miércoles, 25 de febrero de 2009

Dos líderes mixtecos fueron asesinados por elementos del gobierno



Raúl Lucas: siembra de odio, cosecha de ira
por Luis Hernández Navarro


La quinta fue la vencida. Cuatro ocasiones anteriores, Raúl Lucas Lucía se había librado de la muerte. Pero el pasado 13 de febrero ya no pudo escapársele. Ese día fue detenido y desaparecido con violencia. Tres días más tarde fue asesinado. Sus restos aparecieron ocho días después. Su cuerpo tenía huellas de tortura y tiro de gracia. La misma suerte sufrió su compañero Manuel Ponce Rosas.

Insumiso, desde hace 10 años Raúl vivía acosado por el poder. En 1999, poco después de la matanza de El Charco, el Ejército Mexicano lo torturó y amenazó. En septiembre de 2001 nuevamente fue torturado por militares en su comunidad, junto a sus hermanos y cuñado. El 18 de octubre de 2006, después del paso de la otra campaña por la comunidad mixteca de El Charco, recibió amenazas de los soldados. El 15 de febrero de 2007 fue herido de bala en el cuello durante una emboscada que casi le costó la vida.

La quinta fue la vencida. El pasado 13 de febrero, Raúl y Manuel participaban en un acto oficial para inaugurar la construcción de edificios escolares en la ciudad de Ayutla de los Libres, Guerrero, junto con otras 35 personas. Recién acababa de pasar la una y media de la tarde cuando tres sujetos con armas largas llegaron, gritando "policía". Los golpearon en la cabeza, los sacaron de la reunión a rastras para meterlos en una camioneta Liberty negra que los esperaba con el motor encendido y se los llevaron con rumbo desconocido.

Media hora después, Guadalupe Castro Morales, esposa de Manuel, recibió una llamada a su celular proveniente del teléfono de su marido. Cuando ella respondió, una voz masculina le advirtió: "No empieces a chingar. Quédate calladita o jodemos a tu esposo. Esto les pasa por defender indios". No se supo más de ellos, hasta el 21 de febrero en que sus restos fueron encontrados.

Raúl Lucas García y Manuel Ponce Ríos eran indígenas, mixtecos, guerrerenses y pobres. Raúl era presidente de la Organización Independente de Pueblos Mixtecos (OIPM) y Manuel el secretario. La organización, nacida en 2002 de las comunidades sembradas entre profundas barrancas y grandes cerros, tiene su base en la cabecera municipal de Ayutla de los Libres. Se dedica a defender los derechos de los pueblos indios de la región, a denunciar las violaciones de los derechos humanos que sufren y a gestionar proyectos productivos y de bienestar social para los nu’saavi.

La OIPM proviene de la Organización Independiente de Pueblos Mixtecos y Tlapanecos (OIPMT), fundada en 1994. De esta última surgió, también, la Organización del Pueblo Indígena Me’phaa, que actualmente tiene a cinco de sus integrantes recluidos en el penal de Ayutla, y que han sido adoptados como presos de conciencia por Amnistía Internacional. Ambas uniones indígenas trabajan de manera coordinada con el Centro de Derechos Humanos de la Montaña Tlachinollan.

Raúl era oriundo de la comunidad de Roca Colorada, en la región mixteca de Ayutla de los Libres. Durante muchos años luchó por el beneficio de las comunidades indígenas. Cuando fue nombrado presidente del comisariado de Coapinola defendió los bosques contra la tala ilegal de la madera que llevaban a cabo empresas que saqueaban la riqueza forestal sin permiso del comisariado. Con éxito, encabezó la lucha de las comunidades mixtecas de su municipio en contra del Programa de Certificación de Derechos Ejidales-Comunales (Procede).

El asesinato de Raúl y Manuel es el más reciente episodio de la cosecha represiva de El Charco. Ellos son las dos últimas víctimas de una saga macabra que se remonta casi 11 años atrás. En la madrugada del 7 de junio de 1998, mientras dormían en la escuela primaria Catarino Maldonado, 10 indígenas mixtecos y un estudiante de la UNAM fueron ejecutados –algunos sumariamente– por soldados. Los campesinos pertenecían a la OIPMT. El general Juan Alfredo Oropeza Garnica, jefe de la 27 zona militar, estuvo al mando del operativo. Ernesto Zedillo era presidente de la República. El gobierno quiso presentar la matanza como un "enfrentamiento" entre el Ejército y guerrilleros.

La lista de dirigentes indígenas regionales muertos violentamente desde entonces es larga. Entre muchos otros forman parte de ella Galdino Sierra Francisco, tlapaneco de Barranca de Guadalupe, miembro de las Comunidades Eclesiales de Base, asesinado en abril de 2000. Donaciano González Lorenzo, ejecutado en enero de 2001. Y Andrés Marcelino Petrona, dirigente mixteco de El Charco e integrante del Comité de Defensa de los Derechos Humanos, baleado el 26 de agosto de ese mismo año.

En una de muchas otras denuncias hechas en los últimos años, Raúl Lucas explicó cómo militares y policías han entrado en al menos 20 de las 28 comunidades mixtecas de Ayutla. Contó que en los pueblos La Fátima y Vista Hermosa "los soldados llevan dulces a los niños, pero luego les preguntan si han visto a guerrilleros o a narcos". Explicó cómo en esas incursiones cerca de 100 uniformados "a unos les robaron cultivos de caña y a otros los quisieron vincular con organizaciones guerrilleras como el ERPI o el EPR y, en el peor de los casos, con narcotráfico".

Como presidente de la OFPM, Raúl documentó en 2008 cuatro casos de violaciones a los derechos humanos consistentes en allanamientos, robo, daños, retenciones e interrogatorios ilegales efectuados por militares en poblaciones mixtecas y tlapanecas. Estos casos ameritaron la interposición de cinco quejas ante la CNDH y denuncias penales. Los abusos no cesaron.

Los homicidios de Raúl Lucas Lucía y Manuel Ponce Ríos son un paso adelante en la guerra de intimidación en contra de las comunidades indígenas de la Montaña y la Costa Chica. Dos hombres, dignos y valientes, defensores de los derechos de los pueblos indios, fueron salvajemente eliminados. En la región, los militares han sembrado odio, violencia, muerte, robo de cosechas, abusos. Le han echado gasolina al fuego. Que nadie se extrañe cuando se levante una cosecha de ira.

martes, 17 de febrero de 2009

Peña Nieto y Medina Mora impunes; para del Valle, 100 años de prisión

Una vez más, la Suprema Corta de Justicia decidió avalar los abusos y violaciones de derechos humanos cometidos contra la población por aquellos encumbrados en el poder. Al igual que Mario Marín hace un año, ahora Enrique Peña Nieto y Eduardo Medina Mora --entre otros-- gozan de impunidad por sus crímenes.



Gran contraste en la aplicación de justicia. Tanto los autores intelectuales como los responsables directos de asesinatos, violaciones, allanamientos de morada, torturas y detenciones ilícitas reciben una reprimienda verbal mientras que sobre líderes sociales cuyo único "delito" es protestar por una vida digna y buscar preservar el patrimonio propio penden sentencias que rebasan un siglo en prisión de máxima seguridad. No cabe duda. En este país la justicia es una gran farsa, un teatro, una vitrina del rídiculo y lo absurdo. ¿Respeto a las instituciones? ¿Cómo pretenden que la gente respete a las instituciones si éstas sólo están al servicio de unos cuantos? A este país le urge un nuevo pacto social.



A continuación, detalles biográficos sobre Ignacio del Valle, líder del Frente de Pueblos en Defensa de la Tierra y uno de los tres presos pertenecientes a esta organización que se encuentran presos en penales de máxima seguridad. Cabe destacar que, en el momento de su detención los oficiales no presentaron una orden de aprehensión. Esto, en cualquier régimen jurídico medianamente civilizado sería razón suficiente para ponerlo en libertad. Se le acusa de secuestro equiparado cuando jamás se mostró una sóla evidencia de que él estuviera cerca de las negociaciones entre policías y floristas previo al desalojo de estos últimos. Se dice que se incurrió en secuestro puesto que, en el momento en que los policías iban a abandonar las negociaciones, un individuo cerró con llave las puertas del precinto donde se encontraban. Luego vino la golpiza y a los policías, sin más, se les permitió retirarse del precinto sin haber sufrido ni uno de ellos alguna vejación a su persona. En el caso del FPDT sí es posible hacer malabares con la ley para que sus acciones sean calificadas como secuestro equiparado. Pero cuando la ley se aplica a la inversa, los magistrados se vuelven puristas y estrechos. En todo caso, si se tratara de secuestro equiparado no se ha producido una sola evidencia que demuestre que Ignacio del Valle dio la orden de cerrar el recinto. Es más, es bien sabido que al tiempo que ocurrían esos hechos, del Valle se encontraba sitiado en su casa sin posibilidad de salir amenazado por policías que más adelante irrumpieron --sin orden de cateo-- en la misma para capturarlo.



De pronto tomar la vía pública para organizar una protesta pacífica --derecho humano fundamental-- se convirtió en "daños a las vías de comunicación", no tomando en cuenta que los manifestantes no agredieron a la policía hasta que esta comenzó a atacarlos. De pronto, del Valle también se convirtió en responsable de este supuesto delito cuando está documentado que él mismo no pudo abandonar su casa durante los hechos de Atenco puesto que se encontraba, como ya dije, sitiado y bajo amenaza de ser aprehendido.

En fin, aquell@s que quieran quedarse con la versión de TVAzteca de los hechos ni se molesten en averiguar más. Quién realmente quiera saber qué es lo que sucedió ese día en San Salvador Atenco les recomiendo el documental de Canal 6 de Julio titulado "Romper el Cerco". Pueden adquirirlo haciendo clic aquí.

En fin, cedo la palabra a Luis Hernández Navarro:


Ignacio del Valle: el tamaño del miedo
Luis Hernández Navarro


Lleva dos años y nueve meses en la cárcel. Habita una celda de tres metros por dos, en el módulo 3 del penal de alta seguridad del Altiplano. Purga una condena de 112 años y seis meses de prisión. Se llama Ignacio del Valle.

En su morada no hay noche ni día. La luz está encendida siempre. A veces disfruta de 35 minutos de sol diarios. Le revisan la correspondencia y los mensajes que le llegan. Lo someten a revisiones humillantes. Por su crujía se pasean 10 o 15 vigilantes encapuchados con perros. Le quitan sus escritos y los rompen. No sabe lo que sucede afuera. Puede hablar por teléfono 10 minutos a tarifas altísimas. A menudo, los guardias reducen ese tiempo a sólo siete u ocho minutos. Cuando sus parientes lo visitan, los custodios se prodigan en los malos tratos. Su padre y su hermano murieron estando él en prisión.

Nunca ha robado ni matado a nadie. No consume drogas ni las vende. No extorsionó a ninguna persona. Es un hombre honesto. Es un luchador social que defiende las tierras de su pueblo. No es delincuente. Sin embargo, comparte prisión con los más peligrosos criminales del país: asesinos, narcotraficantes y secuestradores.

Está acusado de los delitos de secuestro, ataques a las vías generales de comunicación y secuestro equiparado. Fue detenido sin orden de aprehensión en una casa de la ciudad de Texcoco, estado de México, a varios kilómetros de distancia de su hogar, en San Salvador Atenco. Su verdadero delito fue protestar para defender a su pueblo; no rendirse.

Ignacio del Valle es campesino, serigrafista, carnicero y padre de familia. Durante años fue obrero en la zona industrial de Ecatepec. Laboró en empresas como Guanos y Fertilizantes. El trabajo era rudo y la paga escasa. En 1981 fue promotor de educación física en la zona de Ixtapaluca.

Hasta su detención, sembró una pequeña parcela de una hectárea de riego en su pueblo natal, San Salvador Atenco. De ella sacaba maíz, frijol, calabaza y hortalizas. A pedido, cocinaba barbacoa de borrego, res, puerco y pollo. Montó en su pueblo un taller de serigrafía, donde estampaba bermudas. Le iba bien cuando no había competencia, pero en cuanto comenzó a entrar el bordado el trabajo escaseó.

Ignacio nació el 31 de julio de 1953 en el seno de una familia como la que él formó después. Su padre era campesino y carnicero. Tuvo seis hermanas y un hermano. Con muchos sacrificios, sus padres lograron dar educación a todos: una es normalista, otra doctora; una, modista; la otra, secretaria. Él estudió sociología en la UNAM, pero no pudo terminar la carrera.

Convencido de la importancia de la educación, de joven, en su pueblo, junto a otros tres o cuatro amigos, se dedicó a alfabetizar a la gente de más edad que no sabía leer ni escribir. Se trataba de que salieran adelante. Abrieron primarias, secundarias y una preparatoria abierta. Querían llevar la cultura al pueblo. Formaron una biblioteca popular promoviendo el kilómetro de libros. Su gran sueño, establecer una universidad en su región, está pendiente.

Él y sus compañeros fundaron un grupo de apoyo comunitario. Ayudaban al pueblo y a su gente. Cuando algún vecino estaba muy grave y no tenía dinero lo metían al hospital. Para pagar la cuenta, juntaban 10 o 15 hombres y mujeres y donaban sangre. Ayudaban a gente que no conocían.

San Salvador Atenco era, a finales de la década de los 60, una comunidad rural ubicada a escasos 35 kilómetros de la ciudad de México que sufría los embates de la urbanización salvaje. Era un municipio desprovisto de servicios, cercado por la especulación urbana. Pero era, también, una localidad en la que sus habitantes, a decir de María Trinidad Ramírez, esposa de Ignacio, se sentían seguros. “Uno nació allí –asegura ella–. Puede caminar por donde sea sin causar problemas o que nos los causen. Somos libres. Es nuestro territorio. Sabemos lo que nos corresponde. Lo queremos y lo conocemos.”

En Atenco había unidad y respeto. Sobrevivían muchas costumbres de sus antepasados. Estaba vivo el amor a la tierra, la que "les da vida", y a la que se ve como un legado que hay que cuidar y traspasar a hijos y nietos. Aunque formalmente la presidencia municipal estaba en manos del Partido Revolucionario Institucional (PRI), la comisaría de bienes ejidales y la junta de agua potable eran controladas por los ejidatarios y el pueblo.

Como ha explicado Damián G. Camacho Guzmán, antes de que, en 2001, los pobladores de ese municipio se movilizaran para defender sus tierras del decreto expropiatorio para construir el aeropuerto y formaran el Frente de Pueblos en Defensa de la Tierra, habían vivido un largo proceso previo de luchas comunitarias, municipales y regionales. En ellas fundaron organizaciones como la Unión Social Cultural de Atenco, Habitantes Unidos de San Salvador Atenco, Frente Popular Región Texcoco y el Frente Popular del Valle de México.

La movilización social permitió arrancar a los distintos gobiernos la solución a sus demandas más sentidas: pavimentación, canchas deportivas, hospitales, biblioteca, auditorio, agua potable. Simultáneamente, se convirtió en la vía para enfrentar, con éxito desigual, aumentos en los impuestos prediales, expropiación de terrenos, construcción de carreteras sobre tierras ejidales y el trasvase de sus acuíferos a la ciudad de México.

