Chapter III: Part 3

"It was a wise policy in that false prophet Alexander, who, though now forgotten, was once so famous, to lay the first scene of his impostures in Paphlagonia, where, as Lucian tells us, the people were extremely ignorant and stupid, and ready to swallow even the grossest delusion. People at a distance who are weak enough to think the matter at all worth inquiry have no opportunity of receiving better information. The stories come magnified to them by a hundred circumstances. Fools are industrious in propagating the imposture; while the wise and learned are contented, in general, to deride its absurdity, without informing themselves of the particular facts by which it may be distinctly refuted. And thus the imposture above mentioned was enabled to proceed, from his ignorant Paphlagonians, to the enlisting of votaries even among the Grecian philosophers and men of the most eminent rank and distinction in Rome; nay, could engage the attention of that sage emperor Marcus Aurelius, so far as to make him trust the success of a military expedition to his delusive prophecies.

"The advantages are so great of starting an imposture among an ignorant people that, even though the delusion should be too gross to impose on the generality of them, which, though seldom, is sometimes the case, it has a much better chance for succeeding in remote countries than if the first scene had been laid in a city renowned for arts and knowledge. The most ignorant and barbarous of these barbarians carry the report abroad. None of their countrymen have a large correspondence of sufficient credit and authority to contradict and beat down the delusion. Men's inclination to the marvelous has full opportunity to display itself. And thus a story, which is universally exploded in the place where it was first started, will pass for certain at a thousand miles distant. But had Alexander fixed his residence at Athens, the philosophers of that renowned mart of learning would have spread, throughout the whole Roman empire, their sense of the matter; which, being supported by so great an authority, and displayed by all the force of reason and eloquence, would have entirely opened the eyes of mankind. It is true Lucian, passing by chance through Paphlagonia, had an opportunity of performing this good office. But though much to be wished, it does not always happen that every Alexander meets with a Lucian ready to expose and detect his impostures.

"I may add as a fourth reason which diminishes the authority of prodigies, that there is no testimony for any, even those which have not been expressly detected, that is, not opposed by any infinite number of witnesses; so that not only the miracle destroys the credit of testimony, but the testimony destroys itself. To make this the better understood, let us consider that in matters of religion, whatever is different is contrary; and it is impossible that the religions of ancient Rome, of Turkey, of Siam, and of China, should all of them be established on any solid foundation. Every miracle, therefore, pretended to have been wrought in any of those religions (and all of them abound in miracles), as its direct scope is to establish the particular system to which it is attributed, so has it the same force, though more indirectly, to overthrow every other system. In destroying a rival system, it likewise destroys the credit of those miracles on which that system was established; so that all the prodigies of different religions are to be regarded as contrary facts; and the evidences of these prodigies, whether weak or strong, as opposite to each other. According to this method of reasoning, when we believe any miracle of Mahomet or his successors, we have for our warrant the testimony of a few barbarous Arabians: and on the other hand, we are to regard the authority of Titus, Livius, Plutarch, Tacitus, and, in short, of all the authors and witnesses--Grecian, Chinese, and Roman Catholic, who have related any miracle in their particular religion; I say we are to regard their testimony in the same light as if they had mentioned that Mahometan miracle, and had in express terms contradicted it, with the same certainty as they have for the miracle they relate. This argument may appear over subtile and refined; but is not in reality different from the reasoning of a judge who supposes that the credit of two witnesses, maintaining a crime against any one is destroyed by the testimony of two others who affirm him to have been two hundred leagues distant at the same instant when the crime is said to have been committed.

"One of the best-attested miracles in all profane history is that which Tacitus reports of Vespasian, who cured a blind man in Alexandria by means of his spittle, and a lame man by the mere touch of his foot, in obedience to a vision of the god Serapis, who had enjoined them to have recourse to the emperor for these miraculous cures. The story may be seen in the works of that historian (Hist. lib. v. cap. 8. Suetonius gives nearly the same account in Vitia Vesp.), where every circumstance seems to add weight to the testimony, and might be displayed at large with all the force of argument and eloquence, if any one were now concerned to enforce the evidence of that exploded and idolatrous superstition: The gravity, solidity, age, and probity of so great an emperor, who, through the whole course of his life conversed in a familiar manner with his friends and courtiers, and never affected those extraordinary airs of divinity assumed by Alexander and Demetrius. The historian, a contemporary writer, noted for candor and veracity, and, withal, the greatest and most penetrating genius perhaps of all antiquity, and so free from any tendency to credulity that he even lies under the contrary imputation of Atheism and profaneness. The persons from whose authority he related the miracle, of established character for judgment and veracity, as we may well presume; eye witnesses of the fact, and confirming their testimony after the Flavian family was despoiled of the empire, and could no longer give any reward as the price of a lie. Utrumque, qui interfuere, nunc quoque memorant, postquam nullum, mendacio pretium. To which if we add the public nature of the facts as related, it will appear that no evidence can well be supposed stronger for so gross and palpable a falsehood.

