A Few Words About the Devil Part 12

The advantages, however, accruing from frequent definitions are very great; at the least they serve to explain what was meant by the persons using the word, whereas sometimes two men confuse each word by using words to which each attaches an opposite or a dissimilar value.

Men will talk of "First Cause," and "Intelligent First Cause." Do they know what they mean? I confess I do not, and from the manner in which they use the words, the most charitable conclusion is that they use them because others have done so, and for no worse or better reason. They talk of the "Beauties of Creation," and "Works of the Great Creator." If by creation is meant the origin of existence, then each utterance of the phrase is an absurdity. The human mind is utterly incapable of construing it in thought as possible that the complement of existence has either been increased or diminished. Man can neither conceive nothing becoming something nor something becoming nothing.

Definitions.--1. By existence, or substance, I mean that which is in itself and is conceived _per se_--that is, the conception of which does not require the conception of anything else as antecedent to it.

Whenever I use the words universe or matter, I use them in the same sense as representing the totality of existence. Existence can only be known in its modes, and these by their attributes. 2. By attribute, I understand that by which I cognize any mode of existence. Hardness, brightness, color, life, form, etc., are attributes of conditional existence. 3. By mode, I understand each cognized condition or accident of existence. 4. By eternity I mean indefinite duration; that is duration which is to me illimitable. 5. By infinity, I mean indefinite extension. The axioms, so far as I shall give them, are in the precise language of Spinoza. "1. Everything which is, is in itself, or in some other thing.. 2. That which cannot be conceived through another _per aliud_, must be conceived _per se_. 3. From a given determinate cause, the effect necessarily follows; and, _vice versa_, if no determinate cause be given, no effect can follow. 4. The knowledge of an effect depends on a knowledge of the cause, and includes it. 5. Things that have nothing in common with each other, can not be understood by means of each other--that is, the conception of one does not involve the conception of the other."

Propositions.--Existence is prior to its modes. This follows from definitions 1 and 3, because modes of existence are conceived relatively and in dependence on existence, which is absolutely precedent in such conception. Existences having different attributes have nothing in common with each other. This is founded on definition 1. Existences have nothing in common with each other, can not be the cause of, or affect one another. If they have nothing in common, they can not be conceived by means of each other (per axiom 5), and they can not be conceived as relating to each other, but must be conceived _per se_ (per definition 1); and as (per axiom 4) the knowledge of an effect depends on the knowledge of the cause and includes it, it is impossible to conceive any existence as an effect, so long as you can not conceive it in relation to any other existence. By "cause" in the absolute, I mean "existence."

In its popular or relative sense, I use "cause" as an effect of some precedent causative influence, itself the cause of some consequent effect, as the means toward an end, in the accomplishment of which end it completes itself.

What fact is there so certain that I may base all my reasonings upon it?

My existence is this primary fact; this, to me, indubitable certainty. I am. This logic can neither prove nor disprove. The very nature of proof is to make a proposition more clear to the mind than it was before, and no amount of evidence can in-crease my conviction of the certainty of my own existence. I do not affirm that I am in existence, but I affirm that there is existence. This existence is either eternal, that is, unlimited in duration, that is, indefinite in duration; or else it had a beginning, that is, it has been created. If created, then such creation must be by some existence the same as itself, or by some existence differing from itself. But it can not have been created by any existence the same as itself, because to imagine such, would be to conceive no more than a continuance of the same existence--there would be no discontinuity. "But," says S. T. Coleridge, "where there is no discontinuity, there can be no origination." And it can not have been created by any existence differing from itself, because things which have nothing in common with one another can not be the cause of, or affect, one another. Therefore, this existence has not been created, that is, its duration is indefinite--that is, you can not conceive a beginning--that is, it is eternal. This eternal existence is either infinite in extent, that is, is unlimited in extent, or it is finite, that is, limited. If limited, it must be limited by an existence the same as itself, or by an existence differing from itself. But the same arguments which applied to a limitation of duration, also apply to a limitation of extension. Therefore, this existence is unlimited in extent; that is, is infinite and eternal--that is, there is only one existence. It is at this point that Atheism separates from Pantheism.

Pantheism demonstrates one existence, but affirms for it infinite attributes. Atheism denies that attributes can be infinite. Attributes are but the distinguishing characteristics of modes, and how can that be infinite which is only the quality of finity? Men do not talk of infinite hardness or of infinite softness; yet they talk of infinite intelligence. Intelligence is not an existence, and the word is without value unless it strictly comprehend, and is included in, that which is intelligent. The hardness of the diamond, the brilliancy of the burnished steel, have no existence apart from the diamond or the steel.

I, in fact, affirm that there is only one existence, and that all we take cognizance of is mode, or attribute of mode, of that existence.

I have carefully abstained from using the words "matter" and "spirit."