Ignacio del Valle estuvo al frente de estas luchas. Ejerció un liderazgo genuino y desinteresado. Lejos de corromperse, se mantuvo fiel a su comunidad. Defendió las tierras de su municipio cuando unos cuantos poderosos quisieron hacer grandes negocios con ellas.

Ignacio es un artista nato. En el penal dibuja sobre papel con bolígrafo y, cuando puede, colorea sus obras. Escribe también largas cartas. En una de ellas, enviada a sus compañeros el 22 de octubre de 2008, escribió: "¡Del tamaño de nuestra sentencia, de este mismo es el miedo que nos tienen!" No le falta razón: la monstruosidad de su condena es una advertencia a todos aquellos que se atreven a decir al poder: ¡no!

Uribe y las FARC se retroalimentan

February 16, 2009

Uribe Para Rato
The Truth About Colombia's New Emperor

By OSCAR GUARDIOLA-RIVERA


'We’re at war here’, said Luis, as we sat to share a coffee in one of Colombia’s most prestigious Law Schools. ‘Any talk of peace plays into the hands of the terrorists’, he developed. ‘It’s a lie and a distraction. You know they had their chance during the previous administration, and they wasted it. They don’t want peace. They want time to regroup and organize. Democratic security hit them hard. Now they say peace and human rights. Whoever listens to them now is naïve, or a collaborator’.

Luis’s message is clear and shared by many, perhaps the majority of Colombians: you don’t talk to terrorists; you hit them harder and keep hitting them until you knock them down. Peace talk, humanitarian agreements and so on are a dangerous distraction. It gives them time to breath. It follows that if you insist on talking about peace, if you are prepared to give the enemy a voice, any chance to prove that they are anything other than inhuman, no matter how good your intentions may be the fact is you take their side. This was the logic rehearsed by Colombian President Álvaro Uribe Vélez on Friday February 6th, when he publicly accused the tiny minority of Colombians who dare to disagree, of being ‘the intellectual bloc of the FARC guerrillas’. Without mentioning names, he said these intellectuals deliberately pretend that ‘democratic security’ achieves nothing. ‘These people keep talking about human rights all the time, just to frighten our soldiers and policemen’, he said. ‘The intellectual bloc of the FARC guerrillas goes to Europe and the United States and says: “Be careful! Uribe is Paramilitary. Do not approve his Free Trade Agreement. Uribe is Parmilitary and a human rights violator!”. But the intellectual bloc of the FARC guerrillas hit their heads against a wall of facts, because this is the government that has given back to Colombians their trust and confidence’, he added.

Clearly, not to all Colombians. A minority they may be, but a relentless one … and quite influential. It was thanks to them that earlier last week FARC decided unilaterally to free six people, among them policemen and politicians who had been in their power long before Mr Uribe became the sole purveyor of solid facts, unwavering confidence, and all other things sacred to his adoring Colombian fans. These policemen and representatives, systematically forgotten by administration after administration, including the present one, or remembered and abused every now and then for electoral purposes or during public acts of chest-beating, mass rallies that amount to no more than a huge collective act-out, were freed thanks to the decision of this minority of Colombians to reclaim their voice and use it. All they did was to address publicly and directly the FARC guerrillas through a series of letters, challenging the government’s pretend monopoly over the means to manage the conflict.

Make no mistake, these are no FARC sympathizers. Their letters contained the harshest criticism of FARC’s kidnapping practices and an absolute refusal to accept the idea that the cause of the people could be advanced through such means, or that they could be justified in any way by a self-appointed vanguard of the people. They speak of peace, but they are no naïve pacifists either. Their call for peace is militant, and their act makes explicit an absolute refusal to accept the government’s position that it is the sole holder of the means to deal with the conflict. In that sense, they reclaim force as their own.

By ‘means’, then, understand the means of force: languages and bodies. That is, the flesh and blood individuals who have suffered and continue to suffer because of the ongoing conflict and fight back: the kidnapped policemen and politicians, the 17 indigenous allegedly killed by FARC early this week, but also the body of Edwin Legarda Vasquez, husband of Ayda Quilcué, one of the organizers of the unarmed indigenous upraising that paralyzed the main routes of southern Colombia in December last year, shot dead by the Colombian army. For this minority of Colombians, about 25,000 of them now known as ‘Colombians for Peace’, these bodies and voices are also their own, rather than mere means to an end and the object of government’s or anybody else’s monopoly.

Furthermore, their position entails the acknowledgment that the government’s intent is, precisely, to ‘manage’ the conflict rather than solve it, and that this position is untenable and insufficient. In that respect, ‘Colombians for Peace’ challenge not only the government’s pretend monopoly over the means to deal with the conflict; their most significant challenge is to add an understanding about Colombia’s conflict that goes beyond the different and competing languages and perspectives. Put otherwise, they speak a truth about the conflict that extends over the different languages and bodies involved. They ask: ‘what does it mean to manage the conflict rather than solve it?’

Surprisingly, the answer to this riddle, this ‘public secret’, was revealed by Alan Jara, one of the politicians liberated last week. During the first press conference after his liberation, Jara declared that Uribe is convenient for the guerrillas because his stance generates crisis and creates divisions among Colombians, while the guerrillas are convenient for Uribe because without them, how could he accuse and stigmatize the minority that scares him so much? How could he turn human rights activists and scholars, journalists, members of the opposition, scientists, feminist leaders, and pretty much everyone who dares to disagree, by a sleight of hand, into terrorists? To ‘manage’ the conflict rather than to solve it means that the two parties have come to realize that their political existence and persistence depends on the existence and persistence of the other, and this in spite of or perhaps because of their loud protestations to the contrary, their alleged will to annihilate the opponent. Jara’s crucial suggestion is that the warriors continue to fight not because of their irreconcilable differences but rather because they are now too much alike. Without FARC there would be no need for ‘democratic security’, no need for the Uribistas’ extreme brand of right-wing politics, and hence no need for Uribe; and without Uribe, FARC has nothing left to justify its failure as a revolutionary vanguard.

In this sense, the fact that FARC has been around for such a long time is not a testimony to their endurance and tenacity but the opposite: since the true aim of a revolutionary group is to disappear and be replaced by the popular block it supposedly has helped to organize, its endurance as a purely militaristic unit (with all the consequences that follow from long-term involvement in the maintenance of an army of considerable size, with a hierarchical structure, and some measure of territorial control) testifies to its inability to carry the revolution to the end, its loss of political nerve. Conversely, the fact that successive Colombian governments always claim to be on the brink of recovering their ‘sovereignty’ over the entire territory, but at best this only means that some more or less well-off city dwellers can actually go to their fincas or countryhouses during the weekend, or drive to the Caribbean coast at the end of the year as part of a caravana, a motorcade led by armored tanquetas and heavy military presence on the main roads, entails that in the best of cases governments have the illusion, not the substance of empire.

This is the truth that ‘Colombians for Peace’ have dared to state. Ditto for the journalists Hollman Morris and Daniel Samper, suring and after last week’s liberations. In a Gaza-style attempt to stop any journalists from actually doing their job, Uribe’s government ordered a cordon sanitaire around the theatre of operations. And a theatre it was; since government provided neither the initiative (this belongs to ‘Colombians for Peace’, among them persecuted Senator Piedad Córdoba) nor the effective means (put forth by the International Red Cross and the government of Brazil), it collaborated as best it could. It provided the theatrics, the appearance of control, in the form of a military ring around the area, a secretive attitude towards journalists, and Air Force presence above 20,000 feet. In the process, as denounced by journalist Daniel Samper, it almost derailed the entire agreement, perhaps willingly; it also created the conditions that endangered the life of Radio France International correspondent Hollman Morris, a name already well-known to the authorities. Morris was inside the zone already, daring to give voice to the different actors of the conflict for a History Channel documentary. He does this, unlike most other journalists in the country, by actually going to the theatre of operations, with all the risks this implies, depending on his microphone and his camera rather than on a government’s press release.

Apparently, this is already bad enough. On top of that, he happened to be in the place where the liberations where going to occur, together with journalist Camilo Raigozo, of the left-wing weekly Voz. Whether he was there because he was given the coordinates, in which case he would be more intelligent than the government’s Intelligence, or just by coincidence, as he insists was the case, is irrelevant. What is relevant is to understand that his presence threatened the government’s attempt to monopolize and manage the information. He challenged the government’s pretend ‘control’ over the languages and bodies involved in Colombia’s long lasting conflict, FARC’s not entirely dissimilar gesture. In short, his real ‘crime’ was having disrupted the theatrics of the proceedings, based on secrecy and manufactured consent, thereby revealing the actual impotence of the parties.

These journalists, and ‘Colombians for Peace’, behave somewhat like the child in the fable about the Emperor’s New Clothes. They add truth, and the truth they add is threatening to power. But this isn’t the usual case of dissenters speaking truth to power; those in power and their sympathizers, allegedly a majority of Colombians, now converge in the protection of public secrecy. Rather, it is by refusing to participate in the theatrical montage of a war without end supporting the illusion of sovereignty and empire that they allow in a subversive truth: an emperor with no clothes on the one side, an armed force with no political teeth on the other. How then can we explain the prolonged duration of the conflict? How then to explain the intensification of the conflict? To find an answer we must listen to what the victims themselves say, Alan Jara for instance, whose statement was immediately dismissed by Uribe’s government as an example of Stockholm’s Syndrome.

With them, we shall conclude that what really threatens Uribe’s party, as much as the other party, is the actual possibility of an end to the conflict, since the absence of ‘their’ conflict would mean that they would have to start to think politically, that is to say, in terms of how to make the revolution a realistic project and what that could possibly mean, or else, to advance the progressive agenda contained in and announced in the Colombian constitution that Uribe has sworn twice to protect, but has somehow managed to sidestep with impunity not once but many times, in the name of ‘democratic security’. The latter is the name for the all-or-nothing war policy at the heart of government’s discourse –a policy that in its few moments of clarity seems reminiscent of Carl Schmitt’s doctrine of the katechon: the ‘decider’ who in the state of emergency replaces the Legislative and the Judiciary in defining what passes as the law, under the pretext of the defense of the realm against all sorts of harbingers of the end of days.

Americans got a taste of what that means under Bush Jr., and what a bad taste it was. They have now rejected it irrevocably. Colombians, on the other hand, seem intent on having Uribe para rato; at least for as long as he, ‘and there‘s no other but Him’, as my friend Luis would say, can stop the end of days from happening. Uribe is ready to change the Colombian constitution once more, and/or allow one of his appointees to rule for a while in order to guarantee the continuity of ‘democratic security’; the point is to keep up the appearance of democracy amidst fears of potentially apocalyptic threats, not its form and substance. A Sovereign gesture, as the crown jurist of the Third Reich would surely point out. However, as Walter Benjamin observed while debating Schmitt, what the Sovereign decider really fears is not the coming of the catastrophe he himself announces in order to remain in power and seek its deferment. What the Sovereign fears is last judgment, pronounced, in this case, by a minority of Colombians whose persistent defiance, in the face of real threats against their lives, remains a source of hope and inspiration.

Oscar Guardiola-Rivera lectures on international law and human rights at Birkbeck College, University of London. He sits at the Steering Board of the Birkbeck Institute for the Humanities. He is the author of Being Against the World: Rebellion and Constitution (2008).

Referendum en Venezuela



¿Por qué los venezolanos aprobaron ayer, en referendum, las enmiendas constitucionales que permiten la reelección de la totalidad de los funcionarios públicos?

¿Por qué le abrieron la puerta legal a Hugo Chávez para que pudiera gobernar otros 6 años más a partir de 2012?

Si nos creyeramos todos los comentarios sobre Venezuela que nos llegan a nosotros a partir de nuestros siempre imparciales y veraces medios de comunicación sólo podríamos concluir que:
1)Los venezolanos son masoquistas
2)El gobierno asigna a cada venezolano un soldado que lo encañona en el momento de emitir su voto
ó
3)Cada votante recibe a la salida un barril de petróleo después de sufragar

Dejémonos de sandeces y pongámonos a analizar el fenómeno seriamente.
¿Por qué los bolivarianos del PSUV volvieron a triunfar, esta vez con más del 54% de los sufragios --10% arriba de la oposición--?
¿Por qué Hugo Chávez mantiene una base tan sólida de apoyo?
La respuesta es evidente --para todo aquel que privilegie la información que nos proporcionan las estadísticas sobre indicadores socioeconómicos por encima de la cacofonía mediática nacional e internacional.

En los últimos 10 años de gobierno de Chávez:
a) se ha reducido la pobreza poco más por arriba de la mitad
b) la pobreza extrema se ha reducido en un 70%.
c) el índice Gini (mide la desigualdad) ha pasado de 47 a 41 --un cambio muy notable en la distribución de ingresos
d) ha bajado sustancialmente la desnutrición
e) se ha abierto el acceso a más personas a servicios de salud, educación, agua potable y drenaje
f) se ha erradicado el analfabetismo
g) ha bajado la mortandad infantil
i) se ha reducido considerablemente el desempleo

...entre otros logros

Ojo:
Lo arriba enumerado no está en disputa, son hechos respaldados por datos duros. Los opositores al régimen prefieren ignorar esta evidencia en lugar de sentarse seriamente a discutirla.

¿Fue toooodo lo anterior financiado por el gobierno a través de los ingresos del petróleo?
El petróleo fue una ayuda importante, de eso no cabe duda. Como lo evidenció la huelga patronal de PEVESA en 2003, sin el petróleo toda la economía venezolana se paraliza.

Sin embargo saltan a la vista algunos hechos:
a) Los sectores no petroleros de la economía han crecido a tasas superiores que los petroleros entre 2003 (al término de la huelga) y 2009.
b) El sector privado ha crecido a tasas superiores que el sector público a lo largo de este mismo periodo
c) Se ha reducido considerablemente la dependencia del gobierno --para su gasto-- en los ingresos petroleros... ¿cómo?... pues aumentando la recaudación a través de una política fiscal redistributiva --cobrando proporcionalmente más a aquellos que más ganan--, faltaba más [ójalai aprendieramos alguna lección de Venezuela]
d) Una buena parte de los ingresos petroleros han pasado a constituir las reservas con las que cuenta el gobierno --estimadas en más de $80 mil millones de USD-- lo cual le permitirá al país hacer frente a un periodo de vacas flacas (bajos precios internacionales de crudo).

Tampoco nos hagamos tarugos. La sociedad venezolana es compleja y el país enfrenta muy grandes retos en términos de seguridad y, sobre todo, inflación --en el último año se disparó a 30% pero parece que ya se ha estabilizado y en los últimos meses ha ido a la baja. Estos dos son, junto con la reconciliación social --desde el reconocimiento, en 2003, de la oposición de las presentes instituciones políticas ha ido en un lento pero seguro avance--, los más grandes retos del bolivarianismo en la actualidad.

Gran parte de esta información --con más detalle-- y más la podrán encontrar en el siguiente documento:
The Chávez Administration at 10 Years: The Economy and Social Indicators  

...elaborado por el Center for Economic Policy Research, con cede en Washington.

Recuerden que para debatir hay que estar informados...

