Mizora: A Prophecy Part 17

"But what a.s.surance have you that the priest can do so?" asked the Preceptress.

"Because it is his duty to do so."

"Education will root out more sin than all your creeds can," gravely answered the Preceptress. "Educate your convicts and train them into controlling and subduing their criminal tendencies by _their own will_, and it will have more effect on their morals than all the prayers ever uttered. Educate them up to that point where they can perceive for themselves the happiness of moral lives, and then you may trust them to temptation without fear. The ideas you have expressed about dogmas, creeds and ceremonies are not new to us, though, as a nation, we do not make a study of them. They are very, very ancient. They go back to the first records of the traditionary history of man. And the farther you go back the deeper you plunge into ignorance and superst.i.tion.

"The more ignorant the human mind, the more abject was its slavery to religion. As history progresses toward a more diffuse education of the ma.s.ses, the forms, ceremonies and beliefs in religion are continually changing to suit the advancement of intelligence; and when intelligence becomes universal, they will be renounced altogether. What is true of the history of one people will be true of the history of another.

Religions are not necessary to human progress. They are really clogs. My ancestors had more trouble to extirpate these superst.i.tious ideas from the mind than they had in getting rid of disease and crime. There were several reasons for this difficulty. Disease and crime were self-evident evils, that the narrowest intelligence could perceive; but beliefs in creeds and superst.i.tions were perversions of judgment, resulting from a lack of thorough mental training. As soon, however, as education of a high order became universal, it began to disappear. No mind of philosophical culture can adhere to such superst.i.tions.

"Many ages the people made idols, and, decking them with rich ornaments, placed them in magnificent temples specially built for them and the rites by which they worshipped them. There have existed many variations of this kind of idolatry that are marked by the progressive stages of civilization. Some nations of remote antiquity were highly cultured in art and literature, yet worshipped G.o.ds of their own manufacture, or imaginary G.o.ds, for everything. Light and darkness, the seasons, earth, air, water, all had a separate deity to preside over and control their special services. They offered sacrifices to these deities as they desired their co-operation or favor in some enterprise to be undertaken.

"In remote antiquity, we read of a great General about to set out upon the sea to attack the army of another nation. In order to propitiate the G.o.d of the ocean, he had a fine chariot built to which were harnessed two beautiful white horses. In the presence of a vast concourse of people collected to witness the ceremony, he drove them into the sea.

When they sank out of sight it was supposed that the G.o.d had accepted the present, and would show his grat.i.tude for it by favoring winds and peaceful weather.

"A thousand years afterward history speaks of the occurrence derisively, as an absurd superst.i.tion, and at the same time they believed in and lauded a more absurd and cruel religion. They worshipped an imaginary being who had created and possessed absolute control of everything. Some of the human family it had pleased him to make eminently good, while others he made eminently bad. For those whom he had created with evil desires, he prepared a lake of molten fire into which they were to be cast after death to suffer endless torture for doing what they had been expressly created to do. Those who had been created good were to be rewarded for following out their natural inclinations, by occupying a place near the Deity, where they were to spend eternity in singing praises to him.

"He could, however, be persuaded by prayer from following his original intentions. Very earnest prayer had caused him to change his mind, and send rain when he had previously concluded to visit the country with drouth.

"Two nations at war with each other, and believing in the same Deity, would pray for a pestilence to visit their enemy. Death was universally regarded as a visitation of Providence for some offense committed against him instead of against the laws of nature.

"Some believed that prayer and donations to the church or priest, could induce the Deity to take their relatives from the lake of torment and place them in his own presence. The Deity was prayed to on every occasion, and for every trivial object. The poor and indolent prayed for him to send them food and clothes. The sick prayed for health, the foolish for wisdom, and the revengeful besought the Deity to consign all their enemies to the burning lake.

"The intelligent and humane began to doubt the necessity of such dreadful and needless torment for every conceivable misdemeanor, and it was modified, and eventually dropped altogether. Education finally rooted out every phase of superst.i.tion from the minds of the people, and now we look back and smile at the ma.s.sive and magnificent structures erected to the worship of a Deity who could be coaxed to change his mind by prayer."

I did not tell the Preceptress that she had been giving me a history of my own ancestry; but I remarked the resemblance with the joyous hope that in the future of my own unhappy country lay the possibility of a civilization so glorious, the ideal heaven of which every sorrowing heart had dreamed. But always with the desire to believe it had a spiritual eternity.

