16. Jessica,
I agree with you.However,as a citizen of an African country getting used to democracy after years of millitary rule,one thing i have realised is that for democracy to work,people have got to be willing to let it work.By people,i mean residents of the country.
To the first five commentators,don't give up on democracy in Iraq yet.Yeah they may vote for repressive thugs the first few years,but as time goes on they(the people of iraq)will come to realise that equal rights and justice is much better than living in thug-run hell.Then they will remove the thug,work out their differences and come together.
In closing,democracy is like a baby tree.It just needs tender loving care,patience and time.

aniekan at 3:45PM on Dec 28th 2007

17. "The left fears Muslim democracy because it is terrified of Muslim values, especially sharia or Muslim holy law. Feminists and gays are not likely to fare very well under Muslim holy law."

Actually, I'd say "The Left" probably dislikes democracy as the rights of the minority are completely at the whim of the majority. This, of course, is what DD apparently wants. What a pity for him that the USA is a federal republic, rather than a straight democracy.

John at 3:40PM on Dec 28th 2007

18. It is a simplistic generalization to say that "the left hates democracy". It is reasonable for the left to question the motives of the right when there was a hyping of the threat and shifting rationales for the war as well as strong profit motives apparent. The right traditionally has been less enthusiastic about democracy as they favor what results in a powerful economic elite that controls the "rabble". The charge that the left hates democracy is a way to try to marginalize and belittle them that may appeal to some who are predisposed to think that way but is not based on reality. I think D'Souza is trying to be the new Ann Coulter here. As a lefty myself, I am all for democracy, but think that the Bush regime has been more interested in power. Consider the PNAC paper. Look at what Bush said before being "elected" about wanting to invade Iraq and political success. There is plenty of good evidence that the right was more concerned with power than democracy. How is democracy working with Bush's buddies in Saudi Arabia?

Mark Kirwin at 3:45PM on Dec 28th 2007

19. The Bible IS a WEAPON OF MIND DESTRUCTION!
1794


AGE OF REASON

by Thomas Paine
TO MY FELLOW-CITIZENS OF THE
UNITED STATES OF AMERICA:
I PUT the following work under your protection. It contains my opinions upon Religion. You will do me the justice to remember, that I have always strenuously supported the Right of every Man to his own opinion, however different that opinion might be to mine. He who denies to another this right, makes a slave of himself to his present opinion, because he precludes himself the right of changing it.

The most formidable weapon against errors of every kind is Reason. I have never used any other, and I trust I never shall.

Your affectionate friend and fellow-citizen,

THOMAS PAINE


--------------------------------------------------------------------------------

Luxembourg, 8th Pluviose,
Second Year of the French Republic, one and indivisible.
January 27, O. S. 1794.


AGE OF REASON.



PART FIRST.

IT has been my intention, for several years past, to publish my thoughts upon religion. I am well aware of the difficulties that attend the subject, and from that consideration, had reserved it to a more advanced period of life. I intended it to be the last offering I should make to my fellow-citizens of all nations, and that at a time when the purity of the motive that induced me to it, could not admit of a question, even by those who might disapprove the work.

The circumstance that has now taken place in France of the total abolition of the whole national order of priesthood, and of everything appertaining to compulsive systems of religion, and compulsive articles of faith, has not only precipitated my intention, but rendered a work of this kind exceedingly necessary, lest in the general wreck of superstition, of false systems of government, and false theology, we lose sight of morality, of humanity, and of the theology that is true.

As several of my colleagues and others of my fellow-citizens of France have given me the example of making their voluntary and individual profession of faith, I also will make mine; and I do this with all that sincerity and frankness with which the mind of man communicates with itself.

I believe in one God, and no more; and I hope for happiness beyond this life.

I believe in the equality of man; and I believe that religious duties consist in doing justice, loving mercy, and endeavoring to make our fellow-creatures happy.

But, lest it should be supposed that I believe in many other things in addition to these, I shall, in the progress of this work, declare the things I do not believe, and my reasons for not believing them.

I do not believe in the creed professed by the Jewish church, by the Roman church, by the Greek church, by the Turkish church, by the Protestant church, nor by any church that I know of. My own mind is my own church.

All national institutions of churches, whether Jewish, Christian or Turkish, appear to me no other than human inventions, set up to terrify and enslave mankind, and monopolize power and profit.

I do not mean by this declaration to condemn those who believe otherwise; they have the same right to their belief as I have to mine. But it is necessary to the happiness of man, that he be mentally faithful to himself. Infidelity does not consist in believing, or in disbelieving; it consists in professing to believe what he does not believe.

It is impossible to calculate the moral mischief, if I may so express it, that mental lying has produced in society. When a man has so far corrupted and prostituted the chastity of his mind, as to subscribe his professional belief to things he does not believe, he has prepared himself for the commission of every other crime. He takes up the trade of a priest for the sake of gain, and in order to qualify himself for that trade, he begins with a perjury. Can we conceive any thing more destructive to morality than this?

Soon after I had published the pamphlet Common Sense, in America, I saw the exceeding probability that a revolution in the system of government would be followed by a revolution in the system of religion. The adulterous connection of church and state, wherever it had taken place, whether Jewish, Christian, or Turkish, had so effectually prohibited by pains and penalties, every discussion upon established creeds, and upon first principles of religion, that until the system of government should be changed, those subjects could not be brought fairly and openly before the world; but that whenever this should be done, a revolution in the system of religion would follow. Human inventions and priestcraft would be detected; and man would return to the pure, unmixed and unadulterated belief of one God, and no more.

Every national church or religion has established itself by pretending some special mission from God, communicated to certain individuals. The Jews have their Moses; the Christians their Jesus Christ, their apostles and saints; and the Turks their Mahomet, as if the way to God was not open to every man alike.

Each of those churches show certain books, which they call revelation, or the word of God. The Jews say, that their word of God was given by God to Moses, face to face; the Christians say, that their word of God came by divine inspiration: and the Turks say, that their word of God (the Koran) was brought by an angel from Heaven. Each of those churches accuse the other of unbelief; and for my own part, I disbelieve them all.

As it is necessary to affix right ideas to words, I will, before I proceed further into the subject, offer some other observations on the word revelation. Revelation, when applied to religion, means something communicated immediately from God to man.

No one will deny or dispute the power of the Almighty to make such a communication, if he pleases. But admitting, for the sake of a case, that something has been revealed to a certain person, and not revealed to any other person, it is revelation to that person only. When he tells it to a second person, a second to a third, a third to a fourth, and so on, it ceases to be a revelation to all those persons. It is revelation to the first person only, and hearsay to every other, and consequently they are not obliged to believe it.

It is a contradiction in terms and ideas, to call anything a revelation that comes to us at second-hand, either verbally or in writing. Revelation is necessarily limited to the first communication- after this, it is only an account of something which that person says was a revelation made to him; and though he may find himself obliged to believe it, it cannot be incumbent on me to believe it in the same manner; for it was not a revelation made to me, and I have only his word for it that it was made to him.

When Moses told the children of Israel that he received the two tables of the commandments from the hands of God, they were not obliged to believe him, because they had no other authority for it than his telling them so; and I have no other authority for it than some historian telling me so. The commandments carry no internal evidence of divinity with them; they contain some good moral precepts, such as any man qualified to be a lawgiver, or a legislator, could produce himself, without having recourse to supernatural intervention.*

*It is, however, necessary to except the declaration which says that God visits the sins of the fathers upon the children; it is contrary to every principle of moral justice.
When I am told that the Koran was written in Heaven and brought to Mahomet by an angel, the account comes too near the same kind of hearsay evidence and second-hand authority as the former. I did not see the angel myself, and, therefore, I have a right not to believe it.

When also I am told that a woman called the Virgin Mary, said, or gave out, that she was with child without any cohabitation with a man, and that her betrothed husband, Joseph, said that an angel told him so, I have a right to believe them or not; such a circumstance required a much stronger evidence than their bare word for it; but we have not even this- for neither Joseph nor Mary wrote any such matter themselves; it is only reported by others that they said so- it is hearsay upon hearsay, and I do not choose to rest my belief upon such evidence.

It is, however, not difficult to account for the credit that was given to the story of Jesus Christ being the son of God. He was born when the heathen mythology had still some fashion and repute in the world, and that mythology had prepared the people for the belief of such a story. Almost all the extraordinary men that lived under the heathen mythology were reputed to be the sons of some of their gods. It was not a new thing, at that time, to believe a man to have been celestially begotten; the intercourse of gods with women was then a matter of familiar opinion. Their Jupiter, according to their accounts, had cohabited with hundreds: the story, therefore, had nothing in it either new, wonderful, or obscene; it was conformable to the opinions that then prevailed among the people called Gentiles, or Mythologists, and it was those people only that believed it. The Jews who had kept strictly to the belief of one God, and no more, and who had always rejected the heathen mythology, never credited the story.

It is curious to observe how the theory of what is called the Christian church sprung out of the tail of the heathen mythology. A direct incorporation took place in the first instance, by making the reputed founder to be celestially begotten. The trinity of gods that then followed was no other than a reduction of the former plurality, which was about twenty or thirty thousand: the statue of Mary succeeded the statue of Diana of Ephesus; the deification of heroes changed into the canonization of saints; the Mythologists had gods for everything; the Christian Mythologists had saints for everything; the church became as crowded with one, as the Pantheon had been with the other, and Rome was the place of both. The Christian theory is little else than the idolatry of the ancient Mythologists, accommodated to the purposes of power and revenue; and it yet remains to reason and philosophy to abolish the amphibious fraud.

Nothing that is here said can apply, even with the most distant disrespect, to the real character of Jesus Christ. He was a virtuous and an amiable man. The morality that he preached and practised was of the most benevolent kind; and though similar systems of morality had been preached by Confucius, and by some of the Greek philosophers, many years before; by the Quakers since; and by many good men in all ages, it has not been exceeded by any.

Jesus Christ wrote no account of himself, of his birth, parentage, or any thing else; not a line of what is called the New Testament is of his own writing. The history of him is altogether the work of other people; and as to the account given of his resurrection and ascension, it was the necessary counterpart to the story of his birth. His historians having brought him into the world in a supernatural manner, were obliged to take him out again in the same manner, or the first part of the story must have fallen to the ground.

The wretched contrivance with which this latter part is told exceeds every thing that went before it. The first part, that of the miraculous conception, was not a thing that admitted of publicity; and therefore the tellers of this part of the story had this advantage, that though they might not be credited, they could not be detected. They could not be expected to prove it, because it was not one of those things that admitted of proof, and it was impossible that the person of whom it was told could prove it himself.

But the resurrection of a dead person from the grave, and his ascension through the air, is a thing very different as to the evidence it admits of, to the invisible conception of a child in the womb. The resurrection and ascension, supposing them to have taken place, admitted of public and ocular demonstration, like that of the ascension of a balloon, or the sun at noon-day, to all Jerusalem at least. A thing which everybody is required to believe, requires that the proof and evidence of it should be equal to all, and universal; and as the public visibility of this last related act was the only evidence that could give sanction to the former part, the whole of it falls to the ground, because that evidence never was given. Instead of this, a small number of persons, not more than eight or nine, are introduced as proxies for the whole world, to say they saw it, and all the rest of the world are called upon to believe it. But it appears that Thomas did not believe the resurrection, and, as they say, would not believe without having ocular and manual demonstration himself. So neither will I, and the reason is equally as good for me, and for every other person, as for Thomas.

It is in vain to attempt to palliate or disguise this matter. The story, so far as relates to the supernatural part, has every mark of fraud and imposition stamped upon the face of it. Who were the authors of it is as impossible for us now to know, as it is for us to be assured that the books in which the account is related were written by the persons whose names they bear; the best surviving evidence we now have respecting that affair is the Jews. They are regularly descended from the people who lived in the times this resurrection and ascension is said to have happened, and they say, it is not true. It has long appeared to me a strange inconsistency to cite the Jews as a proof of the truth of the story. It is just the same as if a man were to say, I will prove the truth of what I have told you by producing the people who say it is false.

That such a person as Jesus Christ existed, and that he was crucified, which was the mode of execution at that day, are historical relations strictly within the limits of probability. He preached most excellent morality and the equality of man; but he preached also against the corruptions and avarice of the Jewish priests, and this brought upon him the hatred and vengeance of the whole order of priesthood. The accusation which those priests brought against him was that of sedition and conspiracy against the Roman government, to which the Jews were then subject and tributary; and it is not improbable that the Roman government might have some secret apprehensions of the effects of his doctrine, as well as the Jewish priests; neither is it improbable that Jesus Christ had in contemplation the delivery of the Jewish nation from the bondage of the Romans. Between the two, however, this virtuous reformer and revolutionist lost his life. It is upon this plain narrative of facts, together with another case I am going to mention, that the Christian Mythologists, calling themselves the Christian Church, have erected their fable, which, for absurdity and extravagance, is not exceeded by anything that is to be found in the mythology of the ancients.

The ancient Mythologists tell us that the race of Giants made war against Jupiter, and that one of them threw a hundred rocks against him at one throw; that Jupiter defeated him with thunder, and confined him afterward under Mount Etna, and that every time the Giant turns himself Mount Etna belches fire.

