"The presence of G.o.d was the only comfort of Noah in his dreary confinement, and in witnessing the dire devastation of the earth and its inhabitants, and especially of the human species--of his companions, his neighbors, his relatives--all those to whom he had preached, for whom he had prayed and over whom he had wept, and even of many who had helped to build the ark.

"It seems that by a peculiar providential interposition, no animal of any sort died, although they had been shut up in the ark above a year; and it does not appear that there had been any increase of them during that time.

"The Ark was flat-bottomed--square at each end--roofed like a house so that it terminated at the top in the breadth of a cubit. It was divided into many little cabins for its intended inhabitants. Pitched within and without to keep it tight and sweet, and lighted from the upper part.

But it must, at first sight, be evident that so large a vessel, thus constructed, with so few persons on board, was utterly unfitted to weather out the deluge, except it was under the immediate guidance and protection of the Almighty."

Dr. Henry furnished the Christian world with the following:--

"As our bodies have in them the humors which, when G.o.d pleases, become the springs and seeds of mortal disease, so the earth had, in its bowels, those waters which, at G.o.d's command, sprung up and flooded it.

"G.o.d made the world in six days, but he was forty days in destroying it, because he is slow to anger.

"The hostilities between the animals in the ark ceased, and ravenous creatures became mild and manageable, so that the wolf lay down with the lamb, and the lion ate straw like an ox.

"G.o.d shut the door of the ark to secure Noah and to keep him safe, and because it was necessary that the door should be shut very close lest the water should break in and sink the ark, and very fast lest others might break it down.

"The waters rose so high that not only the low flat countries were deluged, but to make sure work and that none might escape, the tops of the highest mountains were overflowed fifteen cubits. That is, seven and a half yards, so that salvation was not hoped for from hills or mountains.

"Perhaps some of the people got to the top of the ark, and hoped to shift for themselves there. But either they perished there for want of food, or the dashing rain washed them off the top. Others, it may be, hoped to prevail with Noah for admission into the ark, and plead old acquaintance.

"'Have we not eaten and drank in thy presence? Hast thou not preached in our streets? 'Yea,' said Noah, 'many a time, but to little purpose.

I called but ye refused; and now it is not in my power to help you. G.o.d has shut the door and I cannot open it.'

"We may suppose that some of those who perished in the deluge had themselves a.s.sisted Noah, or were employed by him in building the ark.

"Hitherto, man had been confined to feed only upon the products of the earth. Fruits, herbs and roots, and all sorts of greens, and milk, which was the first grant; but the flood having perhaps washed away much of the fruits of the earth, and rendered them much less pleasant and nourishing, G.o.d enlarged the grant and allowed him to eat flesh, which perhaps man never thought of until now, that G.o.d directed him to it. Nor had he any more desire to it than the sheep has to suck blood like the wolf. But now, man is allowed to feed upon flesh as freely and safely as upon the green herb."

Such was the debasing influence of a belief in the literal truth of the bible upon these men, that their commentaries are filled with pa.s.sages utterly devoid of common sense.

Dr. Clark speaking of the mammoth says:

"This animal, an astonishing proof of G.o.d's power, he seems to have produced merely to show what he could do. And after suffering a few of them to propagate, he extinguished the race by a merciful providence, that they might not destroy both man and beast.

"We are told that it would have been much easier for G.o.d to destroy all the people and make new ones, but he would not want to waste anything and no power or skill should be lavished where no necessity exists.

"The animals were brought to the ark by the power of G.o.d."

Again gentlemen, let me warn you of the danger of trying to explain a miracle. Let it alone. Say that you do not understand it, and do not expect to until taught in the schools of the New Jerusalem. The more reasons you give, the more unreasonable the miracle will appear. Through what you say in defence people are led to think, and as soon as they really think, the miracle is thrown away.

Among the most ignorant nations you will find the most wonders, among the most enlightened, the least. It is with individuals, the same as with nations. Ignorance believes, Intelligence examines and explains.

