CONVERSION OF THE ARCH ATHEIST.
"Mr. Isaac Loveland, of Shoreham, desires us to insert the following:--
"November 27, 1886.
"Dear Mr. Loveland.--A day or two since, I received from Mr.
Hine the exhilarating intelligence that through his lectures on the 'Identity of the British Nation with Lost Israel,' in Canada and the United States, that Col. Bob Ingersoll, the arch Atheist, has been converted to Christianity, and has joined the Episcopal Church. Praise the Lord!!! 5,000 of his followers _have been won for Christ_ through Mr. Hine's grand mission work, the other side of the Atlantic. The Colonel's cousin, the Rev. Mr. Ingersoll, wrote to Mr. Hine soon after he began lecturing in America, informing him that his lectures had made a great impression on the Colonel and other Atheists. I noted it at the time in the Messenger. Bradlaugh will yet be converted; his brother has been, and has joined a British Israel Identity Association. This is progress, and shows what an energetic, determined man (like Mr. Hine), who is earnest in his faith, can do.
"Very faithfully yours,
"H. HODSON RUGG.
"Grove-road, St. John's Wood, London."
How can we account for an article like that? Who made up this story? Who had the impudence to publish it?
As a matter of fact, I never saw Mr. Hine, never heard of him until this extract was received by me in the month of December. I never read a word about the "Identity of Lost Israel with the British Nation." It is a question in which I never had, and never expect to have, the slightest possible interest.
Nothing can be more preposterous than that the Englishman in whose veins can be found the blood of the Saxon, the Dane, the Norman, the Piet, the Scot and the Celt, is the descendant of "Abraham, Isaac and Jacob." The English language does not bear the remotest resemblance to the Hebrew, and yet it is claimed by the Reverend Hod-son Rugg that not only myself, but five thousand other Atheists, were converted by the Rev. Mr. Hine, because of his theory that Englishmen and Americans are simply Jews in disguise.
This letter, in my judgment, was published to be used by missionaries in China, Japan, India and Africa.
If stories like this can be circulated about a living man, what may we not expect concerning the dead who have opposed the church?
Countless falsehoods have been circulated about all the opponents of superstition. Whoever attacks the popular falsehoods of his time will find that a lie defends itself by telling other lies. Nothing is so prolific, nothing can so multiply itself, nothing can lay and hatch as many eggs, as a good, healthy, religious lie.
And nothing is more wonderful than the credulity of the believers in the supernatural. They feel under a kind of obligation to believe everything in favor of their religion, or against any form of what they are pleased to call "Infidelity."
The old falsehoods about Voltaire, Paine, Hume, Julian, Diderot and hundreds of others, grow green every spring. They are answered; they are demonstrated to be without the slightest foundation; but they rarely die. And when one does die there seems to be a kind of Caesarian operation, so that in each instance although the mother dies the child lives to undergo, if necessary, a like operation, leaving another child, and sometimes two.
There are thousands and thousands of tongues ready to repeat what the owners know to be false, and these lies are a part of the stock in trade, the valuable assets, of superstition. No church can afford to throw its property away. To admit that these stories are false now, is to admit that the church has been busy lying for hundreds of years, and it is also to admit that the word of the church is not and cannot be taken as evidence of any fact.
A few years ago, I had a little controversy with the editor of the New York _Observer_, the Rev. Irenaeus Prime, (who is now supposed to be in heaven enjoying the bliss of seeing Infidels in hell), as to whether Thomas Paine recanted his religious opinions. I offered to deposit a thousand dollars for the benefit of a charity, if the reverend doctor would substantiate the charge that Paine recanted. I forced the New York _Observer_ to admit that Paine did not recant, and compelled that paper to say that "Thomas Paine died a blaspheming Infidel."
A few months afterward an English paper was sent to me--a religious paper--and in that paper was a statement to the effect that the editor of the New York _Observer_ had claimed that Paine recanted; that I had offered to give a thousand dollars to any charity that Mr. Prime might select, if he would establish the fact that Paine did recant; and that so overwhelming was the testimony brought forward by Mr. Prime, that I admitted that Paine did recant, and paid the thousand dollars.
This is another instance of what might be called the truth of history.
I wrote to the editor of that paper, telling the exact facts, and offering him advertising rates to publish the denial, and in addition, stated that if he would send me a copy of his paper with the denial, I would send him twenty-five dollars for his trouble. I received no reply, and the lie is in all probability still on its travels, going from Sunday school to Sunday school, from pulpit to pulpit, from hypocrite to savage,--that is to say, from missionary to Hottentot--without the slightest evidence of fatigue--fresh and strong, and in its cheeks the roses and lilies of perfect health.
Some person, expecting to add another gem to his crown of glory, put in circulation the story that one of my daughters had joined the Presbyterian Church,--a story without the slightest foundation--and although denied a hundred times, it is still being printed and circulated for the edification of the faithful. Every few days I receive some letter of inquiry as to this charge, and I have industriously denied it for years, but up to the present time, it shows no signs of death--not even of weakness.
Another religious gentleman put in print the charge that my son, having been raised in the atmosphere of Infidelity, had become insane and died in an asylum. Notwithstanding the fact that I never had a son, the story still goes right on, and is repeated day after day without the semblance of a blush.
Now, if all this is done while I am alive and well, and while I have all the facilities of our century for spreading the denials, what will be done after my lips are closed?
The mendacity of superstition is almost enough to make a man believe in the supernatural.
And so I might go on for a hundred columns. Billions of falsehoods have been told and there are trillions yet to come. The doctrines of Malthus have nothing to do with this particular kind of reproduction.