"There is also a memorable story related by Cardinal de Retz, which may well deserve our consideration. When that intriguing politician fled into Spain to avoid the persecution of his enemies, he passed through Saragossa, the capital of Arragon, where he was shown, in the cathedral, a man who had served seven years as a doorkeeper, and was well known to everybody in town that had ever paid his devotions at that church. He had been seen, for so long a time, wanting a leg; but recovered that limb by the rubbing of holy oil upon the stump; and the cardinal assures us that he saw him with two legs. This miracle was vouched by all the canons of the church; and the whole company in town were appealed to for a confirmation of the fact; whom the cardinal found by their zealous devotion, to be thorough believers of the miracle. Here the relater was also contemporary to the supposed prodigy, of an incredulous and libertine character, as well as of great genius, the miracle of so singular a nature as could scarcely admit of a counterfeit, and the witnesses very numerous, and all of them, in a manner spectators, of the fact to which they gave their testimony. And what adds mightily to the force of the evidence, and may double our surprise on this occasion, is that the cardinal himself, who relates the story, seems not to give any credit to it, and consequently can not be suspected of any concurrence in the holy fraud. He considered, justly, that it was not requisite, in order to reject a fact of this nature, to be able accurately to disprove the testimony, and to trace its falsehood through all the circumstances of knavery and credulity which produced it. He knew that as this was commonly altogether impossible at any small distance of time and place, so was it extremely difficult, even where one was immediately present, by reason of the bigotry, ignorance, cunning, and roguery of a great part of mankind. He therefore concluded, like a just reasoner, that such an evidence carried falsehood upon the very face of it, and that a miracle supported by any human testimony was more properly a subject of derision than of argument.

"There surely never was a greater number of miracles ascribed to one person than those which were lately said to have been wrought in France upon the tomb of Abbe Paris, the famous Jansenist, with whose sanctity the people were so long deluded. The curing of the sick, giving hearing to the deaf, and sight to the blind, were everywhere talked of as the usual effects of that holy sepulcher. But, what is more extraordinary, many of the miracles were immediately proved upon the spot, before judges of unquestioned integrity, attested by witnesses of credit and distinction, in a learned age, and on the most eminent theater that is now in the world. Nor is this all: a relation of them was published and dispersed everywhere; nor were the Jesuits, though a learned body, supported by the civil magistrate, and determined enemies to those opinions in whose favor the miracles were said to have been wrought, ever able distinctly to refute or detect them. (3.) Where shall we find such a number of circumstances agreeing to the corroboration of one fact? And what have we to oppose to such a cloud of witnesses but the absolute impossibility or miraculous nature of the events which they relate? And this, surely, in the eyes of all reasonable people, will alone be regarded as a sufficient refutation.

"Is the consequence just, because some human testimony has the utmost force and authority in some cases--when it relates the battle of Phillipi or Pharsalia, for instance--that therefore all kinds of testimony must, in all cases, have equal force and authority? Suppose that the Cæsarean and Pompeian factions had, each of them, claimed the victory in these battles, and that the historians of each party had uniformly ascribed the advantage to their own sides; how could mankind, at this distance, have been able to determine between them? The contrariety is equally strong between the miracles related by Herodotus or Plutarch, and those delivered by Mariana, Bede, or any monkish historian.

"The wise lend a very academic faith to every report which favors the passion of the reporter, whether it magnifies his country, his family, or himself, or in any other way strikes in with his natural inclinations and propensities. But what greater temptation than to appear a missionary, a prophet, an embassador from heaven. Who would not encounter many dangers and difficulties in order to obtain so sublime a character. Or if, by the help of vanity and a heated imagination, a man has first made a convert of himself and entered seriously into the delusion, who ever scruples to make use of pious frauds in support of so holy and meritorious a cause.

"The smallest spark may here kindle into the greatest flame: because the materials are always prepared for it. The avidum genus auricularum (Lucretius)--the gazing populace receive greedily, without examination, whatever soothes superstition and promotes wonder.

"How many stories of this nature have, in all ages, been detected and exploded in their infancy. How many more have been celebrated for a time and have afterward sunk into neglect and oblivion. Where such reports, therefore, fly about, the solution of the phenomenon is obvious; and we judge in conformity to regular experience and observation when we account for it by the known and natural principles of credulity and delusion. And shall we, rather than have recourse to so natural a solution, allow of a miraculous violation of the most established laws of nature?