Dr. Priestly says: "It has generally been supposed that there are _two distinct kinds of substance_ in human nature, and they have been distinguished by the terms _matter_, and _spirit_, or _mind_. The former of these has been said to be possessed of the property of _extension_, viz., of length, breadth and thickness, and also of _solidity_ or impenetrability, and consequently of a _vis inertiae_; but it is said to be naturally dest.i.tute of all other powers whatever. The latter has of late been defined to be a substance entirely dest.i.tute of all extension, or relation to s.p.a.ce, so as to have no property in common with matter; and therefore to be properly _immaterial_, but to be possessed of the powers of perception, intelligence, and self-motion. Matter is alleged to be that kind of substance of which our bodies are composed, whereas the principle of perception and thought belonging to us is said to reside in a spirit, or immaterial principle, intimately united to the body; while higher orders of intelligent beings, and especially the Divine Being, are said to be purely immaterial. It is maintained that neither matter nor spirit (meaning by the latter the subject of sense and thought) correspond to the definitions above mentioned. For that matter is not that _inert_ substance that it has been supposed to be; that powers of _attraction or repulsion_ are necessary to its very being, and that no part of it appears to be _impenetrable_ to other parts; I therefore define it to be a substance possessed of the property of extension, and powers of attraction or repulsion; and since it has never yet been a.s.serted that the powers of _sensation_ and _thought_ are incompatible with these (_solidity or impenetrability_, and, consequently, a _vis inertiae_, only having been thought to be repugnent to them), I therefore maintain that we have no reason to suppose that there are in man two substances so distinct from each other as have been represented. It is likewise maintained that the notion of two substances that have no common property, and yet are capable of intimate connection and mutual action, is absurd."

I do not conceive _spirit or mind_ as an existence. By the word _mind_, I simply express the totality of perception, observation, collection, and recollection of perceptions, reflection and various other mental processes. Dugald Stewart, in his "Essay on Locke," says: "We are conscious of sensation, thought, desire, volition, but we are not conscious of the existence of the mind itself."

It is urged that the idea of G.o.d is universal. This is not only not true, but I, in fact, deny that any coherent idea exists in connection with the word "G.o.d." The chief object to which the emotions of any people were directed in ancient times became their G.o.d. When these emotions were combined with vague traditions, and a priesthood became interested in handing down the traditions, and increasing the emotions, then the object becoming sacred was hallowed and adored, and uncertain opinions formed the basis of a creed. Any prominent phenomenon in the universe, which was not understood, was personified, as were also the various pa.s.sions and phases of humanity. These, in time, were preached as religious truths, and thus diverted the people from inquiry into the natural causes of phenomena, which they accounted for as ordained by G.o.d, and when famine or pestilence occurred, instead of endeavoring to remove its cause or using preventive measures against a recurrence of the evil, they sought to discover why the supernatural power was offended, and how it might be appeased, and ascribing to it their own pa.s.sions and emotions, they offered prayers and sacrifices. These errors becoming inst.i.tutions of the country, the people, prompted by their priests, regarded all those who endeavored to overturn them by free and scientific thought and speech as blasphemers, and the Religion of each State has, therefore, always been opposed to the education of the people.

Archbishop Whately, in his "Elements of Rhetoric," part 1, chap, ii, sec. 5, urges that "those who represent G.o.d or G.o.ds as malevolent, capricious, or subject to human pa.s.sions and vices, are invariably to be found among those who are brutal and uncivilized." We admit this, but ask is it not the fact that both the Old and New Testament teachings do represent G.o.d as malevolent, capricious, and subject to human pa.s.sions and vices--that is, are not these bible views of G.o.d relics of a brutal and uncivilized people?

There is, of course, not room in a short essay like the present to say much upon the morality of Atheism, and it should therefore suffice to say, that truth and morality go hand in hand. That that is moral which tends to the permanent happiness of all. The continuance of falsehood never can result in permanent happiness; and therefore if Atheism be truthful, it must be moral, if it be against falsehood, it must tend to human happiness.

Yet if quoting great names will have effect, Lord Bacon, who is often quoted against Atheism, also says: "Atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation, all of which may be guides to an outward moral virtue, _though religion were not_; but superst.i.tion dismounts all these, and erecteth an absolute monarchy in the mind of men; therefore Atheism never did perturb states, for it makes men wary of themselves as looking no further; and we see the times inclined to Atheism, as the times of Augustus Caesar were civil times; but superst.i.tion has been the confusion of many states." George Combe says: "I have known men in whom the reasoning organs were amply developed and well cultivated, who a.s.sured me that they could not reach the conviction of the being of a G.o.d. I have known such men equal in point of integrity and practical benevolence to the most orthodox believers." In the West Riding of Yorkshire, among the men themselves, a wealthy employer bore favorable testimony to the conduct and intelligence of Atheistic working men. Nay, even the fanatical Dr. Lyman Beecher is obliged to concede that Atheism made converts among "females of education and refinement--females of respectable standing in society."

HAS MAN A SOUL?

[This lecture was originally delivered to the Sheffield Secular Society, and was printed from the reporter's notes without efficient correction from myself, I, at that time, suffering under a severe attack of acute rheumatism. The lecture has since been often re-delivered; and three editions having been exhausted, I have again corrected and revised the present edition. It is not intended as an answer to the question which forms the t.i.tle, but it is intended to provoke thought upon this important subject.]

What do you mean by soul? What is the soul? Is it I? Is it the body?

Is it apart from the body? Is it an attribute of the body? Has it a separate and distinct existence from the body? What is the soul? If I ask one of those who claim to be considered orthodox men, they will tell me that the soul is a spirit--that the soul lives after the body is dead. They will tell me that the soul is immortal, and that the body is mortal; that the soul has nothing whatever in common with the body; that it has an existence entirely independent of the body. They will tell me that after the body has decayed--after the body has become re-absorbed in the universe, of which it is but a part, that the soul still exists.

Is there any proof of the existence of the same individual soul apart from all material conditions? I have endeavored to examine this subject, and, up to the present time, I have not found one iota of proof in support of the positions thus put forward. I have no idea of any existence except that of which I am part. I am. Of my own existence I am certain I think. I am. But what is it that thinks? Is it my soul? Is it "me," and yet distinct from me? I am but a mode of existence. I am only part of the great universe. The elements of which I am composed are indissolubly connected with that great existence which is around me and within me, and which I help to make up. If men tell me I am a compound, and not a compound--a mixture, and not a mixture--a joining together, and not a joining together--of two entirely different existences, which they call "matter" and "spirit," I am compelled to doubt those men.

