Chapter II: Preface: To Third Edition (2)

“Considering the asserted origin of these records--indirectly from God himself--we might justly expect that they would bear to be tried by any standard that man can apply, and vindicate their truth and excellence in the ordeal of human criticism. We ought therefore to look for universality, completeness, perfection. We might expect that they would present us with just views of the nature and position of this world in which we live, and that, whether dealing with the spiritual or material, they would put to shame the most celebrated productions of human genius, as the magnificent mechanism of the heavens, and the beautiful forms of the earth are superior to the vain contrivances of man. We might expect that they would propound with authority, and definitely settle those all important problems, which have exercised the mental powers of the ablest men of Asia and Europe for so many centuries, and which are at the foundation of all faith and all philosophy; that they should distinctly tell us, in unmistakable language, what is God, what is the world, what is the soul, and whether man has any criterion of truth; that they should explain to us how evil can exist in a world, the Maker of which is omnipotent, and altogether good; that they should reveal to us in what the affairs of men are fixed by destiny, in what by free will; that they should teach us whence we came, what is the object of our continuing here, what is to become of us hereafter. And since a written word claiming a divine origin must necessarily accredit itself, even to those most reluctant to receive it, its internal evidences becoming stronger and not weaker, with the strictness of the examination to which they are submitted, it ought to deal with those things that may be demonstrated by the increasing knowledge and genius of many anticipating therein his conclusions. Such a work noble as may be its origin, must not refuse, but court the test of natural philosophy, regarding it not as an antagonist but as its best support. As years pass on and human science becomes more exact and more comprehensive, its conclusions must be found in unison therewith. When occasion arises they should furnish us at least the foreshadowings of the great truths discovered by astronomy and geology, not offering for them the wild fictions of earlier ages. They should tell us how suns and worlds are distributed in infinite space, and how, in their succession they come forth in limitless time. They should say how far the dominion of God is carried out by law, and what is the point at which it is his pleasure to resort to his own arbitrary will. How grand would have been the description of the magnificent universe written by the omnipotent hand! Of man they should set forth his relations to other living beings, his place among them, his privileges and responsibilities. They should not leave him to grope his way through the vestiges of Greek philosophy, and to miss the truth at last, but they should teach him wherein true knowledge consists, anticipating the physical science, physical power, and physical well being of our own times, nay, even unfolding for our benefit things that we are still ignorant of. The discussion of subjects, so many and so high, is not outside the scope of a work of such pretensions. Its manner of dealing with them is the only criterion it can offer of its authority to succeeding times.”[A]