"I need not mention the difficulty of detecting a falsehood in any private or even public history at the place where it is said to happen; much more when the scene is removed to ever so small a distance. Even a court of judicature, with all the authority, accuracy, and judgment which they can employ, find themselves often at a loss to distinguish between truth and falsehood in the most recent actions. But the matter never comes to any issue if trusted to the common method of altercation and debate and flying rumors, especially when men's passions have taken part on either side.

"In the infancy of new religions the wise and learned commonly esteem the matter too inconsiderable to deserve their attention or regard. And when afterward they would willingly detect the cheat, in order to undeceive the deluded multitude, the season is now past, and the records and witnesses which might clear up the matter have perished beyond recovery.

"No means of detection remain but those which must be drawn from the very testimony itself of the reporters; and these, though always sufficient with the judicious and knowing, are commonly too fine to fall under the comprehension of the vulgar.

"Upon the whole, then, it appears that no testimony for any kind of miracle has ever amounted to a probability, much less to a proof; and that even supposing it amounted to a proof, it would be opposed by another proof, derived from the very nature of the fact which it would endeavor to establish. It is experience only which gives authority to human testimony; and it is the same experience which assures us of the laws of nature. When, therefore, these two kinds of experience are contrary, we have nothing to do but subtract the one from the other, and embrace an opinion, either on one side or the other, with that assurance which arises from the remainder. But according to the principle here explained, this subtraction, with regard to all popular religions, amounts to an entire annihilation; and therefore we may establish it as a maxim, that no human testimony can have such force as to prove a miracle, and make it a just foundation for any such system of religion.

"I beg the limitations here made may be remarked when I say that a miracle can never be proved, so as to be the foundation of a system of religion. For I own that, otherwise, there may possibly be miracles or violations of the usual course of nature, of such a kind as to admit of proof from human testimony; though perhaps it will be impossible to find any such in all the records of history. Thus, suppose all authors, in all languages, agree that from the first of January, 1600, there was a total darkness over the whole earth for eight days; suppose that the tradition of this extraordinary event is still strong and lively among the people; that all travelers who return from foreign countries bring us accounts of the same tradition, without the least variation or contradiction--it is evident that our present philosophers, instead of doubting the fact, ought to receive it as certain, and ought to search for the causes whence it might be derived. The decay, corruption, and dissolution of nature is an event rendered probable by so many analogies, that any phenomenon which seems to have a tendency toward that catastrophe comes within the reach of human testimony, if that testimony be very extensive and uniform.

"But suppose that all the historians who England treat of should agree that on the first day of January, 1600, Queen Elizabeth died; that both before and after her death she was seen by her physicians and the whole court, as is usual with persons of her rank; that her successor was acknowledged and proclaimed by the parliament; and that after being interred a month she again appeared, resumed the throne, and governed England for three years--I must confess that I should be surprised at the concurrence of so many odd circumstances, but should not have the least inclination to believe so miraculous an event. I should not doubt of her pretended death, and of those other public circumstances that followed it; I should only assert it to have been pretended, and that it neither was nor possibly could be real. You would in vain object to me the difficulty, and almost impossibility, of deceiving the world in an affair of such consequence. The wisdom and solid judgment of that renowned queen, with the little or no advantage she could reap from so poor an artifice--all this might astonish me; but I would still reply that the knavery and folly of men are such common phenomena, that I should rather believe the most extraordinary events to arise from their concurrence than admit of so signal a violation of the laws of nature.

"But should this miracle be ascribed to any new system of religion, men in all ages have been so much imposed on by ridiculous stories of that kind that this very circumstance would be a full proof of a cheat, and sufficient with all men of sense not only to make them reject the fact, but even reject it without further examination. Though the being to whom the miracle is ascribed be in this case Almighty, it does not upon that account become a whit more probable, since it is impossible for us to know the attributes or actions of such a being otherwise than from the experience which we have of his productions in the usual course of nature. This still reduces us to past observation, and obliges us to compare the instances of the violation of truth in the testimony of men with those of the violation of the laws of nature by miracles, in order to judge which of them is most likely and probable. As the violations of truth are more common in the testimony concerning religious miracles than in that concerning any other matter of fact, this must diminish very much the authority of the former testimony, and make us form a general resolution never to lend any attention to it, with whatever specious pretense it may be covered.