¡Échenle un ojo!
¡Vale la pena quitarse las telarañas de los ojos!

viernes, 13 de febrero de 2009

El plan de rescate económico de Obama tiene fallas de origen

February 12, 2009
Trying to Revive the Bubble Economy:
Obama's Awful Financial Recovery Plan

By MICHAEL HUDSON


This is a major expansion of Dr Hudson’s piece that ran for some hours on yesterday’s site. AC/JSC

Martin Wolf started off his Financial Times column for February 11 with the bold question: “Has Barack Obama’s presidency already failed?” The stock market had a similar opinion, plunging 382 points. Having promised “change,” Mr. Obama is giving us more Clinton-Bush via Robert Rubin’s protégé, Tim Geithner. Tuesday’s $2.5 trillion Financial Stabilization Plan to re-inflate the Bubble Economy is basically an extension of the Bush-Paulson giveaway – yet more Rubinomics for financial insiders in the emerging Wall Street trusts. The financial system is to be concentrated into a cartel of just a few giant conglomerates to act as the economy’s central planners and resource allocators. This makes banks the big winners in the game of “chicken” they’ve been playing with Washington, a shakedown holding the economy hostage. “Give us what we want or we’ll plunge the economy into financial crisis.” Washington has given them $9 trillion so far, with promises now of another $2 trillion– and still counting.

A true reform – one designed to undo the systemic market distortions that led to the real estate bubble – would have set out to reverse the Clinton-Rubin repeal of the Glass-Steagall Act so as to prevent the corrupting conflicts of interest that have resulted in vertical trusts such as Citibank and Bank of America/Countrywide/Merrill Lynch. By unleashing these conglomerate grupos (to use the term popularized under Pinochet with Chicago Boy direction – a dress rehearsal of the mass financial bankruptcies they caused in Chile by the end of the 1970s) the Clinton administration enabled banks to merge with junk mortgage companies, junk-money managers, fictitious property appraisal companies, and law-evasion firms all designed to package debts to investors who trusted them enough to let them rake off enough commissions and capital gains to make their managers the world’s highest-paid economic planners.

Today’s economic collapse is the direct result of their planning philosophy. It actually was taught as “wealth creation” and still is, as supposedly more productive than the public regulation and oversight so detested by Wall Street and its Chicago School aficionados. The financial powerhouses created by this “free market” philosophy span the entire FIRE sector – finance, insurance and real estate, “financializing” housing and commercial property markets in ways guaranteed to make money by creating and selling debt. Mr. Obama’s advisors are precisely those of the Clinton Administration who supported trustification of the FIRE sector. This is the broad deregulatory medium in which today’s bad-debt disaster has been able to spread so much more rapidly than at any time since the 1920s.

The commercial banks have used their credit-creating power not to expand the production of goods and services or raise living standards but simply to inflate prices for real estate (making fortunes for their brokerage, property appraisal and insurance affiliates), stocks and bonds (making more fortunes for their investment bank subsidiaries), fine arts (whose demand is now essentially for trophies, degrading the idea of art accordingly) and other assets already in place.

The resulting dot.com and real estate bubbles were not inevitable, not economically necessary. They were financially engineered by the political deregulatory power acquired by banks corrupting Congress through campaign contributions and public relations “think tanks” (more in the character of doublethink tanks) to promote the perverse fiction that Wall Street can be and indeed is automatically self-regulating -- a travesty of Adam Smith’s “Invisible Hand.” This hand is better thought of as covert. The myth of “free markets” is now supposed to consist of governments withdrawing from planning and taxing wealth, so as to leave resource allocation and the economic surplus to bankers rather than elected public representatives. This is what classically is called oligarchy, not democracy.

This centralization of planning, debt creation and revenue-extracting power is defended as the alternative to Hayek’s road to serfdom. But it is itself the road to debt peonage, a.k.a. the post-industrial economy or “Information Economy.” The latter term is another euphemistic travesty in view of the kind of information the banking system has promoted in the junk accounting crafted by their accounting firms and tax lawyers (off-balance-sheet entities registered on offshore tax-avoidance islands), the AAA applause provided as “information” to investors by the bond-rating cartel, and indeed the national income and product accounts that depict the FIRE sector as being part of the “real” economy, not as an institutional wrapping of special interests and government-sanctioned privilege acting in an extractive rather than a productive way.

“Thanks for the bonuses,” bankers in the United States and England testified this week before Congress and Parliament. “We’ll keep the money, but rest assured that we are truly sorry for having to ask you for another few trillion dollars. At least you should remember our theme song: We are still better managers than the government, and the bulwark against government bureaucratic resource allocation.” This is the ideological Big Lie sold by the Chicago School “free market” celebration of dismantling government power over finance, all defended by complex math rivaling that of nuclear physics that the financial sector is part of the “real” economy automatically producing a fair and equitable equilibrium.

This is not bad news for stockholders of more local and relatively healthy banks (healthy in the sense of avoiding negative equity). Their stocks soared and were by far the major gainers on Tuesday’s stock market, while Wall Street’s large Bad Banks plunged to new lows. Solvent local banks are the sort that were normal prior to repeal of Glass Steagall. They are to be bought by the large “troubled” banks, whose “toxic loans” reflect a basically toxic operating philosophy. In other words, small banks who have made loans carefully will be sucked into Citibank, Bank of America, JP Morgan Chase and Wells Fargo – the Big Four or Five where the junk mortgages, junk CDOs and junk derivatives are concentrated, and have used Treasury money from the past bailout to buy out smaller banks that were not infected with such reckless financial opportunism. Even the Wall Street Journal editorialized regarding the Obama Treasury’s new “Public-Private Investment Fund” to pump a trillion dollars into this mess: “Mr. Geithner would be wise to put someone strong and independent in charge of this fund – someone who can say no to Congress and has no ties to Citigroup, Robert Rubin or Wall Street.”

None of this can solve today’s financial problem. The debt overhead far exceeds the economy’s ability to pay. If the banks would indeed do what Pres. Obama’s appointees are begging them to do and lend more, the debt burden would become even heavier and buying access to housing even more costly. When the banks look back fondly on what Alan Greenspan called “wealth creation,” we can see today that the less euphemistic terminology would be “debt creation.” This is the objective of the new bank giveaway. It threatens to spread the distortions that the large banks have introduced until the entire system presumably looks like Citibank, long the number-one offender of “stretching the envelope,” its euphemism for breaking the law bit by bit and daring government regulators and prosecutors to try and stop it and thereby plunging the U.S. financial system into crisis. This is the shakedown that is being played out this week. And the Obama administration blinked – as these same regulators did when they were in charge of the Clinton administration’s bank policy. So much for the promised change!

The three-pronged Treasury program seems to be only Stage One of a two-stage “dream recovery plan” for Wall Street. Enough hints have trickled out for the past three months in Wall Street Journal op-eds to tip the hand for what may be in store. Watch for the magic phrase “equity kicker,” first heard in the S&L mortgage crisis of the 1980s. It refers to the banker’s share of capital gains, that is, asset price inflation in Bubble #2 that the Recovery Program hopes to sponsor.

The first question to ask about any Recovery Program is, “Recovery for whom?” The answer given on Tuesday is, “For the people who design the Program and their constituency” – in this case, the bank lobby. The second question is, “Just what is it they want to ‘recover’?” The answer is, the Bubble Economy. For the financial sector it was a golden age. Having enjoyed the Greenspan Bubble that made them so rich, its managers would love to create yet more wealth for themselves by indebting the “real” economy yet further while inflating prices all over again to make new capital gains.

The problem for today’s financial elites is that it is not possible to inflate another bubble from today’s debt levels, widespread negative equity, and still-high level of real estate, stock and bond prices. No amount of new capital will induce banks to provide credit to real estate already over-mortgaged or to individuals and corporations already over-indebted. Moody’s and other leading professional observers have forecast property prices to keep on plunging for at least the next year, which is as far as the eye can see in today’s unstable conditions. So the smartest money is still waiting like vultures in the wings – waiting for government guarantees that toxic loans will pay off. Another no-risk private profit to be subsidized by public-sector losses.

While the Obama administration’s financial planners wring their hands in public and say “We feel your pain” to debtors at large, they know that the past ten years have been a golden age for the banking system and the rest of Wall Street. Like feudal lords claiming the economic surplus for themselves while administering austerity for the population at large, the wealthiest 1 per cent of the population has raised their appropriation of the nationwide returns to wealth – dividends, interest, rent and capital gains – from 37 per cent of the total ten years ago to 57 per cent five years ago and it seems nearly 70 per cent today. This is the highest proportion since records have been kept. We are approaching Russian kleptocratic levels.

The officials drawn from Wall Street who now control of the Treasury and Federal Reserve repeat the right-wing Big Lie: Poor “subprime families” have brought the system down, exploiting the rich by trying to ape their betters and live beyond their means. Taking out subprime loans and not revealing their actual ability to pay, the NINJA poor (no income, no job, no audit) signed up to obtain “liars’ loans” as no-documentation Alt-A loans are called in the financial junk-paper trade.

I learned the reality a few years ago in London, talking to a commercial banker. “We’ve had an intellectual breakthrough,” he said. “It’s changed our credit philosophy.”

“What is it?” I asked, imagining that he was about to come out with yet a new magical mathematics formula?

“The poor are honest,” he said, accompanying his words with his jaw dropping open as if to say, “Who would have guessed?”

The meaning was clear enough. The poor pay their debts as a matter of honor, even at great personal sacrifice and what today’s neoliberal Chicago School language would call uneconomic behavior. Unlike Donald Trump, they are less likely to walk away from their homes when market prices sink below the mortgage level. This sociological gullibility does not make economic sense, but reflects a group morality that has made them rich pickings for predatory lenders such as Countrywide, Wachovia and Citibank. So it’s not the “lying poor.” It’s the banksters’ fault after all!

For this elite the Bubble Economy was a deliberate policy they would love to recover. The problem is how to start a new bubble to make yet another fortune? The alternative is not so bad – to keep the bonuses, capital gains and golden parachutes they have given themselves, and run. But perhaps they can improve in Bubble Economy #2.

The Treasury’s newest Financial Stability Plan (Bailout 2.0) is only the first step. It aims at putting in place enough new bank-lending capacity to start inflating prices on credit all over again. But a new bubble can’t be started from today’s asset-price levels. How can the $10 to $20 trillion capital-gain run-up of the Greenspan years been repeated in an economy that is “all loaned up”?

One thing Wall Street knows is that in order to make money, asset prices not only need to rise, they have to go down again. Without going down, after all, how can they rise up? Without a crucifixion for the economy, how can there be a resurrection? The more frenetic the price fibrillation, the easier it is for computerized buy-and-sell programs to make money on options and derivatives.

So here’s the situation as I see it. The first objective is to preserve the wealth of the creditor class – Wall Street, the banks and the other financial vehicles that enrich the wealthiest 1 per cent and, to be fair within America’s emerging new financial oligarchy, the richest 10 per cent of the population. Stage One involves buying out their bad loans at a price that saves them from taking a loss. The money will be depicted to voters as a “loan,” to be repaid by banks extracting enough new debt charges in the new rigged game the Treasury is setting up. The current loss will be shifted the onto “taxpayers” and made up by new debtors – in both cases labor, onto whose shoulders the tax burden has been shifted steadily, step by step since 1980.

An “aggregator” bank (sounds like “alligator,” from the swamps of toxic waste) will buy the bad debts and put them in a public agency. The government calls this the “bad” bank. (This is Geithner’s first point.) But it does good for Wall Street – by buying loans that have gone bad, along with loans and derivative guarantees and swaps that never were good in the first place. If the private sector refuses to buy these bad loans at prices the banks are asking for, why should the government pretend that these debt claims are worth more. Vulture funds are said to be offering about what they were when Lehman Brothers went bankrupt: about 22 cents on the dollar. The banks are asking for 75 cents on the dollar. What will the government offer?

Perhaps the worst alternative is that is now being promoted by the banks and vulture investors in tandem: the government will guarantee the price at which private investors buy toxic financial waste from the banks. A vulture fund would be happy enough to pay 75 cents on the dollar for worthless junk if the government were to provide a guarantee. The Treasury and Federal Reserve pretend that they simply would be “providing liquidity” to “frozen markets.” But the problem is not liquidity and it is not subjective “market psychology.” It is “solvency,” that is, a realistic awareness that toxic waste and bad derivatives gambles are junk. Mr. Geithner has not been able to come to terms with how to value this – without bringing the Obama administration down in a wave of populist protest – any more than Mr. Paulson was able to carry out his original Tarp proposal along these lines.

The hardest task for today’s banksters is to revive opportunities for creditors to make a new killing. (It’s the economy that’s being killed, of course.) This seems to be the aim of the Public/Private investment company that Mr. Geithner is establishing as the second element in his plan. The easiest free lunch is to ride the wave of a new bubble – a fresh wave of asset-price inflation to be introduced to “cure” the problem of debt deflation.

Here’s how I imagine the ploy might work. Suppose a hapless family has bought a home for $500,000, with a full 100 per cent $500,000 adjustable-rate mortgage scheduled to reset this year at 8 per cent. Suppose too that the current market price will fall to $250,000, a loss of 50 per cent by yearend 2009. Sometime in mid 2010 would seem to be long enough for prices to decline by enough to make “recovery” possible – Bubble Economy 2.0. Without such a plunge, there will be no economy to “rescue,” no opportunity for Tim Geithner and Laurence Summers to “feel your pain” and pull out of their pocket the following package – a variant on the “cash for trash” swap, a public agency to acquire the $500,000 mortgage that is going bad, heading toward only a $250,000 market price.

The “bad bank” was not quite ready to be created this week, but the embryo is there. It will take the form of a public/private partnership (PPP) of the sort that Tony Blair made so notorious in Britain. And speaking of Mr. Blair, I am writing this from England, where almost every America-watcher I talk to has expressed amazement at Obama’s performance last week idealizing England’s counterpart to George Bush when it comes to unpopularity contests. Blair’s tenure in office was a horror story, not something to be congratulated for. He entered into the disastrous public/private partnership that doubled, tripled or quadrupled the cost of public projects by adding on a heavy financial overhead. If Obama does not realize how he shocked Britain and much of Europe with his praise, then he is in danger of foisting a similar public/private financialized “partnership” on the United States.

The new public/private institution will be financed with private funds – in fact, with the money now being given to re-capitalize America’s banks (headed by the Wall St. banks that have done so badly). Banks will use the Treasury money they have received by “borrowing” against their junk mortgages at or near par to buy shares in a new $5 trillion institution created along the lines of the unfortunate Fanny Mae and Freddie Mac. Its bonds will be guaranteed. (That’s the “public” part – “socializing” the risk.) The PPP institution will have the power to buy and renegotiate the mortgages that have passed into the hands of the government and other holders. This “Homeowner Rescue Trust” will use its private funding for the “socially responsible” purpose of “saving the taxpayer” and middle class homeowners by renegotiating the mortgage down from its original $500,000 to the new $250,000 market price.

Here’s the patter talk you can expect, with the usual euphemisms. The Homeowners Rescue PPP will appear as a veritable Savior Bank resurrected from the wreckage of Bubble #1. Its clients will be families strapped by their mortgage debt and feeling more and more desperate as the price of their major asset plummets more deeply into Negative Equity territory. To them, the new PPP will say: “We’ve got a deal to save you. We’ll renegotiate your mortgage down to the current market price, $250,000, and we’ll also lower your interest rate to just 5.50 per cent, the new rate. This will cut your monthly debt charges by nearly two thirds. Not only can you afford to stay in your home, you will escape from your negative equity.”