For about seven months the ark, with its cargo of men, animals and insects, tossed and wandered without rudder or sail upon a boundless sea. At last it grounded on the mountains of Ararat; and about three months afterwards the tops of the mountains became visible. It must not be forgotten that the mountain where the ark is supposed to have first touched bottom, was about seventeen thousand feet high. How were the animals from the tropics kept warm? When the waters were abated it would be intensely cold at a point seventeen thousand feet above the level of the sea. May be there were stoves, furnaces, fire places and steam coils in the ark, but they are not mentioned in the inspired narrative. How were the animals kept from freezing? It will not do to say that Ararat was not very high after all.

If you will read the fourth and fifth verses of the eight chapter you will see that although the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat, it was not until the first day of the tenth month "that the tops of the mountains could be seen." From this it would seem that the ark must have rested upon about the highest peak in that country. Noah waited forty days more, and then for the first time opened the window and took a breath of fresh air. He then sent out a raven that did not return, then a dove that returned. He then waited seven days and sent forth a dove that returned not. From this he knew that the waters were abated. Is it possible that he could not see whether the waters had gone? Is it possible to conceive of a more perfectly childish way of ascertaining whether the earth was dry?

At last Noah "removed the covering of the ark, and looked and behold the face of the ground was dry," and thereupon G.o.d told him to disembark. In his grat.i.tude Noah built an altar and took of every clean beast and of every clean fowl, and offered "burnt offerings". And the Lord smelled a sweet savor and said in his heart that he would not any more curse the ground for man's sake. For saying this in his heart the Lord gives as a reason, not that man is, or will be good, but because "the imagination of man's heart is evil from his youth." G.o.d destroyed man because "the wickedness of man was great in the earth, and _because every imagination of the thoughts of his heart was only evil continually_." And he promised for the same reason not to destroy him again. Will some gentleman skilled in theology give us an explanation?

After G.o.d had smelled the sweet savor of sacrifice, he seems to have changed his idea as to the proper diet for man. When Adam and Eve were created they were allowed to eat herbs bearing seed, and the fruit of trees. When they were turned out of Eden, G.o.d said to them "Thou shalt eat the herb of the field." In the first chapter of Genesis the "green herb" was given for food to the beasts, fowls and creeping things. Upon being expelled from the garden, Adam and Eve, as to their food, were put upon an equality with the lower animals. According to this, the ante-diluvians were vegetarians. This may account for their wickedness and longevity.

After Noah sacrificed, and G.o.d smelled the sweet savor; he said--"Every moving thing that liveth shall be meat for you, even as the green herb have I given you all things." Afterwards this same G.o.d changed his mind again, and divided the beasts and birds into clean and unclean, and made it a crime for man to eat the unclean. Probably food was so scarce when Noah was let out of the ark that Jehovah generously allowed him to eat anything and everything he could find.

According to the account, G.o.d then made a covenant with Noah to the effect that he would not again destroy the world with a flood, and as the attesting witness of this contract, a rainbow was set in the cloud.

This bow was placed in the sky so that it might perpetually remind G.o.d of his promise and covenant. Without this visible witness and reminder, it would seem that Jehovah was liable to forget the contract, and drown the world again. Did the rainbow originate in this way? Did G.o.d put it in the cloud simply to keep his agreement in his memory?

For me it is impossible to believe the story of the deluge. It seems so cruel, so barbaric, so crude in detail, so absurd in all its parts, and so contrary to all we know of law, that even credulity itself is shocked.

Many nations have preserved accounts of a deluge in which all people, except a family or two, were destroyed. Babylon was certainly a city before Jerusalem was founded. Egypt was in the height of her power when there were only seventy Jews in the world, and India had a literature before the name of Jehovah had pa.s.sed the lips of superst.i.tion. An account of a general deluge "was discovered by George Smith, translated from another account that was written about two thousand years before Christ." Of course it is impossible to tell how long the story had lived in the memory of tradition before it was reduced to writing by the Babylonians. According to this account, which is, without doubt, much older than the one given by Moses, Tamzi built a ship at the command of the G.o.d Hea, and put in it his family and the beasts of the field. He pitched the ship inside and outside with bitumen, and as soon as it was finished, there came a flood of rain and "destroyed all life from the face of the whole earth. On the seventh day there was a calm, and the ship stranded on the mountain Nizir." Tamzi waited for seven days more, and then let out a dove. Afterwards, he let out a swallow, and that, as well as the dove returned. Then he let out a raven, and as that did not return, he concluded that the water had dried away, and thereupon left the ship. Then he made an offering to G.o.d, or the G.o.ds, and "Hea interceded with Bel," so that the earth might never again be drowned.

