pg123" id="Pg123" class="tei tei-anchor"></a>
+strength is represented by an inanimate man, is a portion of
+that God? That is to say, the dead statue controls Mars, and
+Mars is a subordinate god representing the infinite God, and
+is, therefore, a part of that God. Augustin adds, Not the
+Pantheon and all the temples consecrated to the inferior gods,
+nor even the temples consecrated to the twelve greater gods
+prevented <span class="tei tei-q">“Deus Optimus Maximus,”</span> God most good, most
+great, from being acknowledged throughout the empire.
+Voltaire says, <span class="tei tei-q">“In spite of all the follies of the people who
+venerated secondary and ridiculous gods, and in spite of the
+Epicurians, who in reality acknowledged none, it is verified
+that in all times the magistrates and wise adored one sovereign
+God.”</span> Secondary gods were <em class="tei tei-emph"><span style="font-style: italic">myths</span></em>, counterfeits, sustaining
+the <em class="tei tei-emph"><span style="font-style: italic">relation</span></em> of counterfeits. The ancients attributed their
+own passions to the <span class="tei tei-q">“Master God,”</span> and had subordinate gods
+representing passions. They also had a god for each part of
+His dominion; and these gods they called members of the
+true God, and claimed to worship Him, by worshiping all the
+members or gods. Mars was the god of war; Bacchus was the
+god of drunkenness. They had a god for this and a god for
+that. The ancient pagans seemed to think that infinite divisibility
+belonged to the <span class="tei tei-q">“true God,”</span> for they distinguished
+between passions, and divided up the universe among the gods
+until they had it crammed full of subordinate and ridiculous
+gods, each one a member of Jehovah, and each member a part
+of the great mythical system.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now, in order to establish the proposition that our religion
+is of mythical origin, it is necessary to show, first, that the
+Bible was written this side of or during the age of myths, and,
+having done this, it is necessary to show that the Hebrew
+people were a mythical people; neither of which can be accomplished.
+It will not be amiss to present in this connection
+a statement given by Justin to the Greeks. He says: <span class="tei tei-q">“Of
+all your teachers, whether sages, poets, historians, philosophers,
+or law-givers, by far the oldest, as the Greek historians show
+us, was Moses.... For in the times of Ogyges and
+Inachus, whom some of your poets have supposed to have
+<span class="tei tei-pb" id="page124">[pg 124]</span><a name="Pg124" id="Pg124" class="tei tei-anchor"></a>
+been earth-born—that is, to have sprung from the soil, and
+hence one of the oldest inhabitants—<em class="tei tei-emph"><span style="font-style: italic">the aborigines</span></em>, Moses is
+mentioned as the leader and ruler of the Jewish nation.”</span> He
+is mentioned as a very ancient and time-honored prince in the
+Athenian, Attic and Grecian histories. Polemon, in his first
+book of Hellenics, mentions Moses as the leader and ruler of
+the Jewish nation. Ptolemæus, in his history of Egypt, bears
+the same testimony. Apion, an Egyptian writer, in his book
+against the Jews, says <span class="tei tei-q">“Moses led them.”</span> Dr. Shaw, a modern
+traveler, says the inhabitants of Corondel, on the eastern
+side of the Red Sea, to this day preserve the remembrance of
+the deliverance of the children of Israel from their bondage
+in Egypt. Diodorus, the most renowned Greek historian, who
+employed thirty years epitomizing the libraries, and traveled
+over Asia and Europe for the sake of great accuracy, who
+wrote forty volumes of history, says he learned from the
+Egyptian priests that Moses was an ancient law-giver.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It seems to us that, no sane man, who is acquainted with the
+ancient mythicals, can regard the religion of the Bible as a
+child of mythical descent. It is as deadly in its influence
+upon those myths, and all mythical worship, as it could be
+made by an infinite mind.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Voltaire says <span class="tei tei-q">“the character of the mythical gods is ridiculous;”</span>
+we will add, it is ridiculous in the extreme. Listen—Hesiod,
+in his theogony, says: <span class="tei tei-q">“Chronos, the son of Ouranos,
+or Saturn, son of Heaven, in the beginning slew his father,
+and possessed himself of his rule, and, being seized with a
+panic lest he should suffer in the same way, he preferred devouring
+his children, but Curetes, a subordinate god, by craft,
+conveyed Jupiter away in secret and afterwards bound his
+brother with chains, and divided the empire, Jupiter receiving
+the air, and Neptune the deep, and Pluto Hades.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Pros-er-pi-ne, Mella-nip-pe, Neptune, Pluto and Jupiter
+are all set forth in the mythical writings as adulterers.
+Jupiter was regarded as more frequently involved in that
+crime, being set down as guilty in many instances. For the
+love of Sem-e-le, it is said that he assumed wings and proved
+<span class="tei tei-pb" id="page125">[pg 125]</span><a name="Pg125" id="Pg125" class="tei tei-anchor"></a>
+his own unchastity and her jealousy. These are some of the
+exploits of the sons of Saturn. Hercules was celebrated by
+his three nights, sung by the poets for his successful labors.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The son of Jupiter slew the Lion, and destroyed the many-headed
+Hydra; was able to kill the fleet man-eating birds,
+and brought up from hades the three-headed dog, Cerberus;
+effectually cleansed the Augean stable from its refuse; killed
+the bulls and stag whose nostrils breathed fire; slew the
+poisonous serpent and killed Ach-e-lò-us. The guest-slaying
+Bu-sí-ris was delighted with being stunned by the cymbals of
+the Sat-yrs, and to be conquered with the love of women; and
+at last, being unable to take the cloak off of Nessus, he
+kindled his own funeral pile and died. Such are specimens of
+the ancient myths. Their character is such as to leave an impassible
+gulf between them and the character of the God
+revealed in our religion. No development theory, seeking
+the origin of our religion in the old mythical system, can
+bridge across this chasm. It is as deep and broad as the distance
+between the antipodes. There is no analogy between
+these counterfeits or myths and the <span class="tei tei-q">“true God,”</span> save that remote
+power of God which is divided up and parceled out
+among them. Their morals were the worst. The whole
+mythical system is simply one grand demonstration of human
+apostacy from the <span class="tei tei-q">“true God.”</span> Homer introduces Zeus in
+love, and bitterly complaining and bewailing himself, and
+plotted against by the other gods. He represents the gods as
+suffering at the hands of men. Mars and Venus were
+wounded by Di-o-me-de. He says, <span class="tei tei-q">“Great Pluto's self the
+stinging arrow felt when that same son of Jupiter assailed
+him in the very gates of hell, and wrought him keenest
+anguish. Pierced with pain, to the high Olympus, to the
+courts of Jupiter groaning he came. The bitter shaft remained
+deep in his shoulder fixed, and grieved his soul.”</span> In the
+mythical system the gods are not presented as creators or first
+causes. Homer says, They were in the beginning generated
+from the waters of the ocean, and thousands were added by
+deifying departed heroes and philosophers. The thought of
+<span class="tei tei-pb" id="page126">[pg 126]</span><a name="Pg126" id="Pg126" class="tei tei-anchor"></a>
+one supreme Intelligence, the <span class="tei tei-q">“God of Gods,”</span>, runs through
+all the system of myths. It is found anterior to the myths,
+and, therefore, could not have had its origin with them. The
+character ascribed to our God, in our scriptures, has no place
+among the ancient myths. They hold the <span class="tei tei-q">“Master God”</span>
+before us only in connection with power, being altogether
+ignorant of His true character. They even went so far as to
+attribute much to Him that was ridiculous. One of the
+ancients said, <span class="tei tei-q">“The utmost that a man can do is to attribute
+to the being he worships his imperfections and impurities,
+magnified to infinity, it may be, and then become worse by
+their reflex action upon his own nature.”</span> This was verified in
+the ancient mythical religion, without exception, and without
+doubt.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“The character of all the gods was simply human character
+extended in all its powers, appetites, lusts and passions.
+Scholars say there is no language containing words that express
+the Scriptural ideas of holiness and abhorrence of sin,
+except those in which the Scriptures were given, or into which
+they have been translated. These attributes must be known
+in order to salvation from sin, so God revealed Himself and
+gave the world a pure religion, as a standard of right and
+wrong, and guide in duty, and rule of life.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The history of the ancient nations of the earth gives a
+united testimony that their original progenitors possessed a
+knowledge of the one true and living God, who was worshiped
+by them, and believed to be an infinite, self-existent
+and invisible spirit. This notion was never entirely extinguished
+even among the idolatrous worshipers. Greek and
+Latin poets were great corrupters of theology, yet in the
+midst of all their Gods there is still to be found, in their writings,
+the notion of one supreme in power and rule, whom they
+confound with Jupiter.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The age of myths began with the tenth generation after the
+flood. The evidence of this is given by Plato from one of the
+ancient poets in these words: <span class="tei tei-q">“It was the generation <em class="tei tei-emph"><span style="font-style: italic">then the
+tenth</span></em>, of men endowed with speech, since forth the flood had
+<span class="tei tei-pb" id="page127">[pg 127]</span><a name="Pg127" id="Pg127" class="tei tei-anchor"></a>
+burst upon the men of former times, and Kronos, Japetus and
+Titan reigned, whom men of Ouranos proclaimed the noblest
+sons, and named them so, because of men <em class="tei tei-emph"><span style="font-style: italic">endowed with gift
+of speech</span></em>, they were the first,”</span> that is to say, they were orators,
+<span class="tei tei-q">“and others for their strength, as Heracles and Perseus,
+and others for their art. Those to whom either the subjects
+gave honor, or the rulers themselves <em class="tei tei-emph"><span style="font-style: italic">assuming it</span></em>, obtained the
+name, some from fear, others from reverence. Thus Antinous,
+through the benevolence of your ancestors toward their subjects,
+came to be regarded as a god. But those who came
+after adopted the worship without examination.”</span> So testifies
+one who was schooled in philosophy. Do you say there are
+points of similitude between the Bible religion and the mythical?
+It would be strange if there were none, seeing that the
+mythical is truly what the term signifies, a counterfeit upon
+the genuine, or Biblical.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The points of disagreement, however, are such as to demonstrate
+the fact that the ancient mythical people knew not the
+character of the Being, whom they conceived to be the <span class="tei tei-q">“God
+of Gods and the Father of Gods and men.”</span> Those who confound
+the Bible with the ancient myths upon the score of the
+analogy that exists between it and the myths, remind me of a
+very learned gentleman with whom I was once walking around
+an oat field, when he remarked, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">there</span></em> is a very fine piece of
+wheat.”</span> The man had been brought up in an eastern city, and
+was unable to distinguish between oats and wheat. I knew a
+gentleman who asked a man, standing by the side of an old-fashioned
+flax-break, what he thought it was used for? The
+man took hold of the handle, lifted it up and let it down a few
+times, and said: <span class="tei tei-q">“It looks like it might be used to chop up
+sausage meat.”</span> It is very natural for us to draw comparisons,
+and when we do not make ourselves familiar with things and
+their uses, we are very liable to be led into error by a few
+points of similitude. All the infidels with whom I have become
+acquainted look upon the Bible like the man looked upon
+the flax-break, and like the man looked upon the oat field. If
+one had looked upon the flax-break who was familiar with it,
+<span class="tei tei-pb" id="page128">[pg 128]</span><a name="Pg128" id="Pg128" class="tei tei-anchor"></a>
+he never could have dreamed of chopping sausage meat; and
+if the other had been familiar with wheat and oats, as they present
+themselves to the eye in the field in the month of June,
+he never would have called the oats wheat. And if any sane
+man will make himself familiar with both the Bible and the
+old system of myths and mythical worship, he will never confound
+the two. There are a thousand things, very different in
+character and origin, which have points of similitude. But
+similitude never proves identity short of completeness. While
+the analogy between the ancient mythical system of gods and
+their worship and the true God and His worship is restricted
+to power and intelligence, there exists a contrast between them
+deep as heaven is high and broad as the earth in point of moral
+character, virtue, and every ennobling and lovable attribute.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is an old myth in the Vedas—a god called <span class="tei tei-q">“Chrishna.”</span>
+The Vedas claim that he is in the form of a man; that he is
+black; that he is dressed in flowers and ribbons; that he is
+the father of a great many gods. It is surprising to see the
+eagerness with which some men bring up <span class="tei tei-q">“Chrishna”</span> in comparison
+with the Greek term <span class="tei tei-q">“Christos”</span>—Christ, and confound
+the two. The words are entirely different, save in a
+jingle of sound. They are no more alike than the terms
+<em class="tei tei-emph"><span style="font-style: italic">catechist</span></em>—one who instructs by questions and answers, and
+the term catechu—a dry, brown astringent extract. We could
+give many such examples in the history of unbelievers and
+their war upon the Bible, but this must suffice for the present.
+The truth is this: such men, as a general rule, neither understand
+the Bible in its teachings and character, nor the ancient
+mythical system. In it Jupiter, among the Romans, and
+throughout every language, appears before us as the <span class="tei tei-q">“Father
+of Gods and men”</span>—<span class="tei tei-q">“the God of gods,”</span> the <span class="tei tei-q">“Master of the
+gods.”</span> Voltaire says: It is false that Cicero, or any other
+Roman, ever said that it did not become the majesty of the
+empire to acknowledge a Supreme God. Their Jupiter, the
+Zeus of the Greeks and the Jehovah of the Phonecians, was
+always considered as the master of the secondary gods. He
+adds: But is not Jupiter, the master of all the gods, a word
+<span class="tei tei-pb" id="page129">[pg 129]</span><a name="Pg129" id="Pg129" class="tei tei-anchor"></a>
+belonging to every nation, from the Euphrates to the Tiber?
+Among the first Romans it was <span class="tei tei-hi"><span style="font-style: italic">Jov</span></span>, <span class="tei tei-hi"><span style="font-style: italic">Jovis</span></span>;
+among the Greeks, <span class="tei tei-hi"><span style="font-style: italic">Zeus</span></span>; among the Phonecians and Syrians and
+Egyptians, <span class="tei tei-hi"><span style="font-style: italic">Jehovah</span></span>. The last term is the Hebrew scriptural name of
+God—denoting <em class="tei tei-emph"><span style="font-style: italic">permanent being</span></em>—in perfect keeping with the
+Bible title or descriptive appellation, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-variant: small-caps">I am that I am</span></span>.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The ancient worshipers of the gods had lost all but the
+name, <em class="tei tei-emph"><span style="font-style: italic">power</span></em> and relation, which they ever knew of Jehovah.
+And they could do no more than clothe Jupiter with their own
+imperfections and impurities—and then place him above all
+the gods; it was necessary for them to view him as excelling
+in all the characteristics of the secondary gods. And having
+attributed to the gods all they knew of human passions and
+corruptions, they clothed Jupiter himself with more villainy
+and corruption than belonged to any other god. In this was
+the great blasphemous sacrilege of ancient idolatry. They
+thus demonstrated their own apostacy; and the fact that their
+system of gods was a counterfeit, a mythical system. They
+were destitute of any standard of right and wrong, having no
+conceptions of the divine character which were not drawn
+from their own imperfect and corrupt lives. The divine
+character, as revealed in the revelation of Christ, and presented
+to us as God manifest in the flesh, is at once the very
+opposite of the characters given in the myths. The distance
+between the two is the distance between the lowest degradation
+of God-like power exercised in the lowest passions, and
+the sublimity of Heaven's own spotless life. I love the religion
+of the Scriptures, because it restores to the race the lost
+knowledge of God and the additional life of Jesus—the only
+perfect model known in the history of the race. It is the
+life of God manifested in the flesh; make it <em class="tei tei-emph"><span style="font-style: italic">your own</span></em>, and it
+will save you. Mr. English, an American infidel, said: <span class="tei tei-q">“Far
+be it from me to reproach the meek and compassionate, the
+amiable Jesus, or to attribute to him the mischiefs occasioned
+by his followers.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is now conceded that Jesus Christ was <em class="tei tei-emph"><span style="font-style: italic">no myth</span></em> by all
+the great minds in unbelief. He lived. We love his life,
+<span class="tei tei-pb" id="page130">[pg 130]</span><a name="Pg130" id="Pg130" class="tei tei-anchor"></a>
+because all who would rob Him of His authority are compelled
+to speak well of it. Rousseau, another infidel, says: <span class="tei tei-q">“It is
+impossible that he whose history the gospel records can be
+but a man,”</span> adding, <span class="tei tei-q">“Does he speak in the tone of an enthusiast,
+or of an ambitious sectary? What mildness! What
+purity in his manners! What touching favor in his instructions!
+What elevation in his maxims! What presence of
+mind! What ingenuity, and what justice in his answers!
+What government of his passions! What prejudice, blindness
+or ill faith must that be which dares to compare Socrates
+with the Son of Mary!</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“What a difference between the two! Socrates, dying without
+a pain, without disgrace, easily sustains his part to the
+last. The death of Socrates, philosophizing with his friends,
+is the mildest that could be desired. That of Jesus, expiring
+in torments, injured, mocked, cursed by all the people, is the
+most horrible that can be feared. Socrates, taking the impoisoned
+cup, blesses him who presents it to him with tears.
+Jesus, in the midst of a frightful punishment, prays for his
+enraged executioners. Yes, if the life and death of Socrates
+are those of a wise man, the life and death of Jesus are those
+of a God.”</span> If such be the model, the pattern, the example
+which I am to follow, let me live and die a Christian. I love
+the religion of Christ, because its character compels its
+enemies to speak thus of it. I love it because of its practical
+influence in elevating all into the moral image of Christ. I
+love it because it saves men through its influence from
+abominable sins and consequent sorrows that would tear up
+the hearts of thousands. I love it because it is the power of
+God to save the soul. I love it because it leads men into
+communion and fellowship with all the good. I love it because
+it leads to heaven and to God.
+</p>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Civilization, it is true, is an arbitrary term. Anthropologists
+have not yet settled the boundary line between a savage
+and a civilized people.—<span class="tei tei-hi"><span style="font-style: italic">Prof. Owen, F. R. S.</span></span>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page131">[pg 131]</span><a name="Pg131" id="Pg131" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc3" id="toc3"></a>
+<a name="pdf4" id="pdf4"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Design In Nature.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is scarcely necessary to designate instances in the works
+of nature, in which there is an appearance of purpose, for
+everything has this appearance. I will, however, mention
+several cases as samples.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. The adaptation of the covering of animals to the climates
+in which they live. Northern animals have thicker
+and warmer coats of fur or hair than Southern ones. And
+here it should be remarked that man, the only creature
+capable of clothing himself, is the only one that is not clothed
+by nature. Singular discrimination and care indeed for non-intelligence!
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. The adaptation of animals to the elements in which
+they live, the fish to the water, other animals to the air.
+Would not an unintelligent energy or power be as likely to
+form the organs of a fish for air as for water?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. The necessity which man has for sustenance, and the
+supply of that necessity by nature.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here let it be noted how many things must act in unison
+to produce the necessary result. The earth must nourish the
+seed, the sun must warm it, the rain must moisten it, and
+man must have the strength to cultivate it, and the organs to
+eat it, and the stomach to digest it, and the blood-vessels to
+circulate it, and so on. Is it credible that all these things
+should <em class="tei tei-emph"><span style="font-style: italic">happen</span></em> without design?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+4. The pre-adaptation of the infant to the state of things
+into which it enters at birth. The eye is exactly suited to the
+light, the ear to sound, the nose to smell, the palate to taste,
+the lungs to the air. How is it possible to see no design in
+this pre-adaptation, so curious, so complicated in so many
+particulars?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+5. The milk of animals suitable for the nourishment of
+their young, provided just in season, provided without contrivance
+on the part of the parent, and sought for without
+instruction or experience on the part of its offspring! <em class="tei tei-emph"><span style="font-style: italic">and all by
+chance!!</span></em>
+</p>
+
+<span class="tei tei-pb" id="page132">[pg 132]</span><a name="Pg132" id="Pg132" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+6. The different sexes. In this case, as in the rest, there
+is perfect adaptation, which displays evident design. And
+there is more. What, I ask, is there <em class="tei tei-emph"><span style="font-style: italic">in nature</span></em> to cause a
+difference in sexes? Why are not all either males or females?
+or, rather, a compound? This case, then, I consider not only
+an evidence of design, but likewise an evidence of the special
+and continued <em class="tei tei-emph"><span style="font-style: italic">volition</span></em> of the Creator.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+7. The destitution of horns on the calf and of teeth in
+the suckling. All other parts are perfect at the very first;
+but were calves and sucklings to have teeth and horns, what
+sore annoyances would these appendages prove to their dams
+and dames. How is it that all the necessary parts of the
+young are thus perfect at the first, and their annoying parts
+unformed till circumstances render them no annoyance—unformed
+at the time they are not needed, and produced when
+they are, for defense and mastication? Who can fail to see
+intelligence here?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+8. The teats of animals. These bear a general proportion
+to the number of young which they are wont to have at a
+time. Those that are wont to have few young have few teats;
+those that have many young have many teats. Were these
+animals to make preparations themselves in this respect, how
+could things be more appropriate?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+9. The pea and the bean. The pea-vine, unable to stand
+erect of itself, has tendrils with which to cling to a supporter;
+but the bean-stalk, self-sustained, has nothing of the kind.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+10. The pumpkin. This does not grow on the oak; to
+fall on the tender head of the wiseacre reposing in its shade,
+<em class="tei tei-emph"><span style="font-style: italic">reasoning</span></em> that it should grow there rather than where it does,
+because, forsooth, the oak would be able to sustain it. And
+were he to undertake to set the other works of Providence to
+rights which he now considers wrong, 'tis a chance if he
+would not get many a thump upon his pate ere he should get
+the universe arranged to his mind. And if, before completing
+his undertaking, he should not find it the easier of the two to
+arrange his mind to the universe, it would be because <em class="tei tei-emph"><span style="font-style: italic">what
+</span><span class="tei tei-pb" id="page133">[pg 133]</span><a name="Pg133" id="Pg133" class="tei tei-anchor"></a><span style="font-style: italic">
+little</span></em> brains he <em class="tei tei-emph"><span style="font-style: italic">has</span></em> would get thumped out of his cranium
+altogether!
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+11. The great energies of nature. To suppose the existence
+of <em class="tei tei-emph"><span style="font-style: italic">powers</span></em> as the cause of the operations of nature—powers
+destitute of life, and, at the same time, self-moving,
+and acting upon matter without the intervention of extrinsic
+agency, is just as irrational as to suppose such a power in a
+machine, and is a gross absurdity and a self-contradiction.
+But to suppose that these lifeless energies, even if possessed
+of such qualities, could, void of intelligence, produce <em class="tei tei-emph"><span style="font-style: italic">such</span></em>
+effects as <em class="tei tei-emph"><span style="font-style: italic">are</span></em> produced in the universe, requires credulity capable
+of believing anything.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+12. The whole universe, whether considered in its elementary
+or its organized state. From the simple grass to the
+tender plant, and onward to the sturdy oak; from the least
+insect up to man, there is skill the most consummate, design
+the most clear. What substance, useless as it may be when
+uncompounded with other substances, does not manifest design
+in its affinity to those substances, by a union with which it is
+rendered useful? What plant, what shrub, what tree has not
+organization and arrangement the most perfect imaginable?
+What insect so minute that contains not, within its almost invisible
+exterior, adjustment of part to part in the most exact
+order throughout all its complicated system, infinitely transcending
+the most ingenious productions of art, and the most
+appropriate adaptation of all those parts to its peculiar mode
+of existence? Rising in the scale of sensitive being, let us
+consider the beast of the forest, in whose case, without microscopic
+aid, we have the subject more accessible. Is he a beast
+of prey? Has the God of nature given him an instinctive
+thirst for blood? Behold, then, his sharp-sighted organs of
+vision for descrying his victim afar, his agile limbs for pursuit,
+his curved and pointed claws for seizing and tearing his
+prey, his sharp-edged teeth for cutting through its flesh, his
+firm jaws for gripping, crushing, and devouring it, and his intestines
+for digesting raw flesh. But is he a graminivorous
+animal? Does he subsist on grass and herb? Behold, then,
+<span class="tei tei-pb" id="page134">[pg 134]</span><a name="Pg134" id="Pg134" class="tei tei-anchor"></a>
+his clumsy limbs and his clawless hoofs, his blunt teeth and
+his herb-digesting stomach. So perfect is the correspondence
+between one part and another; so exactly adapted are all the
+parts to the same general objects; so wonderful is the harmony
+and so definite and invariable the purpose obtaining throughout
+the whole, that it is necessary to see but a footstep, or
+even a bone, to be able to decide the nature and construction
+of the animal that imprinted that footstep or that possessed that
+bone. Ascending still higher in the scale, we come at last to
+man—man, the highest, noblest workmanship of God on
+earth—the lord of this sphere terrene—for whose behoof all
+earthly things exist. In common with all animals, he has that
+perfect adaptation of part to part, and of all the parts to general
+objects, which demonstrate consummate wisdom in the
+Cause which thus adapted them. His eyes are so placed as to
+look the same way in which his feet are placed to walk, and
+his hands to toil. His feet correspond with each other, being
+both placed to walk in the direction, and with their corresponding
+sides towards one another, without which he would hobble,
+even if he could walk at all. His mouth is placed in the
+forepart of the head, by which it can receive food and drink
+from the hands.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But the hands themselves—who can but admire their wonderful
+utility? To what purpose are they not adapted? Man,
+who has many ends to accomplish, in common with the beast
+of the field; who has hunger to alleviate, thirst to slake, and
+has likewise other and higher ends, for the attainment of which
+he is peculiarly qualified by means of <em class="tei tei-emph"><span style="font-style: italic">hands</span></em>. Adapted by his
+constitution to inhabit all climes, he has hands to adapt his clothing
+to the same, whether torrid, temperate or frigid. Possessed
+of the knowledge of the utility of the soil, he has hands
+to cultivate it. Located far distant oftentimes from the running
+stream, these hands enable him to disembowel the earth
+and there find an abundant supply of the all-necessary fluid.
+Endowed with rational ideas, pen in <em class="tei tei-emph"><span style="font-style: italic">hand</span></em> he can transmit
+them to his fellows far away, or to generations unborn. Heir
+and lord of earth and ocean, his hands enable him to possess
+<span class="tei tei-pb" id="page135">[pg 135]</span><a name="Pg135" id="Pg135" class="tei tei-anchor"></a>
+and control the same, without which, notwithstanding all his
+reason, he could do neither, but would have to crouch beneath
+the superior strength of the brute, and fly for shelter to crags
+inaccessible to his beastly sovereign.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The only creature that has the reason to manage the world,
+has the physical organization to do it. No <em class="tei tei-emph"><span style="font-style: italic">beast</span></em> with man's
+reason could do this, and no <em class="tei tei-emph"><span style="font-style: italic">man</span></em> with the mere instinct of a
+brute could do it. How marvellous, then this adaptation!
+How wondrous the adaptation of everything, and how astonishing
+that any man, with all these things in view, can for one
+moment forbear to admit a God. Let him try <em class="tei tei-emph"><span style="font-style: italic">a chance experiment</span></em>.
+Let him take the letters of the alphabet and throw
+them about promiscuously and then see how long ere they
+would move of their own accord and arrange themselves into
+words and sentences. He may avail himself of the whole
+benefit of his scheme; he may have the advantage of an
+energy or power as a momentum to set them in motion; he may
+put these letters into a box sufficiently large for the purpose,
+and then shake them as long as may seem him good, and when,
+in this way, they shall have become intelligible language, I
+will admit that he will have some reasons for doubting a
+God. If this should seem too much like <em class="tei tei-emph"><span style="font-style: italic">artificial</span></em> mind,
+he may take some little animal, all constructed at his hands,
+and dismember its limbs and dissect its body, and then within
+some vessel let him throw its various parts at random, and
+seizing that vessel shake it most lustily till bone shall come to
+bone, joint to joint, and the little creature be restored to its
+original form. But if this could not be accomplished by mere
+power, without wisdom to direct, how could the original adjustment
+occur by chance? How could those very parts themselves
+be <em class="tei tei-emph"><span style="font-style: italic">formed for</span></em> adjustment one to another?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Mathematicians tell us wondrous things in relation to these
+hap-hazard concerns. And they demonstrate their statements
+by what will not lie—figures. Their rule is this: that, as
+one thing admits of but one position, as, for example, <span class="tei tei-hi"><span style="font-style: italic">a</span></span>, so
+two things, <span class="tei tei-hi"><span style="font-style: italic">a</span></span> and <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, are capable of two
+positions, as <span class="tei tei-hi"><span style="font-style: italic">ab</span></span>, <span class="tei tei-hi"><span style="font-style: italic">ba</span></span>. But
+if a third be added, instead of their being susceptible of only
+<span class="tei tei-pb" id="page136">[pg 136]</span><a name="Pg136" id="Pg136" class="tei tei-anchor"></a>
+one additional position, or three in all, they are capable of
+six. For example, <span class="tei tei-hi"><span style="font-style: italic">abc</span></span>, <span class="tei tei-hi"><span style="font-style: italic">acb</span></span>,
+<span class="tei tei-hi"><span style="font-style: italic">bac</span></span>, <span class="tei tei-hi"><span style="font-style: italic">bca</span></span>,
+<span class="tei tei-hi"><span style="font-style: italic">cab</span></span>, <span class="tei tei-hi"><span style="font-style: italic">cba</span></span>. Add another
+letter, <span class="tei tei-hi"><span style="font-style: italic">d</span></span>, and the four are capable of twenty-four positions or
+variations. Thus we might go on. Merely adding another letter,
+<span class="tei tei-hi"><span style="font-style: italic">e</span></span>, and so making <em class="tei tei-emph"><span style="font-style: italic">five</span></em> instead of four, would
+increase the the number of variations <em class="tei tei-emph"><span style="font-style: italic">five</span></em>-fold. They would then amount
+to one hundred and twenty. A single additional letter, <span class="tei tei-hi"><span style="font-style: italic">f</span></span>, making
+<em class="tei tei-emph"><span style="font-style: italic">six</span></em> in all, would increase this last sum of one hundred and
+twenty <em class="tei tei-emph"><span style="font-style: italic">six</span></em>-fold, making seven hundred and twenty. Add a <em class="tei tei-emph"><span style="font-style: italic">seventh</span></em>
+letter, <span class="tei tei-hi"><span style="font-style: italic">g</span></span>, and the last-named sum would be increased
+<em class="tei tei-emph"><span style="font-style: italic">seven</span></em>-fold, making the sum of five thousand and forty. If we go on
+thus to the end of the alphabet, we have the astonishing sum
+of six hundred and twenty thousand four hundred and forty-eight
+trillions, four hundred and one thousand seven hundred
+and thirty-three billions, two hundred and thirty-nine thousand
+four hundred and thirty-nine millions and three hundred and
+sixty thousand!!! Hence it follows that, were the letters of the
+alphabet to be thrown promiscuously into a vessel, to be afterwards
+shaken into order by mere hap, their chance of being
+arranged, not to say into words and sentences, but into their
+alphabetical order, would be only as <em class="tei tei-emph"><span style="font-style: italic">one</span></em> to the above number.