CHAPTER IX.

I have described the peculiar ceremony attending the burial of youth in Mizora. Old age, in some respects, had a similar ceremony, but the funeral of an aged person differed greatly from what I had witnessed at the grave of youth. Wauna and I attended the funeral of a very aged lady. Death in Mizora was the gradual failing of mental and physical vigor. It came slowly, and unaccompanied with pain. It was received without regret, and witnessed without tears.

The daughters performed the last labor that the mother required. They arrayed her body for burial and bore it to the grave. If in that season of the year, autumn leaves hid the bier, and formed the covering and pillow of her narrow bed. If not in the fall, full-blown roses and matured flowers were subst.i.tuted.

The ceremony was conducted by the eldest daughter, a.s.sisted by the others. No tears were shed; no mourning worn; no sorrowful chanting. A solemn dirge was sung indicative of decay. A dignified solemnity befitting the farewell to a useful life was manifest in all the proceedings; but no demonstrations of sorrow were visible. The mourners were unveiled, and performed the last services for their mother with calmness. I was so astonished at the absence of mourning that I asked an explanation of Wauna.

"Why should we mourn," was the surprising answer, "for what is inevitable? Death must come, and, in this instance, it came in its natural way. There is nothing to be regretted or mourned over, as there was in the drowning of my young friend. Her life was suddenly arrested while yet in the promise of its fruitfulness. There was cause for grief, and the expressions and emblems of mourning were proper and appropriate.

But here, mourning would be out of place, for life has fulfilled its promises. Its work is done, and nature has given the worn-out body rest.

That is all."

That sympathy and regret which the city had expressed for the young dead was manifested only in decorum and respectful attendance at the funeral. No one appeared to feel that it was an occasion for mourning.

How strange it all seemed to me, and yet there was a philosophy about it that I could not help but admire. Only I wished that they believed as I did, that all of those tender a.s.sociations would be resumed beyond the grave. If only they could be convinced. I again broached the subject to Wauna. I could not relinquish the hope of converting her to my belief.

She was so beautiful, so pure, and I loved her so dearly. I could not give up my hope of an eternal reunion. I appealed to her sympathy.

"What hope," I asked, "can you offer those whose lives have been only successive phases of unhappiness? Why should beings be created only to live a life of suffering, and then die, as many, very many, of my people do? If they had no hope of a spiritual life, where pain and sorrow are to be unknown, the burdens of this life could not be borne."

"You have the same consolation," replied Wauna, "as the Preceptress had in losing her daughter. That daring spirit that cost her her life, was the pride of her mother. She possessed a promising intellect, yet her mother accepts her death as one of the sorrowful phases of life, and bravely tries to subdue its pain. Long ages behind us, as my mother has told you, the history of all human life was but a succession of woes.

Our own happy state has been evolved by slow degrees out of that sorrowful past. Human progress is marked by blood and tears, and the heart's bitterest anguish. We, as a people, have progressed almost beyond the reach of sorrow, but you are in the midst of it. You must work for the future, though you cannot be of it."

"I cannot," I declared, "reconcile myself to your belief. I am separated from my child. To think I am never to see it in this world, nor through endless ages, would drive me insane with despair. What consolation can your belief offer _me_?"

"In this life, you may yearn for your child, but after this life you sleep," answered Wauna, sententiously. "And how sweet that sleep! No dreams; no waking to work and trial; no striving after perfection; no planning for the morrow. It is oblivion than which there can be no happier heaven."

"Would not meeting with those you have loved be happier?" I asked, in amazement.

"There would be happiness; and there would be work, too."

"But my religion does not believe in work in heaven," I answered.

"Then it has not taken the immutable laws of Nature into consideration,"

said Wauna. "If Nature has prepared a conscious existence for us after this body decays, she has prepared work for us, you may rest a.s.sured. It might be a grander, n.o.bler work; but it would be work, nevertheless.

Then, how restful, in contrast, is our religion. It is eternal, undisturbable rest for both body and brain. Besides, as you say yourself, you cannot be sure of meeting those whom you desire to meet in that other country. They may be the ones condemned to eternal suffering for their sins. Think you I could enjoy myself in any surroundings, when I knew that those who were dear to me in this life, were enduring torment that could have no end. Give me oblivion rather than such a heaven.