"Lord Bacon seems to have embraced the same principles of reasoning. 'We ought,' says he, 'to make a collection or particular history of all monsters and prodigious births or productions, and, in a word, of everything new, rare, and extraordinary in nature. But this must be done with the most severe scrutiny, lest we depart from truth. Above all, every relation must be considered as suspicious which depends in any degree upon religion, as the prodigies of Livy: and, no less so, every thing that is to be found in the writers of natural magic or alchemy, or such authors who seem, all of them, to have an unconquerable appetite for falsehood and fable.' (Nov. Org. lib. 2, aph. 9.)

"I am the better pleased with the method of reasoning here delivered, as I think it may serve to confound those dangerous friends or disguised enemies to the Christian religion who have undertaken to defend it by the principles of human reason. Our most holy religion is founded on faith, not on reason; and it is a sure method of exposing it to put it to such a trial as it is by no means fitted to endure. To make this more evident, let us examine those miracles related in scripture; and, not to lose ourselves in too wide a field, let us confine ourselves to such as we find in the Pentateuch, which we shall examine according to the principles of these pretended Christians, not as the word or testimony of God himself, but as the production of a mere human writer and historian. Here, then, we are first to consider a book, presented to us by a barbarous and ignorant people, written in an age when they were still more barbarous, and in all probability long after the facts which it relates, corroborated by no concurring testimony, and resembling those fabulous accounts which every nation gives of its origin. Upon reading this book, we find it full of prodigies and miracles. It gives an account of a state of the world and of human nature entirely different from the present: of our fall from that state; of the age of man extended to near a thousand years; of the destruction of the world by a deluge; of the arbitrary choice of one people as the favorites of heaven, and that people the countrymen of the author; of their deliverance from bondage by prodigies the most astonishing imaginable: I desire anyone to lay his hand upon his heart, and, after a serious consideration, declare whether he thinks that the falsehood of such a book, supported by such a testimony, would be more extraordinary and miraculous than all the miracles it relates; which is, however, necessary to make it be received according to the measures of probability above established.

"What we have said of miracles may be applied, without any variation, to prophecies; and, indeed, all prophecies are real miracles, and as such only can be admitted as proofs of any revelation. If it did not exceed the capacity of human nature to foretell future events, it would be absurd to employ any prophecy as an argument for a divine mission or authority from heaven; so that upon the whole we may conclude that the Christian religion not only was at first attended with miracles, but even at this day cannot be believed by any reasonable person without one. Mere reason is insufficient to convince us of its veracity; and whoever is moved by faith to assent to it is conscious of a continued miracle in his own person which subverts all the principles of his understanding, and gives him a determination to believe what is most contrary to custom and experience."

"For hundreds of years, miracles were about the only things that happened. They were wrought by thousands of Christians, and testified to by millions. The saints and martyrs, the best and greatest, were the witnesses and workers of wonders. Even heretics, with the assistance of the Devil, could suspend the 'laws of nature.' Must we believe these wonderful accounts because they were written by 'good men,' by Christians, 'who made their statements in the presence and expectation of death?' The truth is that these 'good men' were mistaken. They expected the miraculous. They breathed the air of the marvelous. They fed their minds on prodigies, and their imaginations feasted on effects without causes. They were incapable of investigating. Doubts were regarded as 'rude disturbers of the congregation.' Credulity and sanctity walked hand in hand. Reason was danger. Belief was safety. As the philosophy of the ancients was rendered almost worthless by the credulity of the common people, so the proverbs of Christ, his religion of forgiveness, his creed of kindness, were lost on the mist of miracle and the darkness of superstition." (Ingersoll's Reply to Black.)

"Believers in miracles should not try to explain them. There is but one way to explain anything, and that is to account for it by natural agencies. The moment you explain a miracle it disappears. You should depend not upon explanation, but assertion. You should not be driven from the field because the miracle is shown to be unreasonable. You should reply that all miracles are unreasonable. Neither should you be in the least disheartened if it is shown to be impossible. The possible is not miraculous. You should take the ground that if miracles were reasonable, and possible, there would be no reward for believing them. The Christian has the goodness to believe, while the sinner asks for evidence. It is enough for God to work miracles without being called upon to substantiate them for the benefit of unbelievers." (Ingersoll's "Mistakes of Moses," p. 146.)

"So when we are told that wine was made out of water, and bread and fish out of nothing in large quantities, we know that we are listening to statements that simply go out of the field of credible testimony into the realm of supreme credulity. Such assertions require you to believe not only what you have not seen, but what all reason and experience tell you, you never can see. They ask you not only to believe in a past event, but in a past event outside of all reason, unsupported by nature, opposed to all natural laws, beneath the realm of reason, out of the light of experience, under the shadow of superstition. The great electric light of the intellect is turned off at the church door." (Helen H. Gardener. "Men, Women, and Gods.")

