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diff --git a/28126.txt b/28126.txt new file mode 100644 index 0000000..50a8201 --- /dev/null +++ b/28126.txt @@ -0,0 +1,1941 @@ +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*** + + + +CREDITS + + +February 19, 2009 + + Project Gutenberg TEI edition 1 + Produced by Bryan Ness, David King, and the Online Distributed + Proofreading Team at <http://www.pgdp.net/>. 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