+All this, too, in the case of only twenty-six letters! Take
+now the human frame, with its bones, tendons, nerves, muscles,
+veins, arteries, ducts, glands, cartilages, etc.; and having
+dissected the same, throw those parts into one promiscuous
+mass; and how long, I ask, would it be ere Chance would put
+them all into their appropriate places and form a perfect man?
+In this calculation we are likewise to take into the account
+the chances of their being placed bottom upwards, or side-ways,
+or wrong side out, notwithstanding they might merely
+find their appropriate places. This would increase the chances
+against a well-formed system to an amount beyond all calculation
+or conception. In the case of the alphabet, the chances
+for the letters to fall bottom up or aslant are not included.
+And when we reflect that the blind goddess, or <span class="tei tei-q">“unintelligent
+forces,”</span> would have to contend against such fearful odds in
+the case of a single individual, how long are we to suppose it
+<span class="tei tei-pb" id="page137">[pg 137]</span><a name="Pg137" id="Pg137" class="tei tei-anchor"></a>
+would be, ere from old Chaos she could shake this mighty
+universe, with all its myriads upon myriads of existences, into
+the glorious order and beauty in which it now exists.
+</p>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc5" id="toc5"></a>
+<a name="pdf6" id="pdf6"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">An Atheist Is A Fool.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+He can't believe that two letters can be adjusted to each
+other without design, and yet he can believe all the foregoing
+incredibilities.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+I might swell the list to a vast extent. I might bring into
+view the verdure of the earth as being the most agreeable of
+all colors to the eye; the general diffusion of the indispensibles
+and necessaries of life, such as air, light, water, food,
+clothing, fuel, while less necessary things, such as spices, gold,
+silver, tin, lead, zinc, are less diffused; also, the infinite
+variety in things—in men, for instance—by which we can distinguish
+one from another. But I forbear. Is it reasonable
+to conclude that, where there are possible appearances of
+design, still no design is there? or even that it is probable
+there is none?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+I have said that there is as much evidence of purpose in
+the works of nature as in those of art. I now say that there
+is more, <em class="tei tei-emph"><span style="font-style: italic">infinitely</span></em> more. Should the wheels of nature stop
+their revolutions, and her energies be palsied, and life and
+motion cease, even then would she exhibit incomparably
+greater evidence of design, in her mere construction and
+adaptation, than do the works of art. Shall we then be told
+that when she is in full operation, and daily producing millions
+upon millions of useful, of intelligent, of marvelous
+effects, she still manifests no marks of intelligence! In
+nature we not only see all the works of art infinitely exceeded,
+but we see, as it were, those works self-moved and performing
+their operations without external agency. To use a faint
+comparison, we see a factory in motion without water, wind or
+steam, its cotton placing itself within the reach of the picker,
+the cards, the spinning-frame and the loom, and turning out
+in rolls or cloth. Such virtually, nay, far more wonderful, is
+<span class="tei tei-pb" id="page138">[pg 138]</span><a name="Pg138" id="Pg138" class="tei tei-anchor"></a>
+the universe. Not a thousandth part so unreasonable would
+it be to believe a real factory of this description, were one to
+exist, to be a chance existence, as to believe this universe so.
+Sooner could I suppose nature herself possessed of intelligence
+than admit the idea that there is <em class="tei tei-emph"><span style="font-style: italic">no</span></em> intelligence concerned
+in her organization and operations. There must be a
+mind within or without her, or else we have no data by which
+to distinguish mind. There must be a mind, or all the results
+of mind are produced without any. There must be a mind,
+or chaos produces order, blind power perfects effects, and non-intelligence
+the most admirable correspondence and harmony
+imaginable. Skeptics pride themselves much on their reason.
+They can't believe, they say, because it is unreasonable.
+<em class="tei tei-emph"><span style="font-style: italic">What</span></em> is unreasonable? To believe in a mind where there
+is every appearance thereof that can be? Is it more reasonable
+to believe, then, that every appearance of mind is produced
+without any mind at all? Skeptics are the last men in
+all this wide world to pretend reason. They doubt against
+infinite odds; they believe without evidence against evidence,
+against demonstration, and then talk of reason!—<span class="tei tei-hi"><span style="font-style: italic">Origin Bachelor's
+Correspondence with R. D. Owen.</span></span>
+</p>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc7" id="toc7"></a>
+<a name="pdf8" id="pdf8"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Blunder On And Blunder On—It Is Human
+To Blunder.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Are all the mammoths one or two hundred thousand years
+old, as Sir Charles Lyell conjectured? It was stated, in the
+bygone, that the <span class="tei tei-q">“diluvium”</span> was very old, on account of the
+absence of human remains, but since man's remains have been
+found there, it is inferred that man is very ancient; whereas,
+the truth is, the mammoth is <em class="tei tei-emph"><span style="font-style: italic">very recent</span></em>. In many instances
+their bones are so fresh that they contain twenty-seven per
+cent. of animal substance; in some instances the flesh is still
+upon their bones, with their last meal in their stomachs.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Mr. Boyd Dawkins has furnished us with a thrilling narrative
+of the discovery of a mammoth in 1846, by Mr. Benkendorf,
+close to the mouth of the Indigirka. This mammoth
+<span class="tei tei-pb" id="page139">[pg 139]</span><a name="Pg139" id="Pg139" class="tei tei-anchor"></a>
+was disentombed during the great thaw of the summer. The
+description is given in the following language: <span class="tei tei-q">“In 1846 there
+was unusually warm weather in the north of Siberia. Already
+in May unusual rains poured over the moors and bogs; storms
+shook the earth, and the streams carried not only ice to the
+sea, but also large tracts of land. We steamed on the first
+day up the Indigirka, but there were no thoughts of land;
+we saw around us only a sea of dirty brown water, and knew
+the river only by the rushing and roaring of the stream. The
+river rolled against us trees, moss, and large masses of peat,
+so that it was only with great trouble and danger that we
+could proceed. At the end of the second day we were only a
+short distance up the stream; some one had to stand with the
+sounding-rod in hand continually, and the boat received so
+many shocks that it shuddered to the keel. A wooden vessel
+would have been smashed. Around us we saw nothing but
+the flooded land.... The Indigirka, here, had torn
+up the land and worn itself a fresh channel, and when the
+waters sank we saw, to our astonishment, that the old river-bed
+had become merely that of an insignificant stream....
+The stream rolled over and tore up the soft, wet ground
+like chaff, so that it was dangerous to go near the brink. While
+we were all quiet, we heard under our feet a sudden gurgling
+and stirring, which betrayed the working of the disturbed
+water. Suddenly our jagger, ever on the look-out, called
+loudly, and pointed to a singular and unshapely object, which
+rose and sank.... Now we all hastened to the
+spot on shore, had the boat drawn near, and waited until the
+mysterious thing should again show itself. Our patience was
+tried, but at last a black, horrible giant-like mass was thrust
+out of the water, and we beheld a colossal elephant's head,
+armed with mighty tusks, with its long trunk moving in the
+water in an unearthly manner, as though seeking for something
+lost therein.... I beheld the monster hardly
+twelve feet from me, with his half-open eyes yet showing the
+whites. It was still in good preservation....</span>
+</p>
+
+<span class="tei tei-pb" id="page140">[pg 140]</span><a name="Pg140" id="Pg140" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Picture to yourself an elephant with a body covered with
+thick fur, about thirteen feet in height and fifteen in length,
+with tusks eight feet long, thick, and curving outward at their
+ends, a stout trunk of six feet in length, colossal limbs of one
+and a half feet in thickness, and a tail naked up to the end,
+which was covered with thick tufty hair. The animal was fat
+and well grown; death had overtaken him in the fulness of his
+powers. His parchment-like, large, naked ears lay turned up
+over the head; about the shoulders and on the back he had
+stiff hair, about a foot in length, like a mane. The long outer
+hair was deep brown and coarsely rooted. The top of the head
+looked so wild and so penetrated with pitch that it resembled
+the rind of an old oak tree. On the sides it was cleaner, and
+under the outer hair there appeared everywhere a wool, very
+soft, warm and thick, and of a fallow-brown color. The giant
+was well protected against the cold. The whole appearance
+of the animal was fearfully strange and wild. It had not the
+shape of our present elephants. As compared with our Indian
+elephants, its head was rough, the brain-case low and narrow,
+but the trunk and mouth were much larger. The teeth were
+very powerful. Our elephant is an awkward animal, but compared
+with this mammoth, it is an Arabian steed to a coarse,
+ugly dray horse. I had the stomach separated and brought on
+one side. It was well filled, and the contents instructive and
+well preserved. The principal were young shoots of the fir
+and pine; a quantity of young fir cones, also in a chewed state,
+were mixed with the moss.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Mammoth bones are found in great abundance in the islands
+off the northern coast of Siberia. The remains of the rhinoceros
+are also found. Pallas, in 1772, obtained from Wiljuiskoi,
+in latitude 64°, a rhinoceros taken from the sand in
+which it had been frozen. This carcass emitted an odor like
+putrid flesh, part of the skin being covered with short, crisp
+wool and with black and gray hairs. Professor Brandt, in
+1846, extracted from the cavities in the molar teeth of this
+skeleton a small quantity of half-chewed pine leaves and coniferous
+wood. And the blood-vessels in the interior of the
+<span class="tei tei-pb" id="page141">[pg 141]</span><a name="Pg141" id="Pg141" class="tei tei-anchor"></a>
+head appeared filled, even to the capillary vessels, with coagulated
+blood, which in many places still retained its original
+red color.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We find that Mr. Boyd Dawkins and Mr. Sanford assert
+that the cave-lion is only a large variety of the existing lion—identical
+in species. Herodotus says: <span class="tei tei-q">“The camels in the
+army of Xerxes, near the mountains of Thessaly, <em class="tei tei-emph"><span style="font-style: italic">were attacked
+by lions</span></em>.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Sir John Lubbock, in his Prehistoric Times, page 293,
+says the cave-hyena <span class="tei tei-q">“is now regarded as scarcely distinguishable
+specifically from the <span class="tei tei-hi"><span style="font-style: italic">Hyæna crocuta</span></span>, or spotted hyena of
+Southern Africa,”</span> while Mr. Busk and M. Gervais identify
+the <em class="tei tei-emph"><span style="font-style: italic">cave-bear</span></em> with the <span class="tei tei-hi"><span style="font-style: italic">Ursus ferox</span></span>, or grizzly bear
+of North America. What is the bearing of these facts on the question
+of the antiquity of the remains found in the bone caverns?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Do these facts justify men in carrying human remains,
+found along with the remains of these animals in the caves,
+back to the remote period of one or two hundred thousand
+years?—a long time, this, for flesh upon the bones and food
+in the stomach to remain in a state of preservation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“So fresh is the ivory throughout Northern Russia,”</span> says
+Lyell, <span class="tei tei-hi"><span style="font-style: italic">Principles, vol. 1, p. 183</span></span>, <span class="tei tei-q">“that, according to Tilesius,
+thousands of fossil tusks have been collected and used in
+turning.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Mr. Dawkins says: <span class="tei tei-q">“We are compelled to hold that the
+cave-lion which preyed upon the mammoth, the woolly rhinoceros
+and musk-sheep in Great Britain, is a mere geographical
+variety of the great carnivore that is found alike in the
+tropical parts of Asia and throughout the whole of Africa.”</span>
+Popular Science Review for 1869, p. 153. It has been customary
+to speak of all these animals as <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">the great extinct</span></em>
+mammalia,”</span> and to regard them all as much larger than existing
+animals of the same kind, but three of the most
+important still exist, and the cave-lions, at least some of the
+specimens, were smaller than the lion of the present. According
+to Sir John Lubbock the <span class="tei tei-q">“Irish elk, the elephants
+and the three species of rhinoceros are, perhaps, the only
+<span class="tei tei-pb" id="page142">[pg 142]</span><a name="Pg142" id="Pg142" class="tei tei-anchor"></a>
+ones which are absolutely extinct.”</span> Prehistoric Times, p.
+290. <span class="tei tei-q">“Out of seventeen principal <span class="tei tei-q">‘palæolithic’</span> mammalia,
+ten, until recently, were regarded <span class="tei tei-q">‘extinct;’</span> but it is now believed
+that the above-mentioned elk, elephants and rhinoceros
+are the only extinct mammalia. Dr. Wilson affirms that
+skeletons of the Irish elk have been found at Curragh,
+Ireland, in marshes, some of the bones of which were in such
+fresh condition that the marrow is described as having the appearance
+of fresh suet, and burning with a clear flame.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Professor Agassiz admits the continuance of the Irish elk
+to the fourteenth century to be <span class="tei tei-q">“probable.”</span> It is certain that
+this elk continued in Ireland down to what is claimed as the
+age of iron, and possibly in Germany down to the twelfth
+century. It is also certain that it was a companion of the
+mammoth and of the woolly rhinoceros. The aurochs, or
+European bison, whose remains are found in the river gravel
+and the older bone caves, is mentioned by Pliny and Seneca.
+They speak of it as existing in their time; it is also named in
+the Niebelungen Lied. It existed in Prussia as late as 1775,
+and is still found wild in the Caucasus. The present Emperor
+of Russia has twelve herds, which are protected in the forests
+of Lithuania. During the session of the International Archæological
+Congress at Stockholm, in 1874, the members of the
+body made an excursion to the isle of Bjorko, in Lake Malar,
+near Stockholm, where there is an ancient cemetery of two
+thousand tumuli. Within a few hundred yards from this is
+the site of the ancient town. Several trenches were run through
+this locality, and many relics obtained by the members of the
+congress. On the occasion Dr. Stolpe, who was familiar with
+the previous discoveries at this point, delivered a lecture on
+the island and its remains. They all, he stated, belong to the
+second age of iron in Sweden, and consisted of implements of
+iron, ornaments of bronze, and animal bones; Kufic coins have
+been found, along with cowrie-shells, and silver bracelets.
+The number of animal bones met with is immense, more than
+fifty species being represented, and what is especially noteworthy,
+<em class="tei tei-emph"><span style="font-style: italic">the marrow bones were all crushed or split</span></em>, just as in
+<span class="tei tei-pb" id="page143">[pg 143]</span><a name="Pg143" id="Pg143" class="tei tei-anchor"></a>
+the palæeolithic times. The principal wild beasts were the
+lynx, the wolf, the fox, the beaver, the elk, the <em class="tei tei-emph"><span style="font-style: italic">reindeer</span></em>, etc.
+Dr. Stolpe refers the formation of this <span class="tei tei-q">“pre-historic”</span> city to
+<span class="tei tei-q">“about the middle of the eighth century after Christ,”</span> and
+says it was probably destroyed <span class="tei tei-q">“about the middle of the
+eleventh century.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“During this period the reindeer existed in this part of
+Sweden.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Recent scientific discovery demands that we should almost
+modernize the animals we used to regard as belonging to a
+period of a hundred thousand years ago.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Scientists have been addicted to unwise and inconsiderate
+haste in the announcement of new theories touching alleged
+facts; they have blundered repeatedly in their efforts to confound
+the Christian and set aside Moses. No less than eighty
+theories touching that many facts and discoveries have been
+developed during the period of fifty years, that were brought
+before the Institute of France in 1806, and not one of them
+survives to-day.”</span> Truly the history of scientific investigation
+reveals the same fallibility of human nature that is known in
+the many errors found in the line of theological investigation.
+Truth, in science and religion, stands true to her God—<em class="tei tei-emph"><span style="font-style: italic">man
+alone deviates</span></em>.
+</p>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc9" id="toc9"></a>
+<a name="pdf10" id="pdf10"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Draper's Conflict Between Religion And Science.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+No one idea has produced a greater sensation among skeptics
+and unbelievers than the idea of a conflict between science
+and Christianity. The history of the affair reminds us of the
+ghost stories that frighten people in their boyish days. There
+was, in truth, no foundation for the sensation. Mr. Draper
+never intended that his work entitled <span class="tei tei-q">“Conflict between Religion
+and Science,”</span> should be construed to mean Conflict
+between the Bible and Science, or between Christianity, as
+set forth by the primitive Christians and science, but conflict
+<span class="tei tei-pb" id="page144">[pg 144]</span><a name="Pg144" id="Pg144" class="tei tei-anchor"></a>
+between apostate religion and science; or, rather, between
+corruptors of the ancient religion and science.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+He says, <span class="tei tei-q">“I have had little to say respecting the two great
+Christian confessions, the protestant and the Greek churches.
+As to the latter, it has never, since the restoration of science,
+arrayed itself in opposition to the advancement of knowledge.
+On the contrary, it has always met it with welcome. It has
+observed a reverential attitude to truth, from whatever quarter
+it might come. Recognizing the apparent discrepancies
+between its interpretations of revealed truth and the discoveries
+of science, it has always expected that satisfactory explanations
+and reconciliations would ensue, <em class="tei tei-emph"><span style="font-style: italic">and in this it has not
+been disappointed</span></em>.”</span> Will all who read these lines take notice
+that Mr. Draper takes the Christian's side in the above statement.
+<span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">In this it has not been disappointed.</span></em>”</span> In what?
+Answer—Its expectation that satisfactory explanations and
+reconciliations would follow the discoveries of science, by
+means of which apparent discrepancies between the church's
+interpretations of revealed truth and the discoveries of
+science would disappear. Mr. Draper adds, <span class="tei tei-q">“It would have
+been well for modern civilization if the Roman church had
+done the same.”</span> He guards his readers by the following: <span class="tei tei-q">“In
+speaking of Christianity, reference is generally made to the
+Roman church, partly because its adherents compose the majority
+of Christendom, partly because its demands are the
+most pretentious, and partly because it has commonly sought
+to enforce those demands by the civil power. None of the
+protestant churches have ever occupied a position so imperious,
+none have ever had such widespread political influence.
+For the most part they have been averse to constraint, and
+except in very few instances their opposition has not passed
+beyond the exciting of theological odium.”</span> Preface, pp. 10, 11.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+On pages 215 and 216, speaking upon the great question of
+the proper relations of Christianity and science, Mr. Draper
+says: <span class="tei tei-q">“In the annals of Christianity the most ill-omened
+day is that in which she separated herself from science. She
+compelled Origen, at that time (A. D. 231) its chief representative
+<span class="tei tei-pb" id="page145">[pg 145]</span><a name="Pg145" id="Pg145" class="tei tei-anchor"></a>
+and supporter in the church, to abandon his charge
+in Alexandria and retire to Cæsarea. In vain through
+many subsequent centuries did her leading men spend
+themselves in, as the phrase then went, <span class="tei tei-q">‘drawing forth the
+internal juice and marrow of the scriptures for the explaining
+of things.’</span> Universal history from the <em class="tei tei-emph"><span style="font-style: italic">third</span></em> to the <em class="tei tei-emph"><span style="font-style: italic">sixteenth</span></em>
+century shows with what result. The dark ages owe their
+darkness to this fatal policy.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The pure Christianity, as well as Christians of 231 years,
+are exonerated by Mr. Draper. Unbeliever, will you remember
+this? Many unbelievers, like drowning men catching at
+straws, have endeavored to make it appear that Mr. Draper's
+book, entitled <span class="tei tei-q">“Conflict Between Religion and Science,”</span> makes
+a square fight between the Bible and science. So far is this
+from the truth that, on the contrary, it does not even set up
+a square issue between Protestantism and science; its issue lies
+between Roman Catholic religion and science. Hear him:
+<span class="tei tei-q">“Then has it, <em class="tei tei-emph"><span style="font-style: italic">in truth</span></em>, come to this, that Roman Christianity
+and science are recognized by their respective adherents as being
+absolutely incompatible; they can not exist together; one must
+yield to the other; mankind must make its choice—it can not
+have both. While such is, perhaps, the issue as regards
+Catholicism, a reconciliation of the reformation with science
+is not only possible, but would easily take place if the protestant
+churches would only live up to their maxim taught by Luther
+and established by so many years of war. That maxim
+is the right of private interpretation of the scriptures. It was
+the foundation of intellectual liberty.”</span> (Did Luther say the
+foundation of intellectual liberty?) But if a personal interpretation
+of the book of Revelation is permissible, how can it
+be denied in the case of the book of nature? In the misunderstandings
+that have taken place, we must ever bear in mind
+the infirmities of men. The generations that immediately followed
+the reformation may perhaps be excused for not comprehending
+the full significance of cardinal principle, and for not
+on all occasions carrying it into effect. When Calvin caused
+Servetus to be burnt he was animated, not by the principles of
+<span class="tei tei-pb" id="page146">[pg 146]</span><a name="Pg146" id="Pg146" class="tei tei-anchor"></a>
+the reformation, but by those of Catholicism, from which he
+had not been able to emancipate himself completely. And
+when the clergy of influential protestant confessions have stigmatized
+the investigators of nature as infidels and atheists, the
+same may be said. (No man should be called by a name that
+does not truthfully represent him.) Now listen to Mr. Draper:
+<span class="tei tei-q">“For Catholicism to reconcile itself to science, there are formidable,
+perhaps insuperable obstacles in the way. For protestantism
+to achieve that great result there are not.”</span>—<span class="tei tei-hi"><span style="font-style: italic">Conflict
+Between Religion and Science</span></span>, pp. 363, 364. Thus Draper
+speaks for himself.
+</p>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc11" id="toc11"></a>
+<a name="pdf12" id="pdf12"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Facts Speak Louder Than Words, Or What Christianity
+Has Done For Cannibals.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Fijians, a quarter of a century ago, were noted for cannibalism.
+The following scrap of history may be of importance
+as a shadow to contrast with the sunshine. It is taken
+from Wood's History of the Uncivilized Races:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Fijians are more devoted to cannibalism than the New
+Zealanders, and their records are still more appalling. A New
+Zealander has sometimes the grace to feel ashamed of mentioning
+the subject in the hearing of an European, whereas it is
+impossible to make a Fijian really feel that in eating human
+flesh he has committed an unworthy act. He sees, indeed,
+that the white man exhibits great disgust at cannibalism, but
+in his heart he despises him for wasting such luxurious food
+as human flesh.... The natives are clever enough at
+concealing the existence of cannibalism when they find that it
+shocks the white men. An European cotton grower, who had
+tried unsuccessfully to introduce the culture of cotton into
+Fiji, found, after a tolerable long residence, that four or five
+human beings were killed and eaten weekly. There was plenty
+of food in the place, pigs were numerous, and fish, fruit and
+vegetables abundant. But the people ate human bodies as
+often as they could get them, not from any superstitious motive,
+<span class="tei tei-pb" id="page147">[pg 147]</span><a name="Pg147" id="Pg147" class="tei tei-anchor"></a>
+but simply because they preferred human flesh to pork....
+Many of the people actually take a pride in the
+number of human bodies which they have eaten. One chief
+was looked upon with great respect on account of his feats of
+cannibalism, and the people gave him a title of honor. They
+called him the Turtle-pond, comparing his insatiable stomach
+to the pond in which turtles are kept; and so proud were they
+of his deeds, that they even gave a name of honor to the bodies
+brought for his consumption, calling them the <span class="tei tei-q">“Contents of
+the Turtle-pond.”</span> ... One man gained a great name
+among his people by an act of peculiar atrocity. He told his
+wife to build an oven, to fetch firewood for heating it, and to
+prepare a bamboo knife. As soon as she had concluded her
+labors her husband killed her, and baked her in the oven
+which her own hands had prepared, and afterward ate her.
+Sometimes a man has been known to take a victim, bind him
+hand and foot, cut slices from his arms and legs, and eat them
+before his eyes. Indeed, the Fijians are so inordinately vain
+that they will do anything, no matter how horrible, in order
+to gain a name among their people; and Dr. Pritchard, who
+knows them thoroughly, expresses his wonder that some chief
+did not eat slices from his own limbs.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Cannibalism is ingrained in the very nature of the Fijian,
+and extends through all classes of society. It is true that
+there are some persons who have never eaten human flesh, but
+there is always a reason for it. Women, for example, are seldom
+known to eat <span class="tei tei-q">‘bakolo,’</span> as human flesh is termed, and there
+are a few men who have refrained from cannibalism through
+superstition. Every Fijian has his special god, who is supposed
+to have his residence in some animal. One god, for
+example, lives in a rat, another in a shark, and so on. The
+worshiper of that god never eats the animal in which his
+divinity resides, and as some gods are supposed to reside in
+human beings, their worshipers never eat the flesh of man.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Recent History Of The Same People In Brief.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“In the Fiji islands, where half a century ago the favorite
+dish of food was human flesh, there are at present eight hundred
+<span class="tei tei-pb" id="page148">[pg 148]</span><a name="Pg148" id="Pg148" class="tei tei-anchor"></a>
+and forty-one chapels, and two hundred and ninety-one
+other places where preaching is held, with fifty-eight missionaries
+busily engaged in preparing the way for others. The
+membership numbers twenty-three thousand two hundred and
+seventy-four persons.”</span> <span class="tei tei-hi"><span style="font-style: italic">The Evangelist of January 29, 1880.</span></span>
+It is possible that some infidel might have been literally
+eaten up had it not been for the influence of the Bible. <span class="tei tei-q">“According
+to the accounts of some of the older chiefs, whom we
+may believe or not as we like, there was once a time when
+cannibalism did not exist. Many years ago some strangers
+from a distant land were blown upon the shores of Fiji, and
+received hospitably by the islanders, who incorporated them
+into their own tribes, and made much of them. But, in process
+of time, these people became too powerful, killed the
+Fijian chiefs, took their wives and property, and usurped
+their office.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the emergency the people consulted the priests, who said
+that the Fijians had brought their misfortunes upon themselves.
+They had allowed strangers to live, whereas <span class="tei tei-q">“Fiji for
+the Fijians”</span> was the golden rule, and from that time every
+male stranger was to be killed and eaten, and every woman
+taken as a wife. The only people free from this law were
+the Tongans.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The state of the Fijians is wonderfully changed—even an
+American infidel may now visit those people without being
+flayed and roasted and devoured.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“The Samoan islands have been entirely christianized.
+Out of a population of forty thousand, thirty-five thousand
+are connected with Christian churches.</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“In 1830 the native Christians in India, Burmah, and North
+and South Ceylon numbered 57,000. Last October there
+were 460,000. Facts similar in character might be given of
+Madagascar, South Africa and Japan.”</span> <span class="tei tei-hi"><span style="font-style: italic">Evangelist.</span></span> What a
+curse (?) the Bible is to the poor heathen. It robs them of
+their <span class="tei tei-q">“long-pig,”</span> human flesh, as well as their cruel, murderous
+habits, and curses them (?) with virtue and the hope of
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-variant: small-caps">heaven</span></span>.”</span>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page149">[pg 149]</span><a name="Pg149" id="Pg149" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc13" id="toc13"></a>
+<a name="pdf14" id="pdf14"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Are We Simply Animals?</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What is man? The materialist says, <span class="tei tei-q">“He is the highest
+order of the animal kingdom, or an animal gifted with intelligence.”</span>
+If such be true, it may be said with equal propriety,
+that animals are men without reason. Are they? Does manhood
+consist in mere physical form? Can you find it in simple
+physical nature? Man holds many things in his physical
+nature in common with the animal; but is he, on this account,
+to be considered as a mere animal? There are plants that
+seem to form a bridge over the chasm lying between the vegetable
+and animal kingdoms. Are those plants animals
+without sensation? Why not? What is the logical and
+scientific difference between saying plants, which make the
+nearest approach to the animal are animals without sensation,
+and saying animals are men without intelligence? Let it be
+understood at all times, that if man is simply an animal endowed
+with the gift of reason, an animal may be simply a
+vegetable endowed with the gift of sensation. <span class="tei tei-q">“The bodies of
+mere animals are clothed with scales, feathers, fur, wool or
+bristles, which interpose between the skin and the elements
+that surround and affect the living animal.”</span> All these insensible
+protectors <span class="tei tei-q">“ally animals more closely to the nature of
+vegetables.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“The body of a human being has a beautiful, thin, highly
+sensitive skin, which is not covered with an insensitive, lifeless
+veil.”</span> Man's body is in noble contrast with all mere animals.
+It is so formed that its natural position is erect. <span class="tei tei-q">“The eyes
+are in front; the ligaments of the neck are not capable of
+supporting, for any considerable length of time, the head when
+hanging down; the horizontal position would force the blood
+to the head so violently that stupor would be the result. The
+mouth serves the mind as well as the body itself. According
+to the most critical calculation, the muscles of the mouth are
+so movable that it may pronounce fifteen hundred letters.”</span>
+What a wonderful musical instrument.
+</p>
+
+<span class="tei tei-pb" id="page150">[pg 150]</span><a name="Pg150" id="Pg150" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The mouth of the mere animal serves only physical purposes.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man turns his head from right to left, from earth to sky,
+from the slimy trail of the crustacean in the ocean's bottom to
+the contemplation of the innumerable stars in the heavens.
