The Church has said, "Believe, and obey! If you reason, you will become an unbeliever, and unbelievers will be lost. If you disobey, you will do so through vain pride and curiosity, and will, like Adam and Eve, be thrust from paradise forever!"

For my part, I care nothing for what the Church says, except in so far as it accords with my reason; and the bible is nothing to me, only in so far as it agrees with what I think or know.

All books should be examined in the same spirit, and truth should be welcomed and falsehood exposed, no matter in what volume they may be found.

Let us in this spirit examine the Pentateuch; and if anything appears unreasonable, contradictory or absurd, let us have the honesty and courage to admit it. Certainly no good can result either from deceiving ourselves or others. Many millions have implicitly believed this book, and have just as implicitly believed that polygamy was sanctioned by G.o.d. Millions have regarded this book as the foundation of all human progress, and at the same time looked upon slavery as a divine inst.i.tution. Millions have declared this book to have been infinitely holy, and to prove that they were right, have imprisoned, robbed and burned their fellow men. The inspiration of this book has been established by famine, sword and fire, by dungeon, chain and whip, by dagger and by rack, by force and fear and fraud, and generations have been frightened by threats of h.e.l.l, and bribed with promises of heaven.

Let us examine a portion of this book, not in the darkness of our fear, but in the light of reason.

And first, let us examine the account given of the Creation of this world, commenced, according to the bible, on Monday morning about five thousand eight hundred and eighty-three years ago.

VI. MONDAY

Moses commences his story by telling us that in the beginning G.o.d created the heaven and the earth.

If this means anything, it means that G.o.d produced, caused to exist, called into being, the heaven and the earth. It will not do to say that he formed the heaven and the earth of previously existing matter. Moses conveys, and intended to convey the idea that the matter of which the heaven and the earth are composed, was created.

It is impossible for me to conceive of something being created from nothing. Nothing, regarded in the light of a raw material, is a decided failure. I cannot conceive of matter apart from force. Neither is it possible to think of force disconnected with matter. You cannot imagine matter going back to absolute nothing. Neither can you imagine nothing being changed into something. You may be eternally d.a.m.ned if you do not say that you can conceive these things, but you cannot conceive them.

Such is the const.i.tution of the human mind that it cannot even think of a commencement or an end of matter, or force.

If G.o.d created the universe, there was a time when he commenced to create. Back of that commencement there must have been an eternity. In that eternity what was this G.o.d doing? He certainly did not think.

There was nothing to think about. He did not remember. Nothing had ever happened. What did he do? Can you imagine anything more absurd than an infinite intelligence in infinite nothing wasting an eternity?

I do not pretend to tell how all these things really are; but I do insist that a statement that cannot possibly be comprehended by any human being, and that appears utterly impossible, repugnant to every fact of experience, and contrary to everything that we really know, must be rejected by every honest man.

We can conceive of eternity, because we cannot conceive of a cessation of time. We can conceive of infinite s.p.a.ce because we cannot conceive of so much matter that our imagination will not stand upon the farthest star, and see infinite s.p.a.ce beyond. In other words, we cannot conceive of a cessation of time; therefore eternity is a necessity of the mind.

Eternity sustains the same relation to time that s.p.a.ce does to matter.

In the time of Moses, it was perfectly safe for him to write an account of the creation of the world. He had simply to put in form the crude notions of the people. At that time, no other Jew could have written a better account. Upon that subject he felt at liberty to give his imagination full play. There was no one who could authoritatively contradict anything he might say. It was substantially the same story that had been imprinted in curious characters upon the clay records of Babylon, the gigantic monuments of Egypt, and the gloomy temples of India. In those days there was an almost infinite difference between the educated and ignorant. The people were controlled almost entirely by signs and wonders. By the lever of fear, priests moved the world. The sacred records were made and kept, and altered by them. The people could not read, and looked upon one who could, as almost a G.o.d. In our day it is hard to conceive of the influence of an educated cla.s.s in a barbarous age. It was only necessary to produce the "sacred record," and ignorance fell upon its face. The people were taught that the record was inspired, and therefore true. They were not taught that it was true, and therefore inspired.

After all, the real question is not whether the bible is inspired, but whether it is true. If it is true, it does not need to be inspired. If it is true, it makes no difference whether it was written by a man or a G.o.d. The multiplication table is just as useful, just as true as though G.o.d had arranged the figures himself. If the bible is really true, the claim of inspiration need not be urged; and if it is not true, its inspiration can hardly be established. As a matter of fact, the truth does not need to be inspired. Nothing needs inspiration except a falsehood or a mistake. Where truth ends, where probability stops, inspiration begins. A fact never went into partnership with a miracle.

Truth does not need the a.s.sistance of miracle. A fact will fit every other fact in the Universe, because it is the product of all other facts. A lie will fit nothing except another lie made for the express purpose of fitting it. After a while the man gets tired of lying, and then the last lie will not fit the next fact, and then there is an opportunity to use a miracle. Just at that point, it is necessary to have a little inspiration.