How unlike this is our asserted Sacred Book, with its fables, its myths and legends, its deadly texts that have scourged mankind. By its pretension of divine authority, carrying forward into our civilization superstitions, that otherwise would have melted away under the light of knowledge; putting a limit to learning, obstructing it, and denouncing it, in many of its branches; paralyzing thought, and substituting in its stead a blind faith, instituted and cultivated by ecclesiasticism, to bring men under its control; holding up as an example of divine favor, the low moral standard of barbaric times; recounting murders, incests, adulteries and obscenities, that would have banished the book long since from the regions of refinement and civilization, but for its assumed origin, and which serve, by their easy and undenied access to young minds, as a stimulation to destructive pruriency; sanctioning human slavery, and encouraging bloodshed by battle; setting an example of extortionate tithes for the support of ecclesiasticism; uttering the most heart-rending curses, as coming directly from the Almighty, for failure to comply with his assumed commands, and which have been made the example, authorizing the horrible cruelties inflicted upon mankind by the churches, literary models as they are of those anathemas, interdicts, and excommunications, by which the older church terrorized humanity for fifteen hundred years. “I will also do this unto you, I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart, and ye shall sow your seed in vain; for your enemies shall eat it.” “I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number, and your highways shall be desolate.” “For they went and served other gods, and worshiped them, gods whom they knew not, and whom he had not given unto them; and the anger of the Lord was kindled against this land to bring upon it all the curses that are written in this book.” “Do not I hate them O Lord that hate thee, yea I hate them with a perfect hate.” “Thou shalt not suffer a witch to live.” “A man, also or a woman that hath a familiar spirit, or that is a wizard, shall surely be put to death.” “And ye shall chase your enemies, and they shall fall before you by the sword.” Solely on the authority of such deadly texts as these, and the book is full of them, the world has been overspread in blood. It was these that gave Spain a pretended sanction of the Lord to exterminate fifteen millions of people in Mexico and Peru, with a better and higher civilization than itself, and to rob them of their wealth and possessions. It was these, and such as these, that authorized and instigated the Inquisition, which from 1481 to 1808, put to torture and horrible death by burning, 340,000 human beings. It was these that induced the massacre of St. Bartholomew with its 30,000 victims of fire and sword; the English persecutions under Bloody Mary, in which three hundred fellow-creatures perished; the almost total annihilation of the Albigenesis in the south of France. This war was carried on with more ferocious cruelty than any ever recorded in history; the fanatical fury of the soldiers was stimulated by the exhortations of the clergy. At the storming of Baziers, when it was proposed to spare the Catholics, a monk exclaimed, “Kill all, God will recognize his own,” and the atrocious precept was but too well observed. The war terminated by the complete devastation of the country, and the almost complete extermination of its inhabitants. Following along in the bloody path of these barbaric scriptural commands, we have to record the witch burnings of Europe and America, during the term of Christian supremacy, calculated in the hundreds of thousands; the Crusades, and purely religious wars since the time of Constantine, whose victims are beyond computation; and all this to no other purpose or end, but that the world should be forced into the belief of, what is known to be, the theological system of a low social development; this the terrible cost to humanity, for the adoption and systematic retention by the churches, of the ancient Jewish beliefs and modes of thought; this the infliction, that ecclesiasticism might prevail, using the sermon on the mount to capture the consciences of men, and scourging them with the mandates, curses and punishments of a Hebrew divinity, to bring them into line for its purposes. In taking these Jewish annals to its heart, making them a part of itself, as objects of example and worship, has not Christianity retarded the advance of mankind? Has it not, by them, obstructed knowledge, prevented a greater expansion of human sympathy, and prolonged the betterment of social conditions?

In these days of enlightenment and higher thought, the vestiges are everywhere seen of our fifteen centuries of misdirection. Almost every Christian life bears the impress of these cruel Hebrew traditions. The commander of a battleship in the war with Spain, after his slaughter of numbers of the enemy, assembles his men to give “thanks to the Lord,” and the next moment cautions them not to cheer because “the poor fellows are dying,” illustrates, that mingling of Jewish superstition with the teaching and example of the Master, to be observed everywhere in our present civilization. The inherent religious impulses of mankind--natural religion--some of which, finding no more congenial quarters, is attracted to the churches, regard war with feelings of greater repulsion than does orthodox theology, indoctrinated in the belief of its divine sanction, and consequently, the success of the American arms, so plainly due to natural causes, was celebrated by the churches in the usual ancient Hebraic method by “thanks to the Lord.” The supreme intolerance of Christianity which has wrought such havoc with mankind, is plainly due to the suggestions of Hebrew scripture, and it is only the natural religion within the churches, and that large portion outside of them, which is forcing Christianity into a purer worship, and destroying its superstitions. It demands for all things, holy as well as unholy, the right of critical examination, and it sees but little else in our Sacred Book worth preserving, outside the sermon on the mount, and its extensions. It is this natural religion of conscience, encouraging and encouraged by science and reason, which has wrested the control of civilization from ecclesiasticism. Its intellectual strength prevails at last over the intellectual strength of theology; but the unthinking of the multitude are many, and the battle commencing four centuries ago still lingers, theology backed by its weak numbers, its old weapons destroyed, and science by its strong men with searchlights.

But the searchlights of science can not disturb the heart of Christianity. Its doctrine of atonement, destroyed by the established truth of evolution; its account of the creation and the deluge, proved to be fables; its miracles discredited, and many of them demonstrated by science to be untrue, it still holds within itself, an element which is in harmony with the aspirations of mankind for the coming betterment on earth and hereafter. All these things that it has lost are but perverted offrisings from its body, not a part of the body itself. “Love one another. Do unto others as you would that others shall do unto you,” are the golden words that have established it in the world as a living moving power. Of these its soul and life are composed, and these no arrow of science can reach. Its dogmas aside, every human being within the precincts of civilization is born a Christian, and but for its early perversion at the hands of a crafty priesthood, its intolerant and cruel career from forced and unworthy association, all men, learned as well as unlearned, would be working in its ranks.