+The human body was created for the mind; its structure is
+correlated with mind. The animal has a sentient life; man
+an intelligent, reasoning nature.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When animals are infuriated and trample beneath their feet
+everything that lies in their way, we do not say they are <em class="tei tei-emph"><span style="font-style: italic">insane</span></em>,
+but <em class="tei tei-emph"><span style="font-style: italic">mad</span></em>. <span class="tei tei-q">“Man is an intelligent spirit,”</span> or mind, <span class="tei tei-q">“served
+by an organism.”</span> We know that mind exists by our consciousness
+of that which passes within us. The propriety of
+the sayings of Descartes, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">I think, therefore I am</span></em>,”</span> rests upon
+the consciousness that we are thinking beings. This intelligence
+is not obtained by the exercise of any of the senses. It
+does not depend upon external surroundings. Its existence
+is a fact of consciousness, of certain knowledge, and hence a
+fact in mental science.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We are continually conscious of the existence of the mind,
+which makes its own operations the object of its own thought;
+that it should have no existence is a contradiction in language.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Experience teaches us that the materialistic theory of the
+existence of the mind is utterly false. In an act of perception
+I distinguish the pen in my hand, and the hand itself,
+from my mind which perceives them. This distinction is a
+fact of the faculty of perception—a particular fact of a particular
+faculty. But the general fact of a general distinction
+of which this is only a special case, is the distinction of the <em class="tei tei-emph"><span style="font-style: italic">I</span></em>
+and <em class="tei tei-emph"><span style="font-style: italic">not I</span></em>, which belongs to the consciousness as the general
+faculty. He who denies the contrast between mind-knowing
+and matter-known is dishonest, for it is a fact of consciousness,
+and such can not be honestly denied. The facts given
+in consciousness itself can not be honestly doubted, much less
+denied.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Materialists have claimed that mind is simply the result of
+the molecular action of the brain. This theory is as unreal as
+<span class="tei tei-pb" id="page151">[pg 151]</span><a name="Pg151" id="Pg151" class="tei tei-anchor"></a>
+Banquo's ghost—it will not bear a moment's investigation. It
+is simply confounding the action of the mind upon the brain
+with the mind itself. Every effect must have a cause. When
+I make a special mental effort what is the cause lying behind
+the effort? Is it the molecular action of the brain? I <em class="tei tei-emph"><span style="font-style: italic">will
+to</span></em> make the effort, and do it. Then will power lies behind
+brain action. But power is a manifest energy; there is something
+lying behind it to which it belongs as an attribute;
+what is it? Answer, <em class="tei tei-emph"><span style="font-style: italic">will</span></em>. But, where there is a <em class="tei tei-emph"><span style="font-style: italic">will</span></em> there
+must of a necessity be that which <em class="tei tei-emph"><span style="font-style: italic">wills</span></em>. What is it that <em class="tei tei-emph"><span style="font-style: italic">wills</span></em>
+to make a special mental effort—that lies away back <span class="tei tei-q">“behind
+the throne”</span> and controls the helm? It is evidently the I,
+<em class="tei tei-emph"><span style="font-style: italic">myself</span></em>, the <span class="tei tei-q">“inner man,”</span> <em class="tei tei-emph"><span style="font-style: italic">the spirit</span></em>. On one occasion, when
+some of the disciples of the Nazarene were sleepy, Jesus said
+to them, <span class="tei tei-q">“The spirit indeed is willing, but the flesh is weak.”</span>
+It is the spirit that <em class="tei tei-emph"><span style="font-style: italic">wills</span></em> to make a special mental effort.
+Here is the <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">font</span></em>”</span> of all our ideas. <span class="tei tei-q">“What man knoweth
+the things of a man, save the spirit of man which is in him?”</span>
+1 Cor., ii, 11. <em class="tei tei-emph"><span style="font-style: italic">Will</span></em>, as an effect, belongs to the spirit of
+man, as <em class="tei tei-emph"><span style="font-style: italic">the cause</span></em> lying behind. Beyond this no man can
+trace this subject, short of crossing over from the spirit of
+man to the invisible Father of spirits. The spirit of man is a
+<em class="tei tei-emph"><span style="font-style: italic">wonderful intelligence</span></em>! <span class="tei tei-q">“The body without the spirit is dead,
+being alone.”</span> When we analyze the physical structure back to
+the germ and sperm-cells we are brought face to face with the
+invisible builder. Call it what you may, it still remains the
+same invisible architect, which, being matter's master, built
+the organism. We live, and breathe; we die, and cease
+breathing. Dead bodies do not breathe. Therefore, life lies
+behind breath, and spirit behind life. So life and breath are
+both effects, which find their ultimate or cause in <em class="tei tei-emph"><span style="font-style: italic">spirit</span></em>.
+This at once sets aside all that materialists have said in order
+to show that spirit and breath are one and the same. The
+original term, translated by the term spirit has, in its history,
+away back in the past, a <em class="tei tei-emph"><span style="font-style: italic">physical</span></em> currency. The old-fashioned
+materialist or <span class="tei tei-q">“soul-sleeper”</span> finds his fort in this fact.
+His entire aim is to get the people back to an old and obsolete
+<span class="tei tei-pb" id="page152">[pg 152]</span><a name="Pg152" id="Pg152" class="tei tei-anchor"></a>
+currency of the term <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">pneuma</span></em>.”</span> If we lay aside words
+which were used in a physical sense, in times gone by, we
+will not have many words to express the ideas embraced in
+mental science. In ancient times <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">pneuma</span></em>”</span> signified both
+mind and wind, or air. In later times it lost its physical currency,
+and no longer signifies, in its general currency, breath
+or air. The adjective, <span class="tei tei-q">“<em class="tei tei-emph"><span style="font-style: italic">pneumatikos</span></em>,”</span> is <em class="tei tei-emph"><span style="font-style: italic">never used</span></em>
+in a physical sense. It came into use too late.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We have many examples of old meanings passing away
+from words. <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sapientia</span></span>,”</span> in Latin
+originally meant only the power of tasting. At present it means <em class="tei tei-emph"><span style="font-style: italic">wisdom</span></em>,
+<em class="tei tei-emph"><span style="font-style: italic">prudence</span></em>, <em class="tei tei-emph"><span style="font-style: italic">discretion</span></em>, <em class="tei tei-emph"><span style="font-style: italic">discernment</span></em>,
+<em class="tei tei-emph"><span style="font-style: italic">good sense</span></em>, <em class="tei tei-emph"><span style="font-style: italic">knowledge</span></em>, <em class="tei tei-emph"><span style="font-style: italic">practical wisdom</span></em>,
+<em class="tei tei-emph"><span style="font-style: italic">philosophy</span></em>, <em class="tei tei-emph"><span style="font-style: italic">calmness</span></em>, <em class="tei tei-emph"><span style="font-style: italic">patience</span></em>. The word
+<span class="tei tei-q">“<span class="tei tei-foreign"><span style="font-style: italic">sagacitas</span></span>,”</span> originally meant only the faculty
+of <em class="tei tei-emph"><span style="font-style: italic">scenting</span></em>, now it means
+the power of seeing or perceiving anything easily. In old
+literature we may read of the sagacity of dogs; keenness of
+scent. But it is now sharpness of wit; keenness of perception,
+subtilty, shrewdness, acuteness, penetration, ingenuity. The
+terms, <span class="tei tei-q">“attentio,”</span> <span class="tei tei-q">“intentio,”</span> <span class="tei tei-q">“comprehensio,”</span> <span class="tei tei-q">“apprehensio,”</span>
+<span class="tei tei-q">“penetratio,”</span> and understanding are all just so many bodily
+actions transferred to the expression of <em class="tei tei-emph"><span style="font-style: italic">mental energies</span></em>.
+There is just the same reason for giving to all these terms
+their old, obsolete, physical currency that there is for giving
+to pneuma, or spirit, the old obsolete currency of wind or air.
+You must ever remember that it is the business of lexicographers
+in giving the history of words, to set before you the
+first as well as the latest use of terms. In strict harmony with
+all this Greenfield gives <span class="tei tei-q">“<span class="tei tei-foreign"><span style="font-style: italic">pneuma</span></span>”</span>
+<em class="tei tei-emph"><span style="font-style: italic">thus</span></em>:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. Wind, air in motion, breathing, breath, expiration,
+respiration, spirit, i. e. the human soul, that is, the vital principle
+in man, life. Matthew xxvii, 50; Rev. xiii, 15.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. Of the rational soul, mind, that principle in man which
+thinks, feels, desires, and wills. Matthew v, 3, 26, 41.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. Of the human soul after its departure from the body, a
+spirit, soul. Acts xxiii, 8, 9; Hebrews xii, 23.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+4. Spc. Spirit, that is, temper, disposition, affections, feelings,
+inclination, qualities of mind.
+</p>
+
+<span class="tei tei-pb" id="page153">[pg 153]</span><a name="Pg153" id="Pg153" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+5. Construed with <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">mou</span></span>”</span> and <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">sou</span></span>”</span>
+(<em class="tei tei-emph"><span style="font-style: italic">I</span></em> and <em class="tei tei-emph"><span style="font-style: italic">thou</span></em>), it
+forms a periphrasis for the corresponding personal pronoun.
+Mark ii, 8; Luke i, 47. A spirit, that is, <span class="tei tei-hi"><span style="font-variant: small-caps">a simple, spiritual,
+incorporeal, intelligent being</span></span>. Spoken of
+God. John iv, 24. Of angels. Hebrews i, 14. Of evil spirits,
+Matthew viii, 16; Mark ix, 20. A divine spirit, spoken of
+the spiritual nature of Christ. 1 Corinthians xv, 45; 1 Peter
+iii, 18. Of the Holy Spirit. Matthew iii, 16-28; John xv, 26;
+Acts i, 8; Romans ix, 1.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Robinson, in his Lexicon, sums up the history of its use
+thus:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. Pneuma, from pneo, to breathe. A breathing, breath.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. Of the mouth or nostrils, a breathing, blast. The destroying
+power of God. Isaiah xi, 4; Psalm xxxiii, 6. The
+breath. Revelations xi, 11. <span class="tei tei-q">“Breath of life.”</span> Genesis vi, 17;
+vii, 15-22.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. Breath of air. Air in motion, a breeze, blast, the
+wind.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. The spirit of man, that is, the vital spirit, life, soul.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+4. The rational spirit, mind, soul (Latin
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">animus</span></span>), generally
+opposed to the body or animal (disposition) spirit. 1
+Thessalonians v, 23; 1 Corinthians xiv, 14.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+5. It implies will, council, purpose. Matthew xxvi, 41;
+Mark xiv, 38; Acts xviii, 5; xix, 21; 1 Chronicles v, 26;
+Ezra i, 1.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+6. It includes the understanding, intellect. Mark ii, 8;
+Luke i, 80, and ii, 40; 1 Corinthians ii, 11, 12; Exodus
+xxviii, 3; Job xx, 3; Isaiah xxix, 24.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+7. A spirit, that is, a simple, incorporeal, immaterial being,
+possessing higher capacities than man in his present state. Of
+created spirits, the human spirit, soul, after its departure from
+the body and as existing in a separate state. Hebrews xii,
+23; that is, to the spirits of just men made perfect. Robinson
+renders it thus: <span class="tei tei-q">“To the spirits of the just advanced to
+perfect happiness and glory.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is spoken of God in reference to his immateriality. John,
+<span class="tei tei-pb" id="page154">[pg 154]</span><a name="Pg154" id="Pg154" class="tei tei-anchor"></a>
+iv, 24. Of Christ in his exalted spiritual nature in distinction
+from his human nature. In Hebrews, ix, 14, in contrast with
+perishable nature. <span class="tei tei-q">“The <em class="tei tei-emph"><span style="font-style: italic">eternal spirit</span></em>,”</span> Holy spirit, spirit of
+God.—<span class="tei tei-hi"><span style="font-style: italic">Robinson's Lexicon.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+From all this it will be seen that it is impossible to limit the
+term spirit to its ancient <em class="tei tei-emph"><span style="font-style: italic">physical</span></em> currency. Our term <em class="tei tei-emph"><span style="font-style: italic">mind</span></em>
+is, for two reasons, a better word for its place in modern literature.
+First, it never had a physical application. Second, the
+terms are used indifferently in the New Testament when they
+relate to man. See Romans, i, 9 and vii, 25. All spirits are
+<em class="tei tei-emph"><span style="font-style: italic">one</span></em> in kind; in <em class="tei tei-emph"><span style="font-style: italic">character</span></em> the difference lies; that is,
+spirits are all <em class="tei tei-emph"><span style="font-style: italic">imperishable</span></em>. It is not in the nature of a spirit to cease
+to be. If it is, then there is no imperishable nature that is revealed
+to man. I submit for consideration the thought that
+there is no difference in the final results between the man who
+denies the existence of spirits altogether and the man who
+allows that spirits may cease to exist.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“We are cognizant of the existence of spirit by our direct
+consciousness of feelings, desires and ideas, which are to us the
+most certain of all realities.”</span>—<span class="tei tei-hi"><span style="font-style: italic">Carpenter.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“The body continually requires new materials and a continued
+action of external agencies. But the mind, when it
+has been once called into activity and has become stored with
+ideas, may remain active and may develop new relations and
+combinations among these, after the complete closure of the
+sensorial inlets by which new ideas can be excited <span class="tei tei-q">‘ab externo.’</span>
+Such, in fact, is what is continually going on in the
+state of dreaming.... The mind thus feeds upon the store of
+ideas which it has laid up during the activity of the sensory
+organs, and those impressions which it retains in its consciousness
+are working up into a never ending variety of combinations
+and successions of ideas, thus affording new sources of
+mental activity even to the very end of life.”</span>—<span class="tei tei-hi"><span style="font-style: italic">Carpenter.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In death the spirit returns to God, who gave it, retaining,
+doubtless, all its store of ideas and all its own inherent activities,
+which will continue while eternity endures.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page155">[pg 155]</span><a name="Pg155" id="Pg155" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc15" id="toc15"></a>
+<a name="pdf16" id="pdf16"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Our Relations To The Ancient Law And Prophets—What Are They?</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The above questions can not be answered intelligently without
+a knowledge of the character of the law, and of its relations
+to humanity, as well as a knowledge of the relations of the
+ancient prophets. The law given at Sinai as a <span class="tei tei-q">“covenant,”</span>
+with all the laws contained in the <span class="tei tei-q">“Book of the Law,”</span> was
+political in character; that is to say, it pertained to a community
+or nation. Such law is <em class="tei tei-emph"><span style="font-style: italic">always</span></em> political in its character.
+The ancient law pertained to the nation of the Jews. It was
+given to them as a community, and to no other people.
+Moses said, <span class="tei tei-q">“And the Lord spake unto you out of the midst
+of fire: Ye heard the voice of the words, but saw no similitude;
+only ye heard a voice. And he declared unto you his
+covenant, which he commanded you to perform, even ten commandments;
+and he wrote them upon two tables of stone.”</span>
+Deut. iv, 12, 13. <span class="tei tei-q">“And the Lord said unto Moses, Write
+thou these words; for after the <em class="tei tei-emph"><span style="font-style: italic">tenor</span></em> of these words I have
+made a covenant <em class="tei tei-emph"><span style="font-style: italic">with thee</span></em> and <em class="tei tei-emph"><span style="font-style: italic">with Israel</span></em>....
+And he wrote upon the tables <em class="tei tei-emph"><span style="font-style: italic">the words of the covenant</span></em>, the
+ten commandments.”</span> Exodus xxxiv, 27, 28. <span class="tei tei-q">“The Lord our
+God made a covenant with us in Horeb. The Lord <em class="tei tei-emph"><span style="font-style: italic">made
+not</span></em> this covenant with our fathers, but with us, who <em class="tei tei-emph"><span style="font-style: italic">are</span></em> all of
+us here alive this day.”</span> Deut. v, 2, 3. <span class="tei tei-q">“Behold, I have taught
+you statutes and judgments, even as the Lord my God commanded
+me, that ye should do so in the land whither ye go to
+possess it. Keep, therefore, and do them; for this is your
+wisdom and your understanding in the sight of the nations,
+which shall hear all these statutes, and say, Surely this great
+nation is a wise and understanding people. For what nation
+is there so great who hath God so nigh unto them, as the
+Lord our God is in all things that we call upon him for?
+And what nation is there so great that hath statutes and judgments
+so righteous as all this law which I set before you this
+day.”</span> Deut. iv, 5, 8.
+</p>
+
+<span class="tei tei-pb" id="page156">[pg 156]</span><a name="Pg156" id="Pg156" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The law or covenant, as written upon the two tables of
+stone, is given in full in one place, and only one, in all the
+book of the law, and I will now transcribe it from the fifth
+chapter of Deut. Here it is: <span class="tei tei-q">“I am the Lord, thy God,
+which brought thee out of the land of Egypt, from the house
+of bondage; thou shalt have none other gods before me; thou
+shalt not make thee any graven image, or any likeness of anything
+that is in heaven above, or that is in the earth beneath,
+or that is in the waters beneath the earth; thou shalt not bow
+down thyself unto them or serve them, for I, the Lord, thy
+God, am a jealous God, visiting the iniquity of the fathers
+upon the children unto the third and fourth <em class="tei tei-emph"><span style="font-style: italic">generation</span></em> of
+them that hate me, and showing mercy unto thousands of
+them that love me and keep my commandments.</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Thou shalt not take the name of the Lord, thy God, in
+vain; for the Lord will not hold him guiltless that taketh his
+name in vain.</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Keep the Sabbath day to sanctify it, as the Lord, thy God,
+hath commanded thee. Six days shalt thou labor and do all
+thy work, but the seventh is the Sabbath of the Lord, thy
+God; in it thou shalt not do any work; thou, nor thy son, nor
+thy daughter, nor thy maid-servant, nor thine ox, nor thine
+ass, nor any of thy cattle, nor thy stranger that is within thy
+gates, that thy man-servant and maid-servant may rest as well
+as thou; and remember that thou wast a servant in the land
+of Egypt, and that the Lord, thy God, brought thee out
+thence through a mighty hand and by a stretched out arm;
+<span class="tei tei-hi"><span style="font-variant: small-caps">therefore, the Lord, thy God, commanded thee to
+keep the Sabbath day</span></span>.</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Honor thy father and thy mother, as the Lord thy God
+hath commanded thee; that thy days may be prolonged, and
+that it may go well with thee in the land which the Lord thy
+God giveth thee.</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Thou shalt not kill.</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Neither shalt thou commit adultery.</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Neither shalt thou steal.</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Neither shalt thou bear false witness against thy neighbor.</span>
+</p>
+
+<span class="tei tei-pb" id="page157">[pg 157]</span><a name="Pg157" id="Pg157" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Neither shalt thou desire thy neighbor's wife, neither shalt
+thou covet thy neighbor's house, his field, or his man-servant,
+or his maid-servant, his ox, or his ass, or any thing that is
+thy neighbor's.</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“These words the Lord spake unto <em class="tei tei-emph"><span style="font-style: italic">all your assembly</span></em> in the
+mount, out of the midst of the fire, of the cloud and of the
+thick darkness, with a great voice; and he <em class="tei tei-emph"><span style="font-style: italic">added no more</span></em>.
+And <em class="tei tei-emph"><span style="font-style: italic">he wrote them in two tables of stone</span></em>, and delivered them
+unto me.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is the covenant as it was written upon the tables of
+stone. It is, by its facts, limited to the Jews, for they are
+the only people who were ever delivered from bondage in
+Egypt. The abrogation of this covenant is clearly presented
+in the following language, found in Zechariah, the eleventh
+chapter and tenth verse: <span class="tei tei-q">“And I took my staff, even
+Beauty, and cut it asunder, that I might break my covenant
+which I had made with <em class="tei tei-emph"><span style="font-style: italic">all the people</span></em>. And it was
+broken in that day; and so the poor of the flock that waited
+upon me knew that it was the word of the Lord. And I said
+unto them, If ye think good, give me my price; and if not,
+forbear. So they weighed for my price thirty pieces of silver.”</span>
+This language had its fulfillment in the sale which Judas
+Iscariot made of his Lord and the abrogation of the ancient
+covenant or law.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The prophets were not confined to the kingdom of Israel,
+or to any one kingdom, nor yet to any one dispensation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+They bore the word of the Lord to all the nations, as we
+learn from such language as this: <span class="tei tei-q">“The burden of the word
+of the Lord to Ninevah, to Sidon, to Tyre, to Idumea, to
+Babylon, to Samaria, to Egypt,”</span> and to many others. It is
+very remarkable that no such latitude or longitude of relationships
+belongs to the ancient law. It was confined to the
+Israelites.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Heavenly Father spake not to the ancients by his Son,
+but by the prophets. And much of that which they spake
+pertained to our own dispensation and to our own religion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Much, very much, of that which they gave lies in the very
+<span class="tei tei-pb" id="page158">[pg 158]</span><a name="Pg158" id="Pg158" class="tei tei-anchor"></a>
+foundation of our religion. We should always distinguish,
+<em class="tei tei-emph"><span style="font-style: italic">carefully</span></em>, between the Law and the prophets, and between
+these two and the psalms, remembering, however, that prophesy
+belongs also to many of the psalms. The abrogated
+covenant, or law, that was done away, was written upon stones.
+It, with all the laws which were after its <em class="tei tei-emph"><span style="font-style: italic">tenor</span></em>, was supplanted
+by the law of Christ. It was added because of transgression
+<em class="tei tei-emph"><span style="font-style: italic">till Christ, </span><span class="tei tei-q">“the seed,”</span></em> should come. When he came it expired
+by limitation, and through his authority the neighborly restrictions
+or limitations were taken off from moral precepts, which
+were re-enacted by him.
+</p>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc17" id="toc17"></a>
+<a name="pdf18" id="pdf18"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Funeral Services Of The National Liberal League.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The decent members of the Liberal League, who formed it
+to express their convictions, and who withdrew and formed a
+rival League when they found that the old organization had
+gone over to the defense of indecency, who gave to the
+League all the character it had, and who had great hopes at
+one time of destroying the influence of the preachers of the
+Gospel of Christ, and thereby ridding our country of that terrible
+pest called the Bible, have given up their name. Their
+<span class="tei tei-q">“priests”</span> have adopted the following arraignment of their
+old organization, a legitimate child of their own:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Voted that, in the judgment of this Board, the name
+<span class="tei tei-q">‘National Liberal League’</span> has become so widely and injuriously
+associated in the public mind with attempts to
+repeal the postal laws prohibiting the circulation of obscene
+literature by mail, with the active propagandism of demoralizing
+and licentious social theories, and with the support of
+officials and other public representatives who are on good
+grounds believed to have been guilty of gross immoralities,
+that it has been thereby unfitted for use by any organization
+<span class="tei tei-pb" id="page159">[pg 159]</span><a name="Pg159" id="Pg159" class="tei tei-anchor"></a>
+which desires the support of the friends of <span class="tei tei-q">‘natural morality.’</span> ”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus the child went into a far country and fed among
+swine, and, failing to come to itself and return to its father's
+house, the old gentleman disinherited it, <em class="tei tei-emph"><span style="font-style: italic">once</span></em> and forever. A
+younger son, however, is christened <span class="tei tei-q">“Liberal Union,”</span> and
+whether it will remain at home to take care of the old man in
+his dotage remains to be seen.
+</p>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc19" id="toc19"></a>
+<a name="pdf20" id="pdf20"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Huxley's Paradox.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“The whole analogy of natural operations furnish so complete
+and crushing an argument against the intervention of
+any but what are called secondary causes, in the production of
+all the phenomena of the universe, that, in view of the intimate
+relations of man and the rest of the living world, and
+between the forces exerted by the latter and all other forces, I
+can see no reason for doubting that all are co-ordinate terms
+of nature's great progression, from formless to formed, from
+the inorganic to the organic, from blind force to conscious intellect
+and will.”</span> <span class="tei tei-hi"><span style="font-style: italic">Huxley's Evidence of Man's Place in Nature</span></span>,
+London, 1864, p. 107.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A writer in the <span class="tei tei-hi"><span style="font-style: italic">Spectator</span></span> charged Professor Huxley with
+Atheism. The professor replies, in the number of that paper
+for February 10, 1866, thus: <span class="tei tei-q">“I do not know that I care
+very much about popular odium, so there is no great merit in
+saying that if I really saw fit to deny the existence of a God
+I should certainly do so for the sake of my own intellectual
+freedom, and be the honest Atheist you are pleased to say I
+am. As it happens, however, I can not take this position
+with honesty, inasmuch as it is, and always has been, a favorite
+tenet that Atheism is as absurd, logically speaking, as Polytheism.”</span>
+In the same sheet, he says: <span class="tei tei-q">“The denying the
+possibility of miracles seems to me quite as unjustifiable as
+Atheism.”</span> Is Huxley in conflict with Huxley?
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page160">[pg 160]</span><a name="Pg160" id="Pg160" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc21" id="toc21"></a>
+<a name="pdf22" id="pdf22"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Triumphing Reign Of Light.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The next psychic cycle, it seems to me, will witness a
+synthesis of thought and faith, a recognition of the fact that
+it is impossible for reason to find solid ground that is not consecrated
+ground; that all philosophy and all science belong
+to religion; that all truth is a revelation of God; that the
+truths of written revelation, if not intelligible to reason, are
+nevertheless consonant with reason; and that divine agency,
+instead of standing removed from man by infinite intervals
+of time and space, is, indeed, the true name of those energies
+which work their myriad phenomena in the natural world
+around us. This consummation—at once the inspiration of a
+fervent religion and the prophecy of the loftiest science—is
+to be the noontide reign of wedded intellect and faith, whose
+morning rays already stream far above our horizon.—<span class="tei tei-hi"><span style="font-style: italic">Winchell.</span></span>
+Re. and Sci. p. 84.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Experience proves to us that the matter which we regard
+as inert and dead, assumes action, intelligence, and
+life, when it is combined in a certain way.”</span>—<span class="tei tei-hi"><span style="font-style: italic">Atheist.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“But how does a germ come to live?”</span>—<span class="tei tei-hi"><span style="font-style: italic">Deist.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Life is organization with feeling.”</span>—<span class="tei tei-hi"><span style="font-style: italic">Atheist.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“But that you have these two properties from the motion
+of”</span> dead atoms, or matter alone, it is impossible to give any
+proof; and if it can not be proved, why affirm it? Why
+say aloud, <span class="tei tei-q">“I know,”</span> while you say to yourself, <span class="tei tei-q">“I know
+not?”</span>—<span class="tei tei-hi"><span style="font-style: italic">Voltaire.</span></span>
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When you venture to affirm that matter acts of itself by
+an eternal necessity, it must be demonstrated like a proposition
+in Euclid, otherwise you rest your system only on a
+perhaps. What a foundation for that which is most interesting
+to the human race!—<span class="tei tei-hi"><span style="font-style: italic">Voltaire.</span></span>
+</p>
+</div>
+</div>
+<hr class="doublepage" /><div class="tei tei-back" style="margin-bottom: 2.00em; margin-top: 6.00em">
+  <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+    <div id="pgfooter" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">***END OF THE PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION, APRIL, 1880***
+</pre><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader23" id="rightpageheader23"></a><a name="pgtoc24" id="pgtoc24"></a><a name="pdf25" id="pdf25"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Credits</span></h1><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr><th class="tei tei-label tei-label-gloss">February 19, 2009  </th></tr><tr><td class="tei tei-item"><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Project Gutenberg TEI edition 1</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-respStmt">
+        <span class="tei tei-name">
+            Produced by Bryan Ness, David King, and the Online Distributed
+            Proofreading Team at &lt;http://www.pgdp.net/&gt;.
+            (This book was produced from scanned images of public domain
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+        </span>
+      </span></td></tr></tbody></table></td></tr></tbody></table></div><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader26" id="rightpageheader26"></a><a name="pgtoc27" id="pgtoc27"></a><a name="pdf28" id="pdf28"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">A Word from Project Gutenberg</span></h1><p class="tei tei-p" style="margin-bottom: 1.00em">This file should be named 
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+      <title>The Christian Foundation, April, 1880</title>
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+      <p rend="font-size: xx-large; text-align: center">The Christian Foundation,</p>
+      <p rend="font-size: large; text-align: center">Or,</p>
+      <p rend="font-size: xx-large; text-align: center">Scientific and Religious Journal</p>
+      <p rend="font-size: large; text-align: center">Vol. 1. No 4.</p>
+      <p rend="font-size: large; text-align: center">April, 1880.</p>
+    </div>
+    <div rend="page-break-before: always">
+      <head>Contents</head>
+      <divGen type="toc" />
+    </div>
+
+  </front>
+<body>
+
+<pb n='121'/><anchor id='Pg121'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Is There A Counterfeit Without A Genuine?</head>
+
+<p>
+My object in this lesson is to present the myths, the ancient,
+fictitious and fanciful narratives concerning the gods, in such
+a manner as to enable you to see the utter absurdity of the
+idea that the religion of the Bible is of mythical origin.
+<emph>Myths</emph> are fictitious narratives, having an analogy more or less
+remote to something real. From this definition you discover
+that a myth is <emph>always</emph> a counterfeit, and as such always appears
+in evidence in favor of something more or less remote,
+that is true. Now, if the Bible had a mythical origin, it sustains
+some analogy to something found in the mythical or fictitious
+and fanciful narratives concerning the gods, and is
+therefore the myth of a myth; the counterfeit of a counterfeit.
+If such be the truth in the case, where do we find the
+origin of the myths from which <q>Bible myths</q> have descended?
+Is it found in the true God presiding over the elements
+of nature and the destinies of men, as well as the events
+of creation and providence? Or, can it be possible that we
+have many counterfeits <emph>without a genuine</emph>? Many myths sustaining
+no analogy, either near or remote, to anything real?
+It is an absurdity, destructive of the term employed, because
+<emph>myths</emph> cease to be <emph>myths</emph> without some near or remote relation to
+realities. They <emph>must</emph> sustain some analogy to something real.
+And <emph>counterfeits</emph> also cease to be <emph>counterfeits</emph> when it is shown
+<pb n='122'/><anchor id='Pg122'/>
+that they sustain no relation, through analogy or likeness, to
+anything that is genuine. In the mythical systems of olden
+times we have, in the midst of a vast deal of false and fanciful
+narrative concerning subordinate and secondary gods, evidence
+of a supreme God presiding over all things; and the
+secondary gods performing many things which belonged to
+the province of the <q>Almighty One,</q> with many degrading,
+vile and corrupting habits.
+</p>
+
+<p>
+A letter written by Maximus, a Numidian, to Augustin,
+reads thus: <q>Now, that there is a sovereign God, who is
+without beginning, and who, without having begotten anything
+like unto Himself, is, nevertheless, the Father and the
+former of all things, what man can be gross and stupid
+enough to doubt? He it is of whom, under different names,
+we adore the eternal power extending through every part of
+the world, thus honoring separately by different sorts of worship
+what may be called His several members, we adore Him
+entirely. May those subordinate gods preserve you under
+whose names, and by whom all we mortals upon earth adore
+the common Father of gods and men.</q> In this letter we
+have a clear presentation of the mythical system concerning
+the ancient gods, and also the <q>analagous relation</q> to the
+<q>Master God.</q> Each god having his particular dominion
+over place or passion, appears before us as a representative
+of the supreme, or <q>Master God;</q> and by worshiping each
+member or God they claimed to adore entirely the <q>common
+Father of gods and men.</q> Augustin answers, In your public
+square there are <emph>two statues</emph> of Mars, one naked, the other
+armed; and close by the figure of a man who, with three
+fingers advanced towards Mars, holds in check that divinity
+so dangerous to the whole town. With regard to what you
+say of such gods being portions of the only <q>true God,</q> I
+take the liberty you gave me to warn you not to fall into such
+a sacrilege; for that only God, of whom you speak, is doubtless
+He who is acknowledged by the whole world, and concerning
+whom, as some of the ancients have said, the ignorant
+agree with the learned. Now, will you say that Mars, whose
+<pb n='123'/><anchor id='Pg123'/>
+strength is represented by an inanimate man, is a portion of
+that God? That is to say, the dead statue controls Mars, and
+Mars is a subordinate god representing the infinite God, and
+is, therefore, a part of that God. Augustin adds, Not the
+Pantheon and all the temples consecrated to the inferior gods,
+nor even the temples consecrated to the twelve greater gods
+prevented <q>Deus Optimus Maximus,</q> God most good, most
+great, from being acknowledged throughout the empire.