It seems to me that reason is the highest attribute of man, and that if there can be any communication from G.o.d to man, it must be addressed to his reason. It does not seem possible that in order to understand a message from G.o.d it is absolutely essential to throw our reason away.

How could G.o.d make known his will to any being dest.i.tute of reason? How can any man accept as a revelation from G.o.d that which is unreasonable to him? G.o.d cannot make a revelation to another man for me. He must make it to me, and until he convinces my reason that it is true, I cannot receive it.

The statement that in the beginning G.o.d created the heaven and the earth, I cannot accept. It is contrary to my reason, and I cannot believe it. It appears reasonable to me that force has existed from eternity. Force cannot, as it appears to me, exist apart from matter.

Force, in its nature, is forever active, and without matter it could not act; and so I think matter must have existed forever. To conceive of matter without force, or of force without matter, or of a time when neither existed, or of a being who existed for an eternity without either, and who out of nothing created both, is to me utterly impossible. I may be d.a.m.ned on this account, but I cannot help it. In my judgment, Moses was mistaken.

It will not do to say that Moses merely intended to tell what G.o.d did, in making the heavens and the earth out of matter then in existence.

He distinctly states that in the _beginning_ G.o.d created them. If this account is true, we must believe that G.o.d, existing in infinite s.p.a.ce surrounded by eternal nothing, naught and void, created, produced, called into being, willed into existence this universe of countless stars.

The next thing we are told by this inspired gentleman is, that G.o.d created light, and proceeded to divide it from the darkness.

Certainly, the person who wrote this believed that darkness was a thing, an ent.i.ty, a material that could get mixed and tangled up with light, and that these ent.i.ties, light and darkness, had to be separated. In his imagination he probably saw G.o.d throwing pieces and chunks of darkness on one side, and rays and beams of light on the other. It is hard for a man who has been born but once to understand these things. For my part I cannot understand how light can be separated from darkness. I had always supposed that darkness was simply the absence of light, and that under no circ.u.mstances could it be necessary to take the darkness away from the light. It is certain, however, that Moses believed darkness to be a form of matter, because I find that in another place he speaks of a darkness that could be felt. They used to have on exhibition at Rome a bottle of the darkness that overspread Egypt.

You cannot divide light from darkness any more than you can divide heat from cold. Cold is an absence of heat, and darkness is an absence of light. I suppose that we have no conception of absolute cold. We know only degrees of heat. Twenty degrees below zero is just twenty degrees warmer than forty degrees below zero. Neither cold nor darkness are ent.i.ties, and these words express simply either the absolute or partial absence of heat or light. I cannot conceive how light can be divided from darkness, but I can conceive how a barbarian several thousand years ago, writing upon a subject about which he knew nothing, could make a mistake. The creator of light could not have written in this way. If such a being exists, he must have known the nature of that "mode of motion" that paints the earth on every eye, and clothes in garments seven-hued this universe of worlds.

VII. TUESDAY

We are next informed by Moses that "G.o.d said Let there be a firmament in the midst of the waters, and let it divide the waters from the waters;"

and that "G.o.d made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament."

What did the writer mean by the word firmament? Theologians now tell us that he meant an "expanse." This will not do. How could an expanse divide the waters from the waters, so that the waters above the expanse would not fall into and mingle with the waters below the expanse? The truth is that Moses regarded the firmament as a solid affair. It was where G.o.d lived, and where water was kept. It was for this reason that they used to pray for rain. They supposed that some angel could with a lever raise a gate and let out the quant.i.ty of moisture desired. It was with the water from this firmament that the world was drowned when the windows of heaven were opened. It was in this firmament that the sons of G.o.d lived--the sons who "saw the daughters of men that they were fair and took them wives of all which they chose." The issue of such marriages were giants, and "the same became mighty men which were of old, men of renown."

Nothing is clearer than that Moses regarded the firmament as a vast material division that separated the waters of the world, and upon whose floor G.o.d lived, surrounded by his sons. In no other way could he account for rain. Where did the water come from? He knew nothing about the laws of evaporation. He did not know that the sun wooed with amorous kisses the waves of the sea, and that they, clad in glorified mist rising to meet their lover, were, by disappointment, changed to tears and fell as rain.

The idea that the firmament was the abode of the Deity must have been in the mind of Moses when he related the dream of Jacob. "And he dreamed, and behold, a ladder set upon the earth and the top of it reached to heaven; and behold the angels of G.o.d ascending and descending on it; and behold the Lord stood above it and said, I am the Lord G.o.d."

So, when the people were building the tower of Babel "the Lord came down to see the city, and the tower which the children of men builded. And the Lord said, Behold the people is one, and they have all one language: and this they begin to do; and nothing will be restrained from them which they imagined to do. Go to, let us go down and confound their language that they may not understand one another's speech."

The man who wrote that absurd account must have believed that G.o.d lived above the earth, in the firmament. The same idea was in the mind of the Psalmist when he said that G.o.d "bowed the heavens and came down."