The ability to think is but an attribute of a certain modification of existence. Intelligence is a word by which we express the sum of certain abilities, always attending a certain mode of existence. I find intelligence manifested so far as organization is developed. I never find intelligence without animal organization. I find intelligence manifested in degree, only so far as I find a higher or lower type of organization--that is, I find man's intellectual faculties limited by his organization. But the orthodox tell me that my soul has an immaterial existence, independent of all organization--independent of all climatic conditions--independent of all education. Is that so? When does the soul come into man? When does it go out of man? If the soul is immortal, why is it that standing here, in the prime of health and strength, if part of that roof should fall fracturing my skull, and pressing upon my brain--how is it, if my soul is not subject to material conditions, that it then ceases to act? Is the plaster roof more powerful than my immortal soul? Or is it that intelligence is the necessary result of a certain condition of existence, and that the moment you destroy that condition--the moment you destroy the organization--the result ceases to be realizable? By the course of reasoning you adopt (says the orthodox objector) you reduce man to the same level as the beasts. And why not? I stand on the river's bank, I see there a man full grown, possessed of the physical figure of man, but an idiot--an idiot from his birth upward--one who could not, even if he would, think and act as other men. A little child is there playing on the bank, and the idiot, having large destructive propensities, has thrust the child into the water, and he stands there jabbering and gesticulating while the little child is drowning in the river. And see how half-vacantly, half-triumphantly, he points to the helpless child. A Newfoundland dog has come to the bank; it jumps in and brings the child out and saves its life. Yet theologians tell me that the idiot has a soul, and that the Newfoundland dog has not one. I can not understand these nice distinctions, which make the man so superior to the beast in matters in which he is positively inferior. Man has doubtless an organization on the whole far superior intellectually to that of any other animal, but he is only superior by virtue of his superior organization and its consequent susceptibility for development or education. Many brutes can see more clearly than man; but they possess not the capability for the manufacture of telescopes to aid their vision. Many brutes can run more swiftly, but they manifest no capacity for the subjugation of a steam power which far outstrips their speed. But man himself, a well-organized, thoughtful, intelligent, well-educated man, by a fall from a horse, by a tile from a roof, may receive an injury to his nervous encephalic apparatus, and may be, even while a man in shape, as low as the brute in the imbecility of his reason, and inferior to the brute in physical strength. There is as much difference between different races of men, there is, in fact, more difference between a pure Caucasian and a Sahara negro, than between the Sahara negro and the infant chimpanzee.

When did the soul come into the body? Has it been waiting from all eternity to occupy each body the moment of birth? Is this the theory that is put forward to man--that there are many millions of souls still waiting, perhaps, in mid air, 'twixt heaven and earth, to occupy the still unborn babes? Is that the theory? Or do you allege that G.o.d specially creates souls for each little child at the moment it is born or conceived? Which is the theory put forward? Is it that the soul being immortal--being destined to exist for ever, has existed from all eternity? If not, how do you know that the soul is to exist for ever; when it only comes into existence with the child? May not that which has recently begun to be, soon cease to be? In what manner does the soul come into the child? Is it a baby's soul, and does it grow with the child? or, does it possess its full power the moment the child is born? When does it come into the child? Does it come in the moment the child begins to form, or is it the moment the child is born into the world? Whence is it this soul comes? Dr. Cooper, quoting Lawrence on the "Functions of the Brain," says: "Sir Everard Home, with the a.s.sistance of Mr. Bauer and his microscope, has shown us a man eight days old from the time of conception, about as broad and a little longer than a pin's head. He satisfied himself that the brain of this homunculus was discernible. Could the immaterial mind have been connected with it at this time? Or was the tenement too small even for so etherial a lodger? Even at the full period of uterogestation, it is still difficult to trace any vestiges of mind: and the believers in its separate existence have left us quite in the dark on the precise time when they suppose this union of soul and body to take place." Many of those who tell me that man has a soul, and that it is immortal--that man has a soul, and that the beast has not one--forget or ignore the fact that at a very early stage in the formation of the brain the state of the brain corresponds to that of the avertebrated animal, or animal that is without vertebra. If the brain had stopped in its first month's course of formation, would the child have had a soul? If it would have had a soul, then have avertebrated animals souls also? If you tell me it would not have had a soul, then I ask, How do you know it? and I ask you what ground you have for a.s.suming that the soul did not begin to form with the formation of the brain? I ask you whether it was pre-existing, or at what stage it came? In the second month this brain corresponds then to the brain of an osseous fish. Supposing the development of the child had been then stopped, had it a soul at that time? If so, have fishes souls? Again, if you tell me that the child had not a soul, then, I ask, why not? How do you know it had not? What ground have you for alleging that the soul did not exist in the child?

We go on still further, and in the third month we find that brain corresponds then to that of a turtle, and in the fourth to that of a bird; and in the fifth month, to an order termed _rodentia_; sixth, to that of the _ruminantia_; seventh, to that of the _dugitigrada_; eighth, to that of the _quadrumana_; and not till the ninth month does the brain of the child attain a full human character. I, of course, here mean to allege no more than Dr. Fletcher, who says, in his "Rudiments of Physiology," quoted by the author of the "Vestiges of Creation": "This is only an approximation to the truth; since neither is the brain of all osseous fishes, of all turtles, of all birds, nor of all the species of any of the above order of mammals, by any means precisely the same; nor does the brain of the human fetus at any time precisely resemble, perhaps, that of any individual whatever among the lower animals.