It is here easy to see that the circumstance of the mountain, that of its being a volcano, suggested the idea of the fable; and that the fable is made to fit and wind itself up with that circumstance.

The Christian Mythologists tell us that their Satan made war against the Almighty, who defeated him, and confined him afterward, not under a mountain, but in a pit. It is here easy to see that the first fable suggested the idea of the second; for the fable of Jupiter and the Giants was told many hundred years before that of Satan. Thus far the ancient and the Christian Mythologists differ very little from each other. But the latter have contrived to carry the matter much farther. They have contrived to connect the fabulous part of the story of Jesus Christ with the fable originating from Mount Etna; and in order to make all the parts of the story tie together, they have taken to their aid the traditions of the Jews; for the Christian mythology is made up partly from the ancient mythology and partly from the Jewish traditions.

The Christian Mythologists, after having confined Satan in a pit, were obliged to let him out again to bring on the sequel of the fable. He is then introduced into the Garden of Eden, in the shape of a snake or a serpent, and in that shape he enters into familiar conversation with Eve, who is no way surprised to hear a snake talk; and the issue of this tete-a-tete is that he persuades her to eat an apple, and the eating of that apple damns all mankind.

After giving Satan this triumph over the whole creation, one would have supposed that the Church Mythologists would have been kind enough to send him back again to the pit; or, if they had not done this, that they would have put a mountain upon him (for they say that their faith can remove a mountain), or have put him under a mountain, as the former mythologists had done, to prevent his getting again among the women and doing more mischief. But instead of this they leave him at large, without even obliging him to give his parole- the secret of which is, that they could not do without him; and after being at the trouble of making him, they bribed him to stay. They promised him ALL the Jews, ALL the Turks by anticipation, nine-tenths of the world beside, and Mahomet into the bargain. After this, who can doubt the bountifulness of the Christian Mythology?

Having thus made an insurrection and a battle in Heaven, in which none of the combatants could be either killed or wounded- put Satan into the pit- let him out again- giving him a triumph over the whole creation- damned all mankind by the eating of an apple, these Christian Mythologists bring the two ends of their fable together. They represent this virtuous and amiable man, Jesus Christ, to be at once both God and Man, and also the Son of God, celestially begotten, on purpose to be sacrificed, because they say that Eve in her longing had eaten an apple.

Putting aside everything that might excite laughter by its absurdity, or detestation by its profaneness, and confining ourselves merely to an examination of the parts, it is impossible to conceive a story more derogatory to the Almighty, more inconsistent with his wisdom, more contradictory to his power, than this story is. In order to make for it a foundation to rise upon, the inventors were under the necessity of giving to the being whom they call Satan, a power equally as great, if not greater than they attribute to the Almighty. They have not only given him the power of liberating himself from the pit, after what they call his fall, but they have made that power increase afterward to infinity. Before this fall they represent him only as an angel of limited existence, as they represent the rest. After his fall, he becomes, by their account, omnipresent. He exists everywhere, and at the same time. He occupies the whole immensity of space.

Not content with this deification of Satan, they represent him as defeating, by stratagem, in the shape of an animal of the creation, all the power and wisdom of the Almighty. They represent him as having compelled the Almighty to the direct necessity either of surrendering the whole of the creation to the government and sovereignty of this Satan, or of capitulating for its redemption by coming down upon earth, and exhibiting himself upon a cross in the shape of a man.

Had the inventors of this story told it the contrary way, that is, had they represented the Almighty as compelling Satan to exhibit himself on a cross, in the shape of a snake, as a punishment for his new transgression, the story would have been less absurd- less contradictory. But instead of this, they make the transgressor triumph, and the Almighty fall.

That many good men have believed this strange fable, and lived very good lives under that belief (for credulity is not a crime), is what I have no doubt of. In the first place, they were educated to believe it, and they would have believed anything else in the same manner. There are also many who have been so enthusiastically enraptured by what they conceived to be the infinite love of God to man, in making a sacrifice of himself, that the vehemence of the idea has forbidden and deterred them from examining into the absurdity and profaneness of the story. The more unnatural anything is, the more it is capable of becoming the object of dismal admiration.

But if objects for gratitude and admiration are our desire, do they not present themselves every hour to our eyes? Do we not see a fair creation prepared to receive us the instant we are born- a world furnished to our hands, that cost us nothing? Is it we that light up the sun, that pour down the rain, and fill the earth with abundance? Whether we sleep or wake, the vast machinery of the universe still goes on. Are these things, and the blessings they indicate in future, nothing to us? Can our gross feelings be excited by no other subjects than tragedy and suicide? Or is the gloomy pride of man become so intolerable, that nothing can flatter it but a sacrifice of the Creator?

I know that this bold investigation will alarm many, but it would be paying too great a compliment to their credulity to forbear it on their account; the times and the subject demand it to be done. The suspicion that the theory of what is called the Christian Church is fabulous is becoming very extensive in all countries; and it will be a consolation to men staggering under that suspicion, and doubting what to believe and what to disbelieve, to see the object freely investigated. I therefore pass on to an examination of the books called the Old and New Testament.

These books, beginning with Genesis and ending with Revelation (which, by the by, is a book of riddles that requires a revelation to explain it), are, we are told, the word of God. It is, therefore, proper for us to know who told us so, that we may know what credit to give to the report. The answer to this question is, that nobody can tell, except that we tell one another so. The case, however, historically appears to be as follows:

When the Church Mythologists established their system, they collected all the writings they could find, and managed them as they pleased. It is a matter altogether of uncertainty to us whether such of the writings as now appear under the name of the Old and New Testament are in the same state in which those collectors say they found them, or whether they added, altered, abridged, or dressed them up.

Be this as it may, they decided by vote which of the books Gut of the collection they had made should be the WORD OF GOD, and which should not. They rejected several; they voted others to be doubtful, such as the books called the Apocrypha; and those books which had a majority of votes, were voted to be the word of God. Had they voted otherwise, all the people, since calling themselves Christians, had believed otherwise- for the belief of the one comes from the vote of the other. Who the people were that did all this, we know nothing of; they called themselves by the general name of the Church, and this is all we know of the matter.

As we have no other external evidence or authority for believing these books to be the word of God than what I have mentioned, which is no evidence or authority at all, I come, in the next place, to examine the internal evidence contained in the books themselves. In the former part of this Essay, I have spoken of revelation; I now proceed further with that subject, for the purpose of applying it to the books in question.

Revelation is a communication of something which the person to whom that thing is revealed did not know before. For if I have done a thing, or seen it done, it needs no revelation to tell me I have done it, or seen it, nor to enable me to tell it, or to write it.

Revelation, therefore, cannot be applied to anything done upon earth, of which man himself is the actor or the witness; and consequently all the historical and anecdotal parts of the Bible, which is almost the whole of it, is not within the meaning and compass of the word revelation, and, therefore, is not the word of God.

When Samson ran off with the gate-posts of Gaza, if he ever did so (and whether he did or not is nothing to us), or when he visited his Delilah, or caught his foxes, or did any thing else, what has revelation to do with these things? If they were facts, he could tell them himself, or his secretary, if he kept one, could write them, if they were worth either telling or writing; and if they were fictions, revelation could not make them true; and whether true or not, we are neither the better nor the wiser for knowing them. When we contemplate the immensity of that Being who directs and governs the incomprehensible WHOLE, of which the utmost ken of human sight can discover but a part, we ought to feel shame at calling such paltry stories the word of God.

As to the account of the Creation, with which the Book of Genesis opens, it has all the appearance of being a tradition which the Israelites had among them before they came into Egypt; and after their departure from that country they put it at the head of their history, without telling (as it is most probable) that they did not know how they came by it. The manner in which the account opens shows it to be traditionary. It begins abruptly; it is nobody that speaks; it is nobody that hears; it is addressed to nobody; it has neither first, second, nor third person; it has every criterion of being a tradition; it has no voucher. Moses does not take it upon himself by introducing it with the formality that he uses on other occasions, such as that of saying, "The Lord spake unto Moses, saying."

Why it has been called the Mosaic account of the Creation, I am at a loss to conceive. Moses, I believe, was too good a judge of such subjects to put his name to that account. He had been educated among The Egyptians, who were a people as well skilled in science, and particularly in astronomy, as any people of their day; and the silence and caution that Moses observes in not authenticating the account, is a good negative evidence that he neither told it nor believed it The case is, that every nation of people has been world-makers, and the Israelites had as much right to set up the trade of world-making as any of the rest; and as Moses was not an Israelite, he might not choose to contradict the tradition. The account, however, is harmless; and this is more than can be said of many other parts of the Bible.

Whenever we read the obscene stories, the voluptuous debaucheries, the cruel and torturous executions, the unrelenting vindictiveness, with which more than half the Bible is filled, it would be more consistent that we called it the word of a demon, than the word of God. It is a history of wickedness, that has served to corrupt and brutalize mankind; and, for my part, I sincerely detest it, as I detest everything that is cruel.

We scarcely meet with anything, a few phrases excepted, but what deserves either our abhorrence or our contempt, till we come to the miscellaneous parts of the Bible. In the anonymous publications, the Psalms, and the Book of Job, more particularly in the latter, we find a great deal of elevated sentiment reverentially expressed of the power and benignity of the Almighty; but they stand on no higher rank than many other compositions on similar subjects, as well before that time as since.

The Proverbs which are said to be Solomon's, though most probably a collection (because they discover a knowledge of life which his situation excluded him from knowing), are an instructive table of ethics. They are inferior in keenness to the proverbs of the Spaniards, and not more wise and economical than those of the American Franklin.

All the remaining parts of the Bible, generally known by the name of the Prophets, are the works of the Jewish poets and itinerant preachers, who mixed poetry,* anecdote, and devotion together- and those works still retain the air and style of poetry, though in translation.

*As there are many readers who do not see that a composition is poetry unless it be in rhyme, it is for their information that I add this note. Poetry consists principally in two things- imagery and composition. The composition of poetry differs from that of prose in the manner of mixing long and short syllables together. Take a long syllable out of a line of poetry, and put a short one in the room of it, or put a long syllable where a short one should be, and that line will lose its poetical harmony. It will have an effect upon the line like that of misplacing a note in a song. The imagery in these books, called the Prophets, appertains altogether to poetry. It is fictitious, and oft en extravagant, and not admissible in any other kind of writing than poetry. To show that these writings are composed in poetical numbers, I will take ten syllables, as they stand in the book, and make a line of the same number of syllables, (heroic measure) that shall rhyme with the last word. It will then be seen that the composition of these books is poetical measure. The instance I shall produce is from Isaiah:
"Hear, O ye heavens, and give ear, O earth!"
'Tis God himself that calls attention forth.

Another instance I shall quote is from the mournful Jeremiah, to which I shall add two other lines, for the purpose of carrying out the figure, and showing the intention the poet:

"O! that mine head were waters and mine eyes"
Were fountains flowing like the liquid skies;
Then would I give the mighty flood release,
And weep a deluge for the human race.

There is not, throughout the whole book called the Bible, any word that describes to us what we call a poet, nor any word that describes what we call poetry. The case is, that the word prophet, to which latter times have affixed a new idea, was the Bible word for poet, and the word prophesying meant the art of making poetry. It also meant the art of playing poetry to a tune upon any instrument of music.

We read of prophesying with pipes, tabrets, and horns- of prophesying with harps, with psalteries, with cymbals, and with every other instrument of music then in fashion. Were we now to speak of prophesying with a fiddle, or with a pipe and tabor, the expression would have no meaning or would appear ridiculous, and to some people contemptuous, because we have changed the meaning of the word.

We are told of Saul being among the prophets, and also that he prophesied; but we are not told what they prophesied, nor what he prophesied. The case is, there was nothing to tell; for these prophets were a company of musicians and poets, and Saul joined in the concert, and this was called prophesying.

The account given of this affair in the book called Samuel is, that Saul met a company of prophets; a whole company of them! coming down with a psaltery, a tabret, a pipe and a harp, and that they prophesied, and that he prophesied with them. But it appears afterward, that Saul prophesied badly; that is, he performed his part badly; for it is said, that an "evil spirit from God"* came upon Saul, and he prophesied.

*As those men who call themselves divines and commentators, are very fond of puzzling one another, I leave them to contest the meaning of the first part of the phrase, that of an evil spirit from God. I keep to my text- I keep to the meaning of the word prophesy.
Now, were there no other passage in the book called the Bible than this, to demonstrate to us that we have lost the original meaning of the word prophesy, and substituted another meaning in its place, this alone would be sufficient; for it is impossible to use and apply the word prophesy, in the place it is here used and applied, if we give to it the sense which latter times have affixed to it. The manner in which it is here used strips it of all religious meaning, and shows that a man might then be a prophet, or he might prophesy, as he may now be a poet or a musician, without any regard to the morality or immorality of his character. The word was originally a term of science, promiscuously applied to poetry and to music, and not restricted to any subject upon which poetry and music might be exercised.

Deborah and Barak are called prophets, not because they predicted anything, but because they composed the poem or song that bears their name, in celebration of an act already done. David is ranked among the prophets, for he was a musician, and was also reputed to be (though perhaps very erroneously) the author of the Psalms. But Abraham, Isaac, and Jacob are not called prophets; it does not appear from any accounts we have that they could either sing, play music, or make poetry.