It came into the world and entered society, making its way from below upward. Like all movements coming out of the lower levels, it was socialistic. Its originator, for he cannot be called its leader, was the first person who had ever appeared in the world as the instigator of a great reform movement benefitting the whole of mankind without some apparent or suspected motive, in denial of his absolute unselfishness, and the movement in its early stages, partaking and wholly composed of his inspiration, was a pure unselfish socialism. Its members were bound together by the closest brotherhood, loving and caring for each other by divine command; declared equal by a mandate of Heaven, in an age when three-fourths of mankind were outcasts, uncared, neglected, and abused by a cruel oligarchy, slaves and dependents, among whom it was a misfortune and misery to have been born, and having a religion so purposeless and unpromising as to afford nothing but a momentary spectacular display. To these people the new religion was as congenial and welcome as the warm sunshine and verdure of summer after a long sojourn in the Arctic. Its doctrines touched society where it had most need of their humane precepts and uprising. For nearly a century no system of dogmas, no doctrine of atonement, no extensive church authority had been determined, and the whole stress of religious teaching was directed toward the worship of a moral ideal, and the cultivation of moral qualities. Its numbers, which had been looked upon until then, by the higher and governing class with either contemptuous silence, or occasional argumentative opposition, were become so increased that their political weight gave promise of a new field for the exercise of authority and power, and from thence on began that addition of intellectual forces which have so completely changed its character.

Every change instituted by its new leaders was with the sole purpose of increasing its numbers and of augmenting its political weight. They began by making a compromise with paganism in adopting some of its rituals, pandering to the imaginations of the uncultivated multitude by spectacular display, inventing a system of church government with an executive head, adopting the Jewish annals for its organic laws and modes of thought, cultivating a belief in miracles and increasing them on every opportune occasion, until with the one end in view of overcoming the world as Cæsar did with his legions, more bloody than Cæsar, taking into their hands a movement full of humanity, instituted by men in the lower walks of life to soften their hard lines and give them new hopes, and to increase their sympathies and feelings of brotherhood, it became, and in many parts of the world remains to this day, under its attached dispensation of ecclesiastical dogma and control, a handmaid of kings and emperors in oppression, an upholder of deadly superstition, an intimidator of free thought and free learning, an unconcerned looker-on upon the miseries of life beyond its proselyting interest, careless of the whole world and its affairs, except so far as it can profit by its theory of exclusive salvation, and the mouth piece in cant phrases, which have long since lost their force and meaning, of a lingering barbarism.

And yet the world was never so much in need of a pure Christianity. An expanded benevolence cherished and assisted as much by skepticism as the churches is one of the characteristics of modern society. Although the physically strong do not prey upon the physically weak as pitylessly as in the olden time, the financially strong are preying upon the financially weak with as little conscience, and the intellectually strong are preying upon the intellectually weak with as much cunning, as they were in barbaric times. Civilization has increased the two last mentioned evils. The straggling masses under a load of grinding wealth, in their better knowledge are no longer appeased by the promises of an adulterated and composite Christianity, whose chief business for centuries has been to set before them an awaiting paradise, in recompense for their earthly wrongs; but now, the multitude impressed with a knowledge belonging to these times, is proof against these allurements. The toiling millions who make easy places for the few, and increase their wealth, and who have carried out to a successful end the brilliant material advancement which surrounds us, is the world proper, all the rest are merely dependants. Into this world and down among these quarters from whence it came Christianity must prepare itself to re-enter, and of this the shadow is already to be seen. It must discard its dogmas and superstitions, which it has even now consigned to partial obscurity and silence, and in place of them, take on the things of the world. It must go among the money changers of the temples, and into the halls and by-ways of legislation, giving battle everywhere with evil; for it is through these that the world is given or denied its betterment, and it must set science on its right hand, recognizing it as an attribute of the Deity. Christianity with this companion, its pure ideal recovered from its ecclesiastical mists, setting out on its new journey through the world, blazing the way for truth instead of suppressing it, conforming itself in all ways to the natural religion of mankind, would become to humanity what the sun is to the earth, comforting the souls of men by its hopes, enlarging their charities by its precepts, and warming into life many a germ of virtue and goodness, which else, would never have blossomed, to shed its moral fragrance on the earth.

