I

IS A TYRANT, AND HE WHO SUBMITS IS A SLAVE.

I.

WANT to do what little I can to make my country

truly free, to broaden the intellectual horizon of our people, to destroy the prejudices born of ignorance and fear, to do away with the blind worship of the ignoble past, with the idea that all the great and good are dead, that the living are totally depraved, that all pleasures are sins, that sighs and groans are alone pleasing to God, that thought is dangerous, that intellectual courage is a crime, that cowardice is a virtue, that a certain belief is necessary to secure salvation, that to carry a cross in this world will give us a palm in the next, and that we must allow some priest to be the pilot of our souls.

世

Until every soul is freely permitted to investigate every book, and creed, and dogma for itself, the world cannot be free. Mankind will be enslaved until there is mental grandeur enough to allow each man to have his thought and say. This earth will be a paradise when men can, upon all these questions differ, and yet grasp each other's hands as friends. It is amazing to me that a difference of opinion upon subjects that we know nothing with certainty about, should make us hate, persecute, and despise each other. Why a difference of opinion upon predestination, or the trinity, should make people imprison and burn each other seems beyond the comprehension of man; and yet in all countries where Christians have existed, they have destroyed each other to the exact extent of their power. Why should a believer in God hate an atheist? Surely the atheist has not injured God, and surely he is human, capable of joy and pain, and entitled to all the rights of man. Would it not be far better to treat this atheist, at least, as well as he treats us?

Christians tell me that they love their enemies, and yet all I ask is—not that they love their enemies, not that they love their friends even, but that they treat those who differ from them, with simple fairness.

We do not wish to be forgiven, but we wish Christians to so act that we will not have to forgive them.

If all will admit that all have an equal right to think, then the question is forever solved; but as long as organized and powerful churches, pretending to hold the keys of heaven and hell, denounce every person as an outcast and criminal who thinks for himself and denies their authority, the world will be filled with hatred and suffering. To hate man and worship God seems to be the sum of all the creeds.

That which has happened in most countries has happened in ours. When a religion is founded, the educated, the powerful-that is to say, the priests and nobles, tell the ignorant and superstitious—that is to say, the people, that the religion of their country was given to their fathers by God himself; that it is the only true religion; that all others were conceived in falsehood and brought forth in fraud, and that all who believe in the true religion will be happy forever, while all others will burn in hell. For the purpose of governing the people, that is to say, for the purpose of being supported by the people, the priests and nobles declare this religion to be sacred, and that whoever adds to, or takes from it, will be

burned here by man, and hereafter by God. The result of this is, that the priests and nobles will not allow the people to change; and when, after a time, the priests, having intellectually advanced, wish to take a step in the direction of progress, the people will not allow them to change. At first, the rabble are enslaved by the priests, and afterwards the rabble become the masters.

One of the first things I wish to do, is to free the orthodox clergy. I am a great friend of theirs, and in spite of all they may say against me, I am going to do them a great and lasting service. Upon their necks are visible the marks of the collar, and upon their backs those of the lash. They are not allowed to read and think for themselves. They are taught like parrots, and the best are those who repeat, with the fewest mistakes, the sentences they have been taught. They sit like owls upon some dead limb of the tree of knowledge, and hoot the same old hoots that have been hooted for eighteen hundred years. Their congregations are not grand enough, nor sufficiently civilized, to be willing that the poor preachers shall think for themselves. They are not employed for that purpose. Investigation is regarded as a dangerous experiment, and the ministers are

warned that none of that kind of work will be tolerated. They are notified to stand by the old creed, "and to avoid all original thought, as a mortal pestilence. Every minister is employed like an attorney—either for plaintiff or defendant,—and he is expected to be true to his client. If he changes his mind, he is regarded as a deserter, and denounced, hated, and slandered accordingly. Every orthodox clergyman agrees not to change. He contracts not to find new facts, and makes a bargain that he will deny them if he does. Such is the position of a protestant minister in this Nineteenth Century. His condition excites my pity; and to better it, I am going to do what little I can.

Some of the clergy have the independence to break away, and the intellect to maintain themselves as free men, but the most are compelled to submit to the dictation of the orthodox, and the dead. They are not employed to give their thoughts, but simply to repeat the ideas of others. They are not expected to give even the doubts that may suggest themselves, but are required to walk in the narrow, verdureless path trodden by the ignorance of the past. The forests and fields on either side are nothing to them. They must not even look at the purple hills, nor