The family probably will say, “Great.” But they will have to make a concession. That’s where the new public/private partnership makes its killing. Funded with private money that will take the “risk” (and also reap the rewards), the Savior Bank will say to the family that agrees to renegotiate its mortgage: “Now that the government has absorbed a loss (in today’s travesty of “socializing” the financial system) while letting let you stay in your home, we need to recover the money that’s been lost. If we make you whole, we want to be made whole too. So when the time comes for you to sell your home or renegotiate your mortgage, our Homeowners Rescue PPP will receive the capital gain up to the original amount written off.”

In other words, if the homeowner sells the property for $400,000, the Homeowners Rescue PPP will get $150,000 of the capital gain. If the home sells for $500,000, the bank will get $250,000. And if it sells for more, thanks to some new clone of Alan Greenspan acting as bubblemeister, the capital gain will be split in some way. If the split is 50/50 and the home sells for $600,000, the owner will split the $100,000 further capital gain with the Homeowners Rescue PPP. It thus will make much more through its appropriation of capital gains (the new debt-fueled asset-price inflation being put in place) than it extracts in interest!

This would make Bubble 2.0 even richer for Wall Street than the Greenspan bubble! Last time around, it was the middle class that got the gains – even if new buyers had to enter a lifetime of debt peonage to buy higher-priced homes. It really was the bank that got the gains, of course, because mortgage interest charges absorbed the entire rental value and even the hoped-for price gain. But homeowners at least had a chance at the free ride, if they didn’t squander their money in refinancing their mortgages to “cash out” on their equity to support their living standards in a generation whose wage levels had stagnated since 1979. As Mr. Greenspan observed in testimony before Congress, a major reason why wages have not risen is that workers are afraid to strike or even to complain about being worked harder and harder for longer and longer hours (“raising productivity”), because they are one paycheck away from missing their mortgage payment – or, if renters, one paycheck or two away from homelessness.

This is the happy condition of normalcy that Wall Street’s financial planners would like to recover. This time around, they may not be obliged to make their gains in a way that also makes middle class homeowners rich. In the wake of Bubble Economy #1, today’s debt-strapped homeowners are willing to settle merely for a plan that leaves them in their homes! The Homeowners Rescue PPP can appropriate for its stockholder banks and other large investors the capital gains that have been the driving force of U.S. “wealth creation,” bubble-style. That is what the term “equity kicker” means.

This situation confronts the economy with a dilemma. The only policies deemed politically correct these days are those that make the situation worse: yet more government money in the hope that banks will create yet more credit/debt to raise house prices and make them even more unaffordable; credit/debt to inflate a new Bubble Economy #2.

Lobbyists for Wall Street’s enormous Bad Bank conglomerates are screaming that all real solutions to today’s debt problem and tax shift onto labor are politically incorrect, above all the time-honored debt write-downs to bring the debt burden within the ability to pay. That is what the market is supposed to do, after all, by bankruptcy in an anarchic collapse if not by more deliberate and targeted government policy. The Bad Banks, having demanded “free markets” all these years, fear a really free market when it threatens their bonuses and other takings. For Wall Street, free markets are “free” of public regulation against predatory lending; “free” of taxing the wealthy so as to shift the burden onto labor; “free” for the financial sector to wrap itself around the “real” economy like parasitic ivy around a tree to extract the surplus.

This is a travesty of freedom. As the premature neoliberal Adam Smith explained, “The government of an exclusive company of merchants, is, perhaps, the worst of all governments.” But worst of all is the “freedom” of today’s economic discussion from the wisdom of classical political economy and from historical experience regarding how societies through the ages have coped with the debt overhead.
How to save the economy from Wall Street



There is an alternative to ward all this off, and it is the classic definition of freedom from debt peonage and predatory credit. The only real solution to today’s debt overhang is a debt write-down. Until this occurs, debt service will crowd out spending on goods and services and there will be no recovery. Debt deflation will drag the economy down while assets are transferred further into the hands of the wealthiest 10 percent of the population, operating via the financial sector.

If Obama means what he says, he would use his office as a bully pulpit to urge repeal the present harsh creditor-oriented bankruptcy law sponsored by the banks and credit-card companies [and pushed through by then-Senator Joe Biden. Editors]. He would campaign to restore the long-term trend of laws favoring debtors rather than creditors, and introduce legislation to restore the practice of writing down debts to reflect the debtor’s ability to pay, imposing market reality to debts that are far in excess of realistic valuations.

A second policy would be to restore the power of state attorneys general to bring financial fraud charges against the most egregious mortgage lenders – the prosecutions that the Bush Administration got thrown out of court by claiming that under an 1864 National Bank Act clause, the federal government had the right to override state prosecutions of national banks – and then appointing a non-prosecutor to this enforcement position.

On the basis of reinstated fraud charges, the government might claw back the bank bonuses, salaries and bank earnings that represented the profits from America’s greatest financial and real estate fraud in history. And to prevent repetition of the past decade’s experience, the Obama Administration might help popularize a new psychology of debt. The government could encourage “the poor” to act as “economically” as Donald Trumps or Angelo Mozilos would do, making it clear that debt write-downs are a right.

Also to ward off repetition of the Bubble Economy, the Treasury could impose the “Tobin tax” of 1 per cent on purchases and options for stocks, bonds and foreign currency. Critics of this tax point out that it can be evaded by speculators trading offshore in the rights to securities held in U.S. accounts. But the government could simply refuse to provide deposit insurance and other support to institutions trading offshore, or simply could announce that trades in such “deposit receipts” for shares would not have legal standing. As for trades in derivatives, depository institutions – including conglomerates owning such banks – can simply be banned as inherently unsafe. If foreigners wish to speculate on financial horse races, let them.

Financial policy ultimately rests on tax policy. It is the ability to levy taxes, after all, that gives value to Treasury money (just as it is the inability to collect on debts that has depreciated the value of commercial bank deposits). It is easy enough for fiscal policy to prevent a new real estate bubble. Simply shift the tax system back to where it originally was, on the land’s site-rental value. The “free lunch” (what John Stuart Mill called the “unearned increment” of rising land prices, a gain that landlords made “in their sleep”) would serve as the tax base instead of burdening labor and industry with income taxes and sales taxes. This would achieve the kind of free market that Adam Smith, John Stuart Mill and Alfred Marshall described, and which the Progressive Era aimed to achieve with America’s first income tax in 1913. It would be a market free of the free lunch that Chicago Boys insist does not exist. But the recent Bubble Economy and today’s Bailout Sequel have been all about getting a free lunch.

A land tax would prevent housing prices from rising again. It is the most hated tax in America today, largely because of the disinformation campaign that has been mounted by the real estate interests and amplified by the banks that stand behind them. The reality is that taxing land appreciation rather than wages or corporate profits would save homeowners from having to take on so much debt in order to obtain housing. It would save the economy from seeing “wealth creation” take the form of the “unearned increment” being capitalized into higher bank loans with their associated carrying charges (interest and amortization).

The wealth tax originally fell mainly on real estate. The most immediate and politically feasible priority of the Obama Administration thus should be to repeal the Bush Administration’s drastic tax cuts for the top brackets and its moratorium on the estate tax. The aim should be to bring down the polarization between creditors and debtors that has concentrated over two-thirds of the returns to wealth in the richest 1 per cent of the population.

If alternatives to the Bubble Economy such as these are not promoted, we will know that promises of change were mere rhetoric, Tony Blair style. Mr. Geithner may have given the game away in his February 10 statement that “Access to public support is a privilege, not a right.” The literal meaning of “privilege” is “private law” (Lat. leges), a law to benefit individuals as a special interest separate from the public interest. The problem is that Mr. Geithner is seeking to save a system that creates no real jobs products. The debt that banks sell is not really a “product.” Extracting interest and receiving public bailouts to make financial gamblers whole is extractive, not productive.

The banking system often has been characterized as parasitic. The metaphor is appropriate on more than one plane. Most people think of parasites simply as leeches, draining nourishment from the host. But biological nature is more complex. In order for parasites to succeed they must first numb the host’s pain-warning system so that they can get a foothold. They then take control of the host’s brain. The trick the host into believing that the parasite is part of its own body, and indeed even its child, to be nurtured, protected and given preference. They turn the host into a zombie. So the problem we are facing is not “zombie banks,” but the ability of Wall Street to create a zombie economy.

This is what the financial sector has done vis-à-vis the economy at large. It depicts itself and the rest of the symbiotic FIRE sector as part of the “real” economy, so that its extraction of interest, economic rent and monopoly prices is payment for providing a “service”: the privilege of credit creation, landlordship and “corporate management. Like his predecessor Hank Paulson, Mr. Geithner claims that recovery cannot occur until the banking system is put back on its feet in sufficiently solvent and indeed, prosperous condition to “get credit flowing again,” he said. “Without credit, economies cannot grow at their potential.” But is the solution really to create yet more debt for the already debt-ridden U.S. economy? It was the Greenspan debt bubble that brought it to a halt! Interest and amortization charges on new debt will eats into the ability of consumers and companies to spend and invest. Claiming that economic recovery must be led by renewed debt creation threatens only to deepen debt dependency and further erode discretionary consumer spending power.

When it comes to cleaning up the Greenspan Bubble legacy by writing down homeowner mortgage debt, the Treasury proposal offers homeowners $50 billion – just 5 percent of the $10 trillion Wall Street bailout to date, and less than half the amount given to AIG to pay its hedge fund speculators on their derivative gambles. The Treasury has handed out $25 billion to each and every big bank, so just two of these banks alone got as much as the reported one-quarter of all homeowners in America suffering from Negative Equity on their homes and in need of mortgage renegotiation. Yet today’s economic shrinkage cannot be reversed without a recovery in consumer demand. The economy has lost the “virtual wealth” in higher-priced homes and the stock market, and must rely on after-tax earnings. But I see little concern for wage earners in the Treasury plan. Without debt relief, consumer spending and business investment will not recover.

This debt dimension is what the Treasury’s “recovery” plan leaves out of account. It seeks to recover the debt-bubble economy, not the real economy of production and consumption.


Michael Hudson is a former Wall Street economist. A Distinguished Research Professor at University of Missouri, Kansas City (UMKC), he is the author of many books, including Super Imperialism: The Economic Strategy of American Empire (new ed., Pluto Press, 2002) He can be reached via his website, mh@michael-hudson.com

jueves, 12 de febrero de 2009

Maravillas del neoliberalismo: Si no puede competir, ¡suicídese!

February 12, 2009

Neo-Liberal Terrorism in India:
The Largest Wave of Suicides in History
By P. SAINATH


The number of farmers who have committed suicide in India between 1997 and 2007 now stands at a staggering 182,936. Close to two-thirds of these suicides have occurred in five states (India has 28 states and seven union territories). The Big 5 – Maharashtra, Karnataka, Andhra Pradesh, Madhya Pradesh and Chattisgarh– account for just about a third of the country’s population but two-thirds of farmers’ suicides. The rate at which farmers are killing themselves in these states is far higher than suicide rates among non-farmers. Farm suicides have also been rising in some other states of the country.

It is significant that the count of farmers taking their lives is rising even as the numbers of farmers diminishes, that is, on a shrinking farmer base. As many as 8 million people quit farming between the two censuses of 1991 and 2001. The rate of people leaving farming has only risen since then, but we’ll only have the updated figure of farmers in the census of 2011.

These suicide data are official and tend to be huge underestimates, but they’re bad enough. Suicide data in India are collated by the National Crime Records Bureau (NCRB), a wing of the Ministry of Home Affairs, government of India. The NCRB itself seems to do little harm to the data. But the states where these are gathered leave out thousands from the definition of “farmer” and, thus, massage the numbers downward. For instance, women farmers are not normally accepted as farmers (by custom, land is almost never in their names). They do the bulk of work in agriculture – but are just “farmers’ wives.” This classification enables governments to exclude countless women farmer suicides. They will be recorded as suicide deaths – but not as “farmers’ suicides.” Likewise, many other groups, too, have been excluded from that list.

The spate of farm suicides – the largest sustained wave of such deaths recorded in history – accompanies India’s embrace of the brave new world of neoliberalism. Many reports on that process and how it has affected agriculture have been featured right here, on the Counterpunch site. The rate of farmers’ suicides has worsened particularly after 2001, by which time India was well down the WTO garden path in agriculture. The number of farmers’ suicides in the five years – 1997-2001 – was 78,737 (or 15,747 a year on average). The same figure for the five years 2002-06 was 87,567 (or 17,513 a year on average). That is, in the next five years after 2001, one farmer took his or her life every 30 minutes on average. The 2007 figures (detailed below) place that year, too, in the higher trend.

What do the farm suicides have in common? Those who have taken their lives were deep in debt – peasant households in debt doubled in the first decade of the neoliberal “economic reforms,” from 26 per cent of farm households to 48.6 per cent. We know that from National Sample Survey data. But in the worst states, the percentage of such households is far higher. For instance, 82 per cent of all farm households in Andhra Pradesh were in debt by 2001-02. Those who killed themselves were overwhelmingly cash crop farmers – growers of cotton, coffee, sugarcane, groundnut, pepper, vanilla. (Suicides are fewer among food crop farmers – that is, growers of rice, wheat, maize, pulses.) The brave new world philosophy mandated countless millions of Third World farmers forced to move from food crop cultivation to cash crop (the mantra of “export-led growth”). For millions of subsistence farmers in India, this meant much higher cultivation costs, far greater loans, much higher debt, and being locked into the volatility of global commodity prices. That’s a sector dominated by a handful of multinational corporations. The extent to which the switch to cash crops impacts on the farmer can be seen in this: it used to cost Rs.8,000 ?($165 today) roughly to grow an acre of paddy in Kerala. When many switched to vanilla, the cost per acre was (in 2003-04) almost Rs.150,000 ($3,000) an acre. (The dollar equals about 50 rupees.)

With giant seed companies displacing cheap hybrids and far cheaper and hardier traditional varieties with their own products, a cotton farmer in Monsanto’s net would be paying far more for seed than he or she ever dreamed they would. Local varieties and hybrids were squeezed out with enthusiastic state support. In 1991, you could buy a kilogram of local seed for as little as Rs.7 or Rs.9 in today’s worst affected region of Vidarbha. By 2003, you would pay Rs.350 -- ($7) -- for a bag with 450 grams of hybrid seed. By 2004, Monsanto’s partners in India were marketing a bag of 450 grams of Bt cotton seed for between Rs.1,650 and Rs.1,800 ($33 to $36). This price was brought down dramatically overnight due to strong governmental intervention in Andhra Pradesh, where the government changed after the 2004 elections. The price fell to around Rs.900 ($18) – still many times higher than 1991 or even 2003.

Meanwhile, inequality was the great man-eater among?the “Emerging Tiger” nations of the developing world. The predatory commercialization of the countryside devastated all other aspects of life for peasant farmer and landless workers. Health costs, for instance, skyrocketed. Many thousands of youngsters dropped out of both school and college to work on their parents’ farms (including many on scholarships). The average monthly per capita expenditure of the Indian farm household was just Rs.503 (ten dollars) by early this decade. Of that, 60 per cent roughly was spent on food and another 18 per cent on fuel, clothing and footwear.