This is the Babylonian story, told without the contradictions of the original. For in that, it seems, there are two accounts, as well as in the bible. Is it not a strange coincidence that there should be contradictory accounts mingled in both the Babylonian and Jewish stories?

In the bible there are two accounts. In one account, Noah was to take two of all beasts, birds, and creeping things into the ark, while in the other he was commanded to take of clean beasts, and all birds by sevens of each kind. According to one account, the flood only lasted one hundred and fifty days--as related in the third verse of the eighth chapter; while the other account fixes the time at three hundred and seventy-seven days. Both of these accounts cannot be true. Yet in order to be saved, it is not sufficient to believe one of them--you must believe both.

Among the Egyptians there was a story to the effect that the great G.o.d Ra became utterly maddened with the people, and deliberately made up his mind that he would exterminate mankind. Thereupon he began to destroy, and continued in the terrible work until blood flowed in streams, when suddenly he ceased, and took an oath that he would not again destroy the human race. This myth was probably thousands of years old when Moses was born.

So, in India, there was a fable about the flood. A fish warned Manu that a flood was coming. Manu built a "box" and the fish towed it to a mountain and saved all hands.

The same kind of stories were told in Greece, and among our own Indian tribes. At one time the christian pointed to the fact that many nations told of a flood, as evidence of the truth of the Mosaic account; but now, it having been shown that other accounts are much older, and equally reasonable, that argument has ceased to be of any great value.

It is probable that all these accounts had a common origin. They were likely born of something in nature visible to all nations. The idea of a universal flood, produced by a G.o.d to drown the world on account of the sins of the people, is infinitely absurd. The solution of all these stories has been supposed to be, the existence of partial floods in most countries; and for a long time this solution was satisfactory. But the fact that these stories are greatly alike, that only one man is warned, that only one family is saved, that a boat is built, that birds are sent out to find if the water had abated, tend to show that they had a common origin. Admitting that there were severe floods in all countries; it certainly cannot follow that in each instance only one family would be saved, or that the same story would in each instance be told. It may be urged that the natural tendency of man to exaggerate calamities, might account for this agreement in all the accounts, and it must be admitted that there is some force in the suggestion, I believe, though, that the real origin of all these myths is the same, and that it was originally an effort to account for the sun, moon and stars. The sun and moon were the man and wife, or the G.o.d and G.o.ddess, and the stars were their children. From a celestial myth, it became a terrestrial one; the air, or ether-ocean became a flood, produced by rain, and the sun moon and stars became man, woman and children.

In the original story, the mountain was the place where in the far east the sky was supposed to touch the earth, and it was there that the ship containing the celestial pa.s.sengers finally rested from its voyage. But whatever may be the origin of the stories of the flood, whether told first by Hindu, Babylonian or Hebrew, we may rest perfectly a.s.sured that they are all equally false.

XIX. BACCHUS AND BABEL

As soon as Noah had disembarked, he proceeded to plant a vineyard, and began to be a husbandman; and when the grapes were ripe he made wine and drank of it to excess; cursed his grandson, blessed Shem and j.a.pheth, and after that lived for three hundred and fifty years. What he did during these three hundred and fifty years, we are not told. We never hear of him again. For three hundred and fifty years he lived among his sons, and daughters, and their descendants. He must have been a venerable man. He was the man to whom G.o.d had made known his intention of drowning the world. By his efforts, the human race had been saved.

He must have been acquainted with Methuselah for six hundred years, and Methuselah was about two hundred and forty years old, when Adam died.

Noah must himself have known the history of mankind, and must have been an object of almost infinite interest; and yet for three hundred and fifty years he is neither directly nor indirectly mentioned. When Noah died, Abraham must have been more than fifty years old; and Shem, the son of Noah, lived for several hundred years after the death of Abraham; and yet he is never mentioned. Noah when he died, was the oldest man in the whole world by about five hundred years; and everybody living at the time of his death knew that they were indebted to him, and yet no account is given of his burial. No monument was raised to mark the spot.