We are told of the greater and the lesser prophets. They might as well tell us of the greater and the lesser God; for there cannot be degrees in prophesying consistently with its modern sense. But there are degrees in poetry, and therefore the phrase is reconcilable to the case, when we understand by it the greater and the lesser poets.

It is altogether unnecessary, after this, to offer any observations upon what those men, styled prophets, have written. The axe goes at once to the root, by showing that the original meaning of the word has been mistaken and consequently all the inferences that have been drawn from those books, the devotional respect that has been paid to them, and the labored commentaries that have been written upon them, under that mistaken meaning, are not worth disputing about. In many things, however, the writings of the Jewish poets deserve a better fate than that of being bound up, as they now are with the trash that accompanies them, under the abused name of the word of God.

If we permit ourselves to conceive right ideas of things, we must necessarily affix the idea, not only of unchangeableness, but of the utter impossibility of any change taking place, by any means or accident whatever, in that which we would honor with the name of the word of God; and therefore the word of God cannot exist in any written or human language.

The continually progressive change to which the meaning of words is subject, the want of a universal language which renders translation necessary, the errors to which translations are again subject, the mistakes of copyists and printers, together with the possibility of willful alteration, are of themselves evidences that the human language, whether in speech or in print, cannot be the vehicle of the word of God. The word of God exists in something else.

Did the book called the Bible excel in purity of ideas and expression all the books that are now extant in the world, I would not take it for my rule of faith, as being the word of God, because the possibility would nevertheless exist of my being imposed upon. But when I see throughout the greater part of this book scarcely anything but a history of the grossest vices and a collection of the most paltry and contemptible tales, I cannot dishonor my Creator by calling it by his name.

Thus much for the Bible; I now go on to the book called the New Testament. The New Testament! that is, the new will, as if there could be two wills of the Creator.

Had it been the object or the intention of Jesus Christ to establish a new religion, he would undoubtedly have written the system himself, or procured it to be written in his life-time. But there is no publication extant authenticated with his name. All the books called the New Testament were written after his death. He was a Jew by birth and by profession; and he was the son of God in like manner that every other person is- for the Creator is the Father of All.

The first four books, called Matthew, Mark, Luke, and John, do not give a history of the life of Jesus Christ, but only detached anecdotes of him. It appears from these books that the whole time of his being a preacher was not more than eighteen months; and it was only during this short time that these men became acquainted with him. They make mention of him at the age of twelve years, sitting, they say, among the Jewish doctors, asking and answering them questions. As this was several years before their acquaintance with him began, it is most probable they had this anecdote from his parents. From this time there is no account of him for about sixteen years. Where he lived, or how he employed himself during this interval, is not known. Most probably he was working at his father's trade, which was that of a carpenter. It does not appear that he had any school education, and the probability is, that he could not write, for his parents were extremely poor, as appears from their not being able to pay for a bed when he was born.

It is somewhat curious that the three persons whose names are the most universally recorded, were of very obscure parentage. Moses was a foundling; Jesus Christ was born in a stable; and Mahomet was a mule driver. The first and last of these men were founders of different systems of religion; but Jesus Christ founded no new system. He called men to the practice of moral virtues and the belief of one God. The great trait in his character is philanthropy.

The manner in which he was apprehended shows that he was not much known at that time; and it shows also, that the meetings he then held with his followers were in secret; and that he had given over or suspended preaching publicly. Judas could not otherwise betray him than by giving information where he was, and pointing him out to the officers that went to arrest him; and the reason for employing and paying Judas to do this could arise only from the cause already mentioned, that of his not being much known and living concealed.

The idea of his concealment not only agrees very ill with his reputed divinity, but associates with it something of pusillanimity; and his being betrayed, or in other words, his being apprehended, on the information of one of his followers, shows that he did not intend to be apprehended, and consequently that he did not intend to be crucified.

The Christian Mythologists tell us, that Christ died for the sins of the world, and that he came on purpose to die. Would it not then have been the same if he had died of a fever or of the small-pox, of old age, or of anything else?

The declaratory sentence which, they say, was passed upon Adam, in case he eat of the apple, was not, that thou shall surely be crucified, but thou shalt surely die- the sentence of death, and not the manner of dying. Crucifixion, therefore, or any other particular manner of dying, made no part of the sentence that Adam was to suffer, and consequently, even upon their own tactics, it could make no part of the sentence that Christ was to suffer in the room of Adam. A fever would have done as well as a cross, if there was any occasion for either.

The sentence of death, which they tell us was thus passed upon Adam must either have meant dying naturally, that is, ceasing to live, or have meant what these Mythologists call damnation; and, consequently, the act of dying on the part of Jesus Christ, must, according to their system, apply as a prevention to one or other of these two things happening to Adam and to us.

That it does not prevent our dying is evident, because we all die; and if their accounts of longevity be true, men die faster since the crucifixion than before; and with respect to the second explanation (including with it the natural death of Jesus Christ as a substitute for the eternal death or damnation of all mankind), it is impertinently representing the Creator as coming off, or revoking the sentence, by a pun or a quibble upon the word death. That manufacturer of quibbles, St. Paul, if he wrote the books that bear his name, has helped this quibble on by making another quibble upon the word Adam. He makes there to be two Adams; the one who sins in fact, and suffers by proxy; the other who sins by proxy, and suffers in fact. A religion thus interlarded with quibble, subterfuge, and pun has a tendency to instruct its professors in the practice of these arts. They acquire the habit without being aware of the cause.

If Jesus Christ was the being which those Mythologists tell us he was, and that he came into this world to suffer, which is a word they sometimes use instead of to die, the only real suffering he could have endured, would have been to live. His existence here was a state of exilement or transportation from Heaven, and the way back to his original country was to die. In finè, everything in this strange system is the reverse of what it pretends to be. It is the reverse of truth, and I become so tired of examining into its inconsistencies and absurdities, that I hasten to the conclusion of it, in order to proceed to something better.

How much or what parts of the books called the New Testament, were written by the persons whose names they bear, is what we can know nothing of; neither are we certain in what language they were originally written. The matters they now contain may be classed under two beads- anecdote and epistolary correspondence.

The four books already mentioned, Matthew, Mark, Luke, and John, are altogether anecdotal. They relate events after they had taken place. They tell what Jesus Christ did and said, and what others did and said to him; and in several instances they relate the same event differently. Revelation is necessarily out of the question with respect to those books; not only because of the disagreement of the writers, but because revelation cannot be applied to the relating of facts by the person who saw them done, nor to the relating or recording of any discourse or conversation by those who beard it. The book called the Acts of the Apostles (an anonymous work) belongs also to the anecdotal part.

All the other parts of the New Testament, except the book of enigmas called the Revelations, are a collection of letters under the name of epistles; and the forgery of letters has been such a common practice in the world, that the probability is at least equal, whether they are genuine or forged. One thing, however, is much less equivocal, which is, that out of the matters contained in those books, together with the assistance of some old stories, the Church has set up a system of religion very contradictory to the character of the person whose name it bears. It has set up a religion of pomp and revenue, in pretended imitation of a person whose life was humility and poverty.

The invention of purgatory, and of the releasing of souls therefrom by prayers bought of the church with money; the selling of pardons, dispensations, and indulgences, are revenue laws, without bearing that name or carrying that appearance. But the case nevertheless is, that those things derive their origin from the paroxysm of the crucifixion and the theory deduced therefrom, which was that one person could stand in the place of another, and could perform meritorious service for him. The probability, therefore, is that the whole theory or doctrine of what is called the redemption (which is said to have been accomplished by the act of one person in the room of another) was originally fabricated on purpose to bring forward and build all those secondary and pecuniary redemptions upon; and that the passages in the books, upon which the idea or theory of redemption is built, have been manufactured and fabricated for that purpose. Why are we to give this Church credit when she tells us that those books are genuine in every part, any more than we give her credit for everything else she has told us, or for the miracles she says she had performed? That she could fabricate writings is certain, because she could write; and the composition of the writings in question is of that kind that anybody might do it; and that she did fabricate them is not more inconsistent with probability than that she could tell us, as she has done, that she could and did work miracles.

Since, then no external evidence can, at this long distance of time, be produced to prove whether the Church fabricated the doctrines called redemption or not (for such evidence, whether for or against, would be subject to the same suspicion of being fabricated), the case can only be referred to the internal evidence which the thing carries within itself; and this affords a very strong presumption of its being a fabrication. For the internal evidence is that the theory or doctrine of redemption has for its base an idea of pecuniary Justice, and not that of moral Justice.

If I owe a person money, and cannot pay him, and he threatens to put me in prison, another person can take the debt upon himself, and pay it for me; but if I have committed a crime, every circumstance of the case is changed; moral Justice cannot take the innocent for the guilty, even if the innocent would offer itself. To suppose Justice to do this, is to destroy the principle of its existence, which is the thing itself; it is then no longer Justice, it is indiscriminate revenge.

This single reflection will show, that the doctrine of redemption is founded on a mere pecuniary idea corresponding to that of a debt which another person might pay; and as this pecuniary idea corresponds again with the system of second redemption, obtained through the means of money given to the Church for pardons, the probability is that the same persons fabricated both the one and the other of those theories; and that, in truth there is no such thing as redemption- that it is fabulous, and that man stands in the same relative condition with his Maker as he ever did stand since man existed, and that it is his greatest consolation to think so.

Let him believe this, and he will live more consistently and morally than by any other system; it is by his being taught to contemplate himself as an outlaw, as an outcast, as a beggar, as a mumper, as one thrown, as it were, on a dunghill at an immense distance from his Creator, and who must make his approaches by creeping and cringing to intermediate beings, that he conceives either a contemptuous disregard for everything under the name of religion, or becomes indifferent, or turns what he calls devout. In the latter case, he consumes his life in grief, or the affectation of it; his prayers are reproaches; his humility is ingratitude; he calls himself a worm, and the fertile earth a dunghill; and all the blessings of life by the thankless name of vanities; he despises the choicest gift of God to man, the GIFT OF REASON; and having endeavored to force upon himself the belief of a system against which reason revolts, he ungratefully calls it human reason, as if man could give reason to himself.

Yet, with all this strange appearance of humility and this contempt for human reason, he ventures into the boldest presumptions; he finds fault with everything; his selfishness is never satisfied; his ingratitude is never at an end. He takes on himself to direct the Almighty what to do, even in the government of the universe; he prays dictatorially; when it is sunshine, he prays for rain, and when it is rain, he prays for sunshine; he follows the same idea in everything that he prays for; for what is the amount of all his prayers but an attempt to make the Almighty change his mind, and act otherwise than he does? It is as if he were to say: Thou knowest not so well as I.

But some, perhaps, will say: Are we to have no word of God- no revelation? I answer, Yes; there is a word of God; there is a revelation.

THE WORD OF GOD IS THE CREATION WE BEHOLD and it is in this word, which no human invention can counterfeit or alter, that God speaketh universally to man.

Human language is local and changeable, and is therefore incapable of being used as the means of unchangeable and universal information. The idea that God sent Jesus Christ to publish, as they say, the glad tidings to all nations, from one end of the earth to the other, is consistent only with the ignorance of those who knew nothing of the extent of the world, and who believed, as those world-saviours believed, and continued to believe for several centuries (and that in contradiction to the discoveries of philosophers and the experience of navigators), that the earth was flat like a trencher, and that man might walk to the end of it.

But how was Jesus Christ to make anything known to all nations? He could speak but one language which was Hebrew, and there are in the world several hundred languages. Scarcely any two nations speak the same language, or understand each other; and as to translations, every man who knows anything of languages knows that it is impossible to translate from one language to another, not only without losing a great part of the original, but frequently of mistaking the sense; and besides all this, the art of printing was wholly unknown at the time Christ lived.

It is always necessary that the means that are to accomplish any end be equal to the accomplishment of that end, or the end cannot be accomplished. It is in this that the difference between finite and infinite power and wisdom discovers itself. Man frequently fails in accomplishing his ends, from a natural inability of the power to the purpose, and frequently from the want of wisdom to apply power properly. But it is impossible for infinite power and wisdom to fail as man faileth. The means it useth are always equal to the end; but human language, more especially as there is not an universal language, is incapable of being used as an universal means of unchangeable and uniform information, and therefore it is not the means that God useth in manifesting himself universally to man.

It is only in the CREATION that all our ideas and conceptions of a word of God can unite. The Creation speaketh an universal language, independently of human speech or human language, multiplied and various as they may be. It is an ever-existing original, which every man can read. It cannot be forged; it cannot be counterfeited; it cannot be lost; it cannot be altered; it cannot be suppressed. It does not depend upon the will of man whether it shall be published or not; it publishes itself from one end of the earth to the other. It preaches to all nations and to all worlds; and this word of God reveals to man all that is necessary for man to know of God.

Do we want to contemplate his power? We see it in the immensity of the Creation. Do we want to contemplate his wisdom? We see it in the unchangeable order by which the incomprehensible whole is governed! Do we want to contemplate his munificence? We see it in the abundance with which he fills the earth. Do we want to contemplate his mercy? We see it in his not withholding that abundance even from the unthankful. In finè, do we want to know what God is? Search not the book called the Scripture, which any human hand might make, but the Scripture called the Creation.