Farmers, spending so much on food? To begin with, millions of small and marginal Indian farmers are net purchasers of food grain. They cannot produce enough to feed their families and have to work on the fields of others and elsewhere to meet the gap. Having to buy some of the grain they need on the market, they are profoundly affected by hikes in food prices, as has happened since 1991, and particularly sharply earlier this year. Hunger among those who produce food is a very real thing. Add to this the fact that the “per capita net availability” of food grain has fallen dramatically among Indians since the “reforms” began: from 510 grams per Indian in 1991, to 422 grams by 2005. (That’s not a drop of 88 grams. It’s a fall of 88 multiplied by 365 and then by one billion Indians.) As prof. Utsa Patnaik, India’s top economist on agriculture, has been constantly pointing out, the average poor family has about 100 kg less today than it did just ten years ago – while the elite eat like it’s going out of style. For many, the shift from food crop to cash crop makes it worse. At the end of the day, you can still eat your paddy. It’s tough, digesting cotton. Meanwhile, even the food crop sector is coming steadily under corporate price-rigging control. Speculation in the futures markets pushed up grain prices across the globe earlier this year.

Meanwhile, the neoliberal model that pushed growth through one kind of consumption also meant re-directing huge amounts of money away from rural credit to fuel the lifestyles of the aspiring elites of the cities (and countryside, too). Thousands of rural bank branches shut down during the 15 years from 1993-2007.

Even as incomes of the farmers crashed, so did the price they got for their cash crops, thanks to obscene subsidies to corporate and rich farmers in the West, from the U.S. and EU. Their battle over cotton subsidies alone (worth billions of dollars) destroyed cotton farmers not merely in India but in African nations such as Burkina Faso, Benin, Mali, and Chad. Meanwhile, all along, India kept reducing investment in agriculture (standard neoliberal procedure). Life was being made more and more impossible for small farmers.

As costs rose, credit dried up. Debt went out of control. Subsidies destroyed their prices. Starving agriculture of investment (worth billions of dollars each year) smashed the countryside. India even cut most of the few, pathetic life supports she had for her farmers. The mess was complete. From the late-’90s, the suicides began to occur at what then seemed a brisk rate.

In fact, India’s agrarian crisis can be summed up in five words (call it Ag Crisis 101): the drive toward corporate farming. The route (in five words): predatory commercialization of the countryside. The result: The biggest displacement in our history.

Corporations do not as yet have direct control of Indian farming land and do not carry out day-to-day operations directly. But they have sewn up every other sector, inputs, outlets, marketing, prices, and are heading for control of water as well (which states in India are busy privatizing in one guise or another).

The largest number of farm suicides is in the state of Maharashtra, home to the Mumbai Stock Exchange and with its capital Mumbai being home to 21 of India’s 51 dollar billionaires and over a fourth of the country’s 100,000 dollar millionaires. Mumbai shot to global attention when terrorists massacred 180 people in the city in a grisly strike in November. In the state of which Mumbai is capital, there have been 40,666 farmers’ suicides since 1995, with very little media attention.

Farmers’ suicides in Maharashtra crossed the 4,000-mark again in 2007, for the third time in four years, according to the National Crime Records Bureau. As many as 4,238 farmers took their lives in the state that year, the latest for which data are available,?accounting?for a fourth of all the 16,632 farmers’ suicides in the country. That national total represents a slight fall from the 17,060 farm suicides of 2006. But the broad trends of the past decade seem unshaken. Farm suicides in the country since 1997 now total 182,936.

To repeat, the five worst affected states?– Maharashtra, Andhra Pradesh, Karnataka, Madhya Pradesh and Chattisgarh?– account for two-thirds of all farmers’ suicides in India. Together, they saw 11,026 in 2007. Of these, Maharashtra alone accounted for?over 38 per cent. Of the Big 5, Andhra Pradesh saw a decline of 810 suicides against its 2006 total. Karnataka saw a rise of 415 over the same period. Madhya Pradesh (1,375) posted a decline of 112. But Chattisgarh’s 1,593 farm suicides mean an increase of 110 over 2006. Specific factors in these states nourish the problem. These are zones of highly diversified, commercialized agriculture where cash crops dominate. Water stress has been a common feature, and gets worse with the use of technologies such as Bt seed that demand huge amounts of water. High external inputs and input costs are also common, as also the use of chemicals and pesticides. Mindless deregulation dug a lot of graves, lit a lot of pyres.

Maharashtra registered a fall of 215 farm suicides in 2007. However, no other state even touches the 3,000 mark. And AP (with 1,797) and Karnataka (2,135) – the next two worst hit states – together do not cross Maharashtra’s 4,000-plus mark. A one-year dip of 221 occurred in 2005 too, in Maharashtra, only to be followed by an all-time high of 4,453 suicides in 2006. The state’s trend shows no turnaround and remains dismal.

Maharashtra’s 2007 figure of 4,238 follows one and a half years of farm “relief packages” worth around Rs.5,000 crore ($1 billion) and a prime ministerial visit in mid-2006 to the distressed Vidharbha region. The state has also seen a plethora of official reports, studies and commissions of inquiry over 2005-07, aimed at tackling the problem. However, the 12,617 farm suicides in the same years is its worst ever total for any three-year period since the state began recording such data in 1995. Indeed, farm suicides in Maharashtra since that year have crossed the 40,000 mark. The structural causes of that crisis seem untouched.

Nationally, farmers’ suicides between 2002-07 were worse than for the years 1997-2001. NCRB data for the whole country now exists from 1997-2007. In the five years till 2001, there were 15,747 farmers’ suicides a year on average. For the six years from 2002, that average is 17,366 farmers’ suicides each year. The increase is distressingly higher in the main crisis states.

P. Sainath is the rural affairs editor of The Hindu and is the author of Everybody Loves a Good Drought. A regular contributor to CounterPunch, he can be reached at psainath@vsnl.com.

miércoles, 11 de febrero de 2009

martes, 10 de febrero de 2009

viernes, 6 de febrero de 2009

El partido verde

A continuación unas imágenes que le hacen burla al Partido Verde Ecologista de México (PVEM), tarea por demás difícil dado que esta organización en sí ya es una caricatura de sí misma.

A diferencia de los partidos verdes de otras latitudes que suelen identificarse con las alas reformista (centro-izquierda) o antisistémica (izquierda)haciendo énfasis en incluir temas medio ambientales en la agenda pública, el PVEM es una excepción. Suele votar siempre con la derecha aunque en realidad carece completamente de ideología. Desde el 2000 suele asociarse con aquella agrupación (PAN o PRI) que le asegure conservar el registro y sus bancadas en las cámaras. Se aprovecha de una legislación partidista deficiente puesto que, es bien sabido, no cuenta con las simpatías de ningún sector del electorado. Cual parásito, su principal motivo existencial es seguir succionando recursos del erario.

Ahora se han convertido en los principales voceros de la instauración de la pena de muerte como sanción para determinados delitos penales en el país. ¿En qué lugar del mundo se ha visto que un partido verde abogue por la pena de muerte? Creo que no es necesario mencionar las implicaciones bárbaras, retrógradas y verdaderamente medievales de un sistema penal que permita la pena de muerte. El objeto expreso de los sistemas penitenciarios es la rehabilitación. Sabemos que este objetivo no se cumple en absoluto lo cuál es una clara invitación a hacer una reforma de nuestros sistemas penitenciarios, de procuración e impartición de justicia y a la misma ley penal vigente. Vaciar las cárceles a través de ejecuciones no es la solución. Mientras las desigualdades socio-económicas persistan y se siga criminalizando la pobreza es evidente que el sistema penitenciario siempre estará saturado y que nunca podrá hacerse una propuesta seria de rehabilitación.
¿Es realmente la pena de muerte un factor de disuación en la comisión de delitos? No lo creo. El verdadero factor de disuación es la aplicación de una sanción. Independientemente de qué tan severa sea la pena --ya es bastante severa, va de 20 a 40 años de prisión-- si las probabilidades de ser sancionado son mínimas dificilmente se reducirá, con la pena de muerte, la incidencia de delitos.

En todos los sentidos, abanderar la pena de muerte es un ejercicio claro de demagogia: propone una solución simplista, fácil y, sobre todo, criminal para un problema muy complejo. De no reformarse profundamente los sistemas de procuración e impartición de justicia para reducir las probabilidades de salir impune hasta por lo menos un 50% puedo garantizarles que a los secuestradores y otros criminales la pena de muerte les hará lo que el viento a Juárez. ¿Han oído el chiste del elefante que es capturado por la PGR y confiesa llorando: "...arréstenme, ¡¡yo soy el conejo!! ¡¡yo soy el conejo!!"? Cabría preguntarse cuantos elefantes serían ejecutados.







jueves, 5 de febrero de 2009

Thomas Paine, "The Age of Reason", part I, Paris, 1793-94

CHAPTER I - THE AUTHOR'S PROFESSION OF FAITH.

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 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 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 anything 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 priest-craft would be detected; and man would return to the pure, unmixed, and unadulterated belief of one God, and no more.

CHAPTER II - OF MISSIONS AND REVELATIONS.

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 shows 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 accuses 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 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 hand 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 carrying 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. [NOTE: It is, however, necessary to except the declamation which says that God 'visits the sins of the fathers upon the children'. This is contrary to every principle of moral justice.--Author.]

When I am told that the Koran was written in Heaven, and brought to Mahomet by an angel, the account comes to 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 chose 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 the 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.

CHAPTER III - CONCERNING THE CHARACTER OF JESUS CHRIST, AND HIS HISTORY.

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 practiced 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 anything else. Not a line of what is called the New Testament is of his 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 everything 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 this affair is the Jews. They are regularly descended from the people who lived in the time 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 priest-hood. 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 apprehension 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. [NOTE: The French work has here: "However this may be, for one or the other of these suppositions this virtuous reformer, this revolutionist, too little imitated, too much forgotten, too much misunderstood, lost his life.--Editor. (Conway)]

CHAPTER IV - OF THE BASES OF CHRISTIANITY.


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 afterwards 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 that their Satan made war against the Almighty, who defeated him, and confined him afterwards, 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 ways surprised to hear a snake talk; and the issue of this tete-a-tate 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--given him a triumph over the whole creation--damned all mankind by the eating of an apple, there 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 [NOTE: The French work has: "yielding to an unrestrained appetite.--Editor.] had eaten an apple.

CHAPTER V - EXAMINATION IN DETAIL OF THE PRECEDING BASES.

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 afterwards 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 is it capable of becoming the object of dismal admiration. [NOTE: The French work has "blind and" preceding dismal."--Editor.]

CHAPTER VI - OF THE TRUE THEOLOGY.

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 that 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 subject freely investigated. I therefore pass on to an examination of the books called the Old and the New Testament.

CHAPTER VII - EXAMINATION OF THE OLD TESTAMENT.


THESE books, beginning with Genesis and ending with Revelations, (which, by the bye, 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 the 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 out 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 call 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 is himself the actor or the witness; and consequently all the historical and anecdotal part 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 anything 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 Lords 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 chose to contradict the tradition. The account, however, is harmless; and this is more than can be said for 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 [NOTE: It must be borne in mind that by the "Bible" Paine always means the Old Testament alone.--Editer.] 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 own 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 oeconomical 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. [NOTE: 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 those books called the Prophets appertains altogether to poetry. It is fictitious, and often 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 those books is poetical measure. The instance I shall first produce is from Isaiah: --

"Hear, O ye heavens, and give ear, O earth
'T is 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 of 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.--Author.]

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 a later times have affixed a new idea, was the Bible word for poet, and the word 'propesytng' 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 afterwards, that Saul prophesied badly, that is, he performed his part badly; for it is said that an "evil spirit from God [NOTE: As thos; 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 sfiirit of God. I keep to my text. I keep to the meaning of the word prophesy. --Author.] came upon Saul, and he prophesied."

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 later times have affixed to it. The manner in which it is here used strips it of all religious meaning, and shews 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 the 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 there-fore 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 propliets, 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 laboured 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 honour 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 an 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 wilful alteration, are of themselves evidences that 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 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 greatest 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 dishonour my Creator by calling it by his name.

CHAPTER VIII - OF THE NEW TESTAMENT.


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 those 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. [NOTE: One of the few errors traceable to Paine's not having a Bible at hand while writing Part I. There is no indication that the family was poor, but the reverse may in fact be inferred.--Editer.]

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 the 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 no otherways 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 causes 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 ate of the apple, was not, that thou shalt surely be crucified, but, thou shale surely die. The sentence was 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 tactic, 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.

This 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 fine, 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 heads: 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 persons who saw them done, nor to the relating or recording of any discourse or conversation by those who heard 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 of revenue in pretended imitation of a person whose life was humility and poverty.

The invention of a 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 proxysm of the crucifixion, and the theory deduced therefrom, which was, that one person could stand in the place of another, and could perform meritorious services 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 of 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 has 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 should 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 doctrine 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 of 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 basis 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 thingitself. 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 redemptions, 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 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 out-law, as an out-cast, 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 endeavoured 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 govemment 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.

CHAPTER IX - IN WHAT THE TRUE REVELATION CONSISTS.

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 unto the other, is consistent only with the ignorance of those who know 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 a 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 into 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 end, 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 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 fine, 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.

CHAPTER X - CONCERNING GOD, AND THE LIGHTS CAST ON HIS EXISTENCE AND ATTRIBUTES BY THE BIBLE.

THE only idea man can affix to the name of God, is that of a first cause, the cause of all things. And, incomprehensibly 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 bigh,
With all the blue etherial 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;
Whilst 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, nor 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 that 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 of 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 gloominess of the subject 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.

CHAPTER XI - OF THE THEOLOGY OF THE CHRISTIANS; AND THE TRUE THEOLOGY.

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 man-ism 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 of 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 inventions;' 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 unierse is regulated and governed. Man cannot make principles, he can only discover them.

For example: Every person who looks at an almanack 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 an 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 an human invention. Man cannot invent any thing that is eternal and immutable; and the scientific principles he employs for this purpose must, 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 any thing else relating to the motion of the heavenly bodies, are contained chiefly in that part of science that 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 a rule and compass, it is called geometry; when applied to the construction of plans of 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 fine, 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 are unknown.

It may be said, that man can make or draw a triangle, and therefore a triangle is an 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 those 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, can act no 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 an 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 knowledge of that agency, so as to be able to apply it in practice, we might then say that another canonical book of the word of God had been discovered.

If man could alter the properties of the lever, so also could he alter the properties of the triangle: for a lever (taking that sort of lever which is called a steel-yard, for the sake of explanation) forms, when in motion, a triangle. The line it descends from, (one point of that line being in the fulcrum,) the line it descends to, and the chord of the arc, which the end of the lever describes in the air, are the three sides of a triangle. The other arm of the lever describes also a triangle; and the corresponding sides of those two triangles, calculated scientifically, or measured geometrically,--and also the sines, tangents, and secants generated from the angles, and geometrically measured,--have the same proportions to each other as the different weights have that will balance each other on the lever, leaving the weight of the lever out of the case.

It may also be said, that man can make a wheel and axis; that he can put wheels of different magnitudes together, and produce a mill. Still the case comes back to the same point, which is, that he did not make the principle that gives the wheels those powers. This principle is as unalterable as in the former cases, or rather it is the same principle under a different appearance to the eye.