The foregoing was written to indicate that line of thought, whose convictions are briefly expressed, here and there, through the pages of this little book, now offered to the public in its third edition. It is always safer and pleasanter to deal with received theology in the spirit of reverence, usually found in literature; thus offending no one, and meeting the approval of a worthy and influential class; but, there are other reasons why an adverse criticism of theological methods and beliefs, are not so often publicly exploited as their importance to society deserves. In the first place experience has shown that errors of religious belief, fixed upon the mind in infancy and youth, are seldom removed by discussion. We are not yet arrived at that stage, when the love of truth so predominates in the minds of men, that they will sacrifice every prejudice, and reject all opposing influence to obtain it. Christianity has imposed an elaborate system of prejudices on every young mind within its jurisdiction and they have become entwined with all the most hallowed associations of childhood, appealing so strongly to the affections, that any expressed denial of their exact truth excites, in most cases, a feeling of resentment, and often stirs to petty persecution. A large majority of the human race accept their opinions from authority, and all authority heretofore has encouraged beliefs, which appear so inseparably connected with the moral well being of society, and which hold in continued supremacy, institutions and modes of thought whose subversion it is alleged would be in many ways dangerous. Yet, the fact remains that it is mostly through its inroads upon these old beliefs that the world has arrived at its present stage of progress, and the opinion of orthodox theologians that they should be retained in their entirety, or of others that they should be abolished, cuts no figure; because, whether for good or evil in the opinions of men, Providence has ordained, that those only which represent the truth shall live, and knowing this of a certainty, it becomes of the greatest interest to discover what society is likely to lose or gain by that modification of religious beliefs, wherein only the truth shall remain. If we cannot foretell this future condition with certainty, it is largely foreshadowed by past and present experience. What the world has lost in the modification of religious beliefs, would be hard to find, what it has gained would take volumes to recount. In the most important of all human interests, liberty of person, liberty of conscience, and liberty of speech, there has been, as yet, no adequate acknowledgement by mankind of the great services of the silent and avowed skepticism which brought about the consummation of these blessings. The writings of Moses, the recorded wisdom of Solomon, the encyclicals of popes, and the sermons of bishops and priests, both Protestant and Catholic, in their rising up of the lowly, in their encouragement of brotherhood, and in that exact and even justice to all men, so far as their practical services to humanity in these directions can be measured, sink into an empty insignificance, when compared with those organic declarations and laws, upon which this great republic was founded, and which were the outcome and product of a then recent enlightenment, due to the combined efforts of European skeptical writers, who by their genius of sarcasm and incisive argument, were disturbing the old theological modes of thought, and awaking the world to wide strides in rationalism. That these new American rules of political equality, beacons of liberty for men to follow and admire, obtained their inspiration and incentive from those new lights in literature, which, at that time, were stirring the world of thought, there can be no question. In these famous American documents, were embodied the practical carrying out of principles, enunciated, and suggested by the European writers, and the most active of the men engaged in the noble work of forming the new government, are known to have been disciples of these leaders of anti-theologic thought. Our Declaration of Independence and Federal Constitution, stand, to-day, grand achievements of modern scientific thought, and conspicuous triumphs of rationalism, over old methods, foreshadowing in these, its great works, a better wisdom to govern the affairs of men, than all the ages guided by Hebrew tradition. Yet, in these documents will be seen an overflowing of natural religion, and the spirit of the Master. “Do unto others as ye would that others shall do unto you.”

If we have for more than fifteen centuries, yielded ourselves to doctrines, conveyed to us through all the highways of life, so assiduously, that neither infancy, youth, manhood or old age, have escaped their tireless importunities for acceptance; doctrines, which consign seven-eighths of humanity to eternal torture for no faults to most of them but a lack of opportunity, which under Providence has been denied, it is not unreasonable to conclude, with this experience of the mutability of human understanding, that there are other beliefs fastened on our minds by ages of custom and mistaken thought, equally untenable, which may be as justly placed in our catalogue of errors. Where then shall we look for truth? Authority, as we have seen, is not an infallible guide. We shall never know how much the industrious promulgation of error is due to the selfish love of corporate power, how much to a pure benevolence. Neither are the brightest minds safe monitors in all things of thought. Aristotle defended slavery, Hobbes persecution, Johnson witchcraft, and Gladstone religious superstition; but, for all that, we shall never arrive at the extremity of despair; for a cultivation of the mind, the deductive use of positive knowledge, and the untrammeled exercise of reason, lead to truth, as directly, as the line of gravity points to the center of the earth, and only by these will its reign be established in the world.