The only idea man can affix to the name of God is that of a first cause, the cause of all things. And incomprehensible and difficult as it is for a man to conceive what a first cause is, he arrives at the belief of it from the tenfold greater difficulty of disbelieving it. It is difficult beyond description to conceive that space can have no end; but it is more difficult to conceive an end. It is difficult beyond the power of man to conceive an eternal duration of what we call time; but it is more impossible to conceive a time when there shall be no time.

In like manner of reasoning, everything we behold carries in itself the internal evidence that it did not make itself. Every man is an evidence to himself that he did not make himself; neither could his father make himself, nor his grandfather, nor any of his race; neither could any tree, plant, or animal make itself; and it is the conviction arising from this evidence that carries us on, as it were, by necessity to the belief of a first cause eternally existing, of a nature totally different to any material existence we know of, and by the power of which all things exist; and this first cause man calls God.

It is only by the exercise of reason that man can discover God. Take away that reason, and he would be incapable of understanding anything; and, in this case, it would be just as consistent to read even the book called the Bible to a horse as to a man. How, then, is it that those people pretend to reject reason?

Almost the only parts in the book called the Bible that convey to us any idea of God, are some chapters in Job and the 19th Psalm; I recollect no other. Those parts are true deistical compositions, for they treat of the Deity through his works. They take the book of Creation as the word of God, they refer to no other book, and all the inferences they make are drawn from that volume.

I insert in this place the 19th Psalm, as paraphrased into English verse by Addison. I recollect not the prose, and where I write this I have not the opportunity of seeing it.

"The spacious firmament on high,
With all the blue ethereal sky,
And spangled heavens, a shining frame,
Their great original proclaim.
The unwearied sun, from day to day,
Does his Creator's power display;
And publishes to every land
The work of an Almighty hand.
"Soon as the evening shades prevail,
The moon takes up the wondrous tale,
And nightly to the list'ning earth
Repeats the story of her birth;
While all the stars that round her burn,
And all the planets, in their turn,
Confirm the tidings as they roll,
And spread the truth from pole to pole.

"What though in solemn silence all
Move round this dark terrestrial ball?
What though no real voice, or sound,
Amidst their radiant orbs be found?
In reason's ear they all rejoice
And utter forth a glorious voice,
Forever singing, as they shine,
THE HAND THAT MADE US IS DIVINE."

What more does man want to know than that the hand or power that made these things is divine, is omnipotent? Let him believe this with the force it is impossible to repel, if he permits his reason to act, and his rule of moral life will follow of course.

The allusions in Job have, all of them, the same tendency with this Psalm; that of deducing or proving a truth that would be otherwise unknown, from truths already known.

I recollect not enough of the passages in Job to insert them correctly; but there is one occurs to me that is applicable to the subject I am speaking upon. "Canst thou by searching find out God? Canst thou find out the Almighty to perfection?"

I know not how the printers have pointed this passage, for I keep no Bible; but it contains two distinct questions that admit of distinct answers.

First,- Canst thou by searching find out God? Yes because, in the first place, I know I did not make myself, and yet I have existence; and by searching into the nature of other things, I find that no other thing could make itself; and yet millions of other things exist; therefore it is, that I know, by positive conclusion resulting from this search, that there is a power superior to all those things, and that power is God.

Secondly,- Canst thou find out the Almighty to perfection? No; not only because the power and wisdom He has manifested in the structure of the Creation that I behold is to me incomprehensible, but because even this manifestation, great as it is, is probably but a small display of that immensity of power and wisdom by which millions of other worlds, to me invisible by their distance, were created and continue to exist.

It is evident that both these questions were put to the reason of the person to whom they are supposed to have been addressed; and it is only by admitting the first question to be answered affirmatively, that the second could follow. It would have been unnecessary and even absurd, to have put a second question, more difficult than the first, if the first question had been answered negatively. The two questions have different objects; the first refers to the existence of God, the second to his attributes; reason can discover the one, but it falls infinitely short in discovering the whole of the other.

I recollect not a single passage in all the writings ascribed to the men called apostles, that conveys any idea of what God is. Those writings are chiefly controversial; and the subjects they dwell upon, that of a man dying in agony on a cross, is better suited to the gloomy genius of a monk in a cell, by whom it is not impossible they were written, than to any man breathing the open air of the Creation. The only passage that occurs to me, that has any reference to the works of God, by which only his power and wisdom can be known, is related to have been spoken by Jesus Christ as a remedy against distrustful care. "Behold the lilies of the field, they toil not, neither do they spin." This, however, is far inferior to the allusions in Job and in the 19th Psalm; but it is similar in idea, and the modesty of the imagery is correspondent to the modesty of the man.

As to the Christian system of faith, it appears to me as a species of Atheism- a sort of religious denial of God. It professes to believe in a man rather than in God. It is a compound made up chiefly of Manism with but little Deism, and is as near to Atheism as twilight is to darkness. It introduces between man and his Maker an opaque body, which it calls a Redeemer, as the moon introduces her opaque self between the earth and the sun, and it produces by this means a religious, or an irreligious, eclipse of light. It has put the whole orbit of reason into shade.

The effect of this obscurity has been that of turning everything upside down, and representing it in reverse, and among the revolutions it has thus magically produced, it has made a revolution in theology.

That which is now called natural philosophy, embracing the whole circle of science, of which astronomy occupies the chief place, is the study of the works of God, and of the power and wisdom of God in his works, and is the true theology.

As to the theology that is now studied in its place, it is the study of human opinions and of human fancies concerning God. It is not the study of God himself in the works that he has made, but in the works or writings that man has made; and it is not among the least of the mischiefs that the Christian system has done to the world, that it has abandoned the original and beautiful system of theology, like a beautiful innocent, to distress and reproach, to make room for the hag of superstition.

The Book of Job and the 19th Psalm, which even the Church admits to be more ancient than the chronological order in which they stand in the book called the Bible, are theological orations conformable to the original system of theology. The internal evidence of those orations proves to a demonstration that the study and contemplation of the works of creation, and of the power and wisdom of God, revealed and manifested in those works, made a great part in the religious devotion of the times in which they were written; and it was this devotional study and contemplation that led to the discovery of the principles upon which what are now called sciences are established; and it is to the discovery of these principles that almost all the arts that contribute to the convenience of human life owe their existence. Every principal art has some science for its parent, though the person who mechanically performs the work does not always, and but very seldom, perceive the connection.

It is a fraud of the Christian system to call the sciences human invention; it is only the application of them that is human. Every science has for its basis a system of principles as fixed and unalterable as those by which the universe is regulated and governed. Man cannot make principles, he can only discover them.

For example: Every person who looks at an almanac sees an account when an eclipse will take place, and he sees also that it never fails to take place according to the account there given. This shows that man is acquainted with the laws by which the heavenly bodies move. But it would be something worse than ignorance, were any Church on earth to say that those laws are a human invention. It would also be ignorance, or something worse, to say that the scientific principles by the aid of which man is enabled to calculate and foreknow when an eclipse will take place, are a human invention. Man cannot invent a thing that is eternal and immutable; and the scientific principles he employs for this purpose must be, and are of necessity, as eternal and immutable as the laws by which the heavenly bodies move, or they could not be used as they are to ascertain the time when, and the manner how, an eclipse will take place.

The scientific principles that man employs to obtain the foreknowledge of an eclipse, or of anything else relating to the motion of the heavenly bodies, are contained chiefly in that part of science which is called trigonometry, or the properties of a triangle, which, when applied to the study of the heavenly bodies, is called astronomy; when applied to direct the course of a ship on the ocean, it is called navigation; when applied to the construction of figures drawn by rule and compass, it is called geometry; when applied to the construction of plans or edifices, it is called architecture; when applied to the measurement of any portion of the surface of the earth, it is called land surveying. In finè, it is the soul of science; it is an eternal truth; it contains the mathematical demonstration of which man speaks, and the extent of its uses is unknown.

It may be said that man can make or draw a triangle, and therefore a triangle is a human invention.

But the triangle, when drawn, is no other than the image of the principle; it is a delineation to the eye, and from thence to the mind, of a principle that would otherwise be imperceptible. The triangle does not make the principle, any more than a candle taken into a room that was dark makes the chairs and tables that before were invisible. All the properties of a triangle exist independently of the figure, and existed before any triangle was drawn or thought of by man. Man had no more to do in the formation of these properties or principles, than he had to do in making the laws by which the heavenly bodies move; and therefore the one must have the same Divine origin as the other.

In the same manner, as it may be said, that man can make a triangle, so also, may it be said, he can make the mechanical instrument called a lever; but the principle by which the lever acts is a thing distinct from the instrument, and would exist if the instrument did not; it attaches itself to the instrument after it is made; the instrument, therefore, cannot act otherwise than it does act; neither can all the efforts of human invention make it act otherwise- that which, in all such cases, man calls the effect is no other than the principle itself rendered perceptible to the senses.

Since, then, man cannot make principles, from whence did he gain a knowledge of them, so as to be able to apply them, not only to things on earth, but to ascertain the motion of bodies so immensely distant from him as all the heavenly bodies are? From whence, I ask, could he gain that knowledge, but from the study of the true theology?

It is the structure of the universe that has taught this knowledge to man. That structure is an ever-existing exhibition of every principle upon which every part of mathematical science is founded. The offspring of this science is mechanics; for mechanics is no other than the principles of science applied practically. The man who proportions the several parts of a mill, uses the same scientific principles as if he had the power of constructing a universe; but as he cannot give to matter that invisible agency by which all the component parts of the immense machine of the universe have influence upon each other, and act in motional unison together, without any apparent contact, and to which man has given the name of attraction, gravitation, and repulsion, he supplies the place of that agency by the humble imitation of teeth and cogs. All the parts of man's microcosm must visibly touch; but could he gain a

Chandler Yergin at 11:41PM on Dec 28th 2007

20. Jessica

Bush had perfect opportunity to defeat Osama Bin Laden and to establish a democracy in Iraq. The democrats were in favor of this and Bush had a large percentage of support from the entire country. Then he allowed is arrogance to cloud all judgment. Generals were fired and inexperienced individuals were brought in. It is not about rooting for Bush to fail. It is about the opportunity to succeed that he completely wasted. He had all the tools and supported he needed. He has already failed. I pray he is able to at least stabilize parts of Iraq with the surge recommended by level minded experienced individuals. Jessica you are mistaken. Bush had every chance to succeed. What many Americans, on both sides of the fence, want is a stabilized Iraq. Both sides recognize the endless amount of mistakes by the current administration. It is sad that you cannot see this.

Gwen at 3:52PM on Dec 28th 2007

21. Dinesh,

If Bush succeeds in Iraq, it will be his first. WE can't give freedom to the world if we don't have it ourselves.

Bush is not a true conservative, he does not represent conservbative values of a smaller less intrusive government. He has taken civil rights away from Americans and noncitizens alike.

How does torturing suspects, holding Americans unchatged indefinitly, wire tapping Americans phones without a warrant, and checking our internet histories equal freedom.

Just like the Patriot act. You put a silk dress on a pig, it's still a pig. Now if I don't like it I'm unpatriotic.

I have sacrificed much for my(and yours) freedom, to much to let anyone take it from me without a fight.

Because I disagree with the president doesn't make me a 'pinko, lefty scum', much as you might like that.
There is no democracy in Iraq. If they have democracy, why are we still there. You have stated this ludicrous idea two days in a row, but have failed to show why we still need to be there. It would seem your political ideology is as flawed as your religious ideas, making absurd assertions without any shred of factual matter

mac65 at 3:55PM on Dec 28th 2007

22. 9. the only stealing in the last two elections was what dems tried to do

You are a liar. Both elections were stolen.

Clif Kuplen at 3:58PM on Dec 28th 2007

23. This blog doesn't tell me a lot about the Left, or about Muslims. It does say a lot about Dinesh D'Souza, though.

Dinesh, you actually seem to admire the conservative nature of Islamic Sharia law, and you positively sound gleeful about how poorly sharia will treat gays and feminists. Is this because you think, being religious and conservative yourself, that they are allies of a sort in a cultural battle against materialism and secularism? Are atheists, gays, feminists, and liberals really so bad that you'd rather take your chances with Sharia law? Or is Sharia OK for other people, but not for you?

Look at Pakistan right now. Benazir Bhutto was just assassinated, possibly by those who would like to impose Sharia law on Pakistan. As bad as you think the "cultural Left" is, we don't have gays assassinating leaders to further the alleged "gay agenda". The best example the "cultural Right" can think up about how they are oppressed is their phony "War on Christmas".

Also, you grossly generalize in this blog. You quote Howard Zinn, who's borderline Marxist, as if he's representative of liberals in the US. That's like me quoting Fred Phelps and saying he speaks for all Christians. I'm not really a liberal but that kind of straw man bullshit pisses me off.

AndrewV at 4:06PM on Dec 28th 2007

24. I agree with comment that leftists seem much more likely to hate those they label haters than those they label haters hate them. Maybe both hate each other equally, and therefore no one has moral superiority.