Nevertheless it may be said to represent, at each of the above-named periods, the aggregate, as it were, of the brains of each of the tribes stated."

Now, should a birth have taken place at any of the eight stages, would the child thus prematurely born have had a soul? That is the question I propose to you. You who affirm that man has a soul, it lies upon you, here, without charging me with blasphemy--without charging me with ignorance--without charging me with presumption--it lies upon you who affirm, to state the grounds for your belief. At which stage, if at any, did the soul come into the child? At the moment of the birth? Why when a child is born into the world it can scarcely see--it can not speak--it can not think--but after a short time I jingle my keys, and it begins to give faint smiles; and after a few weeks, it is pleased with the jingling of my keys. Is it the soul which is learning to appreciate the sound of the jingling keys, and pleased with them? Is it the immaterial and immortal soul amused and pleased with my bundle of keys? Where is the soul? How is it that the soul can not speak the moment the child is born--can not even think? How is it, that if I keep that child without telling it any thing of its soul until it become fourteen or fifteen years of age, it would then speak and think as I had taught it to speak and think; and if I kept it without the knowledge of a soul, it would have no knowledge of a soul at that age? How is that? Rajah Brooke, at a missionary meeting in Liverpool, told his hearers there that the Dyaks, a people with whom he was connected, had no knowledge of G.o.d, of a soul, or of any future state. How is it that the Dyaks have got this soul and yet live knowing nothing whatever about it? And the Dyaks are by no means the only people who live and die knowing nothing of any immortal and immaterial soul. Again you tell me that this soul is immortal. Do you mean that it has eternally existed--has never been created? If so, you deny a G.o.d who is the creator of all things. If the soul began at some time to exist, where is the evidence that it will not also at some time cease to exist? It it came into existence with the body's birth, why not cease with the body's death? You say the soul is immaterial; do you mean that it is susceptible to material conditions or do you not? If susceptible to material conditions, what do you mean by its being immortal and immaterial? If not susceptible to material conditions, then explain to me how it is that under good conditions it prospers and advances, and under bad conditions deteriorates and recedes. If a child is born in some of the back streets of our city, and lives on bad food in a wretched cellar, it grows up a weak and puny pale-faced child. If allowed to crawl into existence on the edge of a gutter, imperfectly educated, in fact mis-educated, it steals--steals, perhaps, to live--and it becomes an outcast from society. Is this immortal soul affected by the bodily conditions? or is the soul originally naturally depraved? And if the soul is primarily naturally depraved, why is G.o.d so unjust as to give a naturally depraved soul to any body? If not, how is it that this immortal soul, when the body is kept without food, permits the man who has no money to buy food, to steel to satisfy his hunger? You allege that the soul moves my body.

You a.s.sert that matter is inert, unintelligent; that it is my active, intelligent soul that moves and impels my inert and non-intelligent body. Is my immortal soul hindered and controlled by the state of my body's general health? Does my soul feel hungry and compel my body to steal? Some theologians declare that my soul is immaterial--that there is no means by which I can take any cognizance whatever of it. What does that mean, except that they know nothing whatever about it? Sir W. Hamilton admits that we are entirely ignorant as to the connection between soul and body. Yet many who in so many words admit that they have no knowledge, but only faith in the soul's existence, are most presumptuous in affirming it, and in denouncing those who dispute their affirmation. It is an easy method to hide ignorance, by denouncing your opponent as an ignorant blasphemer.

Joseph Priestley, in his book upon matter and spirit, quotes from Hallet's discourses, as follows; "I see a man move and hear him speak for some years. From his speech I certainly infer that he thinks, as I do. I then see that man is a being who thinks and acts. After some time the man falls down in my sight, grows cold and stiff, and speaks and acts no more. Is it not then natural to conclude that he thinks no more; as the only reason I had to believe that he did think was his motion and his speech. And now that his motion and speech have ceased, I have lost the only way of proving that he had the power of thought. Upon this sudden death, one visible thing, the one man, has greatly changed.

Whence could I infer that the same being consisted of two parts, and that the inward part continues to live and think, and flies away from the body? When the outward part ceases to live and move, it looks as if the whole _man_ was gone, and that he, with all his powers, ceases at the same time. His motion and thought both die together, as far as I can discern. The powers of thought, of speech and motion, equally depend upon the body, and run the same fate in case of declining age. When a man dies through old age, I perceive his powers of speech, motion, and thought decay and die together, and by the same degrees. That moment he ceases to move and breathe he appears to cease to think, too. When I am left to my reason it seems to me that my power of thought depends as much upon the body as my sight and hearing. I could not think in infancy; my power of thought, of sight, and of feeling are equally liable to be obstructed by the body. A blow on the head has deprived a man of thought, who could yet see, and feel and move; so naturally the power of thinking seems as much to belong to the body as any power of man whatsoever. Naturally there appears no more reason to suppose that a man can think out of the body than he can hear sounds and feel cold out of the body."