"And there are also many other falsehoods which the church has told, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written."--The Truth Seeker, New York, February, 19,1887.
HOW TO EDIT A LIBERAL PAPER.
A LIBERAL paper should be edited by a Liberal man.
And by the word Liberal I mean, not only free, not only one who thinks for himself, not only one who has escaped from the prisons of customs and creed, but one who is candid, intelligent and kind.
This Liberal editor should not forever play upon one string, no matter how wonderful the music. He should not have his attention forever fixed upon one question--that is to say, he should not look through a reversed telescope and narrow his horizon to that degree that he sees only one thing.
To know that the Bible is the literature of a barbarous people, to know that it is uninspired, to be certain that the supernatural does not and cannot exist--all this is but the beginning of wisdom. This only lays the foundation for unprejudiced observation. To kill weeds, to fell forests, to drive away or exterminate wild beasts--this is preparatory to doing something of greater value. Of course the weeds must be killed, the forests must be felled, and the beasts must be destroyed before the building of homes and the cultivation of fields.
A Liberal paper should not discuss theological questions alone.
Intelligent people everywhere have given up most of the old superstitions. They have pretty well made up their minds what is false, and they want to know some others.
That is to say, liberal toward everything that is true. For this reason, a Liberal paper should keep abreast of the discoveries of the human mind. No science should be neglected; no fact should be overlooked.
Inventions should be described and understood. And not only this, but the beautiful in thought, in form and color, should be preserved. The paper should be filled with things calculated to interest thoughtful, intelligent and serious people. There should be a column for children as well as for men.
Above all, it should be perfectly kind and candid. In discussion there is no place for hatred, no opportunity for slander. A personality is always out of place. An angry man can neither reason himself, nor perceive the reason of what another says. The orthodox world has always dealt in personalities. Every minister can answer the argument of an opponent by attacking the character of the opponent. This example should never be followed by a Liberal man. Nobody can be bad enough to prove that the Bible is uninspired, and nobody can be good enough to prove that it is the word of God. These facts have no relation. They neither stand nor fall together.
Nothing should be asserted that is not known. Nothing should be denied, the falsity of which has not been, or cannot be, demonstrated. Opinions are simply given for what they are worth. They are guesses, and one guesser should give to another guesser all the right of guessing that he claims for himself. Upon the great questions of origin, of destiny, of immortality, of punishment and reward in other worlds, every honest man must say, "I do not know." Upon these questions, this is the creed of intelligence. Nothing is harder to bear than the egotism of ignorance and the arrogance of superstition. The man who has some knowledge of the difficulties surrounding these subjects, who knows something of the limitations of the human mind, must, of necessity, be mentally modest.
And this condition of mental modesty is the only one consistent with individual progress.
Above all, and over all, a Liberal paper should teach the absolute freedom of the mind, the utter independence of the individual, the perfect liberty of speech. We should remember that the world is as it must be; that the present is the necessary offspring of the past; that the future must be what the present makes it, and that the real work of the reformer, of the philanthropist, is to change the conditions of the present, to the end that the future may be better.
Secular Thought, Toronto, January 8,1887.
SECULARISM.
SEVERAL people have asked me the meaning of this term.
Secularism is the religion of humanity; it embraces the affairs of this world; it is interested in everything that touches the welfare of a sentient being; it advocates attention to the particular planet in which we happen to live; it means that each individual counts for something; it is a declaration of intellectual independence; it means that the pew is superior to the pulpit, that those who bear the burdens shall have the profits and that they who fill the purse shall hold the strings.
It is a protest against theological oppression, against ecclesiastical tyranny, against being the serf, subject or slave of any phantom, or of the priest of any phantom. It is a protest against wasting this life for the sake of one that we know not of. It proposes to let the gods take care of themselves. It is another name for common sense; that is to say, the adaptation of means to such ends as are desired and understood.
Secularism believes in building a home here, in this world. It trusts to individual effort, to energy, to intelligence, to observation and experience rather than to the unknown and the supernatural. It desires to be happy on this side of the grave.
Secularism means food and fireside, roof and raiment, reasonable work and reasonable leisure, the cultivation of the tastes, the acquisition of knowledge, the enjoyment of the arts, and it promises for the human race comfort, independence, intelligence, and above all, liberty. It means the abolition of sectarian feuds, of theological hatreds. It means the cultivation of friendship and intellectual hospitality. It means the living for ourselves and each other; for the present instead of the past, for this world rather than for another. It means the right to express your thought in spite of popes, priests, and gods. It means that impudent idleness shall no longer live upon the labor of honest men.
It means the destruction of the business of those who trade in fear. It proposes to give serenity and content to the human soul. It will put out the fires of eternal pain. It is striving to do away with violence and vice, with ignorance, poverty and disease. It lives for the ever present to-day, and the ever coming to-morrow. It does not believe in praying and receiving, but in earning and deserving. It regards work as worship, labor as prayer, and wisdom as the savior of mankind. It says to every human being, Take care of yourself so that you may be able to help others; adorn your life with the gems called good deeds; illumine your path with the sunlight called friendship and love.
Secularism is a religion, a religion that is understood. It has no mysteries, no mummeries, no priests, no ceremonies, no falsehoods, no miracles, and no persecutions. It considers the lilies of the field, and takes thought for the morrow. It says to the whole world, Work that you may eat, drink, and be clothed; work that you may enjoy; work that you may not want; work that you may give and never need.--The Independent Pulpit, Waco, Texas, 1887.