W. S.

INTRODUCTORY.

My habitation is upon the plateau of a mountain in California. I entered this region and became a settler by a fortuitous event. About thirty-five years ago, I took a summer outing from a close application to business in the metropolis, and came here for a deer hunt. One of those beautiful animals that I had wounded with my rifle led me further into this wild and picturesque locality than I had intended to go, and I thus arrived upon this spot, as I believe, the first white man that ever set foot upon it. Reaching here late in the afternoon, I found myself too far out of my path to return by daylight, and so, building a fire, I spent my first night alone in this weird place. It was the first time in my life that I had slept where some human creature was not within the sound of my voice, and from that night I date a change of sentiment, thought, and feeling, which has altered my career, and made me, what I have chosen to be, a recluse.

I had been living in the world about thirty years amid the artificial surroundings of a city. I had scarcely looked upon the sky and heavens, except between the margins of opposite house-tops. I had viewed from infancy, without emotion, the rising and setting of the sun from a horizon of chimneys and steeples; and when these exhibitions first presented themselves to me here in this crystal atmosphere, with an expanse from this altitude so new to me, they appeared like a revelation. I seemed to have been suddenly ushered into the world, and to be looking for the first time in my life upon the stupendous phenomena about me.

Until this moment I had not approached a realization of the magnificence and prodigious wonders which the heavens afford to our observation. It was here also that I began for the first time to enjoy those beautiful and curious processes of nature, where the bursting germs, ascending gradually out of the soil, change their shapes, multiply their organs, and after a time crown themselves with brilliant and deliciously flavored flowers. In my new observation and intimacy with plant growth, with some previous knowledge of the science appertaining to it, and with a newly discovered delight in marking the changes of position and the characters of the heavenly bodies by the greedy acquirement of all the information within my reach, I have come to forego, without regrets, the social pleasures of life.

By the liberal laws of my country, I have become possessed of this attractive spot, and thus far, I have chosen to retain it in its natural state. I came here a young man. I am now old. Thirty-five years of my life have been spent on this elevation, with a self-banishment from society, without in the least abating my interest in human affairs. My communication with the world is mostly through books. A weekly newspaper or two, and such other publications as I may order, are left for me in a hollow tree several miles away by the district messenger; and thus no important event or new discovery in the world escapes me.

I have constructed with my own hands a cabin, having much convenience and comfort, and also some outhouses, which shelter my poultry and a pair of gentle cows, which latter, finding abundant food in the natural grasses about, come to me regularly at milking time, seemingly as much for the pleasure of being caressed, as to furnish me the principal nourishment of my life.

There is a trout steam in the center of my possession, with expansions here and there, which serve as bathing places for myself, and out of which pure and cool drink is supplied to the few domestic animals about me. This stream makes its way through the bottom of a hollow, and is so overhung by the lofty branches of trees which grow upon its borders that the sunlight only enters in patches, and is so reflected by the restless surface of the water as to mark its devious way with the appearance of a line of flashing mirrors. The surrounding dense body of foliage, from at least a hundred varieties of trees and shrubs, is tinted with a variegation of color seldom seen outside the tropics. This charming spot has its voices, as restless as the lights and shadows which play about within. Each miniature waterfall has its liquid note; while during certain hours there comes from every quarter of the foliage above a confused melody of birds, who, I have reason to believe, assemble there for entertainment and gossip.

Outside of this watered region, my homestead is interspersed with openings, where the rich loam only awaits the labor of cultivation to produce a wealth of grain or fruit. Every tree and shrub within my possession of half a mile square, by long familiarity, seems to have become a part of myself. We are living and ageing together. I have watched in them the development of infancy, the slow and gradual approach to youth, and the turning point from maturity to old age. Among these old monarchs of the woods is here and there one tipped with the signs of superannuated decay. About their feet lay many of their withered, sapless limbs. They have lost their symmetry, and stand in scraggy outline. I see from year to year their gradual giving up of life, while beside them a new generation arises. There is a fellow feeling between us. My hair grows thin and white and my step is no longer firm and elastic. Like them my share of life is growing to a close, and yet I am an infant in years compared to many of them. I bow to them with a sentiment of reverence. They are my old men. The younger ones are my children--mine! What a grand thing it is to have these in my possession,--to hold in my own right such a choice piece of this blossoming earth, where all the mysterious forces are at work day and night for me alone!