Some Extra Miracles.

A snake talks, reasons, and has more knowledge than Adam and Eve. See third chapter of Genesis.

God talks to the snake in the same chapter. On another occasion God spoke to a fish. "And the Lord spake unto the fish, and it vomited out Jonah upon dry land." (Jonah 2 : 10.)

Balaam's ass seems to have been able to talk, and to see angels. "And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?" (Numbers 22 : 28.)

The Great Quail Story.

"And there went forth a wind from the Lord, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side (thirty-three and one-fifth miles), and as it were a day's journey (thirty-three and one-fifth miles) on the other side, round about the camp and as it were two cubits (three feet and four inches) high upon the face of the earth. And while the flesh was yet between their teeth, ere it was chewed the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague." (Numbers 11 : 31, 33.) And the people quailed before the Lord; that is they quailed outwardly, but not inwardly.

A Suit of Clothes Lasting Forty Years, and even then Not Old.

"Yea forty years didst thou sustain them in the wilderness, so that they lacked nothing; their clothes waxed not old, and their feet swelled not." (Neh. 9 : 21.)

Lot's Wife turned into a Pillar of Salt.

The Boston Transcript knows of an erudite clergyman who spoke of the unfortunate woman of Sodom as "Lot's lady who was transformed into a monolith of chloride of sodium."

Cattle which were Killed Several Times After they were Dead.

"And the Lord did that thing on the morrow, and all the cattle of Egypt died, but of the cattle of the children of Israel died not one." (Ex. 9 : 6.)

This is the first time they were killed, so far as we know of. The immediate cause of their taking off is ascribed to "Murrain." In the twenty-fifth verse of the same chapter it is fully implied that they were killed again: "And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field." Now it is fair to infer that a hail which "brake every tree of the field" was destructive enough to kill animals. This makes the second time they were killed.

In the twelfth chapter of Exodus and twenty-ninth verse we read that some of the same cattle were killed again, making three times that they died: "And it came to pass that at midnight the Lord smote all the first born of the land of Egypt, from the first born of Pharaoh that sat upon the throne unto the first born of the captive in the dungeon; and the first born of cattle." After these repeated deaths of the cattle, we find Pharaoh and his horsemen in full pursuit of the fleeing Hebrews, and Pharaoh and his horsemen and horses, were drowned in the sea. Of course it is difficult for one who is carnally minded, to understand how cattle can be killed so many times. Possibly the "Society for the Prevention of Cruelty to Dumb Animals" might have done good service had it been in full working order in those days.

People Get Up in the morning Dead.

"And when they arose, behold they were all dead corpses." (Isaiah 37 : 36.)

Elisha Returns to Life.

"And it came to pass, as they were burying a man, that, behold, they spied a band of men; and they cast the man unto the sepulcher of Elisha: and when the man (the corpse) was let down, and touched the bones of Elisha, he revived, and stood up on his feet." (2 Kings 13 : 21.)

It would have been a great consolation to us, if the writer had only added a few lines more, and told us what Elisha did after he stood up on his feet. Of course if he stood up, he could not stand on any one else's feet than his own, but did he climb out of the sepulcher and go on his way rejoicing? Execrable historian to leave us in the dark when we so greatly need light! We fear the writer of Matthew had this story in his mind, when speaking of the earthquake at the crucifixion of Christ. He says, "And the graven were opened; and many bodies of the saints which slept, arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many."--"Came out of the graves after his resurrection"; but they arose at the time of the earthquake, and the resurrection did not take place until the third day afterward. What were they doing all this time? Standing up in their graves, dressed in their funeral wardrobe? If they appeared unto many there is no mention of the fact made by either Jew or Gentile.

HEAVEN.

Elijah Went to Heaven in a Chariot of Fire.

"And it came to pass as they still went on, and talked, that behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven." (2 Kings 2 : 11.)

The writer of Luke, has given us almost a literal copy of this story in telling of Jesus' ascent to heaven:

"And he led them out as far as Bethany, and he lifted up his hands, and blessed them; and it came to pass while he blessed them, he was parted from them and carried up into heaven." (Luke 24 : 50, 51.)

"So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God." (Mark 16 : 19.)

To these writers heaven was only a few miles away. They had not the faintest conception of the distance of the nearest fixed star:

"And he (Jacob) dreamed and behold a ladder set up on the earth and the top of it reached to heaven: and behold the angels of God ascending and descending on it." (Gen. 28 : 12.)

The tower of Babel was another method of reaching heaven. The writers of the gospels have no better ideas than the ancient Jews had.

I give below, a few out of many passages which show that the writers of the New Testament regarded heaven as only a few miles away.