Of course, G.o.d could easily remove any person bodily to heaven, as it was but a little way above the earth. "Enoch walked with G.o.d, and he was not, for G.o.d took him." The accounts in the bible of the ascension of Elijah, Christ and St. Paul were born of the belief that the firmament was the dwelling-place of G.o.d. It probably never occurred to these writers that if the firmament was seven or eight miles away, Enoch and the rest would have been frozen perfectly stiff long before the journey could have been completed. Possibly Elijah might have made the voyage, as he was carried to heaven in a chariot of fire "by a whirlwind."

The truth is, that Moses was mistaken, and upon that mistake the christians located their heaven and their h.e.l.l. The telescope destroyed the firmament, did away with the heaven of the New Testament, rendered the ascension of our Lord and the a.s.sumption of his Mother infinitely absurd, crumbled to chaos the gates and palaces of the New Jerusalem, and in their places gave to man a wilderness of worlds.

VIII. WEDNESDAY

We are next informed by the historian of Creation, that after G.o.d had finished making the firmament and had succeeded in dividing the waters by means of an "expanse," he proceeded "to gather the waters on the earth together in seas, so that the dry land might appear."

Certainly the writer of this did not have any conception of the real form of the earth. He could not have known anything of the attraction of gravitation. He must have regarded the earth as flat and supposed that it required considerable force and power to induce the water to leave the mountains and collect in the valleys. Just as soon as the water was forced to run down hill, the dry land appeared, and the gra.s.s began to grow, and the mantles of green were thrown over the shoulders of the hills, and the trees laughed into bud and blossom, and the branches were laden with fruit. And all this happened before a ray had left the quiver of the sun, before a glittering beam had thrilled the bosom of a flower, and before the Dawn with trembling hands had drawn aside the curtains of the East and welcomed to her arms the eager G.o.d of Day.

It does not seem to me that gra.s.s and trees could grow and ripen into seed and fruit without the sun. According to the account, this all happened on the third day. Now, if, as the christians say, Moses did not mean by the word day a period of twenty-four hours, but an immense and almost measureless s.p.a.ce of time, and as G.o.d did not, according to this view make any animals until the fifth day, that is, not for millions of years after he made the gra.s.s and trees, for what purpose did he cause the trees to bear fruit?

Moses says that G.o.d said on the third day, "Let the earth bring forth gra.s.s, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself upon the earth; and it was so. And the earth brought forth gra.s.s and herb yielding seed after his kind, and the tree yielding fruit whose seed was in itself after his kind; and G.o.d saw that it was good, and the evening and the morning were the third day."

There was nothing to eat this fruit; not an insect with painted wings sought the honey of the flowers; not a single living, breathing thing upon the earth. Plenty of gra.s.s, a great variety of herbs, an abundance of fruit, but not a mouth in all the world. If Moses is right, this state of things lasted only two days; but if the modern theologians are correct, it continued for millions of ages.

"It is now well known that the organic history of the earth can be properly divided into five epochs--the Primordial, Primary, Secondary, Tertiary, and Quaternary. Each of these epochs is characterized by animal and vegetable life peculiar to itself.. In the First will be found Algae and Skull-less Vertebrates, in the Second, Ferns and Fishes, in the Third, Pine Forests and Reptiles, in the Fourth, Foliaceous Forests and Mammals, and in the Fifth, Man."

How much more reasonable this is than the idea that the Earth was covered with gra.s.s, and herbs, and trees loaded with fruit for millions of years before an animal existed.

There is, in Nature, an even balance forever kept between the total amounts of animal and vegetable life. "In her wonderful economy she must form and bountifully nourish her vegetable progeny--twin-brother life to her, with that of animals. The perfect balance between plant existences and animal existences must always be maintained, while matter courses through the eternal circle, becoming each in turn. If an animal be resolved into its ultimate const.i.tuents in a period according to the surrounding circ.u.mstances, say, of four hours, of four months, of four years, or even of four thousand years,--for it is impossible to deny that there may be instances of all these periods during which the process has continued--those elements which a.s.sume the gaseous form mingle at once with the atmosphere and are taken up from it without delay by the ever-open mouths of vegetable life. By a thousand pores in every leaf the carbonic acid which renders the atmosphere unfit for animal life is absorbed, the carbon being separated, and a.s.similated to form the vegetable fibre, which, as wood, makes and furnishes our houses and ships, is burned for our warmth, or is stored up under pressure for coal. All this carbon has played its part, and many parts in its time, as animal existences from monad up to man. Our mahogany of to-day has been many negroes in its turn, and before the African existed, was integral portions of many a generation of extinct species."

It seems reasonable to suppose that certain kinds of vegetation and certain kinds of animals should exist together, and that as the character of the vegetation changed, a corresponding change would take place in the animal world. It may be that I am led to these conclusions by "total depravity," or that I lack the necessary humility of spirit to satisfactorily harmonize Haeckel and Moses; or that I am carried away by pride, blinded by reason, given over to hardness of heart that I might be d.a.m.ned, but I never can believe that the earth was covered with leaves, and buds, and flowers, and fruits before the sun with glittering spear had driven back the hosts of Night.