+Voltaire says, <q>In spite of all the follies of the people who
+venerated secondary and ridiculous gods, and in spite of the
+Epicurians, who in reality acknowledged none, it is verified
+that in all times the magistrates and wise adored one sovereign
+God.</q> Secondary gods were <emph>myths</emph>, counterfeits, sustaining
+the <emph>relation</emph> of counterfeits. The ancients attributed their
+own passions to the <q>Master God,</q> and had subordinate gods
+representing passions. They also had a god for each part of
+His dominion; and these gods they called members of the
+true God, and claimed to worship Him, by worshiping all the
+members or gods. Mars was the god of war; Bacchus was the
+god of drunkenness. They had a god for this and a god for
+that. The ancient pagans seemed to think that infinite divisibility
+belonged to the <q>true God,</q> for they distinguished
+between passions, and divided up the universe among the gods
+until they had it crammed full of subordinate and ridiculous
+gods, each one a member of Jehovah, and each member a part
+of the great mythical system.
+</p>
+
+<p>
+Now, in order to establish the proposition that our religion
+is of mythical origin, it is necessary to show, first, that the
+Bible was written this side of or during the age of myths, and,
+having done this, it is necessary to show that the Hebrew
+people were a mythical people; neither of which can be accomplished.
+It will not be amiss to present in this connection
+a statement given by Justin to the Greeks. He says: <q>Of
+all your teachers, whether sages, poets, historians, philosophers,
+or law-givers, by far the oldest, as the Greek historians show
+us, was Moses.... For in the times of Ogyges and
+Inachus, whom some of your poets have supposed to have
+<pb n='124'/><anchor id='Pg124'/>
+been earth-born&mdash;that is, to have sprung from the soil, and
+hence one of the oldest inhabitants&mdash;<emph>the aborigines</emph>, Moses is
+mentioned as the leader and ruler of the Jewish nation.</q> He
+is mentioned as a very ancient and time-honored prince in the
+Athenian, Attic and Grecian histories. Polemon, in his first
+book of Hellenics, mentions Moses as the leader and ruler of
+the Jewish nation. Ptolemæus, in his history of Egypt, bears
+the same testimony. Apion, an Egyptian writer, in his book
+against the Jews, says <q>Moses led them.</q> Dr. Shaw, a modern
+traveler, says the inhabitants of Corondel, on the eastern
+side of the Red Sea, to this day preserve the remembrance of
+the deliverance of the children of Israel from their bondage
+in Egypt. Diodorus, the most renowned Greek historian, who
+employed thirty years epitomizing the libraries, and traveled
+over Asia and Europe for the sake of great accuracy, who
+wrote forty volumes of history, says he learned from the
+Egyptian priests that Moses was an ancient law-giver.
+</p>
+
+<p>
+It seems to us that, no sane man, who is acquainted with the
+ancient mythicals, can regard the religion of the Bible as a
+child of mythical descent. It is as deadly in its influence
+upon those myths, and all mythical worship, as it could be
+made by an infinite mind.
+</p>
+
+<p>
+Voltaire says <q>the character of the mythical gods is ridiculous;</q>
+we will add, it is ridiculous in the extreme. Listen&mdash;Hesiod,
+in his theogony, says: <q>Chronos, the son of Ouranos,
+or Saturn, son of Heaven, in the beginning slew his father,
+and possessed himself of his rule, and, being seized with a
+panic lest he should suffer in the same way, he preferred devouring
+his children, but Curetes, a subordinate god, by craft,
+conveyed Jupiter away in secret and afterwards bound his
+brother with chains, and divided the empire, Jupiter receiving
+the air, and Neptune the deep, and Pluto Hades.</q>
+</p>
+
+<p>
+Pros-er-pi-ne, Mella-nip-pe, Neptune, Pluto and Jupiter
+are all set forth in the mythical writings as adulterers.
+Jupiter was regarded as more frequently involved in that
+crime, being set down as guilty in many instances. For the
+love of Sem-e-le, it is said that he assumed wings and proved
+<pb n='125'/><anchor id='Pg125'/>
+his own unchastity and her jealousy. These are some of the
+exploits of the sons of Saturn. Hercules was celebrated by
+his three nights, sung by the poets for his successful labors.
+</p>
+
+<p>
+The son of Jupiter slew the Lion, and destroyed the many-headed
+Hydra; was able to kill the fleet man-eating birds,
+and brought up from hades the three-headed dog, Cerberus;
+effectually cleansed the Augean stable from its refuse; killed
+the bulls and stag whose nostrils breathed fire; slew the
+poisonous serpent and killed Ach-e-lò-us. The guest-slaying
+Bu-sí-ris was delighted with being stunned by the cymbals of
+the Sat-yrs, and to be conquered with the love of women; and
+at last, being unable to take the cloak off of Nessus, he
+kindled his own funeral pile and died. Such are specimens of
+the ancient myths. Their character is such as to leave an impassible
+gulf between them and the character of the God
+revealed in our religion. No development theory, seeking
+the origin of our religion in the old mythical system, can
+bridge across this chasm. It is as deep and broad as the distance
+between the antipodes. There is no analogy between
+these counterfeits or myths and the <q>true God,</q> save that remote
+power of God which is divided up and parceled out
+among them. Their morals were the worst. The whole
+mythical system is simply one grand demonstration of human
+apostacy from the <q>true God.</q> Homer introduces Zeus in
+love, and bitterly complaining and bewailing himself, and
+plotted against by the other gods. He represents the gods as
+suffering at the hands of men. Mars and Venus were
+wounded by Di-o-me-de. He says, <q>Great Pluto's self the
+stinging arrow felt when that same son of Jupiter assailed
+him in the very gates of hell, and wrought him keenest
+anguish. Pierced with pain, to the high Olympus, to the
+courts of Jupiter groaning he came. The bitter shaft remained
+deep in his shoulder fixed, and grieved his soul.</q> In the
+mythical system the gods are not presented as creators or first
+causes. Homer says, They were in the beginning generated
+from the waters of the ocean, and thousands were added by
+deifying departed heroes and philosophers. The thought of
+<pb n='126'/><anchor id='Pg126'/>
+one supreme Intelligence, the <q>God of Gods,</q>, runs through
+all the system of myths. It is found anterior to the myths,
+and, therefore, could not have had its origin with them. The
+character ascribed to our God, in our scriptures, has no place
+among the ancient myths. They hold the <q>Master God</q>
+before us only in connection with power, being altogether
+ignorant of His true character. They even went so far as to
+attribute much to Him that was ridiculous. One of the
+ancients said, <q>The utmost that a man can do is to attribute
+to the being he worships his imperfections and impurities,
+magnified to infinity, it may be, and then become worse by
+their reflex action upon his own nature.</q> This was verified in
+the ancient mythical religion, without exception, and without
+doubt.
+</p>
+
+<p>
+<q>The character of all the gods was simply human character
+extended in all its powers, appetites, lusts and passions.
+Scholars say there is no language containing words that express
+the Scriptural ideas of holiness and abhorrence of sin,
+except those in which the Scriptures were given, or into which
+they have been translated. These attributes must be known
+in order to salvation from sin, so God revealed Himself and
+gave the world a pure religion, as a standard of right and
+wrong, and guide in duty, and rule of life.</q>
+</p>
+
+<p>
+The history of the ancient nations of the earth gives a
+united testimony that their original progenitors possessed a
+knowledge of the one true and living God, who was worshiped
+by them, and believed to be an infinite, self-existent
+and invisible spirit. This notion was never entirely extinguished
+even among the idolatrous worshipers. Greek and
+Latin poets were great corrupters of theology, yet in the
+midst of all their Gods there is still to be found, in their writings,
+the notion of one supreme in power and rule, whom they
+confound with Jupiter.
+</p>
+
+<p>
+The age of myths began with the tenth generation after the
+flood. The evidence of this is given by Plato from one of the
+ancient poets in these words: <q>It was the generation <emph>then the
+tenth</emph>, of men endowed with speech, since forth the flood had
+<pb n='127'/><anchor id='Pg127'/>
+burst upon the men of former times, and Kronos, Japetus and
+Titan reigned, whom men of Ouranos proclaimed the noblest
+sons, and named them so, because of men <emph>endowed with gift
+of speech</emph>, they were the first,</q> that is to say, they were orators,
+<q>and others for their strength, as Heracles and Perseus,
+and others for their art. Those to whom either the subjects
+gave honor, or the rulers themselves <emph>assuming it</emph>, obtained the
+name, some from fear, others from reverence. Thus Antinous,
+through the benevolence of your ancestors toward their subjects,
+came to be regarded as a god. But those who came
+after adopted the worship without examination.</q> So testifies
+one who was schooled in philosophy. Do you say there are
+points of similitude between the Bible religion and the mythical?
+It would be strange if there were none, seeing that the
+mythical is truly what the term signifies, a counterfeit upon
+the genuine, or Biblical.
+</p>
+
+<p>
+The points of disagreement, however, are such as to demonstrate
+the fact that the ancient mythical people knew not the
+character of the Being, whom they conceived to be the <q>God
+of Gods and the Father of Gods and men.</q> Those who confound
+the Bible with the ancient myths upon the score of the
+analogy that exists between it and the myths, remind me of a
+very learned gentleman with whom I was once walking around
+an oat field, when he remarked, <q><emph>there</emph> is a very fine piece of
+wheat.</q> The man had been brought up in an eastern city, and
+was unable to distinguish between oats and wheat. I knew a
+gentleman who asked a man, standing by the side of an old-fashioned
+flax-break, what he thought it was used for? The
+man took hold of the handle, lifted it up and let it down a few
+times, and said: <q>It looks like it might be used to chop up
+sausage meat.</q> It is very natural for us to draw comparisons,
+and when we do not make ourselves familiar with things and
+their uses, we are very liable to be led into error by a few
+points of similitude. All the infidels with whom I have become
+acquainted look upon the Bible like the man looked upon
+the flax-break, and like the man looked upon the oat field. If
+one had looked upon the flax-break who was familiar with it,
+<pb n='128'/><anchor id='Pg128'/>
+he never could have dreamed of chopping sausage meat; and
+if the other had been familiar with wheat and oats, as they present
+themselves to the eye in the field in the month of June,
+he never would have called the oats wheat. And if any sane
+man will make himself familiar with both the Bible and the
+old system of myths and mythical worship, he will never confound
+the two. There are a thousand things, very different in
+character and origin, which have points of similitude. But
+similitude never proves identity short of completeness. While
+the analogy between the ancient mythical system of gods and
+their worship and the true God and His worship is restricted
+to power and intelligence, there exists a contrast between them
+deep as heaven is high and broad as the earth in point of moral
+character, virtue, and every ennobling and lovable attribute.
+</p>
+
+<p>
+There is an old myth in the Vedas&mdash;a god called <q>Chrishna.</q>
+The Vedas claim that he is in the form of a man; that he is
+black; that he is dressed in flowers and ribbons; that he is
+the father of a great many gods. It is surprising to see the
+eagerness with which some men bring up <q>Chrishna</q> in comparison
+with the Greek term <q>Christos</q>&mdash;Christ, and confound
+the two. The words are entirely different, save in a
+jingle of sound. They are no more alike than the terms
+<emph>catechist</emph>&mdash;one who instructs by questions and answers, and
+the term catechu&mdash;a dry, brown astringent extract. We could
+give many such examples in the history of unbelievers and
+their war upon the Bible, but this must suffice for the present.
+The truth is this: such men, as a general rule, neither understand
+the Bible in its teachings and character, nor the ancient
+mythical system. In it Jupiter, among the Romans, and
+throughout every language, appears before us as the <q>Father
+of Gods and men</q>&mdash;<q>the God of gods,</q> the <q>Master of the
+gods.</q> Voltaire says: It is false that Cicero, or any other
+Roman, ever said that it did not become the majesty of the
+empire to acknowledge a Supreme God. Their Jupiter, the
+Zeus of the Greeks and the Jehovah of the Phonecians, was
+always considered as the master of the secondary gods. He
+adds: But is not Jupiter, the master of all the gods, a word
+<pb n='129'/><anchor id='Pg129'/>
+belonging to every nation, from the Euphrates to the Tiber?
+Among the first Romans it was <hi rend='italic'>Jov</hi>, <hi rend='italic'>Jovis</hi>;
+among the Greeks, <hi rend='italic'>Zeus</hi>; among the Phonecians and Syrians and
+Egyptians, <hi rend='italic'>Jehovah</hi>. The last term is the Hebrew scriptural name of
+God&mdash;denoting <emph>permanent being</emph>&mdash;in perfect keeping with the
+Bible title or descriptive appellation, <q><hi rend='smallcaps'>I am that I am</hi>.</q>
+</p>
+
+<p>
+The ancient worshipers of the gods had lost all but the
+name, <emph>power</emph> and relation, which they ever knew of Jehovah.
+And they could do no more than clothe Jupiter with their own
+imperfections and impurities&mdash;and then place him above all
+the gods; it was necessary for them to view him as excelling
+in all the characteristics of the secondary gods. And having
+attributed to the gods all they knew of human passions and
+corruptions, they clothed Jupiter himself with more villainy
+and corruption than belonged to any other god. In this was
+the great blasphemous sacrilege of ancient idolatry. They
+thus demonstrated their own apostacy; and the fact that their
+system of gods was a counterfeit, a mythical system. They
+were destitute of any standard of right and wrong, having no
+conceptions of the divine character which were not drawn
+from their own imperfect and corrupt lives. The divine
+character, as revealed in the revelation of Christ, and presented
+to us as God manifest in the flesh, is at once the very
+opposite of the characters given in the myths. The distance
+between the two is the distance between the lowest degradation
+of God-like power exercised in the lowest passions, and
+the sublimity of Heaven's own spotless life. I love the religion
+of the Scriptures, because it restores to the race the lost
+knowledge of God and the additional life of Jesus&mdash;the only
+perfect model known in the history of the race. It is the
+life of God manifested in the flesh; make it <emph>your own</emph>, and it
+will save you. Mr. English, an American infidel, said: <q>Far
+be it from me to reproach the meek and compassionate, the
+amiable Jesus, or to attribute to him the mischiefs occasioned
+by his followers.</q>
+</p>
+
+<p>
+It is now conceded that Jesus Christ was <emph>no myth</emph> by all
+the great minds in unbelief. He lived. We love his life,
+<pb n='130'/><anchor id='Pg130'/>
+because all who would rob Him of His authority are compelled
+to speak well of it. Rousseau, another infidel, says: <q>It is
+impossible that he whose history the gospel records can be
+but a man,</q> adding, <q rend='pre'>Does he speak in the tone of an enthusiast,
+or of an ambitious sectary? What mildness! What
+purity in his manners! What touching favor in his instructions!
+What elevation in his maxims! What presence of
+mind! What ingenuity, and what justice in his answers!
+What government of his passions! What prejudice, blindness
+or ill faith must that be which dares to compare Socrates
+with the Son of Mary!</q>
+</p>
+
+<p>
+<q>What a difference between the two! Socrates, dying without
+a pain, without disgrace, easily sustains his part to the
+last. The death of Socrates, philosophizing with his friends,
+is the mildest that could be desired. That of Jesus, expiring
+in torments, injured, mocked, cursed by all the people, is the
+most horrible that can be feared. Socrates, taking the impoisoned
+cup, blesses him who presents it to him with tears.
+Jesus, in the midst of a frightful punishment, prays for his
+enraged executioners. Yes, if the life and death of Socrates
+are those of a wise man, the life and death of Jesus are those
+of a God.</q> If such be the model, the pattern, the example
+which I am to follow, let me live and die a Christian. I love
+the religion of Christ, because its character compels its
+enemies to speak thus of it. I love it because of its practical
+influence in elevating all into the moral image of Christ. I
+love it because it saves men through its influence from
+abominable sins and consequent sorrows that would tear up
+the hearts of thousands. I love it because it is the power of
+God to save the soul. I love it because it leads men into
+communion and fellowship with all the good. I love it because
+it leads to heaven and to God.
+</p>
+
+</div>
+
+<div>
+
+<p>
+Civilization, it is true, is an arbitrary term. Anthropologists
+have not yet settled the boundary line between a savage
+and a civilized people.&mdash;<hi rend='italic'>Prof. Owen, F. R. S.</hi>
+</p>
+
+</div>
+
+<pb n='131'/><anchor id='Pg131'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Design In Nature.</head>
+
+<p>
+It is scarcely necessary to designate instances in the works
+of nature, in which there is an appearance of purpose, for
+everything has this appearance. I will, however, mention
+several cases as samples.
+</p>
+
+<p>
+1. The adaptation of the covering of animals to the climates
+in which they live. Northern animals have thicker
+and warmer coats of fur or hair than Southern ones. And
+here it should be remarked that man, the only creature
+capable of clothing himself, is the only one that is not clothed
+by nature. Singular discrimination and care indeed for non-intelligence!
+</p>
+
+<p>
+2. The adaptation of animals to the elements in which
+they live, the fish to the water, other animals to the air.
+Would not an unintelligent energy or power be as likely to
+form the organs of a fish for air as for water?
+</p>
+
+<p>
+3. The necessity which man has for sustenance, and the
+supply of that necessity by nature.
+</p>
+
+<p>
+Here let it be noted how many things must act in unison
+to produce the necessary result. The earth must nourish the
+seed, the sun must warm it, the rain must moisten it, and
+man must have the strength to cultivate it, and the organs to
+eat it, and the stomach to digest it, and the blood-vessels to
+circulate it, and so on. Is it credible that all these things
+should <emph>happen</emph> without design?
+</p>
+
+<p>
+4. The pre-adaptation of the infant to the state of things
+into which it enters at birth. The eye is exactly suited to the
+light, the ear to sound, the nose to smell, the palate to taste,
+the lungs to the air. How is it possible to see no design in
+this pre-adaptation, so curious, so complicated in so many
+particulars?
+</p>
+
+<p>
+5. The milk of animals suitable for the nourishment of
+their young, provided just in season, provided without contrivance
+on the part of the parent, and sought for without
+instruction or experience on the part of its offspring! <emph>and all by
+chance!!</emph>
+</p>
+
+<pb n='132'/><anchor id='Pg132'/>
+
+<p>
+6. The different sexes. In this case, as in the rest, there
+is perfect adaptation, which displays evident design. And
+there is more. What, I ask, is there <emph>in nature</emph> to cause a
+difference in sexes? Why are not all either males or females?
+or, rather, a compound? This case, then, I consider not only
+an evidence of design, but likewise an evidence of the special
+and continued <emph>volition</emph> of the Creator.
+</p>
+
+<p>
+7. The destitution of horns on the calf and of teeth in
+the suckling. All other parts are perfect at the very first;
+but were calves and sucklings to have teeth and horns, what
+sore annoyances would these appendages prove to their dams
+and dames. How is it that all the necessary parts of the
+young are thus perfect at the first, and their annoying parts
+unformed till circumstances render them no annoyance&mdash;unformed
+at the time they are not needed, and produced when
+they are, for defense and mastication? Who can fail to see
+intelligence here?
+</p>
+
+<p>
+8. The teats of animals. These bear a general proportion
+to the number of young which they are wont to have at a
+time. Those that are wont to have few young have few teats;
+those that have many young have many teats. Were these
+animals to make preparations themselves in this respect, how
+could things be more appropriate?
+</p>
+
+<p>
+9. The pea and the bean. The pea-vine, unable to stand
+erect of itself, has tendrils with which to cling to a supporter;
+but the bean-stalk, self-sustained, has nothing of the kind.
+</p>
+
+<p>
+10. The pumpkin. This does not grow on the oak; to
+fall on the tender head of the wiseacre reposing in its shade,
+<emph>reasoning</emph> that it should grow there rather than where it does,
+because, forsooth, the oak would be able to sustain it. And
+were he to undertake to set the other works of Providence to
+rights which he now considers wrong, 'tis a chance if he
+would not get many a thump upon his pate ere he should get
+the universe arranged to his mind. And if, before completing
+his undertaking, he should not find it the easier of the two to
+arrange his mind to the universe, it would be because <emph>what
+<pb n='133'/><anchor id='Pg133'/>
+little</emph> brains he <emph>has</emph> would get thumped out of his cranium
+altogether!
+</p>
+
+<p>
+11. The great energies of nature. To suppose the existence
+of <emph>powers</emph> as the cause of the operations of nature&mdash;powers
+destitute of life, and, at the same time, self-moving,
+and acting upon matter without the intervention of extrinsic
+agency, is just as irrational as to suppose such a power in a
+machine, and is a gross absurdity and a self-contradiction.
+But to suppose that these lifeless energies, even if possessed
+of such qualities, could, void of intelligence, produce <emph>such</emph>
+effects as <emph>are</emph> produced in the universe, requires credulity capable
+of believing anything.
+</p>
+
+<p>
+12. The whole universe, whether considered in its elementary
+or its organized state. From the simple grass to the
+tender plant, and onward to the sturdy oak; from the least
+insect up to man, there is skill the most consummate, design
+the most clear. What substance, useless as it may be when
+uncompounded with other substances, does not manifest design
+in its affinity to those substances, by a union with which it is
+rendered useful? What plant, what shrub, what tree has not
+organization and arrangement the most perfect imaginable?
+What insect so minute that contains not, within its almost invisible
+exterior, adjustment of part to part in the most exact
+order throughout all its complicated system, infinitely transcending
+the most ingenious productions of art, and the most
+appropriate adaptation of all those parts to its peculiar mode
+of existence? Rising in the scale of sensitive being, let us
+consider the beast of the forest, in whose case, without microscopic
+aid, we have the subject more accessible. Is he a beast
+of prey? Has the God of nature given him an instinctive
+thirst for blood? Behold, then, his sharp-sighted organs of
+vision for descrying his victim afar, his agile limbs for pursuit,
+his curved and pointed claws for seizing and tearing his
+prey, his sharp-edged teeth for cutting through its flesh, his
+firm jaws for gripping, crushing, and devouring it, and his intestines
+for digesting raw flesh. But is he a graminivorous
+animal? Does he subsist on grass and herb? Behold, then,
+<pb n='134'/><anchor id='Pg134'/>
+his clumsy limbs and his clawless hoofs, his blunt teeth and
+his herb-digesting stomach. So perfect is the correspondence
+between one part and another; so exactly adapted are all the
+parts to the same general objects; so wonderful is the harmony
+and so definite and invariable the purpose obtaining throughout
+the whole, that it is necessary to see but a footstep, or
+even a bone, to be able to decide the nature and construction
+of the animal that imprinted that footstep or that possessed that
+bone. Ascending still higher in the scale, we come at last to
+man&mdash;man, the highest, noblest workmanship of God on
+earth&mdash;the lord of this sphere terrene&mdash;for whose behoof all
+earthly things exist. In common with all animals, he has that
+perfect adaptation of part to part, and of all the parts to general
+objects, which demonstrate consummate wisdom in the
+Cause which thus adapted them. His eyes are so placed as to
+look the same way in which his feet are placed to walk, and
+his hands to toil. His feet correspond with each other, being
+both placed to walk in the direction, and with their corresponding
+sides towards one another, without which he would hobble,
+even if he could walk at all. His mouth is placed in the
+forepart of the head, by which it can receive food and drink
+from the hands.
+</p>
+
+<p>
+But the hands themselves&mdash;who can but admire their wonderful
+utility? To what purpose are they not adapted? Man,
+who has many ends to accomplish, in common with the beast
+of the field; who has hunger to alleviate, thirst to slake, and
+has likewise other and higher ends, for the attainment of which
+he is peculiarly qualified by means of <emph>hands</emph>. Adapted by his
+constitution to inhabit all climes, he has hands to adapt his clothing
+to the same, whether torrid, temperate or frigid. Possessed
+of the knowledge of the utility of the soil, he has hands
+to cultivate it. Located far distant oftentimes from the running
+stream, these hands enable him to disembowel the earth
+and there find an abundant supply of the all-necessary fluid.
+Endowed with rational ideas, pen in <emph>hand</emph> he can transmit
+them to his fellows far away, or to generations unborn. Heir
+and lord of earth and ocean, his hands enable him to possess
+<pb n='135'/><anchor id='Pg135'/>
+and control the same, without which, notwithstanding all his
+reason, he could do neither, but would have to crouch beneath
+the superior strength of the brute, and fly for shelter to crags
+inaccessible to his beastly sovereign.
+</p>
+
+<p>
+The only creature that has the reason to manage the world,
+has the physical organization to do it. No <emph>beast</emph> with man's
+reason could do this, and no <emph>man</emph> with the mere instinct of a
+brute could do it. How marvellous, then this adaptation!
+How wondrous the adaptation of everything, and how astonishing
+that any man, with all these things in view, can for one
+moment forbear to admit a God. Let him try <emph>a chance experiment</emph>.
+Let him take the letters of the alphabet and throw
+them about promiscuously and then see how long ere they
+would move of their own accord and arrange themselves into
+words and sentences. He may avail himself of the whole
+benefit of his scheme; he may have the advantage of an
+energy or power as a momentum to set them in motion; he may
+put these letters into a box sufficiently large for the purpose,
+and then shake them as long as may seem him good, and when,
+in this way, they shall have become intelligible language, I
+will admit that he will have some reasons for doubting a
+God. If this should seem too much like <emph>artificial</emph> mind,
+he may take some little animal, all constructed at his hands,
+and dismember its limbs and dissect its body, and then within
+some vessel let him throw its various parts at random, and
+seizing that vessel shake it most lustily till bone shall come to
+bone, joint to joint, and the little creature be restored to its
+original form. But if this could not be accomplished by mere
+power, without wisdom to direct, how could the original adjustment
+occur by chance? How could those very parts themselves
+be <emph>formed for</emph> adjustment one to another?
+</p>
+
+<p>
+Mathematicians tell us wondrous things in relation to these
+hap-hazard concerns. And they demonstrate their statements
+by what will not lie&mdash;figures. Their rule is this: that, as
+one thing admits of but one position, as, for example, <hi rend='italic'>a</hi>, so
+two things, <hi rend='italic'>a</hi> and <hi rend='italic'>b</hi>, are capable of two
+positions, as <hi rend='italic'>ab</hi>, <hi rend='italic'>ba</hi>. But
+if a third be added, instead of their being susceptible of only
+<pb n='136'/><anchor id='Pg136'/>
+one additional position, or three in all, they are capable of
+six. For example, <hi rend='italic'>abc</hi>, <hi rend='italic'>acb</hi>,
+<hi rend='italic'>bac</hi>, <hi rend='italic'>bca</hi>,
+<hi rend='italic'>cab</hi>, <hi rend='italic'>cba</hi>. Add another
+letter, <hi rend='italic'>d</hi>, and the four are capable of twenty-four positions or
+variations. Thus we might go on. Merely adding another letter,
+<hi rend='italic'>e</hi>, and so making <emph>five</emph> instead of four, would
+increase the the number of variations <emph>five</emph>-fold. They would then amount
+to one hundred and twenty. A single additional letter, <hi rend='italic'>f</hi>, making
+<emph>six</emph> in all, would increase this last sum of one hundred and
+twenty <emph>six</emph>-fold, making seven hundred and twenty. Add a <emph>seventh</emph>
+letter, <hi rend='italic'>g</hi>, and the last-named sum would be increased
+<emph>seven</emph>-fold, making the sum of five thousand and forty. If we go on
+thus to the end of the alphabet, we have the astonishing sum
+of six hundred and twenty thousand four hundred and forty-eight
+trillions, four hundred and one thousand seven hundred
+and thirty-three billions, two hundred and thirty-nine thousand
+four hundred and thirty-nine millions and three hundred and
+sixty thousand!!! Hence it follows that, were the letters of the
+alphabet to be thrown promiscuously into a vessel, to be afterwards
+shaken into order by mere hap, their chance of being
+arranged, not to say into words and sentences, but into their
+alphabetical order, would be only as <emph>one</emph> to the above number.
+All this, too, in the case of only twenty-six letters! Take
+now the human frame, with its bones, tendons, nerves, muscles,
+veins, arteries, ducts, glands, cartilages, etc.; and having
+dissected the same, throw those parts into one promiscuous
+mass; and how long, I ask, would it be ere Chance would put
+them all into their appropriate places and form a perfect man?
+In this calculation we are likewise to take into the account
+the chances of their being placed bottom upwards, or side-ways,
+or wrong side out, notwithstanding they might merely
+find their appropriate places. This would increase the chances
+against a well-formed system to an amount beyond all calculation
+or conception. In the case of the alphabet, the chances
+for the letters to fall bottom up or aslant are not included.
+And when we reflect that the blind goddess, or <q>unintelligent
+forces,</q> would have to contend against such fearful odds in
+the case of a single individual, how long are we to suppose it
+<pb n='137'/><anchor id='Pg137'/>
+would be, ere from old Chaos she could shake this mighty
+universe, with all its myriads upon myriads of existences, into
+the glorious order and beauty in which it now exists.
+</p>
+
+</div>
+
+<div>
+<index index='toc'/>
+<index index='pdf'/>
+<head>An Atheist Is A Fool.</head>
+
+<p>
+He can't believe that two letters can be adjusted to each
+other without design, and yet he can believe all the foregoing
+incredibilities.
+</p>
+
+<p>
+I might swell the list to a vast extent. I might bring into
+view the verdure of the earth as being the most agreeable of
+all colors to the eye; the general diffusion of the indispensibles
+and necessaries of life, such as air, light, water, food,
+clothing, fuel, while less necessary things, such as spices, gold,
+silver, tin, lead, zinc, are less diffused; also, the infinite
+variety in things&mdash;in men, for instance&mdash;by which we can distinguish
+one from another. But I forbear. Is it reasonable
+to conclude that, where there are possible appearances of
+design, still no design is there? or even that it is probable
+there is none?