What do those mean who say that man is made up of two parts--matter and mind? I know of only one existence. I find that existence manifested variously, each mode having certain variations of attributes by which it is cognized. One of these attributes, or a collection of certain attributes, I find in, or with, certain modifications of that existence, that is, in or with animal life--this attribute, or these attributes, we call intelligence. In the same way that I find upon the blade of a knife brightness, consequent upon a certain state of the metal, so do I find in man, in the beast, different degrees, not of brightness, but of intelligence, according to their different states of organization. I am told that the mind and the body are separate from one another. Are the brightness and steel of the knife separate? Is not brightness the quality attaching to a certain modification of existence--steel? Is not intelligence a quality attaching to a certain modification of existence--man? The word brightness has no meaning, except as relating to some bright thing. The word intelligence, no meaning, except as relating to some intelligent thing. I take some water and drop it upon the steel, in due course the process of oxidation takes place and the brightness is gone. I drop into man's brain a bullet; the process of destruction of life takes place, and his intelligence is gone.

By changing the state of the steel we destroy its brightness, and by disorganizing the man destroy his intelligence. Is mind an ent.i.ty or result? an existence or a condition? Surely it is but the result of organic activity, a phenomenon of animal life. Dr. Engledue says: "In the same way as organism generally has the power of manifesting, when the necessary stimuli are applied, the phenomena which are designated life; so one individual portion--brain, having peculiar and distinct properties, manifests on the application of its appropriate stimuli a peculiar and distinct species of action. If the sum of all bodily function--life, be not an ent.i.ty, how can the product of the action of one portion of the body--brain, be an ent.i.ty? Feeling and intelligence are but fractional portions of life." I ask those who are here to prove that man has a soul, to do so apart from revelation. If the soul is a part of ourselves, we require no supernatural revelation to demonstrate its existence to us. D'Holbach says: "The doctrine of spirituality, such as it now exists, affords nothing but vague ideas; it is rather a poisoner of all ideas. Let me draw your attention to this: The advocates of spirituality do not tell you anything, but in fact prevent you from knowing anything. They say that spirit and matter have nothing in common, and that mortal man can not take cognizance of immortality. An ignorant man may set himself up as an orator upon such a matter. He says you have a soul--an immortal soul. Take care you don't lose your soul.

When you ask him what is my soul, he says he does not know--n.o.body knows--n.o.body can tell you. This is really that which they do. What is this doctrine of spirituality? What does it present to the mind?

A substance unsubstantial that possesses nothing of which our senses enable us to take cognizance." Theologians urge that each of us has a soul superior to all material conditions, and yet a man who speaks can not communicate by his speaking soul so freely with that man who is deaf and dumb; the conditions cramp that which is said to be uncontrolled by any conditions. If you cut out a man's tongue, the soul no longer speaks. If you put a gag in his mouth, and tie it with a handkerchief, so that he can not get it out, his soul ceases to speak. The immaterial soul is conquered by a gag, it can not utter itself, the gag is in the way. The orthodox say that the soul is made by G.o.d; and what do you know about G.o.d? Why just as much as we know about the soul. And what do you know about the soul? Nothing whatever. How is it that if the soul is immaterial, having nothing in common with matter, that it is only manifest by material means? and how is it that it is incased and inclosed in my material frame? They affirm that my soul is a spirit--that I receive the same spirit from G.o.d. How is it that my spirit is now by myself, and by my mortal body, denying its own existence? Is my mortal soul acting the hypocrite, or is it ignorant of its own existence, and can not help itself to better knowledge? And if it can not help itself, why not, if it is superior to the body? and if you think it a hypocrite, tell me why.

What is meant by the declaration that man is a compound of matter and spirit?--things which the orthodox a.s.sert have nothing in common with one another. Of the existence of what you call matter you are certain, because you and I, material beings, are here. Are you equally certain of the existence of mind, as an existence independent and separate from matter? and if you are, tell me why. Have you ever found it apart from matter? If so, when and where? Have you found that the mind has a separate and distinct existence? if so, under what circ.u.mstances? and tell me--you who define matter as unintelligent, pa.s.sive, inert, and motionless--who talk of the _vis inertiae_ of matter--tell me what you mean when you give these definitions to it? You find the universe, and this small portion of it on which we are, ceaselessly active. Why do you call it pa.s.sive, except it be that you want courage to search for true knowledge as to the vast capabilities of existence, and, therefore, invent such names as G.o.d and Soul to account for all difficulties, and to hide your ignorance? What do you mean by pa.s.sive and inert matter?

You tell me of this world--part of a system--that system part of another--that of another--and point out to me the innumerable planets, the countless millions of worlds, in the universe. You, who tell me of the vast forces of the universe, what do you mean by telling me that that is motionless? What do you mean by yet pointing to the immeasurable universe and its incalculably mighty forces and affirming that they are incapable of every perceptible effect? You, without one fact on which to base your theory, strive to call into existence another existence which must be more vast, and which you allege produces this existence and gives its powers to it. Sir Isaac Newton says: "We are to admit no more causes of things than are sufficient to explain appearances." What effect is there which the forces of existence are incapable of producing?

Why do you come to the conclusion that the forces of the universe are incapable of producing every effect of which I take cognizance? Why do you come to the conclusion that intelligence is not an attribute--why?

What is there which enables you to convert it into a separate and distinct existence? Is there anything? Is it spirit? What is spirit?

That of which the mortal man can know nothing, you tell me--that it is nothing which his senses can grasp--that is, no man, but one who disregards his senses, can believe in it, and that it is that which no man's senses can take cognizance of. If a man who uses his senses can never by their aid take cognizance of spirit, then as it is through the senses alone man knows that which is around him, you can know nothing about spirit until you go out of your senses. When I speak of the senses, I do not limit myself to what are ordinarily termed man's five senses--I include all man's sensitive faculties, and admit that I do not know the extent of, and am not prepared to set a limit to, the sensitive capabilities of man. I have had personal experience in connection with psycho-magnetic phenomena of faculties in man and woman not ordinarily recognized, and am inclined to the opinion that many men have been made converts to the theories of spiritualism because their previous education had induced them to set certain arbitrary limits to the domains of the natural. When they have been startled by phenomena outside these conventional limitations they at once ascribed them to supernatural influences rather than reverse their previous rules of thinking.