The power that two wheels of different magnitudes have upon each other is in the same proportion as if the semi-diameter of the two wheels were joined together and made into that kind of lever I have described, suspended at the part where the semi-diameters join; for the two wheels, scientifically considered, are no other than the two circles generated by the motion of the compound lever.

It is from the study of the true theology that all our knowledge of science is derived; and it is from that knowledge that all the arts have originated.

The Almighty lecturer, by displaying the principles of science in the structure of the universe, has invited man to study and to imitation. It is as if he had said to the inhabitants of this globe that we call ours, "I have made an earth for man to dwell upon, and I have rendered the starry heavens visible, to teach him science and the arts. He can now provide for his own comfort, AND LEARN FROM MY MUNIFICENCE TO ALL, TO BE KIND TO EACH OTHER."

Of what use is it, unless it be to teach man something, that his eye is endowed with the power of beholding, to an incomprehensible distance, an immensity of worlds revolving in the ocean of space? Or of what use is it that this immensity of worlds is visible to man? What has man to do with the Pleiades, with Orion, with Sirius, with the star he calls the north star, with the moving orbs he has named Saturn, Jupiter, Mars, Venus, and Mercury, if no uses are to follow from their being visible? A less power of vision would have been sufficient for man, if the immensity he now possesses were given only to waste itself, as it were, on an immense desert of space glittering with shows.

It is only by contemplating what he calls the starry heavens, as the book and school of science, that he discovers any use in their being visible to him, or any advantage resulting from his immensity of vision. But when be contemplates the subject in this light, he sees an additional motive for saying, that nothing was made in vain; for in vain would be this power of vision if it taught man nothing.

CHAPTER XII - THE EFFECTS OF CHRISTIANISM ON EDUCATION; PROPOSED REFORMS.

As the Christian system of faith has made a revolution in theology, so also bas it made a revolution in the state of learning. That which is now called learning, was not learning originally. Learning does not consist, as the schools now make it consist, in the knowledge of languages, but in the knowledge of things to which language gives names.

The Greeks were a learned people, but learning with them did not consist in speaking Greek, any more than in a Roman's speaking Latin, or a Frenchman's speaking French, or an Englishman's speaking English. From what we know of the Greeks, it does not appear that they knew or studied any language but their own, and this was one cause of their becoming so learned; it afforded them more time to apply themselves to better studies. The schools of the Greeks were schools of science and philosophy, and not of languages; and it is in the knowledge of the things that science and philosophy teach that learning consists.

Almost all the scientific learning that now exists, came to us from the Greeks, or the people who spoke the Greek language. It therefore became necessary to the people of other nations, who spoke a different language, that some among them should learn the Greek language, in order that the learning the Greeks had might be made known in those nations, by translating the Greek books of science and philosophy into the mother tongue of each nation.

The study, therefore, of the Greek language (and in the same manner for the Latin) was no other than the drudgery business of a linguist; and the language thus obtained, was no other than the means, or as it were the tools, employed to obtain the learning the Greeks had. It made no part of the learning itself; and was so distinct from it as to make it exceedingly probable that the persons who had studied Greek sufficiently to translate those works, such for instance as Euclid's Elements, did not understand any of the learning the works contained.

As there is now nothing new to be learned from the dead languages, all the useful books being already translated, the languages are become useless, and the time expended in teaching and in learning them is wasted. So far as the study of languages may contribute to the progress and communication of knowledge (for it has nothing to do with the creation of knowledge) it is only in the living languages that new knowledge is to be found; and certain it is, that, in general, a youth will learn more of a living language in one year, than of a dead language in seven; and it is but seldom that the teacher knows much of it himself. The difficulty of learning the dead languages does not arise from any superior abstruseness in the languages themselves, but in their being dead, and the pronunciation entirely lost. It would be the same thing with any other language when it becomes dead. The best Greek linguist that now exists does not understand Greek so well as a Grecian plowman did, or a Grecian milkmaid; and the same for the Latin, compared with a plowman or a milkmaid of the Romans; and with respect to pronunciation and idiom, not so well as the cows that she milked. It would therefore be advantageous to the state of learning to abolish the study of the dead languages, and to make learning consist, as it originally did, in scientific knowledge.

The apology that is sometimes made for continuing to teach the dead languages is, that they are taught at a time when a child is not capable of exerting any other mental faculty than that of memory. But this is altogether erroneous. The human mind has a natural disposition to scientific knowledge, and to the things connected with it. The first and favourite amusement of a child, even before it begins to play, is that of imitating the works of man. It builds bouses with cards or sticks; it navigates the little ocean of a bowl of water with a paper boat; or dams the stream of a gutter, and contrives something which it calls a mill; and it interests itself in the fate of its works with a care that resembles affection. It afterwards goes to school, where its genius is killed by the barren study of a dead language, and the philosopher is lost in the linguist.

But the apology that is now made for continuing to teach the dead languages, could not be the cause at first of cutting down learning to the narrow and humble sphere of linguistry; the cause therefore must be sought for elsewhere. In all researches of this kind, the best evidence that can be produced, is the internal evidence the thing carries with itself, and the evidence of circumstances that unites with it; both of which, in this case, are not difficult to be discovered.

Putting then aside, as matter of distinct consideration, the outrage offered to the moral justice of God, by supposing him to make the innocent suffer for the guilty, and also the loose morality and low contrivance of supposing him to change himself into the shape of a man, in order to make an excuse to himself for not executing his supposed sentence upon Adam; putting, I say, those things aside as matter of distinct consideration, it is certain that what is called the christian system of faith, including in it the whimsical account of the creation--the strange story of Eve, the snake, and the apple--the amphibious idea of a man-god--the corporeal idea of the death of a god --the mythological idea of a family of gods, and the christian system of arithmetic, that three are one, and one is three, are all irreconcilable, not only to the divine gift of reason, that God has given to man, but to the knowledge that man gains of the power and wisdom of God by the aid of the sciences, and by studying the structure of the universe that God has made.

The setters up, therefore, and the advocates of the Christian system of faith, could not but foresee that the continually progressive knowledge that man would gain by the aid of science, of the power and wisdom of God, manifested in the structure of the universe, and in all the works of creation, would militate against, and call into question, the truth of their system of faith; and therefore it became necessary to their purpose to cut learning down to a size less dangerous to their project, and this they effected by restricting the idea of learning to the dead study of dead languages.

They not only rejected the study of science out of the christian schools, but they persecuted it; and it is only within about the last two centuries that the study has been revived. So late as 1610, Galileo, a Florentine, discovered and introduced the use of telescopes, and by applying them to observe the motions and appearances of the heavenly bodies, afforded additional means for ascertaining the true structure of the universe. Instead of being esteemed for these discoveries, he was sentenced to renounce them, or the opinions resulting from them, as a damnable heresy. And prior to that time Virgilius was condemned to be burned for asserting the antipodes, or in other words, that the earth was a globe, and habitable in every part where there was land; yet the truth of this is now too well known even to be told. [NOTE: I cannot discover the source of this statement concerning the ancient author whose Irish name Feirghill was Latinized into Virgilius. The British Museum possesses a copy of the work (Decalogiunt) which was the pretext of the charge of heresy made by Boniface, Archbishop of Mayence, against Virgilius, Abbot--bishop of Salzburg, These were leaders of the rival "British" and "Roman parties, and the British champion made a countercharge against Boniface of irreligious practices." Boniface had to express a "regret," but none the less pursued his rival. The Pope, Zachary II., decided that if his alleged "doctrine, against God and his soul, that beneath the earth there is another world, other men, or sun and moon," should be acknowledged by Virgilius, he should be excommunicated by a Council and condemned with canonical sanctions. Whatever may have been the fate involved by condemnation with "canonicis sanctionibus," in the middle of the eighth century, it did not fall on Virgilius. His accuser, Boniface, was martyred, 755, and it is probable that Virgilius harmonied his Antipodes with orthodoxy. The gravamen of the heresy seems to have been the suggestion that there were men not of the progeny of Adam. Virgilius was made Bishop of Salzburg in 768. He bore until his death, 789, the curious title, "Geometer and Solitary," or "lone wayfarer" (Solivagus). A suspicion of heresy clung to his memory until 1233, when he was raised by Gregory IX, to sainthood beside his accuser, St. Boniface. --Editor. (Conway)]

If the belief of errors not morally bad did no mischief, it would make no part of the moral duty of man to oppose and remove them. There was no moral ill in believing the earth was flat like a trencher, any more than there was moral virtue in believing it was round like a globe; neither was there any moral ill in believing that the Creator made no other world than this, any more than there was moral virtue in believing that he made millions, and that the infinity of space is filled with worlds. But when a system of religion is made to grow out of a supposed system of creation that is not true, and to unite itself therewith in a manner almost inseparable therefrom, the case assumes an entirely different ground. It is then that errors, not morally bad, become fraught with the same mischiefs as if they were. It is then that the truth, though otherwise indifferent itself, becomes an essential, by becoming the criterion that either confirms by corresponding evidence, or denies by contradictory evidence, the reality of the religion itself. In this view of the case it is the moral duty of man to obtain every possible evidence that the structure of the heavens, or any other part of creation affords, with respect to systems of religion. But this, the supporters or partizans of the christian system, as if dreading the result, incessantly opposed, and not only rejected the sciences, but persecuted the profersors. Had Newton or Descartes lived three or four hundred years ago, and pursued their studies as they did, it is most probable they would not have lived to finish them; and had Franklin drawn lightning from the clouds at the same time, it would have been at the hazard of expiring for it in flames.

Later times have laid all the blame upon the Goths and Vandals, but, however unwilling the partizans of the Christian system may be to believe or to acknowledge it, it is nevertheless true, that the age of ignorance commenced with the Christian system. There was more knowledge in the world before that period, than for many centuries afterwards; and as to religious knowledge, the Christian system, as already said, was only another species of mythology; and the mythology to which it succeeded, was a corruption of an ancient system of theism. [NOTE by Paine: It is impossible for us now to know at what time the heathen mythology began; but it is certain, from the internal evidence that it carries, that it did not begin in the same state or condition in which it ended. All the gods of that mythology, except Saturn, were of modern invention. The supposed reign of Saturn was prior to that which is called the heathen mythology, and was so far a species of theism that it admitted the belief of only one God. Saturn is supposed to have abdicated the govemment in favour of his three sons and one daughter, Jupiter, Pluto, Neptune, and Juno; after this, thousands of other gods and demigods were imaginarily created, and the calendar of gods increased as fast as the calendar of saints and the calendar of courts have increased since.

All the corruptions that have taken place, in theology and in religion have been produced by admitting of what man calls 'revealed religion.' The mythologists pretended to more revealed religion than the christians do. They had their oracles and their priests, who were supposed to receive and deliver the word of God verbally on almost all occasions.

Since then all corruptions down from Moloch to modem predestinarianism, and the human sacrifices of the heathens to the christian sacrifice of the Creator, have been produced by admitting of what is called revealed religion, the most effectual means to prevent all such evils and impositions is, not to admit of any other revelation than that which is manifested in the book of Creation., and to contemplate the Creation as the only true and real word of God that ever did or ever will exist; and every thing else called the word of God is fable and imposition.--Author.]

It is owing to this long interregnum of science, and to no other cause, that we have now to look back through a vast chasm of many hundred years to the respectable characters we call the Ancients. Had the progression of knowledge gone on proportionably with the stock that before existed, that chasm would have been filled up with characters rising superior in knowledge to each other; and those Ancients we now so much admire would have appeared respectably in the background of the scene. But the christian system laid all waste; and if we take our stand about the beginning of the sixteenth century, we look back through that long chasm, to the times of the Ancients, as over a vast sandy desert, in which not a shrub appears to intercept the vision to the fertile hills beyond.

It is an inconsistency scarcely possible to be credited, that any thing should exist, under the name of a religion, that held it to be irreligious to study and contemplate the structure of the universe that God had made. But the fact is too well established to be denied. The event that served more than any other to break the first link in this long chain of despotic ignorance, is that known by the name of the Reformation by Luther. From that time, though it does not appear to have made any part of the intention of Luther, or of those who are called Reformers, the Sciences began to revive, and Liberality, their natural associate, began to appear. This was the only public good the Reformation did; for, with respect to religious good, it might as well not have taken place. The mythology still continued the same; and a multiplicity of National Popes grew out of the downfal of the Pope of Christendom.

CHAPTER XIII - COMPARISON OF CHRISTIANISM WITH THE RELIGIOUS IDEAS INSPIRED BY NATURE.


HAVING thus shewn, from the internal evidence of things, the cause that produced a change in the state of learning, and the motive for substituting the study of the dead languages, in the place of the Sciences, I proceed, in addition to the several observations already made in the former part of this work, to compare, or rather to confront, the evidence that the structure of the universe affords, with the christian system of religion. But as I cannot begin this part better than by referring to the ideas that occurred to me at an early part of life, and which I doubt not have occurred in some degree to almost every other person at one time or other, I shall state what those ideas were, and add thereto such other matter as shall arise out of the subject, giving to the whole, by way of preface, a short introduction.

My father being of the quaker profession, it was my good fortune to have an exceedingly good moral education, and a tolerable stock of useful learning. Though I went to the grammar school, I did not learn Latin, not only because I had no inclination to learn languages, but because of the objection the quakers have against the books in which the language is taught. But this did not prevent me from being acquainted with the subjects of all the Latin books used in the school.

The natural bent of my mind was to science. I had some turn, and I believe some talent for poetry; but this I rather repressed than encouraged, as leading too much into the field of imagination. As soon as I was able, I purchased a pair of globes, and attended the philosophical lectures of Martin and Ferguson, and became afterwards acquainted with Dr. Bevis, of the society called the Royal Society, then living in the Temple, and an excellent astronomer.

I had no disposition for what was called politics. It presented to my mind no other idea than is contained in the word jockeyship. When, therefore, I turned my thoughts towards matters of government, I had to form a system for myself, that accorded with the moral and philosophic principles in which I had been educated. I saw, or at least I thought I saw, a vast scene opening itself to the world in the affairs of America; and it appeared to me, that unless the Americans changed the plan they were then pursuing, with respect to the government of England, and declared themselves independent, they would not only involve themselves in a multiplicity of new difficulties, but shut out the prospect that was then offering itself to mankind through their means. It was from these motives that I published the work known by the name of Common Sense, which is the first work I ever did publish, and so far as I can judge of myself, I believe I should never have been known in the world as an author on any subject whatever, had it not been for the affairs of America. I wrote Common Sense the latter end of the year 1775, and published it the first of January, 1776. Independence was declared the fourth of July following. [NOTE: The pamphlet Common Sense was first advertised, as "just published," on January 10, 1776. His plea for the Officers of Excise, written before leaving England, was printed, but not published until 1793. Despite his reiterated assertion that Common Sense was the first work he ever published the notion that he was "junius" still finds somr believers. An indirect comment on our Paine-Junians may be found in Part 2 of this work where Paine says a man capable of writing Homer "would not have thrown away his own fame by giving it to another." It is probable that Paine ascribed the Letters of Junius to Thomas Hollis. His friend F. Lanthenas, in his translation of the Age of Reason (1794) advertises his translation of the Letters of Junius from the English "(Thomas Hollis)." This he could hardly have done without consultation with Paine. Unfortunately this translation of Junius cannot be found either in the Bibliotheque Nationale or the British Museum, and it cannot be said whether it contains any attempt at an identification of Junius--Editor.]