"And, lo, the heavens were opened." (Mat. 3 : 16.)

"He saw the heavens opened." (Mark 1 : 10.)

"There came a voice from heaven saying." (Mark 1 : 11.)

"And lo, a voice from heaven saying." (Mat. 3 : 17.)

"For the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it." (Mat. 28 : 2.)

"And there appeared an angel unto him from heaven." (Luke 22 : 43.)

"Then came there a voice from heaven saying." (John 12 : 28.)

"I heard another voice from heaven saying." (John 18 : 4.)

All these and many more passages which might be cited go to show that these writers supposed heaven to be but a short distance away. There was a constant and familiar intercourse between the gods above and men below.

The Christian idea of heaven is but another form of the Greek notion of Mt. Olympus--it is not only borrowed, but vague and mythical in the extreme--it is childish and has much of the flavor of Santa Claus stories.

Deluge.

The great flood in which the waters piled up at the rate of about eight hundred feet per day for forty days was another of the extraordinary occurrences of Bible record. In these degenerate times a downfall of three inches of rain, for one day is usually sufficient to satisfy everybody. But think of about eight hundred feet per day!

A river turned into blood after it had just been transformed into blood: "And Moses and Aaron did so, as the Lord commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in sight of his servants, and all the waters that were in the river were turned into blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt. And the magicians of Egypt did so with their enchantments." (Ex. 7 : 20, 21, 22.) The magicians turned a river of blood into blood, and killed dead fish, eh?

The Ass and the Calf.

"And he took the (golden) calf which they had made, and burnt it in the fire, and ground it to powder, and strewed it upon the waters, and made the children of Israel drink of it." (Ex. 32 : 20.)

But as gold does not burn in a fire, nor can it be ground to powder, or strewed upon the waters, or drunk, we are forced to conclude that the author of this little golden calf story, must have been an ass.

JESUS CHRIST.

The Genealogy of Jesus.

"Matthew (1 : 17) says, 'So all the generations from Abraham to David are fourteen generations; and from the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.'

"Luke (3 : 23-38) relates Christ's genealogy, and gives forty-three generations between David and Christ, these two persons being included. Here then in the genealogy of the same person is an utterly irreconcilable discrepancy of fifteen generations. This is truly a bad beginning. Although these two accounts may both be false they cannot possibly both be true. If 'all the generations,' from David to Jesus, were only 'twenty-eight,' as given by Matthew, there could not possibly have been at the same time, 'forty-three' of them as given by Luke. The case becomes much worse, however, when we discover that, with the exception of Jesus, Joseph, and David, these two authors give entirely different sets of men. Since it is utterly impossible for the same individual to have descended through both of these lines of ancestors, it is equally impossible for both of these accounts to be true." (J. R. Kelso's "Bible Analyzed.")

"On the first glance these genealogies, as given by Matthew and Luke, are so evidently different that it has been the ordinary, if not invariable practice of Christian harmonists and commentators to represent the former Evangelist as recording the descent of Joseph, while the latter Evangelist is said to have given the pedigree of Mary. We will say nothing of the plausibility of this explanation, which acknowledges the genealogies to be wholly different, and supposes they belong to two persons. Our questions must rather effect the truthfulness of this mode of explaining away the difficulty. Let the reader bear in mind how Matthew states that 'Jacob begat Joseph the husband of Mary,' and how Luke's words are 'Joseph which was the son of Heli,' and then let the reader say whether it is truthful to allege that these different genealogies belong to different individuals. Is it not plain that each of them professes to trace the lineal descent of one and the same man, Joseph? If we are still to be told that when Matthew professes to give the descent of Joseph, he is to be understood as giving the descent of Mary, then we simply rejoin that such an explanation is nothing more nor less than an abandonment of the idea of inspirational infallibility; for it represents the Bible as saying one thing and meaning another." (McNaught, "Doctrine of Inspiration.")

When was Jesus Born?

As to the time when Jesus was born, we have no positive information. Matthew says he was born in Herod's time, and that Herod caused all the little children to be killed on account of him. Luke says Jesus was born in the time of Cyrenius, when Augustus Cæsar gave orders that all the people should be taxed. Now, Cyrenius succeeded Archelaus, who reigned ten years after the death of Herod. Here is a contradiction that cannot be explained away. The exact day of Herod's death can be almost arrived at, as shown by Josephus, who says that on the night preceding the death of Herod there was an eclipse of the moon. In calculating back to the time of this eclipse, it is found to have occurred on the fourth of March, four years before Christ; another perplexing discrepancy. Matthew says he was born in the days of Herod, and John says it was in the days of Cyrenius, fourteen years afterward. Again, Mark and Luke say Jesus began to be thirty years of age in the fifteenth year of the reign of Tiberius, the very day of whose accession is known; and by counting back, we find that Jesus must have been born four years before the Christian era, which disagrees entirely with the statement of Matthew.