Anyway, how did evolution get into this? I think then everyone should at least read Michael Denton's Nature's Destiny"... those who say there is no God end up having to say our universe just happens to be PERFECT for us to be here and our evolution JUST HAPPENED to produce beings with brains far superior to what is needed for their survival... just so they could ask the question WHY?

john at 4:17PM on Dec 28th 2007

25. Alright, Chandler, if you're going to post something as long as #20, just include a damn link to it so I don't have to spend all day scrolling...geez

AndrewV at 4:09PM on Dec 28th 2007

26. Thomas Paine
PREFACE TO PART II.
I HAVE mentioned in the former part of the Age of Reason that it had long been my intention to publish my thoughts upon religion; but that I had originally reserved it to a later period in life intending it to be the last work I should undertake. The circumstances, however, which existed in France in the latter end of the year 1793, determined me to delay it no longer. The just and humane principles of the revolution, which philosophy had first diffused, had been departed from. The idea, always dangerous to society, as it is derogatory to the Almighty, that priests could forgive sins, though it seemed to exist no longer, had blunted the feelings of humanity, and prepared men for the commission of all manner of crimes. The intolerant spirit of Church persecutions had transferred itself into politics; the tribunal styled revolutionary, supplied the place of an inquisition; and the guillotine and the stake outdid the fire and fagot of the Church. I saw many of my most intimate friends destroyed, others daily carried to prison, and I had reason to believe, and had also intimations given me, that the same danger was approaching myself.
Under these disadvantages, I began the former part of the Age of Reason; I had, besides, neither Bible nor Testament to refer to, though I was writing against both; nor could I procure any: notwithstanding which, I have produced a work that no Bible believer, though writing at his ease, and with a library of Church books about him, can refute.

Toward the latter end of December of that year, a motion was made and carried, to exclude foreigners from the convention. There were but two in it, Anacharsis Cloots and myself; and I saw I was particularly pointed at by Bourdon de l'Oise, in his speech on that motion.

Conceiving, after this, that I had but a few days of liberty, I sat down and brought the work to a close as speedily as possible; and I had not finished it more than six hours, in the state it has since appeared, before a guard came there, about three in the morning, with an order signed by the two Committees of public Safety and Surety General for putting me in arrestation as a foreigner, and conveyed me to the prison of the Luxembourg. I contrived, on my way there, to call on Joel Barlow, and I put the manuscript of the work into his hands: as more safe than in my possession in prison; and not knowing what might be the fate in France either of the writer or the work, I addressed it to the protection of the citizens of the United States.

It is with justice that I say that the guard who executed this order, and the interpreter of the Committee of General Surety who accompanied them to examine my papers, treated me not only with civility, but with respect. The keeper of the Luxembourg, Bennoit, a man of a good heart, showed to me every friendship in his power, as did also all his family, while he continued in that station. He was removed from it, put into arrestation, and carried before the tribunal upon a malignant accusation, but acquitted.

After I had been in the Luxembourg about three weeks, the Americans then in Paris went in a body to the convention to reclaim me as their countryman and friend; but were answered by the President, Vadier, who was also President of the Committee of Surety-General, and had signed the order for my arrestation, that I was born in England. I heard no more, after this, from any person out of the walls of the prison till the fall of Robespierre, on the 9th of Thermidor- July 27, 1794.

About two months before this event I was seized with a fever, that in its progress had every symptom of becoming mortal, and from the effects of which I am not recovered. It was then that I remembered with renewed satisfaction, and congratulated myself most sincerely, on having written the former part of the Age of Reason. I had then but little expectation of surviving, and those about me had less. I know, therefore, by experience, the conscientious trial of my own principles.

I was then with three chamber comrades, Joseph Vanhuele, of Bruges; Charles Bastini, and Michael Rubyns, of Louvain. The unceasing and anxious attention of these three friends to me, by night and by day, I remember with gratitude and mention with pleasure. It happened that a physician (Dr. Graham) and a surgeon (Mr. Bond), part of the suite of General O'Hara, were then in the Luxembourg. I ask not myself whether it be convenient to them, as men under the English government, that I express to them my thanks, but should reproach myself if I did not; and also to the physician of the Luxembourg, Dr. Markoski.

I have some reason to believe, because I cannot discover any other cause, that this illness preserved me in existence. Among the papers of Robespierre that were examined and reported upon to the Convention by a Committee of Deputies, is a note in the hand-writing of Robespierre, in the following words:


"Demander que Thomas Paine soit decrete d'accusation, pour l'interet de l'Amerique autant que de la France."
To demand that a decree of accusation be passed against Thomas Paine, for the interest of America, as well as of France.
From what cause it was that the intention was not put in execution I know not, and cannot inform myself, and therefore I ascribe it to impossibility, on account of that illness.

The Convention, to repair as much as lay in their power the injustice I had sustained, invited me publicly and unanimously to return into the Convention, and which I accepted, to show I could bear an injury without permitting it to injure my principles or my disposition. It is not because right principles have been violated that they are to be abandoned.

I have seen, since I have been at liberty, several publications written, some in America and some in England, as answers to the former part of the Age of Reason. If the authors of these can amuse themselves by so doing, I shall not interrupt them. They may write against the work, and against me, as much as they please; they do me more service than they intend, and I can have no objection that they write on. They will find, however, by this second part, without its being written as an answer to them, that they must return to their work, and spin their cobweb over again. The first is brushed away by accident.

They will now find that I have furnished myself with a Bible and Testament; and I can say also that I have found them to be much worse books than I had conceived. If I have erred in anything in the former part of the Age of Reason, it has been by speaking better of some parts of those books than they have deserved.

I observe that all my opponents resort, more or less, to what they call Scripture evidence and Bible authority to help them out. They are so little masters of the subject, as to confound a dispute about authenticity with a dispute about doctrines; I will, however, put them right, that if they should be disposed to write any more, they may know how to begin.

THOMAS PAINE.
October, 1795


AGE OF REASON.
PART SECOND.
IT has often been said, that anything may be proved from the Bible, but before anything can be admitted as proved by the Bible, the Bible itself must be proved to be true; for if the Bible be not true, or the truth of it be doubtful, it ceases to have authority, and cannot be admitted as proof of anything.
It has been the practice of all Christian commentators on the Bible, and of all Christian priests and preachers, to impose the Bible on the world as a mass of truth and as the word of God; they have disputed and wrangled, and anathematized each other about the supposed meaning of particular parts and passages therein; one has said and insisted that such a passage meant such a thing; another that it meant directly the contrary; and a third, that it meant neither one nor the other, but something different from both; and this they call understanding the Bible.

It has happened that all the answers which I have seen to the former part of the Age of Reason have been written by priests; and these pious men, like their predecessors, contend and wrangle, and pretend to understand the Bible; each understands it differently, but each understands it best; and they have agreed in nothing but in telling their readers that Thomas Paine understands it not.

Now, instead of wasting their time, and heating themselves in fractious disputations about doctrinal points drawn from the Bible, these men ought to know, and if they do not, it is civility to inform them, that the first thing to be understood is, whether there is sufficient authority for believing the Bible to be the word of God, or whether there is not.

There are matters in that book, said to be done by the express command of God, that are as shocking to humanity and to every idea we have of moral justice as anything done by Robespierre, by Carrier, by Joseph le Bon, in France, by the English government in the East Indies, or by any other assassin in modern times. When we read in the books ascribed to Moses, Joshua, etc., that they (the Israelites) came by stealth upon whole nations of people, who, as history itself shows, had given them no offence; that they put all those nations to the sword; that they spared neither age nor infancy; that they utterly destroyed men, women, and children; that they left not a soul to breathe- expressions that are repeated over and over again in those books, and that, too, with exulting ferocity- are we sure these things are facts? are we sure that the Creator of man commissioned these things to be done? and are we sure that the books that tell us so were written by his authority?

It is not the antiquity of a tale that is any evidence of its truth; on the contrary, it is a symptom of its being fabulous; for the more ancient any history pretends to be, the more it has the resemblance of a fable. The origin of every nation is buried in fabulous tradition, and that of the Jews is as much to be suspected as any other. To charge the commission of acts upon the Almighty, which, in their own nature, and by every rule of moral justice, are crimes, as all assassination is, and more especially the assassination of infants, is matter of serious concern. The Bible tells us, that those assassinations were done by the express command of God. To believe, therefore, the Bible to be true, we must unbelieve all our belief in the moral justice of God; for wherein could crying or smiling infants offend? And to read the Bible without horror, we must undo everything that is tender, sympathizing, and benevolent in the heart of man. Speaking for myself, if I had no other evidence that the Bible is fabulous than the sacrifice I must make to believe it to be true, that alone would be sufficient to determine my choice.

But in addition to all the moral evidence against the Bible, I will in the progress of this work produce such other evidence as even a priest cannot deny, and show, from that evidence, that the Bible is not entitled to credit as being the word of God.

But, before I proceed to this examination, I will show wherein the Bible differs from all other ancient writings with respect to the nature of the evidence necessary to establish its authenticity; and this is the more proper to be done, because the advocates of the Bible, in their answers to the former part of the Age of Reason, undertake to say, and they put some stress thereon, that the authenticity of the Bible is as well established as that of any other ancient book; as if our belief of the one could become any rule for our belief of the other.

I know, however, but of one ancient book that authoritatively challenges universal consent and belief, and that is Euclid's Elements of Geometry;* and the reason is, because it is a book of self-evident demonstration, entirely independent of its author, and of everything relating to time, place, and circumstance. The matters contained in that book would have the same authority they now have, had they been written by any other person, or had the work been anonymous, or had the author never been known; for the identical certainty of who was the author, makes no part of our belief of the matters contained in the book. But it is quite otherwise with respect to the books ascribed to Moses, to Joshua, to Samuel, etc.; those are books of testimony, and they testify of things naturally incredible; and therefore, the whole of our belief as to the authenticity of those books rests, in the first place, upon the certainty that they were written by Moses, Joshua, and Samuel; secondly upon the credit we give to their testimony. We may believe the first, that is, we may believe the certainty of the authorship, and yet not the testimony; in the same manner that we may believe that a certain person gave evidence upon a case and yet not believe the evidence that he gave. But if it should be found that the books ascribed to Moses, Joshua, and Samuel, were not written by Moses, Joshua, and Samuel, every part of the authority and authenticity of those books is gone at once; for there can be no such thing as forged or invented testimony; neither can there be anonymous testimony, more especially as to things naturally incredible, such as that of talking with God face to face, or that of the sun and moon standing still at the command of a man. The greatest part of the other ancient books are works of genius; of which kind are those ascribed to Homer, to Plato, to Aristotle, to Demosthenes, to Cicero, etc. Here, again, the author is not essential in the credit we give to any of those works, for, as works of genius, they would have the same merit they have now, were they anonymous. Nobody believes the Trojan story, as related by Homer, to be true- for it is the poet only that is admired, and the merit of the poet will remain, though the story be fabulous. But if we disbelieve the matters related by the Bible authors, (Moses for instance), as we disbelieve the things related by Homer, there remains nothing of Moses in our estimation, but an impostor. As to the ancient historians, from Herodotus to Tacitus, we credit them as far as they relate things probable and credible, and no farther; for if we do, we must believe the two miracles which Tacitus relates were performed by Vespasian, that of curing a lame man and a blind man, in just the same manner as the same things are told of Jesus Christ by his historians. We must also believe the miracle cited by Josephus, that of the sea of Pamphilia opening to let Alexander and his army pass, as is related of the Red Sea in Exodus. These miracles are quite as well authenticated as the Bible miracles, and yet we do not believe them; consequently the degree of evidence necessary to establish our belief of things naturally incredible, whether in the Bible or elsewhere, is far greater than that which obtains our belief to natural and probable things; and therefore the advocates for the Bible have no claim to our belief of the Bible, because that we believe things stated in other ancient writings; since we believe the things stated in these writings no further than they are probable and credible, or because they are self-evident, like Euclid; or admire them because they are elegant, like Homer; or approve of them because they are sedate, like Plato or judicious, like Aristotle.


*Euclid, according to chronological history, lived three hundred years before Christ, and about one hundred before Archimedes; he was of the city of Alexandria, in Egypt.
Having premised these things, I proceed to examine the authenticity of the Bible, and I begin with what are called the five books of Moses, Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. My intention is to show that those books are spurious, and that Moses is not the author of them; and still further, that they were not written in the time of Moses, nor till several hundred years afterward; that they are no other than an attempted history of the life of Moses, and of the times in which he is said to have lived, and also of the times prior thereto, written by some very ignorant and stupid pretenders to authorship, several hundred years after the death of Moses, as men now write histories of things that happened, or are supposed to have happened, several hundred or several thousand years ago.
The evidence that I shall produce in this case is from the books themselves, and I shall confine myself to this evidence only. Were I to refer for proof to any of the, ancient authors whom the advocates of the Bible call profane authors, they would controvert that authority, as I controvert theirs; I will therefore meet them on their own ground, and oppose them with their own weapon, the Bible.