+</p>
+
+<p>
+I have said that there is as much evidence of purpose in
+the works of nature as in those of art. I now say that there
+is more, <emph>infinitely</emph> more. Should the wheels of nature stop
+their revolutions, and her energies be palsied, and life and
+motion cease, even then would she exhibit incomparably
+greater evidence of design, in her mere construction and
+adaptation, than do the works of art. Shall we then be told
+that when she is in full operation, and daily producing millions
+upon millions of useful, of intelligent, of marvelous
+effects, she still manifests no marks of intelligence! In
+nature we not only see all the works of art infinitely exceeded,
+but we see, as it were, those works self-moved and performing
+their operations without external agency. To use a faint
+comparison, we see a factory in motion without water, wind or
+steam, its cotton placing itself within the reach of the picker,
+the cards, the spinning-frame and the loom, and turning out
+in rolls or cloth. Such virtually, nay, far more wonderful, is
+<pb n='138'/><anchor id='Pg138'/>
+the universe. Not a thousandth part so unreasonable would
+it be to believe a real factory of this description, were one to
+exist, to be a chance existence, as to believe this universe so.
+Sooner could I suppose nature herself possessed of intelligence
+than admit the idea that there is <emph>no</emph> intelligence concerned
+in her organization and operations. There must be a
+mind within or without her, or else we have no data by which
+to distinguish mind. There must be a mind, or all the results
+of mind are produced without any. There must be a mind,
+or chaos produces order, blind power perfects effects, and non-intelligence
+the most admirable correspondence and harmony
+imaginable. Skeptics pride themselves much on their reason.
+They can't believe, they say, because it is unreasonable.
+<emph>What</emph> is unreasonable? To believe in a mind where there
+is every appearance thereof that can be? Is it more reasonable
+to believe, then, that every appearance of mind is produced
+without any mind at all? Skeptics are the last men in
+all this wide world to pretend reason. They doubt against
+infinite odds; they believe without evidence against evidence,
+against demonstration, and then talk of reason!&mdash;<hi rend='italic'>Origin Bachelor's
+Correspondence with R. D. Owen.</hi>
+</p>
+
+</div>
+
+<div>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Blunder On And Blunder On&mdash;It Is Human
+To Blunder.</head>
+
+<p>
+Are all the mammoths one or two hundred thousand years
+old, as Sir Charles Lyell conjectured? It was stated, in the
+bygone, that the <q>diluvium</q> was very old, on account of the
+absence of human remains, but since man's remains have been
+found there, it is inferred that man is very ancient; whereas,
+the truth is, the mammoth is <emph>very recent</emph>. In many instances
+their bones are so fresh that they contain twenty-seven per
+cent. of animal substance; in some instances the flesh is still
+upon their bones, with their last meal in their stomachs.
+</p>
+
+<p>
+Mr. Boyd Dawkins has furnished us with a thrilling narrative
+of the discovery of a mammoth in 1846, by Mr. Benkendorf,
+close to the mouth of the Indigirka. This mammoth
+<pb n='139'/><anchor id='Pg139'/>
+was disentombed during the great thaw of the summer. The
+description is given in the following language: <q rend='pre'>In 1846 there
+was unusually warm weather in the north of Siberia. Already
+in May unusual rains poured over the moors and bogs; storms
+shook the earth, and the streams carried not only ice to the
+sea, but also large tracts of land. We steamed on the first
+day up the Indigirka, but there were no thoughts of land;
+we saw around us only a sea of dirty brown water, and knew
+the river only by the rushing and roaring of the stream. The
+river rolled against us trees, moss, and large masses of peat,
+so that it was only with great trouble and danger that we
+could proceed. At the end of the second day we were only a
+short distance up the stream; some one had to stand with the
+sounding-rod in hand continually, and the boat received so
+many shocks that it shuddered to the keel. A wooden vessel
+would have been smashed. Around us we saw nothing but
+the flooded land.... The Indigirka, here, had torn
+up the land and worn itself a fresh channel, and when the
+waters sank we saw, to our astonishment, that the old river-bed
+had become merely that of an insignificant stream....
+The stream rolled over and tore up the soft, wet ground
+like chaff, so that it was dangerous to go near the brink. While
+we were all quiet, we heard under our feet a sudden gurgling
+and stirring, which betrayed the working of the disturbed
+water. Suddenly our jagger, ever on the look-out, called
+loudly, and pointed to a singular and unshapely object, which
+rose and sank.... Now we all hastened to the
+spot on shore, had the boat drawn near, and waited until the
+mysterious thing should again show itself. Our patience was
+tried, but at last a black, horrible giant-like mass was thrust
+out of the water, and we beheld a colossal elephant's head,
+armed with mighty tusks, with its long trunk moving in the
+water in an unearthly manner, as though seeking for something
+lost therein.... I beheld the monster hardly
+twelve feet from me, with his half-open eyes yet showing the
+whites. It was still in good preservation....</q>
+</p>
+
+<pb n='140'/><anchor id='Pg140'/>
+
+<p>
+<q>Picture to yourself an elephant with a body covered with
+thick fur, about thirteen feet in height and fifteen in length,
+with tusks eight feet long, thick, and curving outward at their
+ends, a stout trunk of six feet in length, colossal limbs of one
+and a half feet in thickness, and a tail naked up to the end,
+which was covered with thick tufty hair. The animal was fat
+and well grown; death had overtaken him in the fulness of his
+powers. His parchment-like, large, naked ears lay turned up
+over the head; about the shoulders and on the back he had
+stiff hair, about a foot in length, like a mane. The long outer
+hair was deep brown and coarsely rooted. The top of the head
+looked so wild and so penetrated with pitch that it resembled
+the rind of an old oak tree. On the sides it was cleaner, and
+under the outer hair there appeared everywhere a wool, very
+soft, warm and thick, and of a fallow-brown color. The giant
+was well protected against the cold. The whole appearance
+of the animal was fearfully strange and wild. It had not the
+shape of our present elephants. As compared with our Indian
+elephants, its head was rough, the brain-case low and narrow,
+but the trunk and mouth were much larger. The teeth were
+very powerful. Our elephant is an awkward animal, but compared
+with this mammoth, it is an Arabian steed to a coarse,
+ugly dray horse. I had the stomach separated and brought on
+one side. It was well filled, and the contents instructive and
+well preserved. The principal were young shoots of the fir
+and pine; a quantity of young fir cones, also in a chewed state,
+were mixed with the moss.</q>
+</p>
+
+<p>
+Mammoth bones are found in great abundance in the islands
+off the northern coast of Siberia. The remains of the rhinoceros
+are also found. Pallas, in 1772, obtained from Wiljuiskoi,
+in latitude 64°, a rhinoceros taken from the sand in
+which it had been frozen. This carcass emitted an odor like
+putrid flesh, part of the skin being covered with short, crisp
+wool and with black and gray hairs. Professor Brandt, in
+1846, extracted from the cavities in the molar teeth of this
+skeleton a small quantity of half-chewed pine leaves and coniferous
+wood. And the blood-vessels in the interior of the
+<pb n='141'/><anchor id='Pg141'/>
+head appeared filled, even to the capillary vessels, with coagulated
+blood, which in many places still retained its original
+red color.
+</p>
+
+<p>
+We find that Mr. Boyd Dawkins and Mr. Sanford assert
+that the cave-lion is only a large variety of the existing lion&mdash;identical
+in species. Herodotus says: <q>The camels in the
+army of Xerxes, near the mountains of Thessaly, <emph>were attacked
+by lions</emph>.</q>
+</p>
+
+<p>
+Sir John Lubbock, in his Prehistoric Times, page 293,
+says the cave-hyena <q>is now regarded as scarcely distinguishable
+specifically from the <hi rend='italic'>Hyæna crocuta</hi>, or spotted hyena of
+Southern Africa,</q> while Mr. Busk and M. Gervais identify
+the <emph>cave-bear</emph> with the <hi rend='italic'>Ursus ferox</hi>, or grizzly bear
+of North America. What is the bearing of these facts on the question
+of the antiquity of the remains found in the bone caverns?
+</p>
+
+<p>
+Do these facts justify men in carrying human remains,
+found along with the remains of these animals in the caves,
+back to the remote period of one or two hundred thousand
+years?&mdash;a long time, this, for flesh upon the bones and food
+in the stomach to remain in a state of preservation.
+</p>
+
+<p>
+<q>So fresh is the ivory throughout Northern Russia,</q> says
+Lyell, <hi rend='italic'>Principles, vol. 1, p. 183</hi>, <q>that, according to Tilesius,
+thousands of fossil tusks have been collected and used in
+turning.</q>
+</p>
+
+<p>
+Mr. Dawkins says: <q>We are compelled to hold that the
+cave-lion which preyed upon the mammoth, the woolly rhinoceros
+and musk-sheep in Great Britain, is a mere geographical
+variety of the great carnivore that is found alike in the
+tropical parts of Asia and throughout the whole of Africa.</q>
+Popular Science Review for 1869, p. 153. It has been customary
+to speak of all these animals as <q><emph>the great extinct</emph>
+mammalia,</q> and to regard them all as much larger than existing
+animals of the same kind, but three of the most
+important still exist, and the cave-lions, at least some of the
+specimens, were smaller than the lion of the present. According
+to Sir John Lubbock the <q>Irish elk, the elephants
+and the three species of rhinoceros are, perhaps, the only
+<pb n='142'/><anchor id='Pg142'/>
+ones which are absolutely extinct.</q> Prehistoric Times, p.
+290. <q>Out of seventeen principal <q>palæolithic</q> mammalia,
+ten, until recently, were regarded <q>extinct;</q> but it is now believed
+that the above-mentioned elk, elephants and rhinoceros
+are the only extinct mammalia. Dr. Wilson affirms that
+skeletons of the Irish elk have been found at Curragh,
+Ireland, in marshes, some of the bones of which were in such
+fresh condition that the marrow is described as having the appearance
+of fresh suet, and burning with a clear flame.</q>
+</p>
+
+<p>
+Professor Agassiz admits the continuance of the Irish elk
+to the fourteenth century to be <q>probable.</q> It is certain that
+this elk continued in Ireland down to what is claimed as the
+age of iron, and possibly in Germany down to the twelfth
+century. It is also certain that it was a companion of the
+mammoth and of the woolly rhinoceros. The aurochs, or
+European bison, whose remains are found in the river gravel
+and the older bone caves, is mentioned by Pliny and Seneca.
+They speak of it as existing in their time; it is also named in
+the Niebelungen Lied. It existed in Prussia as late as 1775,
+and is still found wild in the Caucasus. The present Emperor
+of Russia has twelve herds, which are protected in the forests
+of Lithuania. During the session of the International Archæological
+Congress at Stockholm, in 1874, the members of the
+body made an excursion to the isle of Bjorko, in Lake Malar,
+near Stockholm, where there is an ancient cemetery of two
+thousand tumuli. Within a few hundred yards from this is
+the site of the ancient town. Several trenches were run through
+this locality, and many relics obtained by the members of the
+congress. On the occasion Dr. Stolpe, who was familiar with
+the previous discoveries at this point, delivered a lecture on
+the island and its remains. They all, he stated, belong to the
+second age of iron in Sweden, and consisted of implements of
+iron, ornaments of bronze, and animal bones; Kufic coins have
+been found, along with cowrie-shells, and silver bracelets.
+The number of animal bones met with is immense, more than
+fifty species being represented, and what is especially noteworthy,
+<emph>the marrow bones were all crushed or split</emph>, just as in
+<pb n='143'/><anchor id='Pg143'/>
+the palæeolithic times. The principal wild beasts were the
+lynx, the wolf, the fox, the beaver, the elk, the <emph>reindeer</emph>, etc.
+Dr. Stolpe refers the formation of this <q>pre-historic</q> city to
+<q>about the middle of the eighth century after Christ,</q> and
+says it was probably destroyed <q>about the middle of the
+eleventh century.</q>
+</p>
+
+<p>
+<q>During this period the reindeer existed in this part of
+Sweden.</q>
+</p>
+
+<p>
+Recent scientific discovery demands that we should almost
+modernize the animals we used to regard as belonging to a
+period of a hundred thousand years ago.
+</p>
+
+<p>
+<q>Scientists have been addicted to unwise and inconsiderate
+haste in the announcement of new theories touching alleged
+facts; they have blundered repeatedly in their efforts to confound
+the Christian and set aside Moses. No less than eighty
+theories touching that many facts and discoveries have been
+developed during the period of fifty years, that were brought
+before the Institute of France in 1806, and not one of them
+survives to-day.</q> Truly the history of scientific investigation
+reveals the same fallibility of human nature that is known in
+the many errors found in the line of theological investigation.
+Truth, in science and religion, stands true to her God&mdash;<emph>man
+alone deviates</emph>.
+</p>
+
+</div>
+
+<div>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Draper's Conflict Between Religion And Science.</head>
+
+<p>
+No one idea has produced a greater sensation among skeptics
+and unbelievers than the idea of a conflict between science
+and Christianity. The history of the affair reminds us of the
+ghost stories that frighten people in their boyish days. There
+was, in truth, no foundation for the sensation. Mr. Draper
+never intended that his work entitled <q>Conflict between Religion
+and Science,</q> should be construed to mean Conflict
+between the Bible and Science, or between Christianity, as
+set forth by the primitive Christians and science, but conflict
+<pb n='144'/><anchor id='Pg144'/>
+between apostate religion and science; or, rather, between
+corruptors of the ancient religion and science.
+</p>
+
+<p>
+He says, <q>I have had little to say respecting the two great
+Christian confessions, the protestant and the Greek churches.
+As to the latter, it has never, since the restoration of science,
+arrayed itself in opposition to the advancement of knowledge.
+On the contrary, it has always met it with welcome. It has
+observed a reverential attitude to truth, from whatever quarter
+it might come. Recognizing the apparent discrepancies
+between its interpretations of revealed truth and the discoveries
+of science, it has always expected that satisfactory explanations
+and reconciliations would ensue, <emph>and in this it has not
+been disappointed</emph>.</q> Will all who read these lines take notice
+that Mr. Draper takes the Christian's side in the above statement.
+<q><emph>In this it has not been disappointed.</emph></q> In what?
+Answer&mdash;Its expectation that satisfactory explanations and
+reconciliations would follow the discoveries of science, by
+means of which apparent discrepancies between the church's
+interpretations of revealed truth and the discoveries of
+science would disappear. Mr. Draper adds, <q>It would have
+been well for modern civilization if the Roman church had
+done the same.</q> He guards his readers by the following: <q>In
+speaking of Christianity, reference is generally made to the
+Roman church, partly because its adherents compose the majority
+of Christendom, partly because its demands are the
+most pretentious, and partly because it has commonly sought
+to enforce those demands by the civil power. None of the
+protestant churches have ever occupied a position so imperious,
+none have ever had such widespread political influence.
+For the most part they have been averse to constraint, and
+except in very few instances their opposition has not passed
+beyond the exciting of theological odium.</q> Preface, pp. 10, 11.
+</p>
+
+<p>
+On pages 215 and 216, speaking upon the great question of
+the proper relations of Christianity and science, Mr. Draper
+says: <q>In the annals of Christianity the most ill-omened
+day is that in which she separated herself from science. She
+compelled Origen, at that time (A. D. 231) its chief representative
+<pb n='145'/><anchor id='Pg145'/>
+and supporter in the church, to abandon his charge
+in Alexandria and retire to Cæsarea. In vain through
+many subsequent centuries did her leading men spend
+themselves in, as the phrase then went, <q>drawing forth the
+internal juice and marrow of the scriptures for the explaining
+of things.</q> Universal history from the <emph>third</emph> to the <emph>sixteenth</emph>
+century shows with what result. The dark ages owe their
+darkness to this fatal policy.</q>
+</p>
+
+<p>
+The pure Christianity, as well as Christians of 231 years,
+are exonerated by Mr. Draper. Unbeliever, will you remember
+this? Many unbelievers, like drowning men catching at
+straws, have endeavored to make it appear that Mr. Draper's
+book, entitled <q>Conflict Between Religion and Science,</q> makes
+a square fight between the Bible and science. So far is this
+from the truth that, on the contrary, it does not even set up
+a square issue between Protestantism and science; its issue lies
+between Roman Catholic religion and science. Hear him:
+<q>Then has it, <emph>in truth</emph>, come to this, that Roman Christianity
+and science are recognized by their respective adherents as being
+absolutely incompatible; they can not exist together; one must
+yield to the other; mankind must make its choice&mdash;it can not
+have both. While such is, perhaps, the issue as regards
+Catholicism, a reconciliation of the reformation with science
+is not only possible, but would easily take place if the protestant
+churches would only live up to their maxim taught by Luther
+and established by so many years of war. That maxim
+is the right of private interpretation of the scriptures. It was
+the foundation of intellectual liberty.</q> (Did Luther say the
+foundation of intellectual liberty?) But if a personal interpretation
+of the book of Revelation is permissible, how can it
+be denied in the case of the book of nature? In the misunderstandings
+that have taken place, we must ever bear in mind
+the infirmities of men. The generations that immediately followed
+the reformation may perhaps be excused for not comprehending
+the full significance of cardinal principle, and for not
+on all occasions carrying it into effect. When Calvin caused
+Servetus to be burnt he was animated, not by the principles of
+<pb n='146'/><anchor id='Pg146'/>
+the reformation, but by those of Catholicism, from which he
+had not been able to emancipate himself completely. And
+when the clergy of influential protestant confessions have stigmatized
+the investigators of nature as infidels and atheists, the
+same may be said. (No man should be called by a name that
+does not truthfully represent him.) Now listen to Mr. Draper:
+<q>For Catholicism to reconcile itself to science, there are formidable,
+perhaps insuperable obstacles in the way. For protestantism
+to achieve that great result there are not.</q>&mdash;<hi rend='italic'>Conflict
+Between Religion and Science</hi>, pp. 363, 364. Thus Draper
+speaks for himself.
+</p>
+
+</div>
+
+<div>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Facts Speak Louder Than Words, Or What Christianity
+Has Done For Cannibals.</head>
+
+<p>
+The Fijians, a quarter of a century ago, were noted for cannibalism.
+The following scrap of history may be of importance
+as a shadow to contrast with the sunshine. It is taken
+from Wood's History of the Uncivilized Races:
+</p>
+
+<p>
+The Fijians are more devoted to cannibalism than the New
+Zealanders, and their records are still more appalling. A New
+Zealander has sometimes the grace to feel ashamed of mentioning
+the subject in the hearing of an European, whereas it is
+impossible to make a Fijian really feel that in eating human
+flesh he has committed an unworthy act. He sees, indeed,
+that the white man exhibits great disgust at cannibalism, but
+in his heart he despises him for wasting such luxurious food
+as human flesh.... The natives are clever enough at
+concealing the existence of cannibalism when they find that it
+shocks the white men. An European cotton grower, who had
+tried unsuccessfully to introduce the culture of cotton into
+Fiji, found, after a tolerable long residence, that four or five
+human beings were killed and eaten weekly. There was plenty
+of food in the place, pigs were numerous, and fish, fruit and
+vegetables abundant. But the people ate human bodies as
+often as they could get them, not from any superstitious motive,
+<pb n='147'/><anchor id='Pg147'/>
+but simply because they preferred human flesh to pork....
+Many of the people actually take a pride in the
+number of human bodies which they have eaten. One chief
+was looked upon with great respect on account of his feats of
+cannibalism, and the people gave him a title of honor. They
+called him the Turtle-pond, comparing his insatiable stomach
+to the pond in which turtles are kept; and so proud were they
+of his deeds, that they even gave a name of honor to the bodies
+brought for his consumption, calling them the <q>Contents of
+the Turtle-pond.</q> ... One man gained a great name
+among his people by an act of peculiar atrocity. He told his
+wife to build an oven, to fetch firewood for heating it, and to
+prepare a bamboo knife. As soon as she had concluded her
+labors her husband killed her, and baked her in the oven
+which her own hands had prepared, and afterward ate her.
+Sometimes a man has been known to take a victim, bind him
+hand and foot, cut slices from his arms and legs, and eat them
+before his eyes. Indeed, the Fijians are so inordinately vain
+that they will do anything, no matter how horrible, in order
+to gain a name among their people; and Dr. Pritchard, who
+knows them thoroughly, expresses his wonder that some chief
+did not eat slices from his own limbs.
+</p>
+
+<p>
+<q>Cannibalism is ingrained in the very nature of the Fijian,
+and extends through all classes of society. It is true that
+there are some persons who have never eaten human flesh, but
+there is always a reason for it. Women, for example, are seldom
+known to eat <q>bakolo,</q> as human flesh is termed, and there
+are a few men who have refrained from cannibalism through
+superstition. Every Fijian has his special god, who is supposed
+to have his residence in some animal. One god, for
+example, lives in a rat, another in a shark, and so on. The
+worshiper of that god never eats the animal in which his
+divinity resides, and as some gods are supposed to reside in
+human beings, their worshipers never eat the flesh of man.</q>
+</p>
+
+<p>
+Recent History Of The Same People In Brief.
+</p>
+
+<p>
+<q>In the Fiji islands, where half a century ago the favorite
+dish of food was human flesh, there are at present eight hundred
+<pb n='148'/><anchor id='Pg148'/>
+and forty-one chapels, and two hundred and ninety-one
+other places where preaching is held, with fifty-eight missionaries
+busily engaged in preparing the way for others. The
+membership numbers twenty-three thousand two hundred and
+seventy-four persons.</q> <hi rend='italic'>The Evangelist of January 29, 1880.</hi>
+It is possible that some infidel might have been literally
+eaten up had it not been for the influence of the Bible. <q>According
+to the accounts of some of the older chiefs, whom we
+may believe or not as we like, there was once a time when
+cannibalism did not exist. Many years ago some strangers
+from a distant land were blown upon the shores of Fiji, and
+received hospitably by the islanders, who incorporated them
+into their own tribes, and made much of them. But, in process
+of time, these people became too powerful, killed the
+Fijian chiefs, took their wives and property, and usurped
+their office.</q>
+</p>
+
+<p>
+In the emergency the people consulted the priests, who said
+that the Fijians had brought their misfortunes upon themselves.
+They had allowed strangers to live, whereas <q>Fiji for
+the Fijians</q> was the golden rule, and from that time every
+male stranger was to be killed and eaten, and every woman
+taken as a wife. The only people free from this law were
+the Tongans.
+</p>
+
+<p>
+The state of the Fijians is wonderfully changed&mdash;even an
+American infidel may now visit those people without being
+flayed and roasted and devoured.
+</p>
+
+<p>
+<q rend='pre'>The Samoan islands have been entirely christianized.
+Out of a population of forty thousand, thirty-five thousand
+are connected with Christian churches.</q>
+</p>
+
+<p>
+<q>In 1830 the native Christians in India, Burmah, and North
+and South Ceylon numbered 57,000. Last October there
+were 460,000. Facts similar in character might be given of
+Madagascar, South Africa and Japan.</q> <hi rend='italic'>Evangelist.</hi> What a
+curse (?) the Bible is to the poor heathen. It robs them of
+their <q>long-pig,</q> human flesh, as well as their cruel, murderous
+habits, and curses them (?) with virtue and the hope of
+<q><hi rend='smallcaps'>heaven</hi>.</q>
+</p>
+
+</div>
+
+<pb n='149'/><anchor id='Pg149'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Are We Simply Animals?</head>
+
+<p>
+What is man? The materialist says, <q>He is the highest
+order of the animal kingdom, or an animal gifted with intelligence.</q>
+If such be true, it may be said with equal propriety,
+that animals are men without reason. Are they? Does manhood
+consist in mere physical form? Can you find it in simple
+physical nature? Man holds many things in his physical
+nature in common with the animal; but is he, on this account,
+to be considered as a mere animal? There are plants that
+seem to form a bridge over the chasm lying between the vegetable
+and animal kingdoms. Are those plants animals
+without sensation? Why not? What is the logical and
+scientific difference between saying plants, which make the
+nearest approach to the animal are animals without sensation,
+and saying animals are men without intelligence? Let it be
+understood at all times, that if man is simply an animal endowed
+with the gift of reason, an animal may be simply a
+vegetable endowed with the gift of sensation. <q>The bodies of
+mere animals are clothed with scales, feathers, fur, wool or
+bristles, which interpose between the skin and the elements
+that surround and affect the living animal.</q> All these insensible
+protectors <q>ally animals more closely to the nature of
+vegetables.</q>
+</p>
+
+<p>
+<q>The body of a human being has a beautiful, thin, highly
+sensitive skin, which is not covered with an insensitive, lifeless
+veil.</q> Man's body is in noble contrast with all mere animals.
+It is so formed that its natural position is erect. <q>The eyes
+are in front; the ligaments of the neck are not capable of
+supporting, for any considerable length of time, the head when
+hanging down; the horizontal position would force the blood
+to the head so violently that stupor would be the result. The
+mouth serves the mind as well as the body itself. According
+to the most critical calculation, the muscles of the mouth are
+so movable that it may pronounce fifteen hundred letters.</q>
+What a wonderful musical instrument.
+</p>
+
+<pb n='150'/><anchor id='Pg150'/>
+
+<p>
+The mouth of the mere animal serves only physical purposes.
+</p>
+
+<p>
+Man turns his head from right to left, from earth to sky,
+from the slimy trail of the crustacean in the ocean's bottom to
+the contemplation of the innumerable stars in the heavens.
+The human body was created for the mind; its structure is
+correlated with mind. The animal has a sentient life; man
+an intelligent, reasoning nature.
+</p>
+
+<p>
+When animals are infuriated and trample beneath their feet
+everything that lies in their way, we do not say they are <emph>insane</emph>,
+but <emph>mad</emph>. <q>Man is an intelligent spirit,</q> or mind, <q>served
+by an organism.</q> We know that mind exists by our consciousness
+of that which passes within us. The propriety of
+the sayings of Descartes, <q><emph>I think, therefore I am</emph>,</q> rests upon
+the consciousness that we are thinking beings. This intelligence
+is not obtained by the exercise of any of the senses. It
+does not depend upon external surroundings. Its existence
+is a fact of consciousness, of certain knowledge, and hence a
+fact in mental science.
+</p>
+
+<p>
+We are continually conscious of the existence of the mind,
+which makes its own operations the object of its own thought;
+that it should have no existence is a contradiction in language.
+</p>
+
+<p>
+Experience teaches us that the materialistic theory of the
+existence of the mind is utterly false. In an act of perception
+I distinguish the pen in my hand, and the hand itself,
+from my mind which perceives them. This distinction is a
+fact of the faculty of perception&mdash;a particular fact of a particular
+faculty. But the general fact of a general distinction
+of which this is only a special case, is the distinction of the <emph>I</emph>
+and <emph>not I</emph>, which belongs to the consciousness as the general
+faculty. He who denies the contrast between mind-knowing
+and matter-known is dishonest, for it is a fact of consciousness,
+and such can not be honestly denied. The facts given
+in consciousness itself can not be honestly doubted, much less
+denied.
+</p>
+
+<p>
+Materialists have claimed that mind is simply the result of
+the molecular action of the brain. This theory is as unreal as
+<pb n='151'/><anchor id='Pg151'/>
+Banquo's ghost&mdash;it will not bear a moment's investigation. It
+is simply confounding the action of the mind upon the brain
+with the mind itself. Every effect must have a cause. When
+I make a special mental effort what is the cause lying behind
+the effort? Is it the molecular action of the brain? I <emph>will
+to</emph> make the effort, and do it. Then will power lies behind
+brain action. But power is a manifest energy; there is something
+lying behind it to which it belongs as an attribute;
+what is it? Answer, <emph>will</emph>. But, where there is a <emph>will</emph> there
+must of a necessity be that which <emph>wills</emph>. What is it that <emph>wills</emph>
+to make a special mental effort&mdash;that lies away back <q>behind
+the throne</q> and controls the helm? It is evidently the I,
+<emph>myself</emph>, the <q>inner man,</q> <emph>the spirit</emph>. On one occasion, when
+some of the disciples of the Nazarene were sleepy, Jesus said
+to them, <q>The spirit indeed is willing, but the flesh is weak.</q>
+It is the spirit that <emph>wills</emph> to make a special mental effort.
+Here is the <q><emph>font</emph></q> of all our ideas. <q>What man knoweth
+the things of a man, save the spirit of man which is in him?</q>
+1 Cor., ii, 11. <emph>Will</emph>, as an effect, belongs to the spirit of
+man, as <emph>the cause</emph> lying behind. Beyond this no man can
+trace this subject, short of crossing over from the spirit of
+man to the invisible Father of spirits. The spirit of man is a
+<emph>wonderful intelligence</emph>! <q>The body without the spirit is dead,
+being alone.</q> When we analyze the physical structure back to
+the germ and sperm-cells we are brought face to face with the
+invisible builder. Call it what you may, it still remains the
+same invisible architect, which, being matter's master, built
+the organism. We live, and breathe; we die, and cease
+breathing. Dead bodies do not breathe. Therefore, life lies
+behind breath, and spirit behind life. So life and breath are
+both effects, which find their ultimate or cause in <emph>spirit</emph>.
+This at once sets aside all that materialists have said in order
+to show that spirit and breath are one and the same. The
+original term, translated by the term spirit has, in its history,
+away back in the past, a <emph>physical</emph> currency. The old-fashioned
+materialist or <q>soul-sleeper</q> finds his fort in this fact.
+His entire aim is to get the people back to an old and obsolete
+<pb n='152'/><anchor id='Pg152'/>
+currency of the term <q><emph>pneuma</emph>.</q> If we lay aside words
+which were used in a physical sense, in times gone by, we
+will not have many words to express the ideas embraced in
+mental science. In ancient times <q><emph>pneuma</emph></q> signified both
+mind and wind, or air. In later times it lost its physical currency,
+and no longer signifies, in its general currency, breath
+or air. The adjective, <q><emph>pneumatikos</emph>,</q> is <emph>never used</emph>
+in a physical sense. It came into use too late.
+</p>
+
+<p>
+We have many examples of old meanings passing away
+from words. <q><foreign lang='la' rend='italic'>Sapientia</foreign>,</q> in Latin
+originally meant only the power of tasting. At present it means <emph>wisdom</emph>,
+<emph>prudence</emph>, <emph>discretion</emph>, <emph>discernment</emph>,
+<emph>good sense</emph>, <emph>knowledge</emph>, <emph>practical wisdom</emph>,
+<emph>philosophy</emph>, <emph>calmness</emph>, <emph>patience</emph>. The word
+<q><foreign rend='italic'>sagacitas</foreign>,</q> originally meant only the faculty
+of <emph>scenting</emph>, now it means
+the power of seeing or perceiving anything easily. In old
+literature we may read of the sagacity of dogs; keenness of
+scent. But it is now sharpness of wit; keenness of perception,
+subtilty, shrewdness, acuteness, penetration, ingenuity. The
+terms, <q>attentio,</q> <q>intentio,</q> <q>comprehensio,</q> <q>apprehensio,</q>
+<q>penetratio,</q> and understanding are all just so many bodily
+actions transferred to the expression of <emph>mental energies</emph>.