I have come also to have an abiding interest in the creatures who by nature are inhabitants of this place. Long ago have I laid aside my gun as an instrument of destruction, and it rests now on its pegs above my pillow only as a defense. By slow degrees I have gained a confidence with the native birds and animals which surround me, so that it is wonderful how many of them welcome me and enjoy my presence. There swarm to my poultry fold at feeding time myriads of quail and other birds, who with an amusing assurance, run about my feet and dispute for the crumbs that I scatter. The gray squirrels may be often seen scampering down from their hiding places in the trees to meet me, in expectation of their accustomed relish of wheat grains, which are stowed away for them in my pockets. I have three pet deer, quite tame and domesticated, whose intimate acquaintance was brought about in a singular way. Sitting on my doorstep one bright afternoon, I had listened for some time to the baying of hounds in the neighboring mountains, when presently there came bounding toward me, in terror, a trembling doe, and with her beaming eyes fixed upon me, seeming to invoke my pity, she literally threw herself into my arms. Taking in the situation at a glance, I tried to force her into my door before the dogs arrived. Too late for that, I could only arm myself with a stick from my woodpile, when the whole yelping pack were upon us. It was a hard fight, and only after many bites and scratches from the disappointed hounds did I beat them off. I kept her in a secure outhouse for a few days, where two beautiful fawns were born to her; and ever since the mother and offspring have been my favorite pets, following me about like children. My acquaintance with other of the creatures about, though not so intimate, is still of such a confidential kind that they manifest no terror at my approach, and I am thus enabled to realize, by this free exhibition of them, how teeming with animal life is the earth in its most favored parts.

In my earlier years I have felt the cold blasts and torrid heats of other climes. I now rest myself in the happy satisfaction that I have found in this equable temperature and agreeable surroundings a place where one may look upon life as a blessing. I have acquired enough knowledge of some of the sciences to make an instrument or two of service to me, and I take especial interest in my telescope of three inches aperture, in the use of which I spend many an hour which otherwise might hang heavily on my hands. I have also a good microscope and field glass. Through the latter I bring to view the distant hillsides and mountain tops, observing, frequently, groups of deer grazing tranquilly, and at times a family of panthers gamboling on the green carpet of an opening, or an eagle feeding her young upon the inaccessible brink of a precipice; and on rarer occasions, a bear complacently munching acorns under some prolific old oak a mile away. My microscope has revealed to me a world of wonders. I have discovered by it the limitable range of our senses, and how far below as well as above us the infinite extends. I grope about in the darkness of my understanding between an atom and the outside limit of the stars, every step toward either showing an increase of distance. These things I pursue, not with the spirit and application of a student, but rather for the entertainment which they furnish and the meditation they invoke. I have learned all that is known of the motions and eccentricities of heavenly bodies within my telescopic vision, and I never look upon them without rapture. What are all other shows to this? How many of these countless worlds are inhabited? What beings are upon them? How do they compare with us? Has it been given to them to comprehend eternity? Is knowledge with them intuitive or acquired? Thus do I lose myself in these bewildering fancies.

It may appear that I have avoided my share in the cares and duties of human association. If I have, it is from no lack of sympathy with my kind. I look upon my fellow-men from my distant and somewhat isolated point of view, without the usual diversion of active affairs, and both my pity and admiration are aroused. The sufferings and sorrows of my kind seem appalling to me from this position, while their heroism in the struggle for knowledge seems to me grand beyond expression. I feel myself in the midst of civilization, and yet apart from it. If I have been a loser from that lack of social attrition which arouses the activities of thought, it is, nevertheless, certain that I have not been submitted to a combination of those influences which render an error plausible. The opinions and thoughts of the world come to me, and I pass them in review with a full sense of the fallibility of individual opinion, as well as an abiding faith in the steady approach of that collective truth, which, sooner or later, will overspread the world.

THE MAN FROM MARS.