Some urge that the soul is life. What is life? Is it not the word by which we express the aggregate normal functional activity of vegetable and animal organisms necessarily differing in degree, if not in kind, with each different organization? To talk of immortal life and yet to admit the decay and destruction of the organization, is much the same as to talk of a square circle. You link together two words which contradict each other. The solution of the soul problem is not so difficult as many imagine. The greatest difficulty is, that we have been trained to use certain words as "G.o.d," "matter," "mind," "spirit," "soul,"

"intelligence," and we have been further trained to take these words as representatives of realities, which, in fact, they do not represent. We have to unlearn much of our school lore. We have specially to carefully examine the meaning of each word we use. The question, lies in a small compa.s.s. Is there one existence or more? Of one existence I am conscious, because I am a mode of it. I know of no other existence. I know of no existence but that existence of which I am a mode. I hold it to be capable of producing every effect. It is for the man who alleges that there is another, to prove it. I know of one existence. I do not endeavor to demonstrate to you my existence, it needs no demonstration--I am My existence is undeniable. I am speaking to you You are conscious of my existence. You and I are not separate ent.i.ties, but modes of the same existence. We take cognizance of the existence which is around us and in us, and which is the existence of which we are modes. Of the one existence we are certain. It is for those who affirm that the universe is "matter," and who affirm that there also exists "spirit," to remember that they admit the one existence I seek to prove, and that the onus lies on them to demonstrate a second existence--in fact, to prove there is the other existence which they term spiritual.

There can not exist two different substances or existences having the same attributes, or qualities. There can not be two existences of the same essence, having different attributes, because it is by the attributes alone that we can distinguish the existences. We can only judge of the substance by its modes. We may find a variety of modes of the same substance, and we shall find points of union which help to identify them, the one with the other--the link which connects them with the great whole. We can only judge of the existence of which we are a part (in consequence of our peculiar organization) under the form of a continuous chain of causes and effects--each effect a cause to the effect it precedes, each cause an effect of the causative influence which heralded its advent. The remote links of that line are concealed by the darkness of the far off past. Nay, more than this, the mightiest effort of mind can never say, _This is the first cause_. Weakness and ignorance have said it--but why? To cloak their weakness, to hide their ignorance. Knaves have said it--but why? To give scope to their cunning, and to enable them to say to the credulous, "Thus far shalt thou go and no farther." The termination is in the as yet unknowable future; and I ask you, presumptuous men, who dare to tell me of G.o.d and soul, of matter and creation--when possessed you the power to sunder links of that great chain and write, "In the beginning?" I deny that by the mightiest effort of the strongest intellect man can ever say of any period, at this point substance began to be--before this existence was not.

Has man a soul? You who tell me he has a soul, a soul independent of material conditions, I ask you how it is that these immortal souls strive with one another to get mortal benefits? Has man a soul? If man's soul is not subject to material conditions, why do I find knavish souls?--Why slavish souls?--tyrannous souls? Your doctrine that man has a soul prevents him from rising. When you tell him that his soul is not improvable by material conditions, you prevent him from making himself better than he is. Man's intelligence is a consequence of his organization. Organization is improvable, the intelligence becomes more powerful as the organization is fully developed, and the conditions which surround man are made more pure. And the man will become higher, truer, and better when he knows that his intelligence is an attribute, like other attributes, capable of development, susceptible of deterioration, he will strive to effect the first and to guard against the latter.

Look at the number of people putting power into the hands of one man, because he is a lord--surely they have no souls. See the ma.s.s cringing to a wretched idol--surely these have no souls. See men forming a pyramid of which the base is a crushed and worn-out people, and the apex a church, a throne, a priest, a king, and the frippery of a creed--have those men souls? Society should not be such a pyramid, it should be one brotherly circle, in which men should be linked together by a consciousness that they are only happy so linked, conscious that when the chain is broken, then the society and her peace is destroyed. What we teach is not that man has a soul apart and independent of the body, but that he has an ability, an intelligence, an attribute of his body, capable of development, improvable, more useful, according as he elevates himself and his fellows. Give up blind adhesion to creeds and priests, strive to think and follow out in action the result of your thoughts. Each mental struggle is an enlargement of your mind, an addition to your brain power, an increase of your soul--the only soul you have.

LABOR'S PRAYER.

"Give us this day our daily bread" is the entreaty addressed by the tiller of the soil to the "Our Father," who has promised to answer prayer. And what answer cometh from heaven to this the bread winner's pet.i.tion? Walk among the cotton workers of Lancashire, the cloth-weavers of Yorkshire, the Durham pitmen, the Staffordshire puddlers, the Cornish miners, the London dock laborers, go anywhere where hands are roughened with toil, where foreheads are bedewed with sweat of work, and see the Lord's response to the prayer, the father's answer to his children! The only bread they get is the bread they take; in their hard struggle for life-sustenance the loaves come but slowly, and heaven adds not a crust, even though the worker be hungry, when he rises from his toil-won meal. Not even the sight of pale-faced wife, and thin forms of half-starved infants can move to generosity the Ruler of the world. The laborer may pray, but, if work be scant and wages low, he pines to death while praying. His prayer gives no relief, and misery's answer is the mocking echo to his demand.