Any person, who has made observations on the state and progress of the human mind, by observing his own, can not but have observed, that there are two distinct classes of what are called Thoughts; those that we produce in ourselves by reflection and the act of thinking, and those that bolt into the mind of their own accord. I have always made it a rule to treat those voluntary visitors with civility, taking care to examine, as well as I was able, if they were worth entertaining; and it is from them I have acquired almost all the knowledge that I have. As to the learning that any person gains from school education, it serves only, like a small capital, to put him in the way of beginning learning for himself afterwards. Every person of learning is finally his own teacher; the reason of which is, that principles, being of a distinct quality to circumstances, cannot be impressed upon the memory; their place of mental residence is the understanding, and they are never so lasting as when they begin by conception. Thus much for the introductory part.

From the time I was capable of conceiving an idea, and acting upon it by reflection, I either doubted the truth of the christian system, or thought it to be a strange affair; I scarcely knew which it was: but I well remember, when about seven or eight years of age, hearing a sermon read by a relation of mine, who was a great devotee of the church, upon the subject of what is called Redemption by the death of the Son of God. After the sermon was ended, I went into the garden, and as I was going down the garden steps (for I perfectly recollect the spot) I revolted at the recollection of what I had heard, and thought to myself that it was making God Almighty act like a passionate man, that killed his son, when he could not revenge himself any other way; and as I was sure a man would be hanged that did such a thing, I could not see for what purpose they preached such sermons. This was not one of those kind of thoughts that had any thing in it of childish levity; it was to me a serious reflection, arising from the idea I had that God was too good to do such an action, and also too almighty to be under any necessity of doing it. I believe in the same manner to this moment; and I moreover believe, that any system of religion that has anything in it that shocks the mind of a child, cannot be a true system.

It seems as if parents of the christian profession were ashamed to tell their children any thing about the principles of their religion. They sometimes instruct them in morals, and talk to them of the goodness of what they call Providence; for the Christian mythology has five deities: there is God the Father, God the Son, God the Holy Ghost, the God Providence, and the Goddess Nature. But the christian story of God the Father putting his son to death, or employing people to do it, (for that is the plain language of the story,) cannot be told by a parent to a child; and to tell him that it was done to make mankind happier and better, is making the story still worse; as if mankind could be improved by the example of murder; and to tell him that all this is a mystery, is only making an excuse for the incredibility of it.

How different is this to the pure and simple profession of Deism! The true deist has but one Deity; and his religion consists in contemplating the power, wisdom, and benignity of the Deity in his works, and in endeavouring to imitate him in every thing moral, scientifical, and mechanical.

The religion that approaches the nearest of all others to true Deism, in the moral and benign part thereof, is that professed by the quakers: but they have contracted themselves too much by leaving the works of God out of their system. Though I reverence their philanthropy, I can not help smiling at the conceit, that if the taste of a quaker could have been consulted at the creation, what a silent and drab-colored creation it would have been! Not a flower would have blossomed its gaieties, nor a bird been permitted to sing.

Quitting these reflections, I proceed to other matters. After I had made myself master of the use of the globes, and of the orrery, [NOTE by Paine: As this book may fall into the bands of persons who do not know what an orrery is, it is for their information I add this note, as the name gives no idea of the uses of the thing. The orrery has its name from the person who invented it. It is a machinery of clock-work, representing the universe in miniature: and in which the revolution of the earth round itself and round the sun, the revolution of the moon round the earth, the revolution of the planets round the sun, their relative distances from the sun, as the center of the whole system, their relative distances from each other, and their different magnitudes, are represented as they really exist in what we call the heavens. --Auther.] and conceived an idea of the infinity of space, and of the eternal divisibility of matter, and obtained, at least, a general knowledge of what was called natural philosophy, I began to compare, or, as I have before said, to confront, the internal evidence those things afford with the christian system of faith.

Though it is not a direct article of the christian system that this world that we inhabit is the whole of the habitable creation, yet it is so worked up therewith, from what is called the Mosaic account of the creation, the story of Eve and the apple, and the counterpart of that story, the death of the Son of God, that to believe otherwise, that is, to believe that God created a plurality of worlds, at least as numerous as what we call stars, renders the christian system of faith at once little and ridiculous; and scatters it in the mind like feathers in the air. The two beliefs can not be held together in the same mind; and he who thinks that be believes both, has thought but little of either.

Though the belief of a plurality of worlds was familiar to the ancients, it is only within the last three centuries that the extent and dimensions of this globe that we inhabit have been ascertained. Several vessels, following the tract of the ocean, have sailed entirely round the world, as a man may march in a circle, and come round by the contrary side of the circle to the spot he set out from. The circular dimensions of our world, in the widest part, as a man would measure the widest round of an apple, or a ball, is only twenty-five thousand and twenty English miles, reckoning sixty-nine miles and an half to an equatorial degree, and may be sailed round in the space of about three years. [NOTE by Paine: Allowing a ship to sail, on an average, three miles in an hour, she would sail entirely round the world in less than one year, if she could sail in a direct circle, but she is obliged to follow the course of the ocean.--Author.]

A world of this extent may, at first thought, appear to us to be great; but if we compare it with the immensity of space in which it is suspended, like a bubble or a balloon in the air, it is infinitely less in proportion than the smallest grain of sand is to the size of the world, or the finest particle of dew to the whole ocean, and is therefore but small; and, as will be hereafter shown, is only one of a system of worlds, of which the universal creation is composed.

It is not difficult to gain some faint idea of the immensity of space in which this and all the other worlds are suspended, if we follow a progression of ideas. When we think of the size or dimensions of, a room, our ideas limit themselves to the walls, and there they stop. But when our eye, or our imagination darts into space, that is, when it looks upward into what we call the open air, we cannot conceive any walls or boundaries it can have; and if for the sake of resting our ideas we suppose a boundary, the question immediately renews itself, and asks, what is beyond that boundary? and in the same manner, what beyond the next boundary? and so on till the fatigued imagination returns and says, there is no end. Certainly, then, the Creator was not pent for room when he made this world no larger than it is; and we have to seek the reason in something else.

If we take a survey of our own world, or rather of this, of which the Creator has given us the use as our portion in the immense system of creation, we find every part of it, the earth, the waters, and the air that surround it, filled, and as it were crouded with life, down from the largest animals that we know of to the smallest insects the naked eye can behold, and from thence to others still smaller, and totally invisible without the assistance of the microscope. Every tree, every plant, every leaf, serves not only as an habitation, but as a world to some numerous race, till animal existence becomes so exceedingly refined, that the effluvia of a blade of grass would be food for thousands.

Since then no part of our earth is left unoccupied, why is it to be supposed that the immensity of space is a naked void, lying in eternal waste? There is room for millions of worlds as large or larger than ours, and each of them millions of miles apart from each other.

Having now arrived at this point, if we carry our ideas only one thought further, we shall see, perhaps, the true reason, at least a very good reason for our happiness, why the Creator, instead of making one immense world, extending over an immense quantity of space, has preferred dividing that quantity of matter into several distinct and separate worlds, which we call planets, of which our earth is one. But before I explain my ideas upon this subject, it is necessary (not for the sake of those that already know, but for those who do not) to show what the system of the universe is.

CHAPTER XIV - SYSTEM OF THE UNIVERSE.

THAT part of the universe that is called the solar system (meaning the system of worlds to which our earth belongs, and of which Sol, or in English language, the Sun, is the center) consists, besides the Sun, of six distinct orbs, or planets, or worlds, besides the secondary bodies, called the satellites, or moons, of which our earth has one that attends her in her annual revolution round the Sun, in like manner as the other satellites or moons, attend the planets or worlds to which they severally belong, as may be seen by the assistance of the telescope.

The Sun is the center round which those six worlds or planets revolve at different distances therefrom, and in circles concentric to each other. Each world keeps constantly in nearly the same tract round the Sun, and continues at the same time turning round itself, in nearly an upright position, as a top turns round itself when it is spinning on the ground, and leans a little sideways.

It is this leaning of the earth (231/2 degrees) that occasions summer and winter, and the different length of days and nights. If the earth turned round itself in a position perpendicular to the plane or level of the circle it moves in round the Sun, as a top turns round when it stands erect on the ground, the days and nights would be always of the same length, twelve hours day and twelve hours night, and the season would be uniformly the same throughout the year.

Every time that a planet (our earth for example) turns round itself, it makes what we call day and night; and every time it goes entirely round the Sun, it makes what we call a year, consequently our world turns three hundred and sixty-five times round itself, in going once round the Sun.

The names that the ancients gave to those six worlds, and which are still called by the same names, are Mercury, Venus, this world that we call ours, Mars, Jupitcr, and Saturn. They appear larger to the eye than the stars, being many million miles nearer to our earth than any of the stars are. The planet Venus is that which is called the evening star, and sometimes the morning star, as she happens to set after, or rise before the Sun, which in either case is never more than three hours.

The Sun as before said being the center, the planet or world nearest the Sun is Mercury; his distance from the Sun is thirty-four million miles, and he moves round in a circle always at that distance from the Sun, as a top may be supposed to spin round in the tract in wliich a horse goes in a mill. The second world is Venus; she is fifty-seven million miles distant from the Sun, and consequently moves round in a circle much greater than that of Mercury. The third world is this that we inhabit, and which is eighty-eight million miles distant from the Sun, and consequently moves round in a circle greater than that of Venus. The fourth world is Mars; he is distant from the sun one hundred and thirty-four million miles, and consequently moves round in a circle greater than that of our earth. The fifth is Jupiter; he is distant from the Sun five hundred and fifty-seven million miles, and consequently moves round in a circle greater than that of Mars. The sixth world is Saturn; he is distant from the Sun seven hundred and sixty-three million miles, and consequently moves round in a circle that surrounds the circles or orbits of all the other worlds or planets.

The space, therefore, in the air, or in the immensity of space, that our solar system takes up for the several worlds to perform their revolutions in round the Sun, is of the extent in a strait lirie of the whole diameter of the orbit or circle in which Saturn moves round the Sun, which being double his distance from the Sun, is fifteen hundred and twenty-six million miles; and its circular extent is nearly five thousand million; and its globical content is almost three thousand five hundred million times three thousand five hundred million square miles. [NOTE by Paine: If it should be asked, how can man know these things? I have one plain answer to give, which is, that man knows how to calculate an eclipse, and also how to calculate to a minute of time when the planet Venus, in making her revolutions round the Sun, will come in a strait line between our earth and the Sun, and will appear to us about the size of a large pea passing across the face of the Sun. This happens but twice in about a hundred years, at the distance of about eight years from each other, and has happened twice in our time, both of which were foreknown by calculation. It can also be known when they will happen again for a thousand years to come, or to any other portion of time. As therefore, man could not be able to do these things if he did not understand the solar system, and the manner in which the revolutions of the several planets or worlds are performed, the fact of calculating an eclipse, or a transit of Venus, is a proof in point that the knowledge exists; and as to a few thousand, or even a few million miles, more or less, it makes scarcely any sensible difference in such immense distances.--Author.]

But this, immense as it is, is only one system of worlds. Beyond this, at a vast distance into space, far beyond all power of calculation, are the stars called the fixed stars. They are called fixed, because they have no revolutionary motion, as the six worlds or planets have that I have been describing. Those fixed stars continue always at the same distance from each other, and always in the same place, as the Sun does in the center of our system. The probability, therefore, is that each of those fixed stars is also a Sun, round which another system of worlds or planets, though too remote for us to discover, performs its revolutions, as our system of worlds does round our central Sun. By this easy progression of ideas, the immensity of space will appear to us to be filled with systems of worlds; and that no part of space lies at waste, any more than any part of our globe of earth and water is left unoccupied.

Having thus endeavoured to convey, in a familiar and easy manner, some idea of the structure of the universe, I return to explain what I before alluded to, namely, the great benefits arising to man in consequence of the Creator having made a Plurality of worlds, such as our system is, consisting of a central Sun and six worlds, besides satellites, in preference to that of creating one world only of a vast extent.

CHAPTER XV - ADVANTAGES OF THE EXISTENCE OF MANY WORLDS IN EACH SOLAR SYSTEM.


IT is an idea I have never lost sight of, that all our knowledge of science is derived from the revolutions (exhibited to our eye and from thence to our understanding) which those several planets or worlds of which our system is composed make in their circuit round the Sun.

Had then the quantity of matter which these six worlds contain been blended into one solitary globe, the consequence to us would have been, that either no revolutionary motion would have existed, or not a sufficiency of it to give us the ideas and the knowledge of science we now have; and it is from the sciences that all the mechanical arts that contribute so much to our earthly felicity and comfort are derived.

As therefore the Creator made nothing in vain, so also must it be believed that be organized the structure of the universe in the most advantageous manner for the benefit of man; and as we see, and from experience feel, the benefits we derive from the structure of the universe, formed as it is, which benefits we should not have had the opportunity of enjoying if the structure, so far as relates to our system, had been a solitary globe, we can discover at least one reason why a plurality of worlds has been made, and that reason calls forth the devotional gratitude of man, as well as his admiration.

But it is not to us, the inhabitants of this globe, only, that the benefits arising from a plurality of worlds are limited. The inhabitants of each of the worlds of which our system is composed, enjoy the same opportunities of knowledge as we do. They behold the revolutionary motions of our earth, as we behold theirs. All the planets revolve in sight of each other; and, therefore, the same universal school of science presents itself to all.

Neither does the knowledge stop here. The system of worlds next to us exhibits, in its revolutions, the same principles and school of science, to the inhabitants of their system, as our system does to us, and in like manner throughout the immensity of space.

Our ideas, not only of the almightiness of the Creator, but of his wisdom and his beneficence, become enlarged in proportion as we contemplate the extent and the structure of the universe. The solitary idea of a solitary world, rolling or at rest in the immense ocean of space, gives place to the cheerful idea of a society of worlds, so happily contrived as to administer, even by their motion, instruction to man. We see our own earth filled with abundance; but we forget to consider how much of that abundance is owing to the scientific knowledge the vast machinery of the universe has unfolded.

CHAPTER XVI - APPLICATION OF THE PRECEDING TO THE SYSTEM OF THE CHRISTIANS.

BUT, in the midst of those reflections, what are we to think of the christian system of faith that forms itself upon the idea of only one world, and that of no greater extent, as is before shown, than twenty-five thousand miles. An extent which a man, walking at the rate of three miles an hour for twelve hours in the day, could he keep on in a circular direction, would walk entirely round in less than two years. Alas! what is this to the mighty ocean of space, and the almighty power of the Creator!

From whence then could arise the solitary and strange conceit that the Almighty, who had millions of worlds equally dependent on his protection, should quit the care of all the rest, and come to die in our world, because, they say, one man and one woman had eaten an apple! And, on the other hand, are we to suppose that every world in the boundless creation had an Eve, an apple, a serpent, and a redeemer? In this case, the person who is irreverently called the Son of God, and sometimes God himself, would have nothing else to do than to travel from world to world, in an endless succession of death, with scarcely a momentary interval of life.