In the first place, there is no affirmative evidence that Moses is the author of those books; and that he is the author, is an altogether unfounded opinion, got abroad nobody knows how. The style and manner in which those books were written give no room to believe, or even to suppose, they were written by Moses, for it is altogether the style and manner of another person speaking of Moses. In Exodus, Leviticus and Numbers (for everything in Genesis is prior to the time of Moses, and not the least allusion is made to him therein), the whole, I say, of these books is in the third person; it is always, the Lord said unto Moses, or Moses said unto the Lord, or Moses said unto the people, or the people said unto Moses; and this is the style and manner that historians use in speaking of the persons whose lives and actions they are writing. It may be said that a man may speak of himself in the third person, and therefore it may be supposed that Moses did; but supposition proves nothing; and if the advocates for the belief that Moses wrote these books himself have nothing better to advance than supposition, they may as well be silent.

But granting the grammatical right that Moses might speak of himself in the third person, because any man might speak of himself in that manner, it cannot be admitted as a fact in those books that it is Moses who speaks, without rendering Moses truly ridiculous and absurd. For example, Numbers, chap. xii. ver. 3. Now the man Moses was very meek, above all the men which were upon the face of the earth. If Moses said this of himself, instead of being the meekest of men, he was one of the most vain and arrogant of coxcombs; and the advocates for those books may now take which side they please, for both sides are against them; if Moses was not the author, the books are without authority; and if he was the author, the author is without credit, because to boast of meekness is the reverse of meekness, and is a lie in sentiment.

In Deuteronomy, the style and manner of writing marks more evidently than in the former books that Moses is not the writer. The manner here used is dramatical; the writer opens the subject by a short introductory discourse, and then introduces Moses in the act of speaking, and when he has made Moses finish his harangue, he (the writer) resumes his own part, and speaks till he brings Moses forward again, and at last closes the scene with an account of the death, funeral, and character of Moses.

This interchange of speakers occurs four times in this book; from the first verse of the first chapter to the end of the fifth verse, it is the writer who speaks; he then introduces Moses as in the act of making his harangue, and this continues to the end of the 40th verse of the fourth chapter; here the writer drops Moses, and speaks historically of what was done in consequence of what Moses, when living, is supposed to have said, and which the writer has dramatically rehearsed.

The writer opens the subject again in the first verse of the fifth chapter, though it is only by saying, that Moses called the people of Israel together; he then introduces Moses as before, and continues him, as in the act of speaking, to the end of the 26th chapter. He does the same thing, at the beginning of the 27th chapter; and continues Moses, as in the act of speaking, to the end of the 28th chapter. At the 29th chapter the writer speaks again through the whole of the first verse and the first line of the second verse, where he introduces Moses for the last time, and continues him, as in the act of speaking, to the end of the 33rd chapter.

The writer having now finished the rehearsal on the part of Moses, comes forward, and speaks through the whole of the last chapter; he begins by telling the reader that Moses went to the top of Pisgah; that he saw from thence the land which (the writer says) had been promised to Abraham, Isaac, and Jacob; that he, Moses, died there, in the land of Moab, but that no man knoweth of his sepulchre unto this day; that is, unto the time in which the writer lived who wrote the book of Deuteronomy. The writer then tells us, that Moses was 120 years of age when he died- that his eye was not dim, nor his natural force abated; and he concludes by saying that there arose not a prophet since in Israel like unto Moses, whom, says this anonymous writer, the Lord knew face to face.

Having thus shown, as far as grammatical evidence applies, that Moses was not the writer of those books, I will, after making a few observations on the inconsistencies of the writer of the book of Deuteronomy, proceed to show from the historical and chronological evidence contained in those books, that Moses was not, because he could not be, the writer of them, and consequently that there is no authority for believing that the inhuman and horrid butcheries of men, women, and children, told of in those books, were done, as those books say they were, at the command of God. It is a duty incumbent on every true Deist, that he vindicate the moral justice of God against the calumnies of the Bible.

The writer of the book of Deuteronomy, whoever he was, (for it is not an anonymous work), is obscure, and also in contradiction with himself, in the account he has given of Moses.

After telling that Moses went to the top of Pisgah (and it does not appear from any account that he ever came down again), he tells us that Moses died there in the land of Moab, and that he buried him in a valley in the land of Moab; but as there is no antecedent to the pronoun he, there is no knowing who he was that did bury him. If the writer meant that he (God) buried him, how should he (the writer) know it? or why should we (the readers) believe him? since we know not who the writer was that tells us so, for certainly Moses could not himself tell where he was buried.

The writer also tells us, that no man knoweth where the sepulchre of Moses is unto this day, meaning the time in which this writer lived; how then should he know that Moses was buried in a valley in the land of Moab? for as the writer lived long after the time of Moses, as is evident from his using the expression of unto this day, meaning a great length of time after the death of Moses, he certainly was not at his funeral; and on the other hand, it is impossible that Moses himself could say that no man knoweth where the sepulchre is unto this day. To make Moses the speaker, would be an improvement on the play of a child that hides himself and cries nobody can find me; nobody can find Moses!

This writer has nowhere told us how he came by the speeches which he has put into the mouth of Moses to speak, and therefore we have a right to conclude, that he either composed them himself, or wrote them from oral tradition. One or the other of these is the more probable, since he has given in the fifth chapter a table of commandments, in which that called the fourth commandment is different from the fourth commandment in the twentieth chapter of Exodus. In that of Exodus, the reason given for keeping the seventh day is, "because (says the commandment) God made the heavens and the earth in six days, and rested on the seventh;" but in that of Deuteronomy, the reason given is that it was the day on which the children of Israel came out of Egypt, and therefore, says this commandment, the Lord thy God commanded thee to keep the sabbath day. This makes no mention of the creation, nor that of the coming out of Egypt. There are also many things given as laws of Moses in this book that are not to be found in any of the other books; among which is that inhuman and brutal law, chapter xxi., verses 18, 19, 20 and 21, which authorizes parents, the father and the mother, to bring their own children to have them stoned to death for what it is pleased to call stubbornness. But priests have always been fond of preaching up Deuteronomy, for Deuteronomy preaches up tithes; and it is from this book, chap. xxv., ver. 4, that they have taken the phrase, and applied it to tithing, that thou shall not muzzle the ox when he treadeth out the corn; and that this might not escape observation, they have noted it in the table of contents at the head of the chapter, though it is only a single verse of less than two lines. Oh, priests! priests! ye are willing to be compared to an ox, for the sake of tithes. Though it is impossible for us to know identically who the writer of Deuteronomy was, it is not difficult to discover him professionally, that he was some Jewish priest, who lived, as I shall show in the course of this work, at least three hundred and fifty years after the time of Moses.

I come now to speak of the historical and chronological evidence. The chronology that I shall use is the Bible chronology, for I mean not to go out of the Bible for evidence of anything, but to make the Bible itself prove, historically and chronologically, that Moses is not the author of the books ascribed to him. It is, therefore, proper that I inform the reader (such a one at least as may not have the opportunity of knowing it), that in the larger Bibles, and also in some smaller ones, there is a series of chronology printed in the margin of every page, for the purpose of showing how long the historical matters stated in each page happened, or are supposed to have happened, before Christ, and, consequently, the distance of time between one historical circumstance and another.

I begin with the book of Genesis. In the 14th chapter of Genesis, the writer gives an account of Lot being taken prisoner in a battle between the four kings against five, and carried off; and that when the account of Lot being taken, came to Abraham, he armed all his household and marched to rescue Lot from the captors, and that he pursued them unto Dan (ver. 14).

To show in what manner this expression pursuing them unto Dan applies to the case in question, I will refer to two circumstances, the one in America, the other in France. The city now called New York, in America, was originally New Amsterdam; and the town in France, lately called Havre Marat, was before called Havre de Grace. New Amsterdam was changed to New York in the year 1664; Havre de Grace to Havre Marat in 1793. Should, therefore, any writing be found, though without date, in which the name of New York should be mentioned, it would be certain evidence that such a uniting could not have been written before, but must have been written after New Amsterdam was changed to New York, and consequently, not till after the year 1664, or at least during the course of that year. And, in like manner, any dateless writing with the name of Havre Marat would be certain evidence that such a writing must have been written after Havre de Grace became Havre Marat, and consequently not till after the year 1793, or at least during the course of that year.

I now come to the application of those cases, and to show that there was no such place as Dan, till many years after the death of Moses, and consequently, that Moses could not be the writer of the book of Genesis, where this account of pursuing them unto Dan is given. The place that is called Dan in the Bible was originally a town of the Gentiles called Laish; and when the tribe of Dan seized upon this town, they changed its name to Dan, in commemoration of Dan, who was the father of that tribe, and the great grandson of Abraham.

To establish this in proof, it is necessary to refer from Genesis, to the 18th chapter of the book called the Book of Judges. It is there said (ver. 27) that they (the Danites) came unto Laish to a people that were quiet and secure, and they smote them with the edge of the sword (the Bible is filled with murder), and burned the city with fire; and they built a city (ver. 28), and dwelt therein, and they called the name of the city Dan, after the name of Dan, their father, howbeit the name of the city was Laish at the first.

This account of the Danites taking possession of Laish and changing it to Dan, is placed in the Book of Judges immediately after the death of Sampson. The death of Sampson is said to have happened 1120 years before Christ, and that of Moses 1451 before Christ; and, therefore, according to the historical arrangement, the place was not called Dan till 331 years after the death of Moses.

There is a striking confusion between the historical and the chronological arrangement in the book of Judges. The five last chapters, as they stand in the book, 17, 18, 19, 20, 21, are put chronologically before all the preceding chapters; they are made to be 28 years before the 16th chapter, 266 before the 15th, 245 before the 13th, 195 before the 9th, 90 before the 4th, and 15 years before the 1st chapter. This shows the uncertain and fabulous state of the Bible. According to the chronological arrangement, the taking of Laish and giving it the name of Dan is made to be 20 years after the death of Joshua, who was the successor of Moses; and by the historical order as it stands in the book, it is made to be 306 years after the death of Joshua, and 331 after that of Moses; but they both exclude Moses from being the writer of Genesis, because, according to either of the statements, no such place as Dan existed in the time of Moses; and therefore the writer of Genesis must have been some person who lived after the town of Laish had the name of Dan; and who that person was nobody knows, and consequently the book of Genesis is anonymous and without authority.

I proceed now to state another point of historical and chronological evidence, and to show therefrom, as in the preceding case, that Moses is not the author of the book of Genesis.

In the 36th chapter of Genesis there is given a genealogy of the sons and descendants of Esau, who are called Edomites, and also a list, by name, of the kings of Edom, in enumerating of which, it is said, (verse 31), And these are the kings that reigned in Edom, before there reigned any king over the children of Israel.

Now, were any dateless writings to be found in which, speaking of any past events, the writer should say, These things happened before there was any Congress in America, or before there was any Convention in France, it would be evidence that such writing could not have been written before, and could only be written after there was a Congress in America, or a Convention in France, as the case might be; and, consequently, that it could not be written by any person who died before there was a Congress in the one country or a Convention in the other.

Nothing is more frequent, as well in history as in conversation, than to refer to a fact in the room of a date; it is most natural so to do, first, because a fact fixes itself in the memory better than a date; secondly, because the fact includes the date, and serves to excite two ideas at once; and this manner of speaking by circumstances implies as positively that the fact alluded to is past as if it were so expressed. When a person speaking upon any matter, says, it was before I was married, or before my son was born, or before I went to America, or before I went to France, it is absolutely understood, and intended to be understood, that he had been married, that he has had a son, that he has been in America, or been in France. Language does not admit of using this mode of expression in any other sense; and whenever such an expression is found anywhere, it can only be understood in the sense in which it only could have been used.

The passage, therefore, that I have quoted- "that these are the kings that reigned in Edom, before there reigned any king over the children of Israel"- could only have been written after the first king began to reign over them; and, consequently, that the book of Genesis, so far from having been written by Moses, could not have been written till the time of Saul at least. This is the positive sense of the passage; but the expression, any king, implies more kings than one, at least it implies two, and this will carry it to the time of David; and if taken in a general sense, it carries it through all the time of the Jewish monarchy.

Had we met with this verse in any part of the Bible that professed to have been written after kings began to reign in Israel, it would have been impossible not to have seen the application of it. It happens then that this is the case; the two books of Chronicles, which gave a history of all the kings, of Israel, are professedly, as well as in fact, written after the Jewish monarchy began; and this verse that I have quoted, and all the remaining verses of the 36th chapter of Genesis, are word for word in the first chapter of Chronicles, beginning at the 43d verse

It was with consistency that the writer of the Chronicles could say, as he has said, 1st Chron., chap. i., ver. 43, These are the kings that reigned in the land of Edom, before any king reigned over the children of Israel, because he was going to give, and has given, a list of the kings that had reigned in Israel; but as it is impossible that the same expression could have been used before that period, it is as certain as anything that can be proved from historical language that this part of Genesis is taken from Chronicles and that Genesis is not so old as Chronicles, and probably not so old as the book of Homer, or as Aesop's Fables, admitting Homer to have been, as the tables of Chronology state, contemporary with David or Solomon, and Aesop to have lived about the end of the Jewish monarchy.

Take away from Genesis the belief that Moses was the author, on which only the strange belief that it is the word of God has stood, and there remains nothing of Genesis but an anonymous book of stories, fables, and traditionary or invented absurdities, or of downright lies. The story of Eve and the serpent, and of Noah and his ark, drops to a level with the Arabian tales, without the merit of being entertaining; and the account of men living to eight and nine hundred years becomes as fabulous immortality of the giants of the Mythology.