+There is just the same reason for giving to all these terms
+their old, obsolete, physical currency that there is for giving
+to pneuma, or spirit, the old obsolete currency of wind or air.
+You must ever remember that it is the business of lexicographers
+in giving the history of words, to set before you the
+first as well as the latest use of terms. In strict harmony with
+all this Greenfield gives <q><foreign rend='italic'>pneuma</foreign></q>
+<emph>thus</emph>:
+</p>
+
+<p>
+1. Wind, air in motion, breathing, breath, expiration,
+respiration, spirit, i. e. the human soul, that is, the vital principle
+in man, life. Matthew xxvii, 50; Rev. xiii, 15.
+</p>
+
+<p>
+2. Of the rational soul, mind, that principle in man which
+thinks, feels, desires, and wills. Matthew v, 3, 26, 41.
+</p>
+
+<p>
+3. Of the human soul after its departure from the body, a
+spirit, soul. Acts xxiii, 8, 9; Hebrews xii, 23.
+</p>
+
+<p>
+4. Spc. Spirit, that is, temper, disposition, affections, feelings,
+inclination, qualities of mind.
+</p>
+
+<pb n='153'/><anchor id='Pg153'/>
+
+<p>
+5. Construed with <q><hi rend='italic'>mou</hi></q> and <q><hi rend='italic'>sou</hi></q>
+(<emph>I</emph> and <emph>thou</emph>), it
+forms a periphrasis for the corresponding personal pronoun.
+Mark ii, 8; Luke i, 47. A spirit, that is, <hi rend='smallcaps'>a simple, spiritual,
+incorporeal, intelligent being</hi>. Spoken of
+God. John iv, 24. Of angels. Hebrews i, 14. Of evil spirits,
+Matthew viii, 16; Mark ix, 20. A divine spirit, spoken of
+the spiritual nature of Christ. 1 Corinthians xv, 45; 1 Peter
+iii, 18. Of the Holy Spirit. Matthew iii, 16-28; John xv, 26;
+Acts i, 8; Romans ix, 1.
+</p>
+
+<p>
+Robinson, in his Lexicon, sums up the history of its use
+thus:
+</p>
+
+<p>
+1. Pneuma, from pneo, to breathe. A breathing, breath.
+</p>
+
+<p>
+1. Of the mouth or nostrils, a breathing, blast. The destroying
+power of God. Isaiah xi, 4; Psalm xxxiii, 6. The
+breath. Revelations xi, 11. <q>Breath of life.</q> Genesis vi, 17;
+vii, 15-22.
+</p>
+
+<p>
+2. Breath of air. Air in motion, a breeze, blast, the
+wind.
+</p>
+
+<p>
+3. The spirit of man, that is, the vital spirit, life, soul.
+</p>
+
+<p>
+4. The rational spirit, mind, soul (Latin
+<foreign lang='la' rend='italic'>animus</foreign>), generally
+opposed to the body or animal (disposition) spirit. 1
+Thessalonians v, 23; 1 Corinthians xiv, 14.
+</p>
+
+<p>
+5. It implies will, council, purpose. Matthew xxvi, 41;
+Mark xiv, 38; Acts xviii, 5; xix, 21; 1 Chronicles v, 26;
+Ezra i, 1.
+</p>
+
+<p>
+6. It includes the understanding, intellect. Mark ii, 8;
+Luke i, 80, and ii, 40; 1 Corinthians ii, 11, 12; Exodus
+xxviii, 3; Job xx, 3; Isaiah xxix, 24.
+</p>
+
+<p>
+7. A spirit, that is, a simple, incorporeal, immaterial being,
+possessing higher capacities than man in his present state. Of
+created spirits, the human spirit, soul, after its departure from
+the body and as existing in a separate state. Hebrews xii,
+23; that is, to the spirits of just men made perfect. Robinson
+renders it thus: <q>To the spirits of the just advanced to
+perfect happiness and glory.</q>
+</p>
+
+<p>
+It is spoken of God in reference to his immateriality. John,
+<pb n='154'/><anchor id='Pg154'/>
+iv, 24. Of Christ in his exalted spiritual nature in distinction
+from his human nature. In Hebrews, ix, 14, in contrast with
+perishable nature. <q>The <emph>eternal spirit</emph>,</q> Holy spirit, spirit of
+God.&mdash;<hi rend='italic'>Robinson's Lexicon.</hi>
+</p>
+
+<p>
+From all this it will be seen that it is impossible to limit the
+term spirit to its ancient <emph>physical</emph> currency. Our term <emph>mind</emph>
+is, for two reasons, a better word for its place in modern literature.
+First, it never had a physical application. Second, the
+terms are used indifferently in the New Testament when they
+relate to man. See Romans, i, 9 and vii, 25. All spirits are
+<emph>one</emph> in kind; in <emph>character</emph> the difference lies; that is,
+spirits are all <emph>imperishable</emph>. It is not in the nature of a spirit to cease
+to be. If it is, then there is no imperishable nature that is revealed
+to man. I submit for consideration the thought that
+there is no difference in the final results between the man who
+denies the existence of spirits altogether and the man who
+allows that spirits may cease to exist.
+</p>
+
+<p>
+<q>We are cognizant of the existence of spirit by our direct
+consciousness of feelings, desires and ideas, which are to us the
+most certain of all realities.</q>&mdash;<hi rend='italic'>Carpenter.</hi>
+</p>
+
+<p>
+<q>The body continually requires new materials and a continued
+action of external agencies. But the mind, when it
+has been once called into activity and has become stored with
+ideas, may remain active and may develop new relations and
+combinations among these, after the complete closure of the
+sensorial inlets by which new ideas can be excited <q>ab externo.</q>
+Such, in fact, is what is continually going on in the
+state of dreaming.... The mind thus feeds upon the store of
+ideas which it has laid up during the activity of the sensory
+organs, and those impressions which it retains in its consciousness
+are working up into a never ending variety of combinations
+and successions of ideas, thus affording new sources of
+mental activity even to the very end of life.</q>&mdash;<hi rend='italic'>Carpenter.</hi>
+</p>
+
+<p>
+In death the spirit returns to God, who gave it, retaining,
+doubtless, all its store of ideas and all its own inherent activities,
+which will continue while eternity endures.
+</p>
+
+</div>
+
+<pb n='155'/><anchor id='Pg155'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Our Relations To The Ancient Law And Prophets&mdash;What Are They?</head>
+
+<p>
+The above questions can not be answered intelligently without
+a knowledge of the character of the law, and of its relations
+to humanity, as well as a knowledge of the relations of the
+ancient prophets. The law given at Sinai as a <q>covenant,</q>
+with all the laws contained in the <q>Book of the Law,</q> was
+political in character; that is to say, it pertained to a community
+or nation. Such law is <emph>always</emph> political in its character.
+The ancient law pertained to the nation of the Jews. It was
+given to them as a community, and to no other people.
+Moses said, <q>And the Lord spake unto you out of the midst
+of fire: Ye heard the voice of the words, but saw no similitude;
+only ye heard a voice. And he declared unto you his
+covenant, which he commanded you to perform, even ten commandments;
+and he wrote them upon two tables of stone.</q>
+Deut. iv, 12, 13. <q>And the Lord said unto Moses, Write
+thou these words; for after the <emph>tenor</emph> of these words I have
+made a covenant <emph>with thee</emph> and <emph>with Israel</emph>....
+And he wrote upon the tables <emph>the words of the covenant</emph>, the
+ten commandments.</q> Exodus xxxiv, 27, 28. <q>The Lord our
+God made a covenant with us in Horeb. The Lord <emph>made
+not</emph> this covenant with our fathers, but with us, who <emph>are</emph> all of
+us here alive this day.</q> Deut. v, 2, 3. <q>Behold, I have taught
+you statutes and judgments, even as the Lord my God commanded
+me, that ye should do so in the land whither ye go to
+possess it. Keep, therefore, and do them; for this is your
+wisdom and your understanding in the sight of the nations,
+which shall hear all these statutes, and say, Surely this great
+nation is a wise and understanding people. For what nation
+is there so great who hath God so nigh unto them, as the
+Lord our God is in all things that we call upon him for?
+And what nation is there so great that hath statutes and judgments
+so righteous as all this law which I set before you this
+day.</q> Deut. iv, 5, 8.
+</p>
+
+<pb n='156'/><anchor id='Pg156'/>
+
+<p>
+The law or covenant, as written upon the two tables of
+stone, is given in full in one place, and only one, in all the
+book of the law, and I will now transcribe it from the fifth
+chapter of Deut. Here it is: <q rend='pre'>I am the Lord, thy God,
+which brought thee out of the land of Egypt, from the house
+of bondage; thou shalt have none other gods before me; thou
+shalt not make thee any graven image, or any likeness of anything
+that is in heaven above, or that is in the earth beneath,
+or that is in the waters beneath the earth; thou shalt not bow
+down thyself unto them or serve them, for I, the Lord, thy
+God, am a jealous God, visiting the iniquity of the fathers
+upon the children unto the third and fourth <emph>generation</emph> of
+them that hate me, and showing mercy unto thousands of
+them that love me and keep my commandments.</q>
+</p>
+
+<p>
+<q rend='pre'>Thou shalt not take the name of the Lord, thy God, in
+vain; for the Lord will not hold him guiltless that taketh his
+name in vain.</q>
+</p>
+
+<p>
+<q rend='pre'>Keep the Sabbath day to sanctify it, as the Lord, thy God,
+hath commanded thee. Six days shalt thou labor and do all
+thy work, but the seventh is the Sabbath of the Lord, thy
+God; in it thou shalt not do any work; thou, nor thy son, nor
+thy daughter, nor thy maid-servant, nor thine ox, nor thine
+ass, nor any of thy cattle, nor thy stranger that is within thy
+gates, that thy man-servant and maid-servant may rest as well
+as thou; and remember that thou wast a servant in the land
+of Egypt, and that the Lord, thy God, brought thee out
+thence through a mighty hand and by a stretched out arm;
+<hi rend='smallcaps'>therefore, the Lord, thy God, commanded thee to
+keep the Sabbath day</hi>.</q>
+</p>
+
+<p>
+<q rend='pre'>Honor thy father and thy mother, as the Lord thy God
+hath commanded thee; that thy days may be prolonged, and
+that it may go well with thee in the land which the Lord thy
+God giveth thee.</q>
+</p>
+
+<p>
+<q rend='pre'>Thou shalt not kill.</q>
+</p>
+
+<p>
+<q rend='pre'>Neither shalt thou commit adultery.</q>
+</p>
+
+<p>
+<q rend='pre'>Neither shalt thou steal.</q>
+</p>
+
+<p>
+<q rend='pre'>Neither shalt thou bear false witness against thy neighbor.</q>
+</p>
+
+<pb n='157'/><anchor id='Pg157'/>
+
+<p>
+<q rend='pre'>Neither shalt thou desire thy neighbor's wife, neither shalt
+thou covet thy neighbor's house, his field, or his man-servant,
+or his maid-servant, his ox, or his ass, or any thing that is
+thy neighbor's.</q>
+</p>
+
+<p>
+<q>These words the Lord spake unto <emph>all your assembly</emph> in the
+mount, out of the midst of the fire, of the cloud and of the
+thick darkness, with a great voice; and he <emph>added no more</emph>.
+And <emph>he wrote them in two tables of stone</emph>, and delivered them
+unto me.</q>
+</p>
+
+<p>
+This is the covenant as it was written upon the tables of
+stone. It is, by its facts, limited to the Jews, for they are
+the only people who were ever delivered from bondage in
+Egypt. The abrogation of this covenant is clearly presented
+in the following language, found in Zechariah, the eleventh
+chapter and tenth verse: <q>And I took my staff, even
+Beauty, and cut it asunder, that I might break my covenant
+which I had made with <emph>all the people</emph>. And it was
+broken in that day; and so the poor of the flock that waited
+upon me knew that it was the word of the Lord. And I said
+unto them, If ye think good, give me my price; and if not,
+forbear. So they weighed for my price thirty pieces of silver.</q>
+This language had its fulfillment in the sale which Judas
+Iscariot made of his Lord and the abrogation of the ancient
+covenant or law.
+</p>
+
+<p>
+The prophets were not confined to the kingdom of Israel,
+or to any one kingdom, nor yet to any one dispensation.
+</p>
+
+<p>
+They bore the word of the Lord to all the nations, as we
+learn from such language as this: <q>The burden of the word
+of the Lord to Ninevah, to Sidon, to Tyre, to Idumea, to
+Babylon, to Samaria, to Egypt,</q> and to many others. It is
+very remarkable that no such latitude or longitude of relationships
+belongs to the ancient law. It was confined to the
+Israelites.
+</p>
+
+<p>
+The Heavenly Father spake not to the ancients by his Son,
+but by the prophets. And much of that which they spake
+pertained to our own dispensation and to our own religion.
+</p>
+
+<p>
+Much, very much, of that which they gave lies in the very
+<pb n='158'/><anchor id='Pg158'/>
+foundation of our religion. We should always distinguish,
+<emph>carefully</emph>, between the Law and the prophets, and between
+these two and the psalms, remembering, however, that prophesy
+belongs also to many of the psalms. The abrogated
+covenant, or law, that was done away, was written upon stones.
+It, with all the laws which were after its <emph>tenor</emph>, was supplanted
+by the law of Christ. It was added because of transgression
+<emph>till Christ, <q>the seed,</q></emph> should come. When he came it expired
+by limitation, and through his authority the neighborly restrictions
+or limitations were taken off from moral precepts, which
+were re-enacted by him.
+</p>
+
+</div>
+
+<div>
+<index index='toc'/>
+<index index='pdf'/>
+<head>The Funeral Services Of The National Liberal League.</head>
+
+<p>
+The decent members of the Liberal League, who formed it
+to express their convictions, and who withdrew and formed a
+rival League when they found that the old organization had
+gone over to the defense of indecency, who gave to the
+League all the character it had, and who had great hopes at
+one time of destroying the influence of the preachers of the
+Gospel of Christ, and thereby ridding our country of that terrible
+pest called the Bible, have given up their name. Their
+<q>priests</q> have adopted the following arraignment of their
+old organization, a legitimate child of their own:
+</p>
+
+<p>
+<q>Voted that, in the judgment of this Board, the name
+<q>National Liberal League</q> has become so widely and injuriously
+associated in the public mind with attempts to
+repeal the postal laws prohibiting the circulation of obscene
+literature by mail, with the active propagandism of demoralizing
+and licentious social theories, and with the support of
+officials and other public representatives who are on good
+grounds believed to have been guilty of gross immoralities,
+that it has been thereby unfitted for use by any organization
+<pb n='159'/><anchor id='Pg159'/>
+which desires the support of the friends of <q>natural morality.</q></q>
+</p>
+
+<p>
+Thus the child went into a far country and fed among
+swine, and, failing to come to itself and return to its father's
+house, the old gentleman disinherited it, <emph>once</emph> and forever. A
+younger son, however, is christened <q>Liberal Union,</q> and
+whether it will remain at home to take care of the old man in
+his dotage remains to be seen.
+</p>
+
+</div>
+
+<div>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Huxley's Paradox.</head>
+
+<p>
+<q>The whole analogy of natural operations furnish so complete
+and crushing an argument against the intervention of
+any but what are called secondary causes, in the production of
+all the phenomena of the universe, that, in view of the intimate
+relations of man and the rest of the living world, and
+between the forces exerted by the latter and all other forces, I
+can see no reason for doubting that all are co-ordinate terms
+of nature's great progression, from formless to formed, from
+the inorganic to the organic, from blind force to conscious intellect
+and will.</q> <hi rend='italic'>Huxley's Evidence of Man's Place in Nature</hi>,
+London, 1864, p. 107.
+</p>
+
+<p>
+A writer in the <hi rend='italic'>Spectator</hi> charged Professor Huxley with
+Atheism. The professor replies, in the number of that paper
+for February 10, 1866, thus: <q>I do not know that I care
+very much about popular odium, so there is no great merit in
+saying that if I really saw fit to deny the existence of a God
+I should certainly do so for the sake of my own intellectual
+freedom, and be the honest Atheist you are pleased to say I
+am. As it happens, however, I can not take this position
+with honesty, inasmuch as it is, and always has been, a favorite
+tenet that Atheism is as absurd, logically speaking, as Polytheism.</q>
+In the same sheet, he says: <q>The denying the
+possibility of miracles seems to me quite as unjustifiable as
+Atheism.</q> Is Huxley in conflict with Huxley?
+</p>
+
+</div>
+
+<pb n='160'/><anchor id='Pg160'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>The Triumphing Reign Of Light.</head>
+
+<p>
+The next psychic cycle, it seems to me, will witness a
+synthesis of thought and faith, a recognition of the fact that
+it is impossible for reason to find solid ground that is not consecrated
+ground; that all philosophy and all science belong
+to religion; that all truth is a revelation of God; that the
+truths of written revelation, if not intelligible to reason, are
+nevertheless consonant with reason; and that divine agency,
+instead of standing removed from man by infinite intervals
+of time and space, is, indeed, the true name of those energies
+which work their myriad phenomena in the natural world
+around us. This consummation&mdash;at once the inspiration of a
+fervent religion and the prophecy of the loftiest science&mdash;is
+to be the noontide reign of wedded intellect and faith, whose
+morning rays already stream far above our horizon.&mdash;<hi rend='italic'>Winchell.</hi>
+Re. and Sci. p. 84.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+<q>Experience proves to us that the matter which we regard
+as inert and dead, assumes action, intelligence, and
+life, when it is combined in a certain way.</q>&mdash;<hi rend='italic'>Atheist.</hi>
+</p>
+
+<p>
+<q>But how does a germ come to live?</q>&mdash;<hi rend='italic'>Deist.</hi>
+</p>
+
+<p>
+<q>Life is organization with feeling.</q>&mdash;<hi rend='italic'>Atheist.</hi>
+</p>
+
+<p>
+<q>But that you have these two properties from the motion
+of</q> dead atoms, or matter alone, it is impossible to give any
+proof; and if it can not be proved, why affirm it? Why
+say aloud, <q>I know,</q> while you say to yourself, <q>I know
+not?</q>&mdash;<hi rend='italic'>Voltaire.</hi>
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+When you venture to affirm that matter acts of itself by
+an eternal necessity, it must be demonstrated like a proposition
+in Euclid, otherwise you rest your system only on a
+perhaps. What a foundation for that which is most interesting
+to the human race!&mdash;<hi rend='italic'>Voltaire.</hi>
+</p>
+</div>
+</body>
+<back rend="page-break-before: right">
+  <div rend="page-break-before: right">
+    <divGen type="pgfooter" />
+  </div>
+</back>
+</text>
+</TEI.2>
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+The Project Gutenberg EBook of The Christian Foundation, April, 1880
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: The Christian Foundation, April, 1880
+
+
+
+Release Date: February 19, 2009 [Ebook #28126]
+
+Language: English
+
+Character set encoding: US-ASCII
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION, APRIL, 1880***
+
+
+
+
+
+                        The Christian Foundation,
+
+                                   Or,
+
+                     Scientific and Religious Journal
+
+                              Vol. 1. No 4.
+
+                               April, 1880.
+
+
+
+
+
+CONTENTS
+
+
+Is There A Counterfeit Without A Genuine?
+Design In Nature.
+An Atheist Is A Fool.
+Blunder On And Blunder On--It Is Human To Blunder.
+Draper's Conflict Between Religion And Science.
+Facts Speak Louder Than Words, Or What Christianity Has Done For
+Cannibals.
+Are We Simply Animals?
+Our Relations To The Ancient Law And Prophets--What Are They?
+The Funeral Services Of The National Liberal League.
+Huxley's Paradox.
+The Triumphing Reign Of Light.
+
+
+
+
+
+
+IS THERE A COUNTERFEIT WITHOUT A GENUINE?
+
+
+My object in this lesson is to present the myths, the ancient, fictitious
+and fanciful narratives concerning the gods, in such a manner as to enable
+you to see the utter absurdity of the idea that the religion of the Bible
+is of mythical origin. _Myths_ are fictitious narratives, having an
+analogy more or less remote to something real. From this definition you
+discover that a myth is _always_ a counterfeit, and as such always appears
+in evidence in favor of something more or less remote, that is true. Now,
+if the Bible had a mythical origin, it sustains some analogy to something
+found in the mythical or fictitious and fanciful narratives concerning the
+gods, and is therefore the myth of a myth; the counterfeit of a
+counterfeit. If such be the truth in the case, where do we find the origin
+of the myths from which "Bible myths" have descended? Is it found in the
+true God presiding over the elements of nature and the destinies of men,
+as well as the events of creation and providence? Or, can it be possible
+that we have many counterfeits _without a genuine_? Many myths sustaining
+no analogy, either near or remote, to anything real? It is an absurdity,
+destructive of the term employed, because _myths_ cease to be _myths_
+without some near or remote relation to realities. They _must_ sustain
+some analogy to something real. And _counterfeits_ also cease to be
+_counterfeits_ when it is shown that they sustain no relation, through
+analogy or likeness, to anything that is genuine. In the mythical systems
+of olden times we have, in the midst of a vast deal of false and fanciful
+narrative concerning subordinate and secondary gods, evidence of a supreme
+God presiding over all things; and the secondary gods performing many
+things which belonged to the province of the "Almighty One," with many
+degrading, vile and corrupting habits.
+
+A letter written by Maximus, a Numidian, to Augustin, reads thus: "Now,
+that there is a sovereign God, who is without beginning, and who, without
+having begotten anything like unto Himself, is, nevertheless, the Father
+and the former of all things, what man can be gross and stupid enough to
+doubt? He it is of whom, under different names, we adore the eternal power
+extending through every part of the world, thus honoring separately by
+different sorts of worship what may be called His several members, we
+adore Him entirely. May those subordinate gods preserve you under whose
+names, and by whom all we mortals upon earth adore the common Father of
+gods and men." In this letter we have a clear presentation of the mythical
+system concerning the ancient gods, and also the "analagous relation" to
+the "Master God." Each god having his particular dominion over place or
+passion, appears before us as a representative of the supreme, or "Master
+God;" and by worshiping each member or God they claimed to adore entirely
+the "common Father of gods and men." Augustin answers, In your public
+square there are _two statues_ of Mars, one naked, the other armed; and
+close by the figure of a man who, with three fingers advanced towards
+Mars, holds in check that divinity so dangerous to the whole town. With
+regard to what you say of such gods being portions of the only "true God,"
+I take the liberty you gave me to warn you not to fall into such a
+sacrilege; for that only God, of whom you speak, is doubtless He who is
+acknowledged by the whole world, and concerning whom, as some of the
+ancients have said, the ignorant agree with the learned. Now, will you say
+that Mars, whose strength is represented by an inanimate man, is a portion
+of that God? That is to say, the dead statue controls Mars, and Mars is a
+subordinate god representing the infinite God, and is, therefore, a part
+of that God. Augustin adds, Not the Pantheon and all the temples
+consecrated to the inferior gods, nor even the temples consecrated to the
+twelve greater gods prevented "Deus Optimus Maximus," God most good, most
+great, from being acknowledged throughout the empire. Voltaire says, "In
+spite of all the follies of the people who venerated secondary and
+ridiculous gods, and in spite of the Epicurians, who in reality
+acknowledged none, it is verified that in all times the magistrates and
+wise adored one sovereign God." Secondary gods were _myths_, counterfeits,
+sustaining the _relation_ of counterfeits. The ancients attributed their
+own passions to the "Master God," and had subordinate gods representing
+passions. They also had a god for each part of His dominion; and these
+gods they called members of the true God, and claimed to worship Him, by
+worshiping all the members or gods. Mars was the god of war; Bacchus was
+the god of drunkenness. They had a god for this and a god for that. The
+ancient pagans seemed to think that infinite divisibility belonged to the
+"true God," for they distinguished between passions, and divided up the
+universe among the gods until they had it crammed full of subordinate and
+ridiculous gods, each one a member of Jehovah, and each member a part of
+the great mythical system.
+
+Now, in order to establish the proposition that our religion is of
+mythical origin, it is necessary to show, first, that the Bible was
+written this side of or during the age of myths, and, having done this, it
+is necessary to show that the Hebrew people were a mythical people;
+neither of which can be accomplished. It will not be amiss to present in
+this connection a statement given by Justin to the Greeks. He says: "Of
+all your teachers, whether sages, poets, historians, philosophers, or
+law-givers, by far the oldest, as the Greek historians show us, was
+Moses.... For in the times of Ogyges and Inachus, whom some of your poets
+have supposed to have been earth-born--that is, to have sprung from the
+soil, and hence one of the oldest inhabitants--_the aborigines_, Moses is
+mentioned as the leader and ruler of the Jewish nation." He is mentioned
+as a very ancient and time-honored prince in the Athenian, Attic and
+Grecian histories. Polemon, in his first book of Hellenics, mentions Moses
+as the leader and ruler of the Jewish nation. Ptolemaeus, in his history of
+Egypt, bears the same testimony. Apion, an Egyptian writer, in his book
+against the Jews, says "Moses led them." Dr. Shaw, a modern traveler, says
+the inhabitants of Corondel, on the eastern side of the Red Sea, to this
+day preserve the remembrance of the deliverance of the children of Israel
+from their bondage in Egypt. Diodorus, the most renowned Greek historian,
+who employed thirty years epitomizing the libraries, and traveled over
+Asia and Europe for the sake of great accuracy, who wrote forty volumes of
+history, says he learned from the Egyptian priests that Moses was an
+ancient law-giver.
+
+It seems to us that, no sane man, who is acquainted with the ancient
+mythicals, can regard the religion of the Bible as a child of mythical
+descent. It is as deadly in its influence upon those myths, and all
+mythical worship, as it could be made by an infinite mind.
+
+Voltaire says "the character of the mythical gods is ridiculous;" we will
+add, it is ridiculous in the extreme. Listen--Hesiod, in his theogony,
+says: "Chronos, the son of Ouranos, or Saturn, son of Heaven, in the
+beginning slew his father, and possessed himself of his rule, and, being
+seized with a panic lest he should suffer in the same way, he preferred
+devouring his children, but Curetes, a subordinate god, by craft, conveyed
+Jupiter away in secret and afterwards bound his brother with chains, and
+divided the empire, Jupiter receiving the air, and Neptune the deep, and
+Pluto Hades."
+
+Pros-er-pi-ne, Mella-nip-pe, Neptune, Pluto and Jupiter are all set forth
+in the mythical writings as adulterers. Jupiter was regarded as more
+frequently involved in that crime, being set down as guilty in many
+instances. For the love of Sem-e-le, it is said that he assumed wings and
+proved his own unchastity and her jealousy. These are some of the exploits
+of the sons of Saturn. Hercules was celebrated by his three nights, sung
+by the poets for his successful labors.
+
+The son of Jupiter slew the Lion, and destroyed the many-headed Hydra; was
+able to kill the fleet man-eating birds, and brought up from hades the
+three-headed dog, Cerberus; effectually cleansed the Augean stable from
+its refuse; killed the bulls and stag whose nostrils breathed fire; slew
+the poisonous serpent and killed Ach-e-lo-us. The guest-slaying Bu-si-ris
+was delighted with being stunned by the cymbals of the Sat-yrs, and to be
+conquered with the love of women; and at last, being unable to take the
+cloak off of Nessus, he kindled his own funeral pile and died. Such are
+specimens of the ancient myths. Their character is such as to leave an
+impassible gulf between them and the character of the God revealed in our
+religion. No development theory, seeking the origin of our religion in the
+old mythical system, can bridge across this chasm. It is as deep and broad
+as the distance between the antipodes. There is no analogy between these
+counterfeits or myths and the "true God," save that remote power of God
+which is divided up and parceled out among them. Their morals were the
+worst. The whole mythical system is simply one grand demonstration of
+human apostacy from the "true God." Homer introduces Zeus in love, and
+bitterly complaining and bewailing himself, and plotted against by the
+other gods. He represents the gods as suffering at the hands of men. Mars
+and Venus were wounded by Di-o-me-de. He says, "Great Pluto's self the
+stinging arrow felt when that same son of Jupiter assailed him in the very
+gates of hell, and wrought him keenest anguish. Pierced with pain, to the
+high Olympus, to the courts of Jupiter groaning he came. The bitter shaft
+remained deep in his shoulder fixed, and grieved his soul." In the
+mythical system the gods are not presented as creators or first causes.
+Homer says, They were in the beginning generated from the waters of the
+ocean, and thousands were added by deifying departed heroes and
+philosophers. The thought of one supreme Intelligence, the "God of Gods,",
+runs through all the system of myths. It is found anterior to the myths,
+and, therefore, could not have had its origin with them. The character
+ascribed to our God, in our scriptures, has no place among the ancient
+myths. They hold the "Master God" before us only in connection with power,
+being altogether ignorant of His true character. They even went so far as
+to attribute much to Him that was ridiculous. One of the ancients said,
+"The utmost that a man can do is to attribute to the being he worships his
+imperfections and impurities, magnified to infinity, it may be, and then
+become worse by their reflex action upon his own nature." This was
+verified in the ancient mythical religion, without exception, and without
+doubt.
+
+"The character of all the gods was simply human character extended in all
+its powers, appetites, lusts and passions. Scholars say there is no
+language containing words that express the Scriptural ideas of holiness
+and abhorrence of sin, except those in which the Scriptures were given, or
+into which they have been translated. These attributes must be known in
+order to salvation from sin, so God revealed Himself and gave the world a
+pure religion, as a standard of right and wrong, and guide in duty, and
+rule of life."
+
+The history of the ancient nations of the earth gives a united testimony
+that their original progenitors possessed a knowledge of the one true and
+living God, who was worshiped by them, and believed to be an infinite,
+self-existent and invisible spirit. This notion was never entirely
+extinguished even among the idolatrous worshipers. Greek and Latin poets
+were great corrupters of theology, yet in the midst of all their Gods
+there is still to be found, in their writings, the notion of one supreme
+in power and rule, whom they confound with Jupiter.
+
+The age of myths began with the tenth generation after the flood. The
+evidence of this is given by Plato from one of the ancient poets in these
+words: "It was the generation _then the tenth_, of men endowed with
+speech, since forth the flood had burst upon the men of former times, and
+Kronos, Japetus and Titan reigned, whom men of Ouranos proclaimed the
+noblest sons, and named them so, because of men _endowed with gift of
+speech_, they were the first," that is to say, they were orators, "and
+others for their strength, as Heracles and Perseus, and others for their
+art. Those to whom either the subjects gave honor, or the rulers
+themselves _assuming it_, obtained the name, some from fear, others from
+reverence. Thus Antinous, through the benevolence of your ancestors toward
+their subjects, came to be regarded as a god. But those who came after
+adopted the worship without examination." So testifies one who was
+schooled in philosophy. Do you say there are points of similitude between
+the Bible religion and the mythical? It would be strange if there were
+none, seeing that the mythical is truly what the term signifies, a
+counterfeit upon the genuine, or Biblical.