"Our punishment comes in this world; but it is not so much through sin as ignorance. The savages lived lives of misery, occasioned by their lack of intelligence. Humanity must always suffer for the mistakes it makes. Misery belongs to the ignorant; happiness to the wise. That is our doctrine of reward and punishment."

"And you believe that my people will one day reject all religions?"

"When they are advanced enough," she answered. "You say you have scholars among you already, who preach their inconsistencies. What do you call them?"

"Philosophers," was my reply.

"They are your prophets," said Wauna. "When they break the shackles that bind you to creeds and dogmas, they will have done much to advance you.

To rely on one's own _will_ power to do right is the only safe road to morality, and your only heaven."

I left Wauna and sought a secluded spot by the river. I was shocked beyond measure at her confession. It had the earnestness, and, to me, the cruelty of conviction. To live without a spiritual future in antic.i.p.ation was akin to depravity, to crime and its penalty of prison life forever. Yet here was a people, n.o.ble, exalted beyond my conceiving, living in the present, and obeying only a duty to posterity.

I recalled a painting I had once seen that always possessed for me a horrible fascination. In a cave, with his foot upon the corpse of a youth, sat the crowned and sceptered majesty of Death. The waters of oblivion encompa.s.sed the throne and corpse, which lay with its head and feet bathed in its waters--for out of the Unknown had life come, and to the Unknown had it departed. Before me, in vision, swept the mighty stream of human life from which I had been swept to these strange sh.o.r.es. All its sufferings, its delusions; its baffled struggles; its wrongs, came upon me with a sense of spiritual agony in them that religion--my religion, which was their only consolation--must vanish in the crucible of Science. And that Science was the magician that was to purify and exalt the world. To live in the Present; to die in it and become as the dust; a mere speck, a flash of activity in the far, limitless expanse of Nature, of Force, of Matter in which a spiritual ideal had no part. It was horrible to think of. The prejudices of inherited religious faith, the contracted forces of thought in which I had been born and reared could not be uprooted or expanded without pain.

CHAPTER X.

I had begun to feel an intense longing to return to my own country, but it was accompanied by a desire, equally as strong, to carry back to that woe-burdened land some of the n.o.ble lessons and doctrines I had learned in this. I saw no means of doing it that seemed so available as a companion,--a being, born and bred in an atmosphere of honor and grandly humane ideas and actions.

My heart and my judgment turned to Wauna. She was endeared to me by long and gentle a.s.sociation. She was self-reliant and courageous, and possessed a strong will. Who, of all my Mizora acquaintances, was so well adapted to the service I required.

When I broached the subject to her, Wauna expressed herself as really pleased with the idea; but when we went to the Preceptress, she acknowledged a strong reluctance to the proposition. She said:

"Wauna can form no conception of the conditions of society in your country. They are far, very far, behind our own. They will, I fear, chafe her own nature more than she can improve theirs. Still, if I thought she could lead your people into a broader intelligence, and start them on the way upward to enlightenment and real happiness, I would let her go. The moment, however, that she desires to return she must be aided to do so."

I pledged myself to abide by any request the Preceptress might make of me. Wauna's own inclinations greatly influenced her mother, and finally we obtained her consent. Our preparations were carefully made. The advanced knowledge of chemistry in Mizora placed many advantages in our way. Our boat was an ingenious contrivance with a thin gla.s.s top that could be removed and folded away until needed to protect us from the rigors of the Arctic climate.

I had given an accurate description of the rapids that would oppose us, and our boat was furnished with a motive power sufficient to drive us through them at a higher rate of speed than what they moved at. It was built so as to be easily converted into a sled, and runners were made that could be readily adjusted. We were provided with food and clothing prepared expressly for the severe change to and rigors of the Arctic climate through which we must pa.s.s.

I was constantly dreading the terrors of that long ice-bound journey, but the Preceptress appeared to be little concerned about it. When I spoke of its severities, she said for us to observe her directions, and we should not suffer. She asked me if I had ever felt uncomfortable in any of the air-ship voyages I had taken, and said that the cold of the upper regions through which I had pa.s.sed in their country was quite as intense as any I could meet within a lower atmosphere of my own.

The newspapers had a great deal to say about the departure of the Preceptress' daughter on so uncertain a mission, and to that strange land of barbarians which I represented. When the day arrived for our departure, immense throngs of people from all parts of the country lined the sh.o.r.e, or looked down upon us from their anch.o.r.ed air-ships.