Besides, the character of Moses, as stated in the Bible, is the most horrid that can be imagined. If those accounts be true, he was the wretch that first began and carried on wars on the score or on the pretence of religion; and under that mask, or that infatuation, committed the most unexampled atrocities that are to be found in the history of any nation, of which I will state only one instance.

When the Jewish army returned from one of their plundering and murdering excursions, the account goes on as follows: Numbers, chap. xxxi., ver. 13:

"And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp; and Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle; and Moses said unto them, Have ye saved all the women alive? behold, these caused the children of Israel, through the council of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord. Now, therefore, kill every male among the little ones, and kill every woman that hath known a man by lying with him; but all the women-children, that have not known a man by lying with him, keep alive for yourselves."

Among the detestable villains that in any period of the world have disgraced the name of man, it is impossible to find a greater than Moses, if this account be true. Here is an order to butcher the boys, to massacre the mothers, and debauch the daughters.

Let any mother put herself in the situation of those mothers; one child murdered, another destined to violation, and herself in the hands of an executioner; let any daughter put herself in the situation of those daughters, destined as a prey to the murderers of a mother and a brother, and what will be their feelings? It is in vain that we attempt to impose upon nature, for nature will have her course, and the religion that tortures all her social ties is a false religion.

After this detestable order, follows an account of the plunder taken, and the manner of dividing it; and here it is that the profaneness of priestly hypocrisy increases the catalogue of crimes. Ver. 37 to 40, "And the lord's tribute of sheep was six hundred and three score and fifteen; and the beeves were thirty and six thousand, of which the Lord's tribute was three score and twelve; and the asses were thirty thousand and five hundred, of which the Lord's tribute was three score and one; and the persons were sixteen thousand, of which the Lord's tribute was thirty and two persons." In short, the matters contained in this chapter, as well as in many other parts of the Bible, are too horrid for humanity to read or for decency to hear, for it appears, from the 35th verse of this chapter, that the number of women-children consigned to debauchery by the order of Moses was thirty-two thousand.

People in general do not know what wickedness there is in this pretended word of God. Brought up in habits of superstition, they take it for granted that the Bible is true, and that it is good; they permit themselves not to doubt of it, and they carry the ideas they form of the benevolence of the Almighty to the book which they have been taught to believe was written by his authority. Good heavens! it is quite another thing; it is a book of lies, wickedness, and blasphemy; for what can be greater blasphemy than to ascribe the wickedness of man to the orders of the Almighty?

But to return to my subject, that of showing that Moses is not the author of the books ascribed to him, and that the Bible is spurious. The two instances I have already given would be sufficient without any additional evidence, to invalidate the authenticity of any book that pretended to be four or five hundred years more ancient than the matters it speaks of, or refers to, as facts; for in the case of pursuing them unto Dan, and of the kings that reigned over the children of Israel, not even the flimsy pretence of prophecy can be pleaded. The expressions are in the preter tense, and it would be downright idiotism to say that a man could prophecy in the preter tense.

But there are many other passages scattered throughout those books that unite in the same point of evidence. It is said in Exodus, (another of the books ascribed to Moses), chap. xvi. verse 34, "And the children of Israel did eat manna forty years until they came to a land inhabited; they did eat manna until they came unto the borders of the land of Canaan.

Whether the children of Israel ate manna or not, or what manna was, or whether it was anything more than a kind of fungus or small mushroom, or other vegetable substance common to that part of the country, makes nothing to my argument; all that I mean to show is, that it is not Moses that could write this account, because the account extends itself beyond the life and time of Moses. Moses, according to the Bible, (but it is such a book of lies and contradictions there is no knowing which part to believe, or whether any), died in the wilderness and never came upon the borders of the land of Cannan; and consequently it could not be he that said what the children of Israel did, or what they ate when they came there. This account of eating manna, which they tell us was written by Moses, extends itself to the time of Joshua, the successor of Moses; as appears by the account given in the book of Joshua, after the children of Israel had passed the river Jordan, and came unto the borders of the land of Canaan. Joshua, chap. v., verse 12. "And the manna ceased on the morrow, after they had eaten of the old corn of the land; neither had the children of Israel manna any more, but they did eat of the fruit of the land of Canaan that year."

But a more remarkable instance than this occurs in Deuteronomy, which, while it shows that Moses could not be the writer of that book, shows also the fabulous notions that prevailed at that time about giants. In the third chapter of Deuteronomy, among the conquests said to be made by Moses, is an account of the taking of Og, king of Bashan, v. II. "For only Og, king of Bashan, remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammom? Nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man." A cubit is 1 foot 9 888-1000ths inches; the length, therefore, of the bed was 16 feet 4 inches, and the breadth 7 feet 4 inches; thus much for this giant's bed. Now for the historical part, which, though the evidence is not so direct and positive as in the former cases, it is nevertheless very presumable and corroborating evidence, and is better that the best evidence on the contrary side.

The writer, by way of proving the existence of this giant, refers to his bed as an ancient relic, and says, Is it not in Rabbath (or Rabbah) of the children of Ammon? meaning that it is; for such is frequently the Bible method of affirming a thing. But it could not be Moses that said this, because Moses could know nothing about Rabbah, nor of what was in it. Rabbah was not a city belonging to this giant king, nor was it one of the cities that Moses took. The knowledge, therefore, that this bed was at Rabbah, and of the particulars of its dimensions, must be referred to the time when Rabbah was taken, and this was not till four hundred years after the death of Moses; for which see 2 Sam. chap. xii., ver. 26. "And Joab (David's general) fought against Rabbah of the children of Ammon, and took the royal city."

As I am not undertaking to point out all the contradictions in time, place, and circumstance that abound in the books ascribed to Moses, and which prove to a demonstration that those books could not have been written by Moses, nor in the time of Moses, I proceed to the book of Joshua, and to show that Joshua is not the author of that book, and that it is anonymous and without authority. The evidence I shall produce is contained in the book itself; I will not go out of the Bible for proof against the supposed authenticity of the Bible. False testimony is always good against itself.

Joshua, according to the first chapter of Joshua, was the immediate successor of Moses; he was, moreover, a military man, which Moses was not, and he continued as chief of the people of Israel 25 years, that is, from the time that Moses died, which, according to the Bible chronology, was 1451 years before Christ, until 1426 years before Christ, when, according to the same chronology, Joshua died. If, therefore, we find in this book, said to have been written by Joshua, reference to facts done after the death of Joshua, it is evidence that Joshua could not be the author; and also that the book could not have been written till after the time of the latest fact which it records. As to the character of the book, it is horrid; it is a military history of rapine and murder, as savage and brutal as those recorded of his predecessor in villainy and hypocrisy, Moses; and the blasphemy consists, as in the former books, in ascribing those deeds to the orders of the Almighty.

In the first place, the book of Joshua, as is the case in the preceding books, is written in the third person; it is the historian of Joshua that speaks, for it would have been absurd and vain-glorious that Joshua should say of himself, as is said of him in the last verse of the sixth chapter, that "his fame was noised throughout all the country." I now come more immediately to the proof.

In the 24th chapter, ver. 31, it is said, "And Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua." Now, in the name of common sense, can it be Joshua that relates what people had done after he was dead? This account must not only have been written by some historian that lived after Joshua, but that lived also after the elders that outlived Joshua.

There are several passages of a general meaning with respect to time scattered throughout the book of Joshua, that carries the time in which the book was written to a distance from the time of Joshua, but without marking by exclusion any particular time, as in the passage above quoted. In that passage, the time that intervened between the death of Joshua and the death of the elders is excluded descriptively and absolutely, and the evidence substantiates that the book could not have been written till after the death of the last.

But though the passages to which I allude, and which I am going to quote, do not designate any particular time by exclusion, they imply a time far more distant from the days of Joshua than is contained between the death of Joshua and the death of the elders. Such is the passage, chap. x., ver. 14, where, after giving an account that the sun stood still upon Gibeon, and the moon in the valley of Ajalon, at the command of Joshua (a tale only fit to amuse children), the passage says, "And there was no day like that, before it, or after it, that the Lord hearkened unto the voice of a man."

This tale of the sun standing still upon mount Gibeon, and the moon in the valley of Ajalon, is one of those fables that detects itself. Such a circumstance could not have happened without being known all over the world. One half would have wondered why the sun did not rise, and the other why it did not set; and the tradition of it would be universal, whereas there is not a nation in the world that knows anything about it. But why must the moon stand still? What occasion could there be for moonlight in the daytime, and that too while the sun shone? As a poetical figure, the whole is well enough; it is akin to that in the song of Deborah and Barak, The stars in their courses fought against Sisera; but it is inferior to the figurative declaration of Mahomet to the persons who came to expostulate with him on his goings on: "Wert thou," said he, "to come to me with the sun in thy right hand and the moon in thy left, it should not alter my career." For Joshua to have exceeded Mahomet, he should have put the sun and moon one in each pocket, and carried them as Guy Fawkes carried his dark lantern, and taken them out to shine as he might happen to want them.

The sublime and the ridiculous are often so nearly related that it is difficult to class them separately. One step above the sublime makes the ridiculous, and one step above the ridiculous makes the sublime again; the account, however, abstracted from the poetical fancy, shows the ignorance of Joshua, for he should have commanded the earth to have stood still.

The time implied by the expression after it, that is, after that day, being put in comparison with all the time that passed before it, must, in order to give any expressive signification to the passage, mean a great length of time: for example, it would have been ridiculous to have said so the next day, or the next week, or the next month, or the next year; to give, therefore, meaning to the passage, comparative with the wonder it relates and the prior time it alludes to, it must mean centuries of years; less, however, than one would be trifling, and less than two would be barely admissible.

A distant but general time is also expressed in the 8th chapter, where, after giving an account of the taking of the city of Ai, it is said, ver. 28, "And Joshua burned Ai, and made it a heap forever, even a desolation unto this day;" and again, ver. 29, where, speaking of the king of Ai, whom Joshua had hanged, and buried at the entering of the gate, it is said, "And he raised thereon a great heap of stones, which remaineth unto this day," that is, unto the day or time in which the writer of the book of Joshua lived. And again, in the 10th chapter, where, after speaking of the five kings whom Joshua had hanged on five trees, and then thrown in a cave, it is said, "And he laid great stones on the cave's mouth, which remain unto this very day."

In enumerating the several exploits of Joshua, and of the tribes, and of the places which they conquered or attempted, it is said, chap. xv., ver. 63: "As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwell with the children of Judah at Jerusalem unto this day. The question upon this passage is, at what time did the Jebusites and the children of Judah dwell together at Jerusalem? As this matter occurs again in the first chapter of Judges, I shall reserve my observations until I come to that part.

Having thus shown from the book of Joshua itself without any auxiliary evidence whatever, that Joshua is not the author of that book, and that it is anonymous, and consequently without authority, I proceed as before mentioned, to the book of Judges.

The book of Judges is anonymous on the face of it; and, therefore, even the pretence is wanting to call it the word of God; it has not so much as a nominal voucher; it is altogether fatherless.

This book begins with the same expression as the book of Joshua. That of Joshua begins, chap. i., verse 1, "Now after the death of Moses," etc., and this of the Judges begins, "Now after the death of Joshua," etc. This, and the similarity of style between the two books, indicate that they are the work of the same author, but who he was is altogether unknown; the only point that the book proves, is that the author lived long after the time of Joshua; for though it begins as if it followed immediately after his death, the second chapter is an epitome or abstract of the whole book, which, according to the Bible chronology, extends its history through a space of 306 years; that is, from the death of Joshua, 1426 years before Christ, to the death of Samson, 1120 years before Christ, and only 25 years before Saul went to seek his father's asses, and was made king. But there is good reason to believe, that it was not written till the time of David, at least, and that the book of Joshua was not written before the same time.

In the first chapter of Judges, the writer, after announcing the death of Joshua, proceeds to tell what happened between the children of Judah and the native inhabitants of the land of Canaan. In this statement, the writer, having abruptly mentioned Jerusalem in the 7th verse, says immediately after, in the 8th verse, by way of explanation, "Now the children of Judah had fought against Jerusalem, and had taken it;" consequently this book could not have been written before Jerusalem had been taken. The reader will recollect the quotation I have just before made from the 15th chapter of Joshua, ver. 63, where it is said that the Jebusites dwell with the children of Judah at Jerusalem unto this day, meaning the time when the book of Joshua was written.

The evidence I have already produced to prove that the books I have hitherto treated of were not written by the persons to whom they are ascribed, nor till many years after their death, if such persons ever lived, is already so abundant that I can afford to admit this passage with less weight than I am entitled to draw from it. For the case is, that so far as the Bible can be credited as a history, the city of Jerusalem was not taken till the time of David; and consequently that the books of Joshua and of Judges were not written till after the commencement of the reign of David, which was 370 years after the death of Joshua.