Professor John Fiske remarks that while the Jesus of the dogma is the best known, the Jesus of history is the least known of all the eminent names in history. "Persons who had given much attention to the subject affirmed that there were not less than one hundred and thirty-two different opinions as to the year in which the Messiah appeared." ("Conflict Between Religion and Science," p. 184.)

Dr. Adam Clarke, on observations of Luke 2 : 8, in his Commentary says: "The nativity of Jesus in December should be given up. The Egyptians placed it in January; Wagenseil in February; Bochart in March. Some mentioned by Clemens Alexandrine in April; others in May. Epiphanius speaks of some who placed it in June, and others supposed it to have been in July. Wagenseil, who was not sure of February, fixed it as probably in August; Lightfoot on the fifteenth of September. But the Latin church [Catholic], supreme in power and infallible in judgment, placed it on the twenty-fifth of December, the very day on which the ancient Romans celebrated the feast of their goddess, Bruma. Pope Julius I. (in the fourth century) made the first alteration, and it appears to have been done for this reason." The Christians often aim to make an argument that the chronology of the Christian era is established by the confirmation that is given by the years being numbered from the supposed birth of Jesus, but it is no proof at all. The idea of counting the years from the advent of Jesus was not thought of for several centuries after the time when the vague legends said he was supposed to have lived. The plan of numbering the years from that apocryphal event was first invented by a monk, Dionysius Exiguus, about 530 after Christ. It was introduced into Italy not long afterward, and was propagated by Bede, who died in 735. It was ordered to be used by the bishops in the Council of Chalcedon in 816, but it was not generally employed for several centuries afterward. It was not legalized until the year 1000. Charles III. of Germany was the first sovereign who added "In the year of our Lord" to his reign, in 879. (See Haydn's Dictionary of Dates, and Encyclopedia of Chronology.)

Now, in recapitulation, let us see how much, by the common sense method of interpreting the gospels, we have been forced to reject as incredible.

First, we have seen that Joseph's dream concerning the immaculate conception was, after all, only a dream, and that wonderful dreams are not uncommon; Samson's mother having had one which is so identical with Joseph's, that we are persuaded that the dream of the latter is but a copy of the dream of the former; that almost all men of distinction in ancient times were reported to have had wonderful prodigies attending their conception and birth,--and that there is no evidence in the gospels of the resurrection of Jesus. Paul saw him in a vision, that is, in his mind's eye, but does not claim to have seen him in the flesh. And of the ascension, it is a self-evident fiction.

The miracles are not only incredible from their being incompatible with and contrary to human experience, but the manner in which they are related proves that they never were performed. (See "Miracles.") And concerning the moral teachings of Jesus we find great imperfection. He did not come to save all men, but only the lost sheep of the house of Israel; he taught that the end of the world was nigh at hand, when a great physical revolution should usher in the kingdom of heaven, but it did not come. We find also that Jesus did not respect the rights of property; that he despised this world; that he condemned the rich because they were rich, and made great promises to the poor because they were poor; that he professed to pardon sin, and on one occasion pardoned a person's sins for washing his feet; that he exhibited an imperfect sense of justice in a great many instances; and, lastly, we find that there is no history of him excepting the gospels, and in these there is no unquestionable record of the time when or the place where he was born. We are forced to conclude that if ever there was such a person as Jesus of Nazareth, we have no trustworthy sources of positive knowledge concerning him.

Christianity Rests Upon a Dream.

"Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found to be with child of the Holy Ghost. Then Joseph her husband, being a just man and not willing to make her a public example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared to him in a dream, saying, Joseph thou son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost." (Mat. 1 : 18-20.)

"Before they came together, she was found to be with child of the Holy Ghost."

1. How could any one but Mary say who the father of the child was?

2. If the conception was miraculous then neither Mary nor any one else could know ought of the paternity of the child.

3. Mary says nothing about the overshadowing of the Holy Ghost.

4. Who found out that Joseph had had such a dream?

5. Was it duly reported and verified then and there?

6. The book that relates the dream is anonymous and does not appear in history until A. D. 180-182.

7. The writers of the other three gospels know nothing of this dream.

8. There is no evidence that the writer of the first gospel ever personally knew Mary.

9. Luke (1 : 30) says that it was to Mary that the angel of the Lord appeared.

10. Only a dream! The corner-stone of Christianity rests upon a dream! Take away this dream and Christianity has nothing left.