It has been by rejecting the evidence, that the word, or works of God in the creation, affords to our senses, and the action of our reason upon that evidence, that so many wild and whimsical systems of faith, and of religion, have been fabricated and set up. There may be many systems of religion that so far from being morally bad are in many respects morally good: but there can be but ONE that is true; and that one ncccssarily must, as it ever will, be in all things consistent with the ever existing word of God that we behold in his works. But such is the strange construction of the christian system of faith, that every evidence the heavens affords to man, either directly contradicts it or renders it absurd.

It is possible to believe, and I always feel pleasure in encouraging myself to believe it, that there have been men in the world who persuaded themselves that what is called a pious fraud, might, at least under particular circumstances, be productive of some good. But the fraud being once established, could not afterwards be explained; for it is with a pious fraud as with a bad action, it begets a calamitous necessity of going on.

The persons who first preached the christian system of faith, and in some measure combined with it the morality preached by Jesus Christ, might persuade themselves that it was better than the heathen mythology that then prevailed. From the first preachers the fraud went on to the second, and to the third, till the idea of its being a pious fraud became lost in the belief of its being true; and that belief became again encouraged by the interest of those who made a livelihood by preaching it.

But though such a belief might, by such means, be rendered almost general among the laity, it is next to impossible to account for the continual persecution carried on by the church, for several hundred years, against the sciences, and against the professors of science, if the church had not some record or tradition that it was originally no other than a pious fraud, or did not foresee that it could not be maintained against the evidence that the structure of the universe afforded.

CHAPTER XVII - OF THE MEANS EMPLOYED IN ALL TIME, AND ALMOST UNIVERSALLY, TO DECEIVE THE PEOPLES.


HAVING thus shown the irreconcileable inconsistencies between the real word of God existing in the universe, and that which is called the word of God, as shown to us in a printed book that any man might make, I proceed to speak of the three principal means that have been employed in all ages, and perhaps in all countries, to impose upon mankind.

Those three means are Mystery, Miracle, and Prophecy, The first two are incompatible with true religion, and the third ought always to be suspected.

With respect to Mystery, everything we behold is, in one sense, a mystery to us. Our own existence is a mystery: the whole vegetable world is a mystery. We cannot account how it is that an acorn, when put into the ground, is made to develop itself and become an oak. We know not how it is that the seed we sow unfolds and multiplies itself, and returns to us such an abundant interest for so small a capital.

The fact however, as distinct from the operating cause, is not a mystery, because we see it; and we know also the means we are to use, which is no other than putting the seed in the ground. We know, therefore, as much as is necessary for us to know; and that part of the operation that we do not know, and which if we did, we could not perform, the Creator takes upon himself and performs it for us. We are, therefore, better off than if we had been let into the secret, and left to do it for ourselves.

But though every created thing is, in this sense, a mystery, the word mystery cannot be applied to moral truth, any more than obscurity can be applied to light. The God in whom we believe is a God of moral truth, and not a God of mystery or obscurity. Mystery is the antagonist of truth. It is a fog of human invention that obscures truth, and represents it in distortion. Truth never invelops itself in mystery; and the mystery in which it is at any time enveloped, is the work of its antagonist, and never of itself.

Religion, therefore, being the belief of a God, and the practice of moral truth, cannot have connection with mystery. The belief of a God, so far from having any thing of mystery in it, is of all beliefs the most easy, because it arises to us, as is before observed, out of necessity. And the practice of moral truth, or, in other words, a practical imitation of the moral goodness of God, is no other than our acting towards each other as he acts benignly towards all. We cannot serve God in the manner we serve those who cannot do without such service; and, therefore, the only idea we can have of serving God, is that of contributing to the happiness of the living creation that God has made. This cannot be done by retiring ourselves from the society of the world, and spending a recluse life in selfish devotion.

The very nature and design of religion, if I may so express it, prove even to demonstration that it must be free from every thing of mystery, and unincumbered with every thing that is mysterious. Religion, considered as a duty, is incumbent upon every living soul alike, and, therefore, must be on a level to the understanding and comprehension of all. Man does not learn religion as he learns the secrets and mysteries of a trade. He learns the theory of religion by reflection. It arises out of the action of his own mind upon the things which he sees, or upon what he may happen to hear or to read, and the practice joins itself thereto.

When men, whether from policy or pious fraud, set up systems of religion incompatible with the word or works of God in the creation, and not only above but repugnant to human comprehension, they were under the necessity of inventing or adopting a word that should serve as a bar to all questions, inquiries and speculations. The word mystery answered this purpose, and thus it has happened that religion, which is in itself without mystery, has been corrupted into a fog of mysteries.

As mystery answered all general purposes, miracle followed as an occasional auxiliary. The former served to bewilder the mind, the latter to puzzle the senses. The one was the lingo, the other the legerdemain.

But before going further into this subject, it will be proper to inquire what is to be understood by a miracle.

In the same sense that every thing may be said to be a mystery, so also may it be said that every thing is a miracle, and that no one thing is a greater miracle than another. The elephant, though larger, is not a greater miracle than a mite: nor a mountain a greater miracle than an atom. To an almighty power it is no more difficult to make the one than the other, and no more difficult to make a million of worlds than to make one. Every thing, therefore, is a miracle, in one sense; whilst, in the other sense, there is no such thing as a miracle. It is a miracle when compared to our power, and to our comprehension. It is not a miracle compared to the power that performs it. But as nothing in this description conveys the idea that is affixed to the word miracle, it is necessary to carry the inquiry further.

Mankind have conceived to themselves certain laws, by which what they call nature is supposed to act; and that a miracle is something contrary to the operation and effect of those laws. But unless we know the whole extent of those laws, and of what are commonly called the powers of nature, we are not able to judge whether any thing that may appear to us wonderful or miraculous, be within, or be beyond, or be contrary to, her natural power of acting.

The ascension of a man several miles high into the air, would have everything in it that constitutes the idea of a miracle, if it were not known that a species of air can be generated several times lighter than the common atmospheric air, and yet possess elasticity enough to prevent the balloon, in which that light air is inclosed, from being compressed into as many times less bulk, by the common air that surrounds it. In like manner, extracting flashes or sparks of fire from the human body, as visibly as from a steel struck with a flint, and causing iron or steel to move without any visible agent, would also give the idea of a miracle, if we were not acquainted with electricity and magnetism; so also would many other experiments in natural philosophy, to those who are not acquainted with the subject. The restoring persons to life who are to appearance dead as is practised upon drowned persons, would also be a miracle, if it were not known that animation is capable of being suspended without being extinct.

Besides these, there are performances by slight of hand, and by persons acting in concert, that have a miraculous appearance, which, when known, are thought nothing of. And, besides these, there are mechanical and optical deceptions. There is now an exhibition in Paris of ghosts or spectres, which, though it is not imposed upon the spectators as a fact, has an astonishing appearance. As, therefore, we know not the extent to which either nature or art can go, there is no criterion to determine what a miracle is; and mankind, in giving credit to appearances, under the idea of their being miracles, are subject to be continually imposed upon.

Since then appearances are so capable of deceiving, and things not real have a strong resemblance to things that are, nothing can be more inconsistent than to suppose that the Almighty would make use of means, such as are called miracles, that would subject the person who performed them to the suspicion of being an impostor, and the person who related them to be suspected of lying, and the doctrine intended to be supported thereby to be suspected as a fabulous invention.

Of all the modes of evidence that ever were invented to obtain belief to any system or opinion to which the name of religion has been given, that of miracle, however successful the imposition may have been, is the most inconsistent. For, in the first place, whenever recourse is had to show, for the purpose of procuring that belief (for a miracle, under any idea of the word, is a show) it implies a lameness or weakness in the doctrine that is preached. And, in the second place, it is degrading the Almighty into the character of a show-man, playing tricks to amuse and make the people stare and wonder. It is also the most equivocal sort of evidence that can be set up; for the belief is not to depend upon the thing called a miracle, but upon the credit of the reporter, who says that he saw it; and, therefore, the thing, were it true, would have no better chance of being believed than if it were a lie.

Suppose I were to say, that when I sat down to write this book, a hand presented itself in the air, took up the pen and wrote every word that is herein written; would any body believe me? Certainly they would not. Would they believe me a whit the more if the thing had been a fact? Certainly they would not. Since then a real miracle, were it to happen, would be subject to the same fate as the falsehood, the inconsistency becomes the greater of supposing the Almighty would make use of means that would not answer the purpose for which they were intended, even if they were real.

If we are to suppose a miracle to be something so entirely out of the course of what is called nature, that she must go out of that course to accomplish it, and we see an account given of such a miracle by the person who said he saw it, it raises a question in the mind very easily decided, which is,--Is it more probable that nature should go out of her course, or that a man should tell a lie? We have never seen, in our time, nature go out of her course; but we have good reason to believe that millions of lies have been told in the same time; it is, therefore, at least millions to one, that the reporter of a miracle tells a lie.

The story of the whale swallowing Jonah, though a whale is large enough to do it, borders greatly on the marvellous.; but it would have approached nearer to the idea of a miracle, if Jonah had swallowed the whale. In this, which may serve for all cases of miracles, the matter would decide itself as before stated, namely, Is it more probable that a man should have, swallowed a whale, or told a lie?

But suppose that Jonah had really swallowed the whale, and gone with it in his belly to Nineveh, and to convince the people that it was true have cast it up in their sight, of the full length and size of a whale, would they not have believed him to have been the devil instead of a prophet? or if the whale had carried Jonah to Nineveh, and cast him up in the same public manner, would they not have believed the whale to have been the devil, and Jonah one of his imps?

The most extraordinary of all the things called miracles, related in the New Testament, is that of the devil flying away with Jesus Christ, and carrying him to the top of a high mountain; and to the top of the highest pinnacle of the temple, and showing him and promising to him all the kingdoms of the world. How happened it that he did not discover America? or is it only with kingdoms that his sooty highness has any interest.

I have too much respect for the moral character of Christ to believe that he told this whale of a miracle himself: neither is it easy to account for what purpose it could have been fabricated, unless it were to impose upon the connoisseurs of miracles, as is sometimes practised upon the connoisseurs of Queen Anne's farthings, and collectors of relics and antiquities; or to render the belief of miracles ridiculous, by outdoing miracle, as Don Quixote outdid chivalry; or to embarrass the belief of miracles, by making it doubtful by what power, whether of God or of the devil, any thing called a miracle was performed. It requires, however, a great deal of faith in the devil to believe this miracle.

In every point of view in which those things called miracles can be placed and considered, the reality of them is improbable, and their existence unnecessary. They would not, as before observed, answer any useful purpose, even if they were true; for it is more difficult to obtain belief to a miracle, than to a principle evidently moral, without any miracle. Moral principle speaks universally for itself. Miracle could be but a thing of the moment, and seen but by a few; after this it requires a transfer of faith from God to man to believe a miracle upon man's report. Instead, therefore, of admitting the recitals of miracles as evidence of any system of religion being true, they ought to be considered as symptoms of its being fabulous. It is necessary to the full and upright character of truth that it rejects the crutch; and it is consistent with the character of fable to seek the aid that truth rejects. Thus much for Mystery and Miracle.

As Mystery and Miracle took charge of the past and the present, Prophecy took charge of the future, and rounded the tenses of faith. It was not sufficient to know what had been done, but what would be done. The supposed prophet was the supposed historian of times to come; and if he happened, in shooting with a long bow of a thousand years, to strike within a thousand miles of a mark, the ingenuity of posterity could make it point-blank; and if he happened to be directly wrong, it was only to suppose, as in the case of Jonah and Nineveh, that God had repented himself and changed his mind. What a fool do fabulous systems make of man!

It has been shewn, in a former part of this work, that the original meaning of the words prophet and prohesying has been changed, and that a prophet, in the sense of the word as now used, is a creature of modem invention; and it is owing to this change in the meaning of the words, that the flights and metaphors of the Jewish poets, and phrases and expressions now rendered obscure by our not being acquainted with the local circumstances to which they applied at the time they were used, have been erected into prophecies, and made to bend to explanations at the will and whimsical conceits of sectaries, expounders, and commentators. Every thing unintelligible was prophetical, and every thing insignificant was typical. A blunder would have served for a prophecy; and a dish-clout for a type.

If by a prophet we are to suppose a man to whom the Almighty communicated some event that would take place in future, either there were such men, or there were not. If there were, it is consistent to believe that the event so communicated would be told in terms that could be understood, and not related in such a loose and obscure manner as to be out of the comprehension of those that heard it, and so equivocal as to fit almost any circumstance that might happen afterwards. It is conceiving very irreverently of the Almighty, to suppose he would deal in this jesting manner with mankind; yet all the things called prophecies in the book called the Bible come under this description.

But it is with Prophecy as it is with Miracle. It could not answer the purpose even if it were real. Those to whom a prophecy should be told could not tell whether the man prophesied or lied, or whether it had been revealed to him, or whether he conceited it; and if the thing that he prophesied, or pretended to prophesy, should happen, or some thing like it, among the multitunic of things that are daily happening, nobody could again know whether he foreknew it, or guessed at it, or whether it was accidental. A prophet, therefore, is a character useless and unnecessary; and the safe side of the case is to guard against being imposed upon, by not giving credit to such relations.

Upon the whole, Mystery, Miracle, and Prophecy, are appendages that belong to fabulous and not to true religion. They are the means by which so many Lo heres! and Lo theres! have been spread about the world, and religion been made into a trade. The success of one impostor gave encouragement to another, and the quieting salvo of doing some good by keeping up a pious fraud protected them from remorse.

RECAPITULATION.

HAVING now extended the subject to a greater length than I first intended, I shall bring it to a close by abstracting a summvy from the whole.

First, That the idea or belief of a word of God existing in print, or in writing, or in speech, is inconsistent in itself for the reasons already assigned. These reasons, among many others, are the want of an universal language; the mutability of language; the errors to which translations are subject, the possibility of totally suppressing such a word; the probability of altering it, or of fabricating the whole, and imposing it upon the world.

Secondly, That the Creation we behold is the real and ever existing word of God, in which we cannot be deceived. It proclaimeth his power, it demonstrates his wisdom, it manifests his goodness and beneficenec.

Thirdly, That the moral duty of man consists in imitating the moral goodness and beneficence of God manifested in the creation towards all his creatures. That seeing as we daily do the goodness of God to all men, it is an example calling upon all men to practise the same towards each other; and, consequently, that every thing of persecution and revenge between man and man, and every thing of cruelty to animals, is a violation of moral duty.

I trouble not myself about the manner of future existence. I content myself with believing, even to positive conviction, that the power that gave me existence is able to continue it, in any form and manner he pleases, either with or without this body; and it appears more probable to me that I shall continue to exist hereafter than that I should have had existence, as I now have, before that existence began.

It is certain that, in one point, all nations of the earth and all religions agree. All believe in a God, The things in which they disagrce are the redundancies annexed to that belief; and therefore, if ever an universal religion should prevail, it will not be believing any thing new, but in getting rid of redundancies, and believing as man believed at first. [In the childhood of the world," according to the first (French) version; and the strict translation of the final sentence is: "Deism was the religion of Adam, supposing him not an imaginary being; but none the less must it be left to all men to follow, as is their right, the religion and worship they prefer.--Editor.] Adam, if ever there was such a man, was created a Deist; but in the mean time, let every man follow, as he has a right to do, the religion and worship he prefers.