This, however, is no more wonderful than the fact that no account is given of the death of Adam or of Eve, nor of the place of their burial.

This may all be accounted for by the fact that the language of man was confounded at the building of the tower of Babel, whereby all tradition may have been lost, so that even the sons of Noah could not give an account of their voyage in the ark; and, consequently, some one had to be directly inspired to tell the story, after new languages had been formed.

It has always been a mystery to me how Adam, Eve, and the serpent were taught the same language. Where did they get it? We know now, that it requires a great number of years to form a language; that it is of exceedingly slow growth. We also know that by language, man conveys to his fellows the impressions made upon him by what he sees, hears, smells and touches. We know that the language of the savage consists of a few sounds, capable of expressing only a few ideas or states of the mind, such as love, desire, fear, hatred, aversion and contempt. Many centuries are required to produce a language capable of expressing complex ideas. It does not seem to me that ideas can be manufactured by a deity and put in the brain of man. These ideas must be the result of observation and experience.

Does anybody believe that G.o.d directly taught a language to Adam and Eve, or that he so made them that they, by intuition spoke Hebrew, or some language capable of conveying to each other their thoughts? How did the serpent learn the same language? Did G.o.d teach it to him, or did he happen to overhear G.o.d, when he was teaching Adam and Eve? We are told in the second chapter of Genesis that G.o.d caused all the animals to pa.s.s before Adam to see what he would call them. We cannot infer from this that G.o.d named the animals and informed Adam what to call them. Adam named them himself. Where did he get his words? We cannot imagine a man just made out of dust, without the experience of a moment, having the power to put his thoughts in language. In the first place, we cannot conceive of his having any thoughts until he has combined, through experience and observation, the impressions that nature had made upon him through the medium of his senses. We cannot imagine of his knowing anything, in the first instance, about different degrees of heat, nor about darkness, if he was made in the day-time, nor about light, if created at night, until the next morning. Before a man can have what we call thoughts, he must have had a little experience. Something must have happened to him before he can have a thought, and before he can express himself in language. Language is a growth, not a gift. We account now for the diversity of language by the fact that tribes and nations have had different experiences, different wants, different surroundings, and, one result of all these differences is, among other things, a difference in language. Nothing can be more absurd than to account for the different languages of the world by saying that the original language was confounded at the tower of Babel.

According to the bible, up to the time of the building of that tower, the whole earth was of one language and of one speech, and would have so remained until the present time had not an effort been made to build a tower whose top should reach into heaven. Can any one imagine what objection G.o.d would have to the building of such a tower? And how could the confusion of tongues prevent its construction? How could language be confounded? It could be confounded only by the destruction of memory.

Did G.o.d destroy the memory of mankind at that time, and if so, how?

Did he paralyze that portion of the brain presiding over the organs of articulation, so that they could not speak the words, although they remembered them clearly, or did he so touch the brain that they could not hear? Will some theologian, versed in the machinery of the miraculous, tell us in what way G.o.d confounded the language of mankind?

Why would the confounding of the language make them separate? Why would they not stay together until they could understand each other? People will not separate, from weakness. When in trouble they come together and desire the a.s.sistance of each other. Why, in this instance, did they separate? What particular ones would naturally come together if n.o.body understood the language of any other person? Would it not have been just as hard to agree when and where to go, without any language to express the agreement, as to go on with the building of the tower?

Is it possible that any one now believes that the whole world would be of one speech had the language not been confounded at Babel? Do we not know that every word was suggested in some way by the experience of men?

Do we not know that words are continually dying, and continually being born; that every language has its cradle and its cemetery--its buds, its blossoms, its fruits and its withered leaves? Man has loved, enjoyed, hated, suffered and hoped, and all words have been born of these experiences.

Why did "the Lord come down to see the city and the tower?" Could he not see them from where he lived or from where he was? Where did he come down from? Did he come in the daytime, or in the night? We are taught now that G.o.d is everywhere; that he inhabits immensity; that he is in every atom, and in every star. If this is true, why did he "come down to see the city and the tower?" Will some theologian explain this?

After all, is it not much easier and altogether more reasonable to say that Moses was mistaken, that he knew little of the science of language, and that he guessed a great deal more than he investigated?