It is said by many a pious tongue that G.o.d helps the poor; the wretchedness of some of their hovel houses, found alas! too often, in the suburbs of our wealthiest cities, grimy black, squalid, and miserable; the threadbare raggedness of their garments; the unwholesomeness of the food they eat; the poisoned air they breathe in their narrow wynds and filthy alleys; all these tell how much G.o.d helps the poor. Do you want to see how G.o.d helps the poor? go into any police court when some little child-thief is brought up for hearing; see him shoeless, with ragged trousers, threadbare, grimy, vest hardly hanging to his poor body, shirt that seems as though it never could have been white, skin dull brown with dirt, hair innocent of comb or brush, eye ignorantly, sullenly-defiant, yet downcast; born poor, born wretched, born in ignorance, educated among criminals, crime the atmosphere in which he moved; and society his nurse and creator, is now virtuously aghast at the depravity of this its own neglected nursling, and a poor creature whom G.o.d alone hath helped. Go where the weakly wife in a narrow room huddles herself and little children day after day; and where the husband crowds in to lie down at night; they are poor and honest, but their honesty bars not the approach of disease, fever, sorrow, death--G.o.d helps not the line of health to their poor wan cheeks. Go to the county workhouse in which is temporarily housed the wornout farm laborer, who, while, strength enough remained, starved through weary years with wife and several children on eight shillings per week--it is thus G.o.d helps the poor. And the poor are taught to pray for a continuance of this help, and to be thankful and content to pray that to-morrow may be like to-day, thankful that yesterday was no worse than it was, and content that to-day is as good as it is. Are there many repining at their miseries, the preacher, with gracious intonation, answers rebukingly that G.o.d, in his wisdom, has sent these troubles upon them as chastis.e.m.e.nt for their sins. So, says the church, all are sinners, rich its well as poor; but rich sinners feel that the chastising rod is laid more lightly on their backs than it is upon those of their meaner brethren. Weekday and Sunday it is the same contrast; one wears fustian, the other broadcloth; one prepares for heaven in the velvet cushioned pew, the other on the wooden benches of the free seats.

In heaven it will be different--all there above are to wear crowns of gold and fine linen, and, therefore, here below the poor man is to be satisfied with the state of life into which it has pleased G.o.d to call him. The pastor, who tells him this, looks upon the laborer as an inferior animal, and the laborer by force of habit regards the landowner and peer, who patronizes his endeavors, as a being of a superior order.

Is there no new form of prayer that labor might be taught to utter, no other power to which his pet.i.tion might be addressed? Prayer to the unknown for aid gives no strength to the prayer. In each beseeching he loses dignity and self-reliance, he trusts to he knows not what, for an answer which cometh he knows not when, and mayhap may never come at all.

Let labor pray in the future in another fashion and at another altar.

Let laborer pray to laborer that each may know labor's rights, and be able to fulfill labor's duties. The size of the loaf of daily bread must depend on the amount of the daily wages, and the laborer must pray for better wages. But his prayer must take the form of earnest, educated endeavor to obtain the result desired. Let workmen, instead of praying to G.o.d in their distress, ask one another why are wages low? how can wages be raised? can we raise our own wages? having raised them, can we keep them fixed at the sum desired? What causes produce a rise and fall in wages? are high wages beneficial to the laborer? These are questions the pulpit has no concern with. The reverend pastor will tell you that the "wages of sin is death," and will rail against "filthy lucre;" but he has no inclination for answering the queries here propounded. Why are wages low? Wages are low because the wage-winners crowd too closely. Wages are low because too many seek to share one fund. Wages are lower still because the laborer fights against unfair odds; the laws of the country, overriding the laws of humanity, have been enacted without the laborer's consent, although his obedience to them is enforced. The fund is unfairly distributed as well as too widely divided. Statutes are gradually being modified, and the working man may hope for ampler justice from the employer in the immediate future than was possible in the past, but high and healthy wages depend on the working man himself. Wages can be raised by the work-ing cla.s.ses exercising a moderate degree of caution in increasing their numbers.

Wages must increase when capital increases more rapidly than population, and it is the duty of the working man, therefore, to take every reasonable precaution to check the increase of population and to accelerate the augmentation of capital.

Can working-men, by combination, permanently raise the rate of wages?

One gentleman presiding at a meeting of the National a.s.sociation for the Promotion of Social Science for the discussion of the labor question, very fairly said, "It is not in the power of the men alone, or of the masters alone, or of both combined, to say what shall be the amount of wages at any particular time in any trade or country. The men and the masters are, at most, compet.i.tors for the division, at a certain rate, of a certain fund, provided by [themselves and] others--that is, by the consumers. If that fund is small, no device can make the rate of profit or rate of wages higher." This is in theory quite correct, if it means that no device can make the total divisible greater than it is, but not if it refers to the increase of profit or wages by partial distribution.

In practice, although it is true that if the fund be small and the seekers to share it be many, the quotient to each must be necessarily very small, yet it is also true that a few of the compet.i.tors--_i.e._ the capitalists, may and do absorb for their portions of profits an improper and unfairly large amount, thus still further reducing the wretchedly small pittance in any case receivable by the ma.s.s of laborers. It is warmly contended that the capitalist and laborer contend for division of the fund appropriable in fair and open field; that the capitalist has his money to employ, the man his labor to sell; that if workmen are in excess of the capitalist's requirements, so that the laborer has to supplicate for employment, wages can not rise, and will probably fall; but that if, on the contrary, capital has need to invite additional laborers, then wages must rise. That is the law of supply and demand brought prominently forward. In great part this is true, but it is not true that capital and labor compete in fair and open field, any more than it is true that an iron-clad war vessel, with heavy ordnance, would compete in fair field with a wooden frigate, equipped with the material in use thirty years ago. Capital is gold-plated, and carries too many guns for unprotected labor.