THE GOLDEN RULE.

The moral teachings of the Bible are not original. Back of the pyramids in pre-historic times mothers taught their children to be kind to each other. Not from heaven but out of the human heart came the golden rule. A mother's love was sufficient to reveal this best rule of life. Human inspiration is the only inspiration needed to call forth the expression--"Do unto others as ye would have them do unto you."

Sixty years before the Christian era, Hellel, a Jewish rabbi wrote: "Do not do to others, what you would not like others to do to you."

Two hundred and eighty years before Christ, Epicurus said: "It is more blessed to give than to receive."

Three hundred and fifty years before Christ, Socrates said: "Act toward others as you desire them to act toward you."

Three hundred and seventy years before Christ, Aristippus said: "Cherish reciprocal benevolence, which will make you as anxious for another's welfare as your own."

Three hundred and eighty-five years before Christ, Aristotle wrote: "We should conduct ourselves toward others, as we would have them act toward us."

Four hundred years before Christ, Sextus said: "What you wish your neighbors to be to you, such be also to them."

Four hundred and twenty years before Christ, Plato wrote: "May I do to others as I would have them do to me."

Five hundred years before Christ, Confucius taught: "Do unto another what you would have him do to you, and do not to another what you would not have him do unto you: it is the foundation principle of all the rest." (24th Maxim Confucius.) Jesus concludes by saying, "For this is the law and the prophets," and Confucius closes his rule by observing, "Thou only needst this law alone; it is the foundation and principle of all the rest."

And it should not be overlooked that Jesus, in thus attributing the golden rule to "the law and the prophets," disclaims its authorship. Confucius does the same.

Six hundred years before Christ, Thales said: "Avoid doing what you would blame others for doing."

Six hundred and fifty years before Christ, Pittacus taught: "Do not do to your neighbor what you would take ill from him."

"That the system of morals propounded in the New Testament contains no maxim which had not been previously enunciated, and that some of the most beautiful passages in the apostolic writings are quotations from Pagan authors, are well known to every scholar; and so far from supplying, as some suppose, an objection against Christianity, it is a strong recommendation of it, as indicating the intimate relation between the doctrines of Christ and the moral sympathies of mankind in different ages. But to assert that Christianity communicated to man moral truths previously unknown, argues on the part of the assertor, either gross ignorance or else wilful fraud." (Buckle, "History of Civilization," vol. 1, p. 129.)

"Did space admit, I could cite numerous passages from Enoch in close correspondence with the New Testament scripture, in many cases almost word for word. In that book, as in the Talmud, and as was held by the Jews in general (saving the Sadducees), may be found the exact doctrines taught by Jesus relative to the Son of Man coming in the clouds of heaven, the resurrection of the dead, the day of judgment, the punishment of the wicked in everlasting fire, and the reward of the righteous in heaven. The eschatology of Jesus is borrowed in toto from that prevalent in Judea during his lifetime. Not one single new idea respecting the 'four final things,' death, judgment, heaven, and hell, can be found in Jesus' teachings as embodied in the gospels."--Wm. Emmette Coleman.

Jesus an Essene.

"Of the resemblance between the Essenes and the followers of Christ in their principles and practices, I will let a Christian writer speak--Christian D. Ginsburg, LL. D., who is a leading contributor to Alexander's new edition of Kitto's Cyclopedia, the most orthodox of the chief English Bible dictionaries. I will read a few extracts from an essay entitled, 'The Essenes Their History and Doctrines.' Dr. Ginsburg says: 'The identity of many of the precepts and practices of Essenism and Christianity is unquestionable. Essenism urged on its disciples to seek first the kingdom of God and his righteousness; so did Christ. (Mat. 6 : 33, and Luke 12 : 31.) The Essenes forbade the laying up of treasures upon earth; so did Christ. (Mat. 6 : 19, 21.) The Essenes demanded of those who wished to join them, to sell all their possessions, and to divide it among the poor brethren; so Christ. (Mat. 19 : 21, and Luke 12 : 33.) The Essenes had all things in common, and appointed one of the brethren as steward to manage the common bag; so the primitive Christians. (Acts 2 : 44, 45; 4 : 32, 34, and John 12 : 6; 13 : 29.) Essenism regarded all its members on the same level, forbidding the exercise of authority of one over the other, and enjoining mutual service; so Christ. (Mat. 20 : 25-28, and Mark 9 : 35, 37; 10 : 42, 45.) Essenism commanded its disciples to call no man master upon the earth; so Christ. (Mat. 23 : 8, 9.) Essenism laid the greatest stress on being meek and lowly in spirit; so Christ. (Mat. 5 : 5, 29.)