+
+The points of disagreement, however, are such as to demonstrate the fact
+that the ancient mythical people knew not the character of the Being, whom
+they conceived to be the "God of Gods and the Father of Gods and men."
+Those who confound the Bible with the ancient myths upon the score of the
+analogy that exists between it and the myths, remind me of a very learned
+gentleman with whom I was once walking around an oat field, when he
+remarked, "_there_ is a very fine piece of wheat." The man had been
+brought up in an eastern city, and was unable to distinguish between oats
+and wheat. I knew a gentleman who asked a man, standing by the side of an
+old-fashioned flax-break, what he thought it was used for? The man took
+hold of the handle, lifted it up and let it down a few times, and said:
+"It looks like it might be used to chop up sausage meat." It is very
+natural for us to draw comparisons, and when we do not make ourselves
+familiar with things and their uses, we are very liable to be led into
+error by a few points of similitude. All the infidels with whom I have
+become acquainted look upon the Bible like the man looked upon the
+flax-break, and like the man looked upon the oat field. If one had looked
+upon the flax-break who was familiar with it, he never could have dreamed
+of chopping sausage meat; and if the other had been familiar with wheat
+and oats, as they present themselves to the eye in the field in the month
+of June, he never would have called the oats wheat. And if any sane man
+will make himself familiar with both the Bible and the old system of myths
+and mythical worship, he will never confound the two. There are a thousand
+things, very different in character and origin, which have points of
+similitude. But similitude never proves identity short of completeness.
+While the analogy between the ancient mythical system of gods and their
+worship and the true God and His worship is restricted to power and
+intelligence, there exists a contrast between them deep as heaven is high
+and broad as the earth in point of moral character, virtue, and every
+ennobling and lovable attribute.
+
+There is an old myth in the Vedas--a god called "Chrishna." The Vedas claim
+that he is in the form of a man; that he is black; that he is dressed in
+flowers and ribbons; that he is the father of a great many gods. It is
+surprising to see the eagerness with which some men bring up "Chrishna" in
+comparison with the Greek term "Christos"--Christ, and confound the two.
+The words are entirely different, save in a jingle of sound. They are no
+more alike than the terms _catechist_--one who instructs by questions and
+answers, and the term catechu--a dry, brown astringent extract. We could
+give many such examples in the history of unbelievers and their war upon
+the Bible, but this must suffice for the present. The truth is this: such
+men, as a general rule, neither understand the Bible in its teachings and
+character, nor the ancient mythical system. In it Jupiter, among the
+Romans, and throughout every language, appears before us as the "Father of
+Gods and men"--"the God of gods," the "Master of the gods." Voltaire says:
+It is false that Cicero, or any other Roman, ever said that it did not
+become the majesty of the empire to acknowledge a Supreme God. Their
+Jupiter, the Zeus of the Greeks and the Jehovah of the Phonecians, was
+always considered as the master of the secondary gods. He adds: But is not
+Jupiter, the master of all the gods, a word belonging to every nation,
+from the Euphrates to the Tiber? Among the first Romans it was _Jov_,
+_Jovis_; among the Greeks, _Zeus_; among the Phonecians and Syrians and
+Egyptians, _Jehovah_. The last term is the Hebrew scriptural name of
+God--denoting _permanent being_--in perfect keeping with the Bible title or
+descriptive appellation, "I AM THAT I AM."
+
+The ancient worshipers of the gods had lost all but the name, _power_ and
+relation, which they ever knew of Jehovah. And they could do no more than
+clothe Jupiter with their own imperfections and impurities--and then place
+him above all the gods; it was necessary for them to view him as excelling
+in all the characteristics of the secondary gods. And having attributed to
+the gods all they knew of human passions and corruptions, they clothed
+Jupiter himself with more villainy and corruption than belonged to any
+other god. In this was the great blasphemous sacrilege of ancient
+idolatry. They thus demonstrated their own apostacy; and the fact that
+their system of gods was a counterfeit, a mythical system. They were
+destitute of any standard of right and wrong, having no conceptions of the
+divine character which were not drawn from their own imperfect and corrupt
+lives. The divine character, as revealed in the revelation of Christ, and
+presented to us as God manifest in the flesh, is at once the very opposite
+of the characters given in the myths. The distance between the two is the
+distance between the lowest degradation of God-like power exercised in the
+lowest passions, and the sublimity of Heaven's own spotless life. I love
+the religion of the Scriptures, because it restores to the race the lost
+knowledge of God and the additional life of Jesus--the only perfect model
+known in the history of the race. It is the life of God manifested in the
+flesh; make it _your own_, and it will save you. Mr. English, an American
+infidel, said: "Far be it from me to reproach the meek and compassionate,
+the amiable Jesus, or to attribute to him the mischiefs occasioned by his
+followers."
+
+It is now conceded that Jesus Christ was _no myth_ by all the great minds
+in unbelief. He lived. We love his life, because all who would rob Him of
+His authority are compelled to speak well of it. Rousseau, another
+infidel, says: "It is impossible that he whose history the gospel records
+can be but a man," adding, "Does he speak in the tone of an enthusiast, or
+of an ambitious sectary? What mildness! What purity in his manners! What
+touching favor in his instructions! What elevation in his maxims! What
+presence of mind! What ingenuity, and what justice in his answers! What
+government of his passions! What prejudice, blindness or ill faith must
+that be which dares to compare Socrates with the Son of Mary!
+
+"What a difference between the two! Socrates, dying without a pain,
+without disgrace, easily sustains his part to the last. The death of
+Socrates, philosophizing with his friends, is the mildest that could be
+desired. That of Jesus, expiring in torments, injured, mocked, cursed by
+all the people, is the most horrible that can be feared. Socrates, taking
+the impoisoned cup, blesses him who presents it to him with tears. Jesus,
+in the midst of a frightful punishment, prays for his enraged
+executioners. Yes, if the life and death of Socrates are those of a wise
+man, the life and death of Jesus are those of a God." If such be the
+model, the pattern, the example which I am to follow, let me live and die
+a Christian. I love the religion of Christ, because its character compels
+its enemies to speak thus of it. I love it because of its practical
+influence in elevating all into the moral image of Christ. I love it
+because it saves men through its influence from abominable sins and
+consequent sorrows that would tear up the hearts of thousands. I love it
+because it is the power of God to save the soul. I love it because it
+leads men into communion and fellowship with all the good. I love it
+because it leads to heaven and to God.
+
+
+
+
+
+Civilization, it is true, is an arbitrary term. Anthropologists have not
+yet settled the boundary line between a savage and a civilized
+people.--_Prof. Owen, F. R. S._
+
+
+
+
+
+DESIGN IN NATURE.
+
+
+It is scarcely necessary to designate instances in the works of nature, in
+which there is an appearance of purpose, for everything has this
+appearance. I will, however, mention several cases as samples.
+
+1. The adaptation of the covering of animals to the climates in which they
+live. Northern animals have thicker and warmer coats of fur or hair than
+Southern ones. And here it should be remarked that man, the only creature
+capable of clothing himself, is the only one that is not clothed by
+nature. Singular discrimination and care indeed for non-intelligence!
+
+2. The adaptation of animals to the elements in which they live, the fish
+to the water, other animals to the air. Would not an unintelligent energy
+or power be as likely to form the organs of a fish for air as for water?
+
+3. The necessity which man has for sustenance, and the supply of that
+necessity by nature.
+
+Here let it be noted how many things must act in unison to produce the
+necessary result. The earth must nourish the seed, the sun must warm it,
+the rain must moisten it, and man must have the strength to cultivate it,
+and the organs to eat it, and the stomach to digest it, and the
+blood-vessels to circulate it, and so on. Is it credible that all these
+things should _happen_ without design?
+
+4. The pre-adaptation of the infant to the state of things into which it
+enters at birth. The eye is exactly suited to the light, the ear to sound,
+the nose to smell, the palate to taste, the lungs to the air. How is it
+possible to see no design in this pre-adaptation, so curious, so
+complicated in so many particulars?
+
+5. The milk of animals suitable for the nourishment of their young,
+provided just in season, provided without contrivance on the part of the
+parent, and sought for without instruction or experience on the part of
+its offspring! _and all by chance!!_
+
+6. The different sexes. In this case, as in the rest, there is perfect
+adaptation, which displays evident design. And there is more. What, I ask,
+is there _in nature_ to cause a difference in sexes? Why are not all
+either males or females? or, rather, a compound? This case, then, I
+consider not only an evidence of design, but likewise an evidence of the
+special and continued _volition_ of the Creator.
+
+7. The destitution of horns on the calf and of teeth in the suckling. All
+other parts are perfect at the very first; but were calves and sucklings
+to have teeth and horns, what sore annoyances would these appendages prove
+to their dams and dames. How is it that all the necessary parts of the
+young are thus perfect at the first, and their annoying parts unformed
+till circumstances render them no annoyance--unformed at the time they are
+not needed, and produced when they are, for defense and mastication? Who
+can fail to see intelligence here?
+
+8. The teats of animals. These bear a general proportion to the number of
+young which they are wont to have at a time. Those that are wont to have
+few young have few teats; those that have many young have many teats. Were
+these animals to make preparations themselves in this respect, how could
+things be more appropriate?
+
+9. The pea and the bean. The pea-vine, unable to stand erect of itself,
+has tendrils with which to cling to a supporter; but the bean-stalk,
+self-sustained, has nothing of the kind.
+
+10. The pumpkin. This does not grow on the oak; to fall on the tender head
+of the wiseacre reposing in its shade, _reasoning_ that it should grow
+there rather than where it does, because, forsooth, the oak would be able
+to sustain it. And were he to undertake to set the other works of
+Providence to rights which he now considers wrong, 'tis a chance if he
+would not get many a thump upon his pate ere he should get the universe
+arranged to his mind. And if, before completing his undertaking, he should
+not find it the easier of the two to arrange his mind to the universe, it
+would be because _what __ little_ brains he _has_ would get thumped out of
+his cranium altogether!
+
+11. The great energies of nature. To suppose the existence of _powers_ as
+the cause of the operations of nature--powers destitute of life, and, at
+the same time, self-moving, and acting upon matter without the
+intervention of extrinsic agency, is just as irrational as to suppose such
+a power in a machine, and is a gross absurdity and a self-contradiction.
+But to suppose that these lifeless energies, even if possessed of such
+qualities, could, void of intelligence, produce _such_ effects as _are_
+produced in the universe, requires credulity capable of believing
+anything.
+
+12. The whole universe, whether considered in its elementary or its
+organized state. From the simple grass to the tender plant, and onward to
+the sturdy oak; from the least insect up to man, there is skill the most
+consummate, design the most clear. What substance, useless as it may be
+when uncompounded with other substances, does not manifest design in its
+affinity to those substances, by a union with which it is rendered useful?
+What plant, what shrub, what tree has not organization and arrangement the
+most perfect imaginable? What insect so minute that contains not, within
+its almost invisible exterior, adjustment of part to part in the most
+exact order throughout all its complicated system, infinitely transcending
+the most ingenious productions of art, and the most appropriate adaptation
+of all those parts to its peculiar mode of existence? Rising in the scale
+of sensitive being, let us consider the beast of the forest, in whose
+case, without microscopic aid, we have the subject more accessible. Is he
+a beast of prey? Has the God of nature given him an instinctive thirst for
+blood? Behold, then, his sharp-sighted organs of vision for descrying his
+victim afar, his agile limbs for pursuit, his curved and pointed claws for
+seizing and tearing his prey, his sharp-edged teeth for cutting through
+its flesh, his firm jaws for gripping, crushing, and devouring it, and his
+intestines for digesting raw flesh. But is he a graminivorous animal? Does
+he subsist on grass and herb? Behold, then, his clumsy limbs and his
+clawless hoofs, his blunt teeth and his herb-digesting stomach. So perfect
+is the correspondence between one part and another; so exactly adapted are
+all the parts to the same general objects; so wonderful is the harmony and
+so definite and invariable the purpose obtaining throughout the whole,
+that it is necessary to see but a footstep, or even a bone, to be able to
+decide the nature and construction of the animal that imprinted that
+footstep or that possessed that bone. Ascending still higher in the scale,
+we come at last to man--man, the highest, noblest workmanship of God on
+earth--the lord of this sphere terrene--for whose behoof all earthly things
+exist. In common with all animals, he has that perfect adaptation of part
+to part, and of all the parts to general objects, which demonstrate
+consummate wisdom in the Cause which thus adapted them. His eyes are so
+placed as to look the same way in which his feet are placed to walk, and
+his hands to toil. His feet correspond with each other, being both placed
+to walk in the direction, and with their corresponding sides towards one
+another, without which he would hobble, even if he could walk at all. His
+mouth is placed in the forepart of the head, by which it can receive food
+and drink from the hands.
+
+But the hands themselves--who can but admire their wonderful utility? To
+what purpose are they not adapted? Man, who has many ends to accomplish,
+in common with the beast of the field; who has hunger to alleviate, thirst
+to slake, and has likewise other and higher ends, for the attainment of
+which he is peculiarly qualified by means of _hands_. Adapted by his
+constitution to inhabit all climes, he has hands to adapt his clothing to
+the same, whether torrid, temperate or frigid. Possessed of the knowledge
+of the utility of the soil, he has hands to cultivate it. Located far
+distant oftentimes from the running stream, these hands enable him to
+disembowel the earth and there find an abundant supply of the
+all-necessary fluid. Endowed with rational ideas, pen in _hand_ he can
+transmit them to his fellows far away, or to generations unborn. Heir and
+lord of earth and ocean, his hands enable him to possess and control the
+same, without which, notwithstanding all his reason, he could do neither,
+but would have to crouch beneath the superior strength of the brute, and
+fly for shelter to crags inaccessible to his beastly sovereign.
+
+The only creature that has the reason to manage the world, has the
+physical organization to do it. No _beast_ with man's reason could do
+this, and no _man_ with the mere instinct of a brute could do it. How
+marvellous, then this adaptation! How wondrous the adaptation of
+everything, and how astonishing that any man, with all these things in
+view, can for one moment forbear to admit a God. Let him try _a chance
+experiment_. Let him take the letters of the alphabet and throw them about
+promiscuously and then see how long ere they would move of their own
+accord and arrange themselves into words and sentences. He may avail
+himself of the whole benefit of his scheme; he may have the advantage of
+an energy or power as a momentum to set them in motion; he may put these
+letters into a box sufficiently large for the purpose, and then shake them
+as long as may seem him good, and when, in this way, they shall have
+become intelligible language, I will admit that he will have some reasons
+for doubting a God. If this should seem too much like _artificial_ mind,
+he may take some little animal, all constructed at his hands, and
+dismember its limbs and dissect its body, and then within some vessel let
+him throw its various parts at random, and seizing that vessel shake it
+most lustily till bone shall come to bone, joint to joint, and the little
+creature be restored to its original form. But if this could not be
+accomplished by mere power, without wisdom to direct, how could the
+original adjustment occur by chance? How could those very parts themselves
+be _formed for_ adjustment one to another?
+
+Mathematicians tell us wondrous things in relation to these hap-hazard
+concerns. And they demonstrate their statements by what will not
+lie--figures. Their rule is this: that, as one thing admits of but one
+position, as, for example, _a_, so two things, _a_ and _b_, are capable of
+two positions, as _ab_, _ba_. But if a third be added, instead of their
+being susceptible of only one additional position, or three in all, they
+are capable of six. For example, _abc_, _acb_, _bac_, _bca_, _cab_, _cba_.
+Add another letter, _d_, and the four are capable of twenty-four positions
+or variations. Thus we might go on. Merely adding another letter, _e_, and
+so making _five_ instead of four, would increase the the number of
+variations _five_-fold. They would then amount to one hundred and twenty.
+A single additional letter, _f_, making _six_ in all, would increase this
+last sum of one hundred and twenty _six_-fold, making seven hundred and
+twenty. Add a _seventh_ letter, _g_, and the last-named sum would be
+increased _seven_-fold, making the sum of five thousand and forty. If we
+go on thus to the end of the alphabet, we have the astonishing sum of six
+hundred and twenty thousand four hundred and forty-eight trillions, four
+hundred and one thousand seven hundred and thirty-three billions, two
+hundred and thirty-nine thousand four hundred and thirty-nine millions and
+three hundred and sixty thousand!!! Hence it follows that, were the
+letters of the alphabet to be thrown promiscuously into a vessel, to be
+afterwards shaken into order by mere hap, their chance of being arranged,
+not to say into words and sentences, but into their alphabetical order,
+would be only as _one_ to the above number. All this, too, in the case of
+only twenty-six letters! Take now the human frame, with its bones,
+tendons, nerves, muscles, veins, arteries, ducts, glands, cartilages,
+etc.; and having dissected the same, throw those parts into one
+promiscuous mass; and how long, I ask, would it be ere Chance would put
+them all into their appropriate places and form a perfect man? In this
+calculation we are likewise to take into the account the chances of their
+being placed bottom upwards, or side-ways, or wrong side out,
+notwithstanding they might merely find their appropriate places. This
+would increase the chances against a well-formed system to an amount
+beyond all calculation or conception. In the case of the alphabet, the
+chances for the letters to fall bottom up or aslant are not included. And
+when we reflect that the blind goddess, or "unintelligent forces," would
+have to contend against such fearful odds in the case of a single
+individual, how long are we to suppose it would be, ere from old Chaos she
+could shake this mighty universe, with all its myriads upon myriads of
+existences, into the glorious order and beauty in which it now exists.
+
+
+
+
+
+AN ATHEIST IS A FOOL.
+
+
+He can't believe that two letters can be adjusted to each other without
+design, and yet he can believe all the foregoing incredibilities.
+
+I might swell the list to a vast extent. I might bring into view the
+verdure of the earth as being the most agreeable of all colors to the eye;
+the general diffusion of the indispensibles and necessaries of life, such
+as air, light, water, food, clothing, fuel, while less necessary things,
+such as spices, gold, silver, tin, lead, zinc, are less diffused; also,
+the infinite variety in things--in men, for instance--by which we can
+distinguish one from another. But I forbear. Is it reasonable to conclude
+that, where there are possible appearances of design, still no design is
+there? or even that it is probable there is none?
+
+I have said that there is as much evidence of purpose in the works of
+nature as in those of art. I now say that there is more, _infinitely_
+more. Should the wheels of nature stop their revolutions, and her energies
+be palsied, and life and motion cease, even then would she exhibit
+incomparably greater evidence of design, in her mere construction and
+adaptation, than do the works of art. Shall we then be told that when she
+is in full operation, and daily producing millions upon millions of
+useful, of intelligent, of marvelous effects, she still manifests no marks
+of intelligence! In nature we not only see all the works of art infinitely
+exceeded, but we see, as it were, those works self-moved and performing
+their operations without external agency. To use a faint comparison, we
+see a factory in motion without water, wind or steam, its cotton placing
+itself within the reach of the picker, the cards, the spinning-frame and
+the loom, and turning out in rolls or cloth. Such virtually, nay, far more
+wonderful, is the universe. Not a thousandth part so unreasonable would it
+be to believe a real factory of this description, were one to exist, to be
+a chance existence, as to believe this universe so. Sooner could I suppose
+nature herself possessed of intelligence than admit the idea that there is
+_no_ intelligence concerned in her organization and operations. There must
+be a mind within or without her, or else we have no data by which to
+distinguish mind. There must be a mind, or all the results of mind are
+produced without any. There must be a mind, or chaos produces order, blind
+power perfects effects, and non-intelligence the most admirable
+correspondence and harmony imaginable. Skeptics pride themselves much on
+their reason. They can't believe, they say, because it is unreasonable.
+_What_ is unreasonable? To believe in a mind where there is every
+appearance thereof that can be? Is it more reasonable to believe, then,
+that every appearance of mind is produced without any mind at all?
+Skeptics are the last men in all this wide world to pretend reason. They
+doubt against infinite odds; they believe without evidence against
+evidence, against demonstration, and then talk of reason!--_Origin
+Bachelor's Correspondence with R. D. Owen._
+
+
+
+
+
+BLUNDER ON AND BLUNDER ON--IT IS HUMAN TO BLUNDER.
+
+
+Are all the mammoths one or two hundred thousand years old, as Sir Charles
+Lyell conjectured? It was stated, in the bygone, that the "diluvium" was
+very old, on account of the absence of human remains, but since man's
+remains have been found there, it is inferred that man is very ancient;
+whereas, the truth is, the mammoth is _very recent_. In many instances
+their bones are so fresh that they contain twenty-seven per cent. of
+animal substance; in some instances the flesh is still upon their bones,
+with their last meal in their stomachs.
+
+Mr. Boyd Dawkins has furnished us with a thrilling narrative of the
+discovery of a mammoth in 1846, by Mr. Benkendorf, close to the mouth of
+the Indigirka. This mammoth was disentombed during the great thaw of the
+summer. The description is given in the following language: "In 1846 there
+was unusually warm weather in the north of Siberia. Already in May unusual
+rains poured over the moors and bogs; storms shook the earth, and the
+streams carried not only ice to the sea, but also large tracts of land. We
+steamed on the first day up the Indigirka, but there were no thoughts of
+land; we saw around us only a sea of dirty brown water, and knew the river
+only by the rushing and roaring of the stream. The river rolled against us
+trees, moss, and large masses of peat, so that it was only with great
+trouble and danger that we could proceed. At the end of the second day we
+were only a short distance up the stream; some one had to stand with the
+sounding-rod in hand continually, and the boat received so many shocks
+that it shuddered to the keel. A wooden vessel would have been smashed.
+Around us we saw nothing but the flooded land.... The Indigirka, here, had
+torn up the land and worn itself a fresh channel, and when the waters sank
+we saw, to our astonishment, that the old river-bed had become merely that
+of an insignificant stream.... The stream rolled over and tore up the
+soft, wet ground like chaff, so that it was dangerous to go near the
+brink. While we were all quiet, we heard under our feet a sudden gurgling
+and stirring, which betrayed the working of the disturbed water. Suddenly
+our jagger, ever on the look-out, called loudly, and pointed to a singular
+and unshapely object, which rose and sank.... Now we all hastened to the
+spot on shore, had the boat drawn near, and waited until the mysterious
+thing should again show itself. Our patience was tried, but at last a
+black, horrible giant-like mass was thrust out of the water, and we beheld
+a colossal elephant's head, armed with mighty tusks, with its long trunk
+moving in the water in an unearthly manner, as though seeking for
+something lost therein.... I beheld the monster hardly twelve feet from
+me, with his half-open eyes yet showing the whites. It was still in good
+preservation....
+
+"Picture to yourself an elephant with a body covered with thick fur, about
+thirteen feet in height and fifteen in length, with tusks eight feet long,
+thick, and curving outward at their ends, a stout trunk of six feet in
+length, colossal limbs of one and a half feet in thickness, and a tail
+naked up to the end, which was covered with thick tufty hair. The animal
+was fat and well grown; death had overtaken him in the fulness of his
+powers. His parchment-like, large, naked ears lay turned up over the head;
+about the shoulders and on the back he had stiff hair, about a foot in
+length, like a mane. The long outer hair was deep brown and coarsely
+rooted. The top of the head looked so wild and so penetrated with pitch
+that it resembled the rind of an old oak tree. On the sides it was
+cleaner, and under the outer hair there appeared everywhere a wool, very
+soft, warm and thick, and of a fallow-brown color. The giant was well
+protected against the cold. The whole appearance of the animal was
+fearfully strange and wild. It had not the shape of our present elephants.
+As compared with our Indian elephants, its head was rough, the brain-case
+low and narrow, but the trunk and mouth were much larger. The teeth were
+very powerful. Our elephant is an awkward animal, but compared with this
+mammoth, it is an Arabian steed to a coarse, ugly dray horse. I had the
+stomach separated and brought on one side. It was well filled, and the
+contents instructive and well preserved. The principal were young shoots
+of the fir and pine; a quantity of young fir cones, also in a chewed
+state, were mixed with the moss."
+
+Mammoth bones are found in great abundance in the islands off the northern
+coast of Siberia. The remains of the rhinoceros are also found. Pallas, in
+1772, obtained from Wiljuiskoi, in latitude 64 deg., a rhinoceros taken from
+the sand in which it had been frozen. This carcass emitted an odor like
+putrid flesh, part of the skin being covered with short, crisp wool and
+with black and gray hairs. Professor Brandt, in 1846, extracted from the
+cavities in the molar teeth of this skeleton a small quantity of
+half-chewed pine leaves and coniferous wood. And the blood-vessels in the
+interior of the head appeared filled, even to the capillary vessels, with
+coagulated blood, which in many places still retained its original red
+color.
+
+We find that Mr. Boyd Dawkins and Mr. Sanford assert that the cave-lion is
+only a large variety of the existing lion--identical in species. Herodotus
+says: "The camels in the army of Xerxes, near the mountains of Thessaly,
+_were attacked by lions_."
+
+Sir John Lubbock, in his Prehistoric Times, page 293, says the cave-hyena
+"is now regarded as scarcely distinguishable specifically from the _Hyaena
+crocuta_, or spotted hyena of Southern Africa," while Mr. Busk and M.
+Gervais identify the _cave-bear_ with the _Ursus ferox_, or grizzly bear
+of North America. What is the bearing of these facts on the question of
+the antiquity of the remains found in the bone caverns?
+
+Do these facts justify men in carrying human remains, found along with the
+remains of these animals in the caves, back to the remote period of one or
+two hundred thousand years?--a long time, this, for flesh upon the bones
+and food in the stomach to remain in a state of preservation.
+
+"So fresh is the ivory throughout Northern Russia," says Lyell,
+_Principles, vol. 1, p. 183_, "that, according to Tilesius, thousands of
+fossil tusks have been collected and used in turning."
+
+Mr. Dawkins says: "We are compelled to hold that the cave-lion which
+preyed upon the mammoth, the woolly rhinoceros and musk-sheep in Great
+Britain, is a mere geographical variety of the great carnivore that is
+found alike in the tropical parts of Asia and throughout the whole of
+Africa." Popular Science Review for 1869, p. 153. It has been customary to
+speak of all these animals as "_the great extinct_ mammalia," and to
+regard them all as much larger than existing animals of the same kind, but
+three of the most important still exist, and the cave-lions, at least some
+of the specimens, were smaller than the lion of the present. According to
+Sir John Lubbock the "Irish elk, the elephants and the three species of
+rhinoceros are, perhaps, the only ones which are absolutely extinct."
+Prehistoric Times, p. 290. "Out of seventeen principal 'palaeolithic'
+mammalia, ten, until recently, were regarded 'extinct;' but it is now
+believed that the above-mentioned elk, elephants and rhinoceros are the
+only extinct mammalia. Dr. Wilson affirms that skeletons of the Irish elk
+have been found at Curragh, Ireland, in marshes, some of the bones of
+which were in such fresh condition that the marrow is described as having
+the appearance of fresh suet, and burning with a clear flame."
+
+Professor Agassiz admits the continuance of the Irish elk to the
+fourteenth century to be "probable." It is certain that this elk continued
+in Ireland down to what is claimed as the age of iron, and possibly in
+Germany down to the twelfth century. It is also certain that it was a
+companion of the mammoth and of the woolly rhinoceros. The aurochs, or
+European bison, whose remains are found in the river gravel and the older
+bone caves, is mentioned by Pliny and Seneca. They speak of it as existing
+in their time; it is also named in the Niebelungen Lied. It existed in
+Prussia as late as 1775, and is still found wild in the Caucasus. The
+present Emperor of Russia has twelve herds, which are protected in the
+forests of Lithuania. During the session of the International
+Archaeological Congress at Stockholm, in 1874, the members of the body made
+an excursion to the isle of Bjorko, in Lake Malar, near Stockholm, where
+there is an ancient cemetery of two thousand tumuli. Within a few hundred
+yards from this is the site of the ancient town. Several trenches were run
+through this locality, and many relics obtained by the members of the
+congress. On the occasion Dr. Stolpe, who was familiar with the previous
+discoveries at this point, delivered a lecture on the island and its
+remains. They all, he stated, belong to the second age of iron in Sweden,
+and consisted of implements of iron, ornaments of bronze, and animal
+bones; Kufic coins have been found, along with cowrie-shells, and silver
+bracelets. The number of animal bones met with is immense, more than fifty
+species being represented, and what is especially noteworthy, _the marrow
+bones were all crushed or split_, just as in the palaeeolithic times. The
+principal wild beasts were the lynx, the wolf, the fox, the beaver, the
+elk, the _reindeer_, etc. Dr. Stolpe refers the formation of this
+"pre-historic" city to "about the middle of the eighth century after
+Christ," and says it was probably destroyed "about the middle of the
+eleventh century."
+
+"During this period the reindeer existed in this part of Sweden."
+
+Recent scientific discovery demands that we should almost modernize the
+animals we used to regard as belonging to a period of a hundred thousand
+years ago.
+
+"Scientists have been addicted to unwise and inconsiderate haste in the
+announcement of new theories touching alleged facts; they have blundered
+repeatedly in their efforts to confound the Christian and set aside Moses.
+No less than eighty theories touching that many facts and discoveries have
+been developed during the period of fifty years, that were brought before
+the Institute of France in 1806, and not one of them survives to-day."
+Truly the history of scientific investigation reveals the same fallibility
+of human nature that is known in the many errors found in the line of
+theological investigation. Truth, in science and religion, stands true to
+her God--_man alone deviates_.
+
+
+
+
+
+DRAPER'S CONFLICT BETWEEN RELIGION AND SCIENCE.
+
+
+No one idea has produced a greater sensation among skeptics and
+unbelievers than the idea of a conflict between science and Christianity.
+The history of the affair reminds us of the ghost stories that frighten
+people in their boyish days. There was, in truth, no foundation for the
+sensation. Mr. Draper never intended that his work entitled "Conflict
+between Religion and Science," should be construed to mean Conflict
+between the Bible and Science, or between Christianity, as set forth by
+the primitive Christians and science, but conflict between apostate
+religion and science; or, rather, between corruptors of the ancient
+religion and science.
+
+He says, "I have had little to say respecting the two great Christian
+confessions, the protestant and the Greek churches. As to the latter, it
+has never, since the restoration of science, arrayed itself in opposition
+to the advancement of knowledge. On the contrary, it has always met it
+with welcome. It has observed a reverential attitude to truth, from
+whatever quarter it might come. Recognizing the apparent discrepancies
+between its interpretations of revealed truth and the discoveries of
+science, it has always expected that satisfactory explanations and
+reconciliations would ensue, _and in this it has not been disappointed_."