The intelligent capitalist makes the laws affecting master and servant, which the uneducated laborer must obey, but has no effective voice to alter. The capitalist forms the government of the country, which in turn protects capital against labor; this government the laborer must sustain, and dares not modify. The capitalist does combine, and has combined, and the result of this combination has been an unfair appropriation of the divisible fund. Why should not the laborer combine also? The answer is truly that no combination of workmen can increase the rate of wages, if at the same time the number of laborers increases more rapidly than the capital out of which their wages must be paid.

But the men may combine to instruct one another in the laws of political economy; they may combine to apply their knowledge of those laws to the contracts between employer and employed. They may combine to compel the repeal of unjust enactments under which an unfair distribution of the labor fund is not only possible but certain. Organizations of laborers are, therefore, wise and necessary; the object of such organizations should be the permanent elevation and enfranchis.e.m.e.nt of the members. No combination of workmen, which merely dictates a temporary cessation from labor, can ultimately and permanently benefit the laborer; while it certainly immediately injures him and deteriorates his condition, making his home wretched, his family paupers. Nor can even co-operative combination, praiseworthy as it certainly is, to procure for the laborer a larger share of the profits of his labor permanently benefit him, except in so far that temporarily alleviating his condition, and giving him leisure for study, it enables him to educate himself; unless, at the same time, the co-operator is conscious that the increase or reduction in the amount of wages depends entirely on the ratio of relation preserved between population and its means of subsistence, the former always having a tendency to increase more rapidly than the latter. It is with the problem of too many mouths for too little bread that the laborer has really to deal: if he must pray, it should be for more bread and for fewer mouths. The answer often given by the workman himself to the advocate of Malthusian views is, that the world is wide enough for all, that there are fields yet unplowed broad enough to bear more corn than man at present could eat, and that there is neither too little food nor are there too many mouths; that there is, in fact, none of that over-population with which it is sought to affright the working man.

Over-population in the sense that the whole world is too full to contain its habitants, or that it will ever become too full to contain them, is certainly a fallacy, but overpopulation is a lamentable truth in its relative sense. We find evidences of over-population in every old country of the world. The pest of over-population is the existence of poverty, squalor, wretchedness, disease, ignorance, misery, and crime.

Low rate of wages, and food dear, here you have two certain indices of relative over-population. Wages depending on the demand for and supply of laborers, wherever wages are low it is a certain sign that there are too many candidates for employment in that phase of the labor market.

The increased cost of production of food, and its consequent higher price, also mark that the cultivation has been forced, by the numbers of the people to descend to less productive soils. Poverty is the test and result of over-population.

It is not against some possible increase of their numbers, which may produce possibly greater affliction, that the working men are entreated to agitate. It is against the existing evils which afflict their ranks, evils alleged by sound students of political economy to have already resulted from inattention to the population question, that the energies of the people are sought to be directed, The operation of the law of population has been for centuries entirely ignored by those who have felt its adverse influence most severely. It is only during the last thirty years that any of the working cla.s.ses have turned their attention to the question; and only during the last few years that it has to any extent been discussed among them. Yet all the prayers that labor ever uttered since the first breath of human life, have not availed so much for human happiness as will the earnest examination by one generation of this, the greatest of all social questions, the root of all political problems, the foundation of all civil progress. Poor, man must be wretched. Poor, he must be ignorant. Poor, he must be criminal; and poor he must be till the cause of poverty has been ascertained by the poor man himself and its cure planned by the poor man's brain, and effected by the poor man's hand.

Outside his own rank none can save the poor. Others may show him the abyss, but he must avoid its dangerous brink himself. Others may point out to him the chasm, but he must build his own bridge over. Labor's prayer must be to labor's head for help from labor's hand to strike the blow that severs labor's chain, and terminates the too long era of labor's suffering.

During the last few years our daily papers, and various periodicals, magazines, and reviews have been more frequently, and much less partially, devoted than of old to the discussion of questions relating to the laborer's condition, and the means of ameliorating it. In the Legislative a.s.sembly debates have taken place which would have been impossible fifty years since. Works on political economy are now more easily within the reach of the working man than they were some years ago. People's editions are now published of treatises on political economy which half a century back the people were unable to read. It is now possible for the laborer, and it is the laborer's duty, to make himself master of the laws which govern the production and distribution of wealth. Undoubtedly there is much grievous wrong in the mode of distribution of wealth, by which the evils that afflict the poorest stragglers are often specially and tenfold aggravated. The monopoly of land, the serf state of the laborer, are points requiring energetic agitation. The grave and real question is, however, that which lies at the root of all, the increase of wealth as against the increase of those whom it subsists. The leaders of the great trades unions of the country, if they really desire to permanently increase the happiness of the cla.s.ses among whom they exercise influence, can speedily promote this object by encouraging their members to discuss freely the relations of labor to capital; not moving in one groove, as if labor and capital were necessarily antagonistic, and that therefore labor must always have rough-armed hand to protect itself from the attacks of capital; but, taking new ground, to inquire if labor and capital are bound to each other by any and what ties, ascertaining if the share of the laborer in the capital fund depends, except so far as affected by inequality in distribution, on the proportion between the number of laborers and the amount of the fund. The discussing, examining, and dealing generally with these topics, would necessarily compel the working man to a more correct appreciation of his position.