The name of the city that was afterward called Jerusalem was originally Jebus, or Jebusi, and was the capital of the Jebusites. The account of David's taking this city is given in II. Samuel, chap. v., ver. 4, etc.; also in I. Chron. chap. xiv., ver. 4, etc. There is no mention in any part of the Bible that it was ever taken before, nor any account that favors such an opinion. It is not said, either in Samuel or in Chronicles, that they utterly destroyed men, women and children; that they left not a soul to breathe, as is said of their other conquests; and the silence here observed implies that it was taken by capitulation, and that the Jebusites, the native inhabitants, continued to live in the place after it was taken. The account therefore, given in Joshua, that the Jebusites dwell with the children of Judah at Jerusalem unto this day corresponds to no other time than after the taking of the city by David.

Having now shown that every book in the Bible, from Genesis to Judges, is without authenticity, I come to the book of Ruth, an idle, bungling story, foolishly told, nobody knows by whom, about a strolling country-girl creeping slyly to bed with her cousin Boaz. Pretty stuff indeed to be called the word of God! It is, however, one of the best books in the Bible, for it is free from murder and rapine.

I come next to the two books of Samuel, and to show that those books were not written by Samuel, nor till a great length of time after the death of Samuel; and that they are, like all the former books, anonymous and without authority.

To be convinced that these books have been written much later than the time of Samuel, and consequently not by him, it is only necessary to read the account which the writer gives of Saul going to seek his father's asses, and of his interview with Samuel, of whom Saul went to inquire about those lost asses, as foolish people nowadays go to a conjuror to inquire after lost things.

The writer, in relating this story of Saul, Samuel and the asses, does not tell it as a thing that has just then happened, but as an ancient story in the time this writer lived; for he tells it in the language or terms used at the time that Samuel lived, which obliges the writer to explain the story in the terms or language used in the time the writer lived.

Samuel, in the account given of him, in the first of those books, chap ix., is called the seer; and it is by this term that Saul inquires after him, ver. II, "And as they (Saul and his servant) went up the hill to the city, they found young maidens going out to draw water; and they said unto them, Is the seer here?" Saul then went according to the direction of these maidens, and met Samuel without knowing him, and said unto him, ver. 18, "Tell me, I pray thee, where the seer's house is? and Samuel answered Saul, and said, I am the seer."

As the writer of the book of Samuel relates these questions and answers, in the language or manner of speaking used in the time they are said to have been spoken, and as that manner of speaking was out of use when this author wrote, he found it necessary, in order to make the story understood, to explain the terms in which these questions and answers are spoken; and he does this in the 9th verse, when he says "Before-time, in Israel, when a man went to inquire of God, thus he spake, Come, and let us go to the seer; for he that is now called a Prophet, was before-time called a Seer." This proves, as I have before said, that this story of Saul, Samuel and the asses, was an ancient story at the time the book of Samuel was written, and consequently that Samuel did not write it, and that that book is without authenticity.

But if we go further into those books the evidence is still more positive that Samuel is not the writer of them; for they relate things that did not happen till several years after the death of Samuel. Samuel died before Saul; for the 1st Samuel, chap. xxviii., tells that Saul and the witch of Endor conjured Samuel up after he was dead; yet the history of the matters contained in those books is extended through the remaining part of Saul's life, and to the latter end of the life of David, who succeeded Saul. The account of the death and burial of Samuel (a thing which he could not write himself) is related in the 25th chapter of the first book of Samuel, and the chronology affixed to this chapter makes this to be 1060 years before Christ; yet the history of this first book is brought down to 1056 years before Christ; that is, till the death of Saul, which was not till four years after the death of Samuel.

The second book of Samuel begins with an account of things that did not happen till four years after Samuel was dead; for it begins with the reign of David, who succeeded Saul, and it goes on to the end of David's reign, which was forty-three years after the death of Samuel; and, therefore, the books are in themselves positive evidence that they were not written by Samuel.

I have now gone through all the books in the first part of the Bible to which the names of persons are affixed, as being the authors of those books, and which the Church, styling itself the Christian Church, have imposed upon the world as the writings of Moses, Joshua and Samuel, and I have detected and proved the falsehood of this imposition. And now, ye priests of every description, who have preached and written against the former part of the Age of Reason, what have ye to say? Will ye, with all this mass of evidence against you, and staring you in the face, still have the assurance to march into your pulpits and continue to impose these books on your congregations as the works of inspired penmen, and the word of God, when it is as evident as demonstration can make truth appear, that the persons who ye say are the authors, are not the authors, and that ye know not who the authors are. What shadow of pretence have ye now to produce for continuing the blasphemous fraud? What have ye still to offer against the pure and moral religion of Deism, in support of your system of falsehood, idolatry, and pretended revelation? Had the cruel and murderous orders with which the Bible is filled, and the numberless torturing executions of men, women and children, in consequence of those orders, been ascribed to some friend whose memory you revered, you would have glowed with satisfaction at detecting the falsehood of the charge, and gloried in defending his injured fame. Is it because ye are sunk in the cruelty of superstition, or feel no interest in the honor of your Creator, that ye listen to the horrid tales of the Bible, or hear them with callous indifference? The evidence I have produced, and shall produce in the course of this work, to prove that the Bible is without authority, will, while it wounds the stubbornness of a priest, relieve and tranquilize the minds of millions; it will free them from all those hard thoughts of the Almighty which priestcraft and the Bible had infused into their minds, and which stood in everlasting opposition to all their ideas of his moral justice and benevolence.

I come now to the two books of Kings, and the two books of Chronicles. Those books are altogether historical, and are chiefly confined to the lives and actions of the Jewish kings, who in general were a parcel of rascals; but these are matters with which we have no more concern than we have with the Roman emperors or Homer's account of the Trojan war. Besides which, as those works are anonymous, and as we know nothing of the writer, or of his character, it is impossible for us to know what degree of credit to give to the matters related therein. Like all other ancient histories, they appear to be a jumble of fable and of fact, and of probable and of improbable things; but which distance of time and place, and change of circumstances in the world, have rendered obsolete and uninteresting.

The chief use I shall make of those books will be that of comparing them with each other, and with other parts of the Bible, to show the confusion, contradiction, and cruelty in this pretended word of God.

The first book of Kings begins with the reign of Solomon, which, according to the Bible chronology, was 1015 years before Christ; and the second book ends 588 years before Christ, being a little after the reign of Zedekiah, whom Nebuchadnezzar, after taking Jerusalem and conquering the Jews, carried captive to Babylon. The two books include a space of 427 years.

The two books of Chronicles are a history of the same times, and in general of the same persons, by another author; for it would be absurd to suppose that the same author wrote the history twice over. The first book of Chronicles (after giving the genealogy from Adam to Saul, which takes up the first nine chapters), begins with the reign of David; and the last book ends as in the last book of Kings, soon after the reign of Zedekiah, about 588 years before Christ. The two last verses of the last chapter bring the history forward 52 years more, that is, to 536. But these verses do not belong to the book, as I shall show when I come to speak of the book of Ezra.

The two books of Kings, besides the history of Saul, David and Solomon, who reigned over all Israel, contain an abstract of the lives of 17 kings and one queen, who are styled kings of Judah, and of 19, who are styled kings of Israel; for the Jewish nation, immediately on the death of Solomon, split into two parties, who chose separate kings, and who carried on most rancorous wars against each other.

These two books are little more than a history of assassinations, treachery and wars. The cruelties that the Jews had accustomed themselves to practise on the Canaanites, whose country they had savagely invaded under a pretended gift from God, they afterward practised as furiously on each other. Scarcely half their kings died a natural death, and in some instances whole families were destroyed to secure possession to the successor; who, after a few years, and sometimes only a few months or less, shared the same fate. In the tenth chapter of the second book of Kings, an account is given of two baskets full of children's heads, seventy in number, being exposed at the entrance of the city; they were the children of Ahab, and were murdered by the order of Jehu, whom Elisha, the pretended man of God, had anointed to be king over Israel, on purpose to commit this bloody deed, and assassinate his predecessor. And in the account of the reign of Menahem, one of the kings of Israel who had murdered Shallum, who had reigned but one month, it is said, II. Kings, chap. xv., ver. 16, that Menahem smote the city of Tiphsah, because they opened not the city to him, and all the women therein that were with child he ripped up.

Could we permit ourselves to suppose that the Almighty would distinguish any nation of people by the name of His chosen people, we must suppose that people to have been an example to all the rest of the world of the purest piety and humanity, and not such a nation of ruffians and cut-throats as the ancient Jews were; a people who, corrupted by and copying after such monsters and impostors as Moses and Aaron, Joshua, Samuel and David, had distinguished themselves above all others on the face of the known earth for barbarity and wickedness. If we will not stubbornly shut our eyes and steel our hearts, it is impossible not to see, in spite of all that long-established superstition imposes upon the mind, that the flattering appellation of His chosen people is no other than a lie which the priests and leaders of the Jews had invented to cover the baseness of their own characters, and which Christian priests, sometimes as corrupt and often as cruel, have professed to believe.

The two books of Chronicles are a repetition of the same crimes, but the history is broken in several places by the author leaving out the reign of some of their kings; and in this, as well as in that of Kings, there is such a frequent transition from kings of Judah to kings of Israel, and from kings of Israel to kings of Judah, that the narrative is obscure in the reading. In the same book the history sometimes contradicts itself; for example, in the second book of Kings, chap, i., ver. 17, we are told, but in rather ambiguous terms, that after the death of Ahaziah, king of Israel, Jehoram, or Joram (who was of the house of Ahab), reigned in his stead, in the second year of Jehoram or Joram, son of Jehoshaphat, k

Chandler Yergin at 4:10PM on Dec 28th 2007

27. I guess that is the difference between a conservative and a liberal.

xxxx

If you think you're 'conservative' you lie to yourself.

Gore v. Bush was interference in Florida's state's rights as was the schiavo case - flaming liberalism.

The Ohio election was caged as were others as Monica Goodling admitted under oath. That means 'stolen' and diebold promised it on top of that!

There's nothing conservative about borrowing trillions from communists or letting a dubai corporation serve as the military's quartermaster corps or letting another dubai corporation guard our ports. That's far too left wing for me and I'm a lifelong democrat.

There was nothing conservative about thinking the iraqis and Dick Cheney would lead the world in choruses of Kumbaya after 'liberating' them. That was chickenhawk hippie fantasy.

And the so-called conservatives stole the florida election and admitted to caging Ohio.

We have no democracy to export until we stifle fascism and libertarianism perpetrated by the former republican party. It is and has been since Reagan the precursor to fascism.

It was the 'conservative' Ronald Regan's cut and run tactic in Lebanon that gave emboldened Bin Laden to attack. Republicans can profiteer but they've never won a war and probably don't want to. They've had longer than WWII to catch bin Laden and he's stronger than ever.

Right wing my butt - flightless is more like it - you should use the dodo instead of the elephant for a mascot.

The republican party has turned into a collection of turncoats and traitors. Responsible republicans have bailed and become independent or joined democrats until neofascism can be exorcised.

Your party is one of anti american values and shame. You've made us the laughingstock of the entire world and expect credit for it. Look at your heroes - coulter, oreilly, pat robertson, cheney, bush, libby, limbaugh, haggert, dobson, abramoff, curveball and on and on. But where does the buck stop? Clinton.

4 out of 5 americans presently recognize this as well. Your party has been a disgrace to our country since Reagan and it's time to abandon these aspirations to the failed philosophies of our enemies. Certain things simply CAN'T be for sale to the highest bidder.

Clif Kuplen at 4:20PM on Dec 28th 2007

28. First thing about democracy is that it has to be religion free...

... can't have the invisible, invincible, yet oh, so interpretable sky dictator's pets suddenly finding themselves in 'temporary' control....

... y'see the sky dictator can't be seen to make mistakes... therefore anyone who speaks FOR said sky dictator seems to think that same thing.

Now we can see, in the United States how... if you let a person get into power, who believes that their particular sky dictator is using the person for the 'good' and the 'right'... that person feels he has the right to dictate his will(the sky dictator's) through any means available.

Reinterpreting any laws passed through signing statements for example.

... that person might be listening to some "homo-hating homo speed-freak" who claims to know the will of the sky-dictator for a while... and not even suspect that the advisor IS a "homo-hating homo speed-freak"... hmm???... don't say it couldn't happen!

Question is.. would a "homo-hating homo speed-freak" actually HAVE the free-will to see ANY situation is a fair and balanced manner considering that Ted Haggard was 'fighting his inner demons' while advising Bush?

Could be that he was fighting outer 'demons', i.e. "any non-Christian" instead of dealing with his personal problem.

In a secular democracy... there are going to be people with personal problems in power and advising those in power, to be sure... but we get to vote them OUT if they fuck up.

In a religious 'democracy'... well... God simply can't relinquish power now... so those who claim to interpret HIM aren't likely to want to either.

You better be careful what you wish for, all you "religion fits well with politics" kinda guys and gals... reread the book 1984... only the extremely poor are happy because 'society' is oppressed by an insane elite... and there's no 'mulligans'.. there's no 'oops', that's not what I expected.

The crime will BE the punishment.

pboyfloyd at 4:26PM on Dec 28th 2007

29. Libertarians, Clif? I'd hardly lump them in with modern day conservatives. Especially as its mentioned in the same sentence as "exporting fascism".

AndrewV at 4:28PM on Dec 28th 2007

30. "Muslim democracy" is an oxymoron.

Captain Negative at 4:28PM on Dec 28th 2007