+Will all who read these lines take notice that Mr. Draper takes the
+Christian's side in the above statement. "_In this it has not been
+disappointed._" In what? Answer--Its expectation that satisfactory
+explanations and reconciliations would follow the discoveries of science,
+by means of which apparent discrepancies between the church's
+interpretations of revealed truth and the discoveries of science would
+disappear. Mr. Draper adds, "It would have been well for modern
+civilization if the Roman church had done the same." He guards his readers
+by the following: "In speaking of Christianity, reference is generally
+made to the Roman church, partly because its adherents compose the
+majority of Christendom, partly because its demands are the most
+pretentious, and partly because it has commonly sought to enforce those
+demands by the civil power. None of the protestant churches have ever
+occupied a position so imperious, none have ever had such widespread
+political influence. For the most part they have been averse to
+constraint, and except in very few instances their opposition has not
+passed beyond the exciting of theological odium." Preface, pp. 10, 11.
+
+On pages 215 and 216, speaking upon the great question of the proper
+relations of Christianity and science, Mr. Draper says: "In the annals of
+Christianity the most ill-omened day is that in which she separated
+herself from science. She compelled Origen, at that time (A. D. 231) its
+chief representative and supporter in the church, to abandon his charge in
+Alexandria and retire to Caesarea. In vain through many subsequent
+centuries did her leading men spend themselves in, as the phrase then
+went, 'drawing forth the internal juice and marrow of the scriptures for
+the explaining of things.' Universal history from the _third_ to the
+_sixteenth_ century shows with what result. The dark ages owe their
+darkness to this fatal policy."
+
+The pure Christianity, as well as Christians of 231 years, are exonerated
+by Mr. Draper. Unbeliever, will you remember this? Many unbelievers, like
+drowning men catching at straws, have endeavored to make it appear that
+Mr. Draper's book, entitled "Conflict Between Religion and Science," makes
+a square fight between the Bible and science. So far is this from the
+truth that, on the contrary, it does not even set up a square issue
+between Protestantism and science; its issue lies between Roman Catholic
+religion and science. Hear him: "Then has it, _in truth_, come to this,
+that Roman Christianity and science are recognized by their respective
+adherents as being absolutely incompatible; they can not exist together;
+one must yield to the other; mankind must make its choice--it can not have
+both. While such is, perhaps, the issue as regards Catholicism, a
+reconciliation of the reformation with science is not only possible, but
+would easily take place if the protestant churches would only live up to
+their maxim taught by Luther and established by so many years of war. That
+maxim is the right of private interpretation of the scriptures. It was the
+foundation of intellectual liberty." (Did Luther say the foundation of
+intellectual liberty?) But if a personal interpretation of the book of
+Revelation is permissible, how can it be denied in the case of the book of
+nature? In the misunderstandings that have taken place, we must ever bear
+in mind the infirmities of men. The generations that immediately followed
+the reformation may perhaps be excused for not comprehending the full
+significance of cardinal principle, and for not on all occasions carrying
+it into effect. When Calvin caused Servetus to be burnt he was animated,
+not by the principles of the reformation, but by those of Catholicism,
+from which he had not been able to emancipate himself completely. And when
+the clergy of influential protestant confessions have stigmatized the
+investigators of nature as infidels and atheists, the same may be said.
+(No man should be called by a name that does not truthfully represent
+him.) Now listen to Mr. Draper: "For Catholicism to reconcile itself to
+science, there are formidable, perhaps insuperable obstacles in the way.
+For protestantism to achieve that great result there are not."--_Conflict
+Between Religion and Science_, pp. 363, 364. Thus Draper speaks for
+himself.
+
+
+
+
+
+FACTS SPEAK LOUDER THAN WORDS, OR WHAT CHRISTIANITY HAS DONE FOR
+CANNIBALS.
+
+
+The Fijians, a quarter of a century ago, were noted for cannibalism. The
+following scrap of history may be of importance as a shadow to contrast
+with the sunshine. It is taken from Wood's History of the Uncivilized
+Races:
+
+The Fijians are more devoted to cannibalism than the New Zealanders, and
+their records are still more appalling. A New Zealander has sometimes the
+grace to feel ashamed of mentioning the subject in the hearing of an
+European, whereas it is impossible to make a Fijian really feel that in
+eating human flesh he has committed an unworthy act. He sees, indeed, that
+the white man exhibits great disgust at cannibalism, but in his heart he
+despises him for wasting such luxurious food as human flesh.... The
+natives are clever enough at concealing the existence of cannibalism when
+they find that it shocks the white men. An European cotton grower, who had
+tried unsuccessfully to introduce the culture of cotton into Fiji, found,
+after a tolerable long residence, that four or five human beings were
+killed and eaten weekly. There was plenty of food in the place, pigs were
+numerous, and fish, fruit and vegetables abundant. But the people ate
+human bodies as often as they could get them, not from any superstitious
+motive, but simply because they preferred human flesh to pork.... Many of
+the people actually take a pride in the number of human bodies which they
+have eaten. One chief was looked upon with great respect on account of his
+feats of cannibalism, and the people gave him a title of honor. They
+called him the Turtle-pond, comparing his insatiable stomach to the pond
+in which turtles are kept; and so proud were they of his deeds, that they
+even gave a name of honor to the bodies brought for his consumption,
+calling them the "Contents of the Turtle-pond." ... One man gained a great
+name among his people by an act of peculiar atrocity. He told his wife to
+build an oven, to fetch firewood for heating it, and to prepare a bamboo
+knife. As soon as she had concluded her labors her husband killed her, and
+baked her in the oven which her own hands had prepared, and afterward ate
+her. Sometimes a man has been known to take a victim, bind him hand and
+foot, cut slices from his arms and legs, and eat them before his eyes.
+Indeed, the Fijians are so inordinately vain that they will do anything,
+no matter how horrible, in order to gain a name among their people; and
+Dr. Pritchard, who knows them thoroughly, expresses his wonder that some
+chief did not eat slices from his own limbs.
+
+"Cannibalism is ingrained in the very nature of the Fijian, and extends
+through all classes of society. It is true that there are some persons who
+have never eaten human flesh, but there is always a reason for it. Women,
+for example, are seldom known to eat 'bakolo,' as human flesh is termed,
+and there are a few men who have refrained from cannibalism through
+superstition. Every Fijian has his special god, who is supposed to have
+his residence in some animal. One god, for example, lives in a rat,
+another in a shark, and so on. The worshiper of that god never eats the
+animal in which his divinity resides, and as some gods are supposed to
+reside in human beings, their worshipers never eat the flesh of man."
+
+Recent History Of The Same People In Brief.
+
+"In the Fiji islands, where half a century ago the favorite dish of food
+was human flesh, there are at present eight hundred and forty-one chapels,
+and two hundred and ninety-one other places where preaching is held, with
+fifty-eight missionaries busily engaged in preparing the way for others.
+The membership numbers twenty-three thousand two hundred and seventy-four
+persons." _The Evangelist of January 29, 1880._ It is possible that some
+infidel might have been literally eaten up had it not been for the
+influence of the Bible. "According to the accounts of some of the older
+chiefs, whom we may believe or not as we like, there was once a time when
+cannibalism did not exist. Many years ago some strangers from a distant
+land were blown upon the shores of Fiji, and received hospitably by the
+islanders, who incorporated them into their own tribes, and made much of
+them. But, in process of time, these people became too powerful, killed
+the Fijian chiefs, took their wives and property, and usurped their
+office."
+
+In the emergency the people consulted the priests, who said that the
+Fijians had brought their misfortunes upon themselves. They had allowed
+strangers to live, whereas "Fiji for the Fijians" was the golden rule, and
+from that time every male stranger was to be killed and eaten, and every
+woman taken as a wife. The only people free from this law were the
+Tongans.
+
+The state of the Fijians is wonderfully changed--even an American infidel
+may now visit those people without being flayed and roasted and devoured.
+
+"The Samoan islands have been entirely christianized. Out of a population
+of forty thousand, thirty-five thousand are connected with Christian
+churches.
+
+"In 1830 the native Christians in India, Burmah, and North and South
+Ceylon numbered 57,000. Last October there were 460,000. Facts similar in
+character might be given of Madagascar, South Africa and Japan."
+_Evangelist._ What a curse (?) the Bible is to the poor heathen. It robs
+them of their "long-pig," human flesh, as well as their cruel, murderous
+habits, and curses them (?) with virtue and the hope of "HEAVEN."
+
+
+
+
+
+ARE WE SIMPLY ANIMALS?
+
+
+What is man? The materialist says, "He is the highest order of the animal
+kingdom, or an animal gifted with intelligence." If such be true, it may
+be said with equal propriety, that animals are men without reason. Are
+they? Does manhood consist in mere physical form? Can you find it in
+simple physical nature? Man holds many things in his physical nature in
+common with the animal; but is he, on this account, to be considered as a
+mere animal? There are plants that seem to form a bridge over the chasm
+lying between the vegetable and animal kingdoms. Are those plants animals
+without sensation? Why not? What is the logical and scientific difference
+between saying plants, which make the nearest approach to the animal are
+animals without sensation, and saying animals are men without
+intelligence? Let it be understood at all times, that if man is simply an
+animal endowed with the gift of reason, an animal may be simply a
+vegetable endowed with the gift of sensation. "The bodies of mere animals
+are clothed with scales, feathers, fur, wool or bristles, which interpose
+between the skin and the elements that surround and affect the living
+animal." All these insensible protectors "ally animals more closely to the
+nature of vegetables."
+
+"The body of a human being has a beautiful, thin, highly sensitive skin,
+which is not covered with an insensitive, lifeless veil." Man's body is in
+noble contrast with all mere animals. It is so formed that its natural
+position is erect. "The eyes are in front; the ligaments of the neck are
+not capable of supporting, for any considerable length of time, the head
+when hanging down; the horizontal position would force the blood to the
+head so violently that stupor would be the result. The mouth serves the
+mind as well as the body itself. According to the most critical
+calculation, the muscles of the mouth are so movable that it may pronounce
+fifteen hundred letters." What a wonderful musical instrument.
+
+The mouth of the mere animal serves only physical purposes.
+
+Man turns his head from right to left, from earth to sky, from the slimy
+trail of the crustacean in the ocean's bottom to the contemplation of the
+innumerable stars in the heavens. The human body was created for the mind;
+its structure is correlated with mind. The animal has a sentient life; man
+an intelligent, reasoning nature.
+
+When animals are infuriated and trample beneath their feet everything that
+lies in their way, we do not say they are _insane_, but _mad_. "Man is an
+intelligent spirit," or mind, "served by an organism." We know that mind
+exists by our consciousness of that which passes within us. The propriety
+of the sayings of Descartes, "_I think, therefore I am_," rests upon the
+consciousness that we are thinking beings. This intelligence is not
+obtained by the exercise of any of the senses. It does not depend upon
+external surroundings. Its existence is a fact of consciousness, of
+certain knowledge, and hence a fact in mental science.
+
+We are continually conscious of the existence of the mind, which makes its
+own operations the object of its own thought; that it should have no
+existence is a contradiction in language.
+
+Experience teaches us that the materialistic theory of the existence of
+the mind is utterly false. In an act of perception I distinguish the pen
+in my hand, and the hand itself, from my mind which perceives them. This
+distinction is a fact of the faculty of perception--a particular fact of a
+particular faculty. But the general fact of a general distinction of which
+this is only a special case, is the distinction of the _I_ and _not I_,
+which belongs to the consciousness as the general faculty. He who denies
+the contrast between mind-knowing and matter-known is dishonest, for it is
+a fact of consciousness, and such can not be honestly denied. The facts
+given in consciousness itself can not be honestly doubted, much less
+denied.
+
+Materialists have claimed that mind is simply the result of the molecular
+action of the brain. This theory is as unreal as Banquo's ghost--it will
+not bear a moment's investigation. It is simply confounding the action of
+the mind upon the brain with the mind itself. Every effect must have a
+cause. When I make a special mental effort what is the cause lying behind
+the effort? Is it the molecular action of the brain? I _will to_ make the
+effort, and do it. Then will power lies behind brain action. But power is
+a manifest energy; there is something lying behind it to which it belongs
+as an attribute; what is it? Answer, _will_. But, where there is a _will_
+there must of a necessity be that which _wills_. What is it that _wills_
+to make a special mental effort--that lies away back "behind the throne"
+and controls the helm? It is evidently the I, _myself_, the "inner man,"
+_the spirit_. On one occasion, when some of the disciples of the Nazarene
+were sleepy, Jesus said to them, "The spirit indeed is willing, but the
+flesh is weak." It is the spirit that _wills_ to make a special mental
+effort. Here is the "_font_" of all our ideas. "What man knoweth the
+things of a man, save the spirit of man which is in him?" 1 Cor., ii, 11.
+_Will_, as an effect, belongs to the spirit of man, as _the cause_ lying
+behind. Beyond this no man can trace this subject, short of crossing over
+from the spirit of man to the invisible Father of spirits. The spirit of
+man is a _wonderful intelligence_! "The body without the spirit is dead,
+being alone." When we analyze the physical structure back to the germ and
+sperm-cells we are brought face to face with the invisible builder. Call
+it what you may, it still remains the same invisible architect, which,
+being matter's master, built the organism. We live, and breathe; we die,
+and cease breathing. Dead bodies do not breathe. Therefore, life lies
+behind breath, and spirit behind life. So life and breath are both
+effects, which find their ultimate or cause in _spirit_. This at once sets
+aside all that materialists have said in order to show that spirit and
+breath are one and the same. The original term, translated by the term
+spirit has, in its history, away back in the past, a _physical_ currency.
+The old-fashioned materialist or "soul-sleeper" finds his fort in this
+fact. His entire aim is to get the people back to an old and obsolete
+currency of the term "_pneuma_." If we lay aside words which were used in
+a physical sense, in times gone by, we will not have many words to express
+the ideas embraced in mental science. In ancient times "_pneuma_"
+signified both mind and wind, or air. In later times it lost its physical
+currency, and no longer signifies, in its general currency, breath or air.
+The adjective, "_pneumatikos_," is _never used_ in a physical sense. It
+came into use too late.
+
+We have many examples of old meanings passing away from words.
+"_Sapientia_," in Latin originally meant only the power of tasting. At
+present it means _wisdom_, _prudence_, _discretion_, _discernment_, _good
+sense_, _knowledge_, _practical wisdom_, _philosophy_, _calmness_,
+_patience_. The word "_sagacitas_," originally meant only the faculty of
+_scenting_, now it means the power of seeing or perceiving anything
+easily. In old literature we may read of the sagacity of dogs; keenness of
+scent. But it is now sharpness of wit; keenness of perception, subtilty,
+shrewdness, acuteness, penetration, ingenuity. The terms, "attentio,"
+"intentio," "comprehensio," "apprehensio," "penetratio," and understanding
+are all just so many bodily actions transferred to the expression of
+_mental energies_. There is just the same reason for giving to all these
+terms their old, obsolete, physical currency that there is for giving to
+pneuma, or spirit, the old obsolete currency of wind or air. You must ever
+remember that it is the business of lexicographers in giving the history
+of words, to set before you the first as well as the latest use of terms.
+In strict harmony with all this Greenfield gives "_pneuma_" _thus_:
+
+1. Wind, air in motion, breathing, breath, expiration, respiration,
+spirit, i. e. the human soul, that is, the vital principle in man, life.
+Matthew xxvii, 50; Rev. xiii, 15.
+
+2. Of the rational soul, mind, that principle in man which thinks, feels,
+desires, and wills. Matthew v, 3, 26, 41.
+
+3. Of the human soul after its departure from the body, a spirit, soul.
+Acts xxiii, 8, 9; Hebrews xii, 23.
+
+4. Spc. Spirit, that is, temper, disposition, affections, feelings,
+inclination, qualities of mind.
+
+5. Construed with "_mou_" and "_sou_" (_I_ and _thou_), it forms a
+periphrasis for the corresponding personal pronoun. Mark ii, 8; Luke i,
+47. A spirit, that is, A SIMPLE, SPIRITUAL, INCORPOREAL, INTELLIGENT
+BEING. Spoken of God. John iv, 24. Of angels. Hebrews i, 14. Of evil
+spirits, Matthew viii, 16; Mark ix, 20. A divine spirit, spoken of the
+spiritual nature of Christ. 1 Corinthians xv, 45; 1 Peter iii, 18. Of the
+Holy Spirit. Matthew iii, 16-28; John xv, 26; Acts i, 8; Romans ix, 1.
+
+Robinson, in his Lexicon, sums up the history of its use thus:
+
+1. Pneuma, from pneo, to breathe. A breathing, breath.
+
+1. Of the mouth or nostrils, a breathing, blast. The destroying power of
+God. Isaiah xi, 4; Psalm xxxiii, 6. The breath. Revelations xi, 11.
+"Breath of life." Genesis vi, 17; vii, 15-22.
+
+2. Breath of air. Air in motion, a breeze, blast, the wind.
+
+3. The spirit of man, that is, the vital spirit, life, soul.
+
+4. The rational spirit, mind, soul (Latin _animus_), generally opposed to
+the body or animal (disposition) spirit. 1 Thessalonians v, 23; 1
+Corinthians xiv, 14.
+
+5. It implies will, council, purpose. Matthew xxvi, 41; Mark xiv, 38; Acts
+xviii, 5; xix, 21; 1 Chronicles v, 26; Ezra i, 1.
+
+6. It includes the understanding, intellect. Mark ii, 8; Luke i, 80, and
+ii, 40; 1 Corinthians ii, 11, 12; Exodus xxviii, 3; Job xx, 3; Isaiah
+xxix, 24.
+
+7. A spirit, that is, a simple, incorporeal, immaterial being, possessing
+higher capacities than man in his present state. Of created spirits, the
+human spirit, soul, after its departure from the body and as existing in a
+separate state. Hebrews xii, 23; that is, to the spirits of just men made
+perfect. Robinson renders it thus: "To the spirits of the just advanced to
+perfect happiness and glory."
+
+It is spoken of God in reference to his immateriality. John, iv, 24. Of
+Christ in his exalted spiritual nature in distinction from his human
+nature. In Hebrews, ix, 14, in contrast with perishable nature. "The
+_eternal spirit_," Holy spirit, spirit of God.--_Robinson's Lexicon._
+
+From all this it will be seen that it is impossible to limit the term
+spirit to its ancient _physical_ currency. Our term _mind_ is, for two
+reasons, a better word for its place in modern literature. First, it never
+had a physical application. Second, the terms are used indifferently in
+the New Testament when they relate to man. See Romans, i, 9 and vii, 25.
+All spirits are _one_ in kind; in _character_ the difference lies; that
+is, spirits are all _imperishable_. It is not in the nature of a spirit to
+cease to be. If it is, then there is no imperishable nature that is
+revealed to man. I submit for consideration the thought that there is no
+difference in the final results between the man who denies the existence
+of spirits altogether and the man who allows that spirits may cease to
+exist.
+
+"We are cognizant of the existence of spirit by our direct consciousness
+of feelings, desires and ideas, which are to us the most certain of all
+realities."--_Carpenter._
+
+"The body continually requires new materials and a continued action of
+external agencies. But the mind, when it has been once called into
+activity and has become stored with ideas, may remain active and may
+develop new relations and combinations among these, after the complete
+closure of the sensorial inlets by which new ideas can be excited 'ab
+externo.' Such, in fact, is what is continually going on in the state of
+dreaming.... The mind thus feeds upon the store of ideas which it has laid
+up during the activity of the sensory organs, and those impressions which
+it retains in its consciousness are working up into a never ending variety
+of combinations and successions of ideas, thus affording new sources of
+mental activity even to the very end of life."--_Carpenter._
+
+In death the spirit returns to God, who gave it, retaining, doubtless, all
+its store of ideas and all its own inherent activities, which will
+continue while eternity endures.
+
+
+
+
+
+OUR RELATIONS TO THE ANCIENT LAW AND PROPHETS--WHAT ARE THEY?
+
+
+The above questions can not be answered intelligently without a knowledge
+of the character of the law, and of its relations to humanity, as well as
+a knowledge of the relations of the ancient prophets. The law given at
+Sinai as a "covenant," with all the laws contained in the "Book of the
+Law," was political in character; that is to say, it pertained to a
+community or nation. Such law is _always_ political in its character. The
+ancient law pertained to the nation of the Jews. It was given to them as a
+community, and to no other people. Moses said, "And the Lord spake unto
+you out of the midst of fire: Ye heard the voice of the words, but saw no
+similitude; only ye heard a voice. And he declared unto you his covenant,
+which he commanded you to perform, even ten commandments; and he wrote
+them upon two tables of stone." Deut. iv, 12, 13. "And the Lord said unto
+Moses, Write thou these words; for after the _tenor_ of these words I have
+made a covenant _with thee_ and _with Israel_.... And he wrote upon the
+tables _the words of the covenant_, the ten commandments." Exodus xxxiv,
+27, 28. "The Lord our God made a covenant with us in Horeb. The Lord _made
+not_ this covenant with our fathers, but with us, who _are_ all of us here
+alive this day." Deut. v, 2, 3. "Behold, I have taught you statutes and
+judgments, even as the Lord my God commanded me, that ye should do so in
+the land whither ye go to possess it. Keep, therefore, and do them; for
+this is your wisdom and your understanding in the sight of the nations,
+which shall hear all these statutes, and say, Surely this great nation is
+a wise and understanding people. For what nation is there so great who
+hath God so nigh unto them, as the Lord our God is in all things that we
+call upon him for? And what nation is there so great that hath statutes
+and judgments so righteous as all this law which I set before you this
+day." Deut. iv, 5, 8.
+
+The law or covenant, as written upon the two tables of stone, is given in
+full in one place, and only one, in all the book of the law, and I will
+now transcribe it from the fifth chapter of Deut. Here it is: "I am the
+Lord, thy God, which brought thee out of the land of Egypt, from the house
+of bondage; thou shalt have none other gods before me; thou shalt not make
+thee any graven image, or any likeness of anything that is in heaven
+above, or that is in the earth beneath, or that is in the waters beneath
+the earth; thou shalt not bow down thyself unto them or serve them, for I,
+the Lord, thy God, am a jealous God, visiting the iniquity of the fathers
+upon the children unto the third and fourth _generation_ of them that hate
+me, and showing mercy unto thousands of them that love me and keep my
+commandments.
+
+"Thou shalt not take the name of the Lord, thy God, in vain; for the Lord
+will not hold him guiltless that taketh his name in vain.
+
+"Keep the Sabbath day to sanctify it, as the Lord, thy God, hath commanded
+thee. Six days shalt thou labor and do all thy work, but the seventh is
+the Sabbath of the Lord, thy God; in it thou shalt not do any work; thou,
+nor thy son, nor thy daughter, nor thy maid-servant, nor thine ox, nor
+thine ass, nor any of thy cattle, nor thy stranger that is within thy
+gates, that thy man-servant and maid-servant may rest as well as thou; and
+remember that thou wast a servant in the land of Egypt, and that the Lord,
+thy God, brought thee out thence through a mighty hand and by a stretched
+out arm; THEREFORE, THE LORD, THY GOD, COMMANDED THEE TO KEEP THE SABBATH
+DAY.
+
+"Honor thy father and thy mother, as the Lord thy God hath commanded thee;
+that thy days may be prolonged, and that it may go well with thee in the
+land which the Lord thy God giveth thee.
+
+"Thou shalt not kill.
+
+"Neither shalt thou commit adultery.
+
+"Neither shalt thou steal.
+
+"Neither shalt thou bear false witness against thy neighbor.
+
+"Neither shalt thou desire thy neighbor's wife, neither shalt thou covet
+thy neighbor's house, his field, or his man-servant, or his maid-servant,
+his ox, or his ass, or any thing that is thy neighbor's.
+
+"These words the Lord spake unto _all your assembly_ in the mount, out of
+the midst of the fire, of the cloud and of the thick darkness, with a
+great voice; and he _added no more_. And _he wrote them in two tables of
+stone_, and delivered them unto me."
+
+This is the covenant as it was written upon the tables of stone. It is, by
+its facts, limited to the Jews, for they are the only people who were ever
+delivered from bondage in Egypt. The abrogation of this covenant is
+clearly presented in the following language, found in Zechariah, the
+eleventh chapter and tenth verse: "And I took my staff, even Beauty, and
+cut it asunder, that I might break my covenant which I had made with _all
+the people_. And it was broken in that day; and so the poor of the flock
+that waited upon me knew that it was the word of the Lord. And I said unto
+them, If ye think good, give me my price; and if not, forbear. So they
+weighed for my price thirty pieces of silver." This language had its
+fulfillment in the sale which Judas Iscariot made of his Lord and the
+abrogation of the ancient covenant or law.
+
+The prophets were not confined to the kingdom of Israel, or to any one
+kingdom, nor yet to any one dispensation.
+
+They bore the word of the Lord to all the nations, as we learn from such
+language as this: "The burden of the word of the Lord to Ninevah, to
+Sidon, to Tyre, to Idumea, to Babylon, to Samaria, to Egypt," and to many
+others. It is very remarkable that no such latitude or longitude of
+relationships belongs to the ancient law. It was confined to the
+Israelites.
+
+The Heavenly Father spake not to the ancients by his Son, but by the
+prophets. And much of that which they spake pertained to our own
+dispensation and to our own religion.
+
+Much, very much, of that which they gave lies in the very foundation of
+our religion. We should always distinguish, _carefully_, between the Law
+and the prophets, and between these two and the psalms, remembering,
+however, that prophesy belongs also to many of the psalms. The abrogated
+covenant, or law, that was done away, was written upon stones. It, with
+all the laws which were after its _tenor_, was supplanted by the law of
+Christ. It was added because of transgression _till Christ, _"the seed,"
+should come. When he came it expired by limitation, and through his
+authority the neighborly restrictions or limitations were taken off from
+moral precepts, which were re-enacted by him.
+
+
+
+
+
+THE FUNERAL SERVICES OF THE NATIONAL LIBERAL LEAGUE.
+
+
+The decent members of the Liberal League, who formed it to express their
+convictions, and who withdrew and formed a rival League when they found
+that the old organization had gone over to the defense of indecency, who
+gave to the League all the character it had, and who had great hopes at
+one time of destroying the influence of the preachers of the Gospel of
+Christ, and thereby ridding our country of that terrible pest called the
+Bible, have given up their name. Their "priests" have adopted the
+following arraignment of their old organization, a legitimate child of
+their own:
+
+"Voted that, in the judgment of this Board, the name 'National Liberal
+League' has become so widely and injuriously associated in the public mind
+with attempts to repeal the postal laws prohibiting the circulation of
+obscene literature by mail, with the active propagandism of demoralizing
+and licentious social theories, and with the support of officials and
+other public representatives who are on good grounds believed to have been
+guilty of gross immoralities, that it has been thereby unfitted for use by
+any organization which desires the support of the friends of 'natural
+morality.' "
+
+Thus the child went into a far country and fed among swine, and, failing
+to come to itself and return to its father's house, the old gentleman
+disinherited it, _once_ and forever. A younger son, however, is christened
+"Liberal Union," and whether it will remain at home to take care of the
+old man in his dotage remains to be seen.
+
+
+
+
+
+HUXLEY'S PARADOX.
+
+
+"The whole analogy of natural operations furnish so complete and crushing
+an argument against the intervention of any but what are called secondary
+causes, in the production of all the phenomena of the universe, that, in
+view of the intimate relations of man and the rest of the living world,
+and between the forces exerted by the latter and all other forces, I can
+see no reason for doubting that all are co-ordinate terms of nature's
+great progression, from formless to formed, from the inorganic to the
+organic, from blind force to conscious intellect and will." _Huxley's
+Evidence of Man's Place in Nature_, London, 1864, p. 107.
+
+A writer in the _Spectator_ charged Professor Huxley with Atheism. The
+professor replies, in the number of that paper for February 10, 1866,
+thus: "I do not know that I care very much about popular odium, so there
+is no great merit in saying that if I really saw fit to deny the existence
+of a God I should certainly do so for the sake of my own intellectual
+freedom, and be the honest Atheist you are pleased to say I am. As it
+happens, however, I can not take this position with honesty, inasmuch as
+it is, and always has been, a favorite tenet that Atheism is as absurd,
+logically speaking, as Polytheism." In the same sheet, he says: "The
+denying the possibility of miracles seems to me quite as unjustifiable as
+Atheism." Is Huxley in conflict with Huxley?
+
+
+
+
+
+THE TRIUMPHING REIGN OF LIGHT.
+
+
+The next psychic cycle, it seems to me, will witness a synthesis of
+thought and faith, a recognition of the fact that it is impossible for
+reason to find solid ground that is not consecrated ground; that all
+philosophy and all science belong to religion; that all truth is a
+revelation of God; that the truths of written revelation, if not
+intelligible to reason, are nevertheless consonant with reason; and that
+divine agency, instead of standing removed from man by infinite intervals
+of time and space, is, indeed, the true name of those energies which work
+their myriad phenomena in the natural world around us. This
+consummation--at once the inspiration of a fervent religion and the
+prophecy of the loftiest science--is to be the noontide reign of wedded
+intellect and faith, whose morning rays already stream far above our
+horizon.--_Winchell._ Re. and Sci. p. 84.
+
+                  -------------------------------------
+
+"Experience proves to us that the matter which we regard as inert and
+dead, assumes action, intelligence, and life, when it is combined in a
+certain way."--_Atheist._
+
+"But how does a germ come to live?"--_Deist._
+
+"Life is organization with feeling."--_Atheist._
+
+"But that you have these two properties from the motion of" dead atoms, or
+matter alone, it is impossible to give any proof; and if it can not be
+proved, why affirm it? Why say aloud, "I know," while you say to yourself,
+"I know not?"--_Voltaire._
+
+                  -------------------------------------
+
+When you venture to affirm that matter acts of itself by an eternal
+necessity, it must be demonstrated like a proposition in Euclid, otherwise
+you rest your system only on a perhaps. What a foundation for that which
+is most interesting to the human race!--_Voltaire._
+
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK THE CHRISTIAN FOUNDATION, APRIL, 1880***
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+Project Gutenberg (https://www.gutenberg.org) public repository for
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author	Roger Frank <rfrank@pglaf.org>	2025-10-15 02:37:27 -0700
committer	Roger Frank <rfrank@pglaf.org>	2025-10-15 02:37:27 -0700
commit	7778e84760677a387cf8f5f5ad34cecbb8372ed4 (patch)
tree	bd8bf5bcb99a8908abfbac